The Concept Of Friendship

Friendship is a distinctive and voluntary relationship of two individual or groups. The concept of friendship was a distinguished matter and of contemplative idea in ancient times. This theme is reflected in many of the writings of Greek philosophers, including Plato and Cicero. Plutarch and Theophrastus wrote expositions of it. Epicurus and Seneca both sacrificed their lives towards cultivating in thought and life. But the most remarkable study of friendship could be found in the Pythagorean writings. Pythagoreans dedicates more space to friendship which presents it as doctrines of one for another, doctrines of sharing or communal living, equality, gratitude towards one another, men for another, self- control, self- sufficiency, loyalty,

Especially, of the rich towards sharing the wealth showcases the important communal living as friends in light of Pythagorean portrayal. Luke repeatedly talks about the riches in his book (Luke: 5: 11, 25, 28; 8:14; 9:3, 25; 18: 22-30; 21: 4). In Acts 2, the Holy Spirit’s falling mainly destroys the structure of social inequality and endorses the equality of the members within the community. In 5:1-16, sharing of goods was for the relief of the poorer people in the community. Thus, the Jerusalem community survived day to day life on the basis of the economical support of the richer member of the local community. Pythagoras comments that “friends share all things.” Resources are used in common with the concern for other people. However, Ananias and Sapphira were trying to fake their attitude of sharing in an attempt to deceive the identity of the Christian community. Hence, the Pythagoreans concept of friendship could help shape Acts’ description of the Christian community as

Terrorism hits the roof frequently; disturbing national life with bomb blasts and fear. The Lucan community expresses their friendship through sharing the goods. So, why does Luke- Acts has more discourses on sharing of physical possessions which marks as ideal of Christian community (Luke: 6:32-36; 8:3; 12:32- 34; 14:13-14; 18:22; 21:1-4; Acts: 2; 42-47; 4: 32-37; 7: 16; 19: 19). However, the languages of discourse used within the context, social-cultural milieu of Luke- Acts. Especially, the Luke account of sharing was shaped by Greco- Roman friendship traditions. Nevertheless, a study of Luke’s exhortation of sharing with the poor as friendship in the Luke- Acts have not been given much focus as it ought to have because of the difficulty of the source material. Most of the scholars have argued for Hellenistic parallels , and description of the essences and the Dead Sea scrolls with the friendship language in Acts. Converse, S. Scott Bartchy posits that Luke may have used the language of friendship from Pythagoras to characterize the Jerusalem community. Among the teachings of Pythagoras were: popular concord, community of possessions among friends, worship of the Gods, legalization, education, and silence, abstinence from eating flesh of animals, temperance, wisdom, and divinity. Pythagoras also taught a system of sociology which is an equitable system of economic