Relevant bibliographies by topics / Gospel of Luke

Academic literature on the topic 'Gospel of Luke'

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Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Gospel of Luke"

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Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (January 1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.
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Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.
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Allan Powell, Mark. "Toward a Narrative-Critical Understanding of Luke." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 340–438. http://dx.doi.org/10.1177/002096439404800404.

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To ascertain the theology of the Gospels lies within the purview of both narrative and historical criticism, and narrative criticism also obligates the interpreter to deal with historical questions. To say this, however, is not to deny the distinctiveness of each method. Each method poses different questions, pursues different goals, and obtains different results. To observe this, one may note how each deals with such major questions as the purpose of Luke's Gospel, the role Luke's infancy narrative plays within his story, and the relationship of Luke's Gospel to Acts.
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Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (July 31, 2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.

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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.
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Tiede, David L., and Luke Timothy Johnson. "The Gospel of Luke." Journal of Biblical Literature 113, no. 2 (1994): 339. http://dx.doi.org/10.2307/3266534.

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Sutton, Ben. "The Gospel of Luke." Bulletin for Biblical Research 32, no. 1 (May 1, 2022): 99–100. http://dx.doi.org/10.5325/bullbiblrese.32.1.0099.

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Myllykoski, Matti. "Tears of Repentance or Tears of Gratitude? P.Oxy. 4009, the Gospel of Peter and the Western Text of Luke 7.45–49." New Testament Studies 55, no. 3 (May 28, 2009): 380–89. http://dx.doi.org/10.1017/s0028688509000216.

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In an article published earlier this year (NTS 55.1: 104–15), a full reconstruction of the less intelligible side of P.Oxy. 4009 (lines 1–13) was presented, and it was argued that this text belongs to the Gospel of Peter. These 13 lines parallel the Lukan pericope of the sinful woman (Luke 7.45–49) and demonstrate that the Gospel of Peter used manuscripts that represent the Western text of the earlier Gospels. The most notable Western feature, the omission in P.Oxy. 4009 of Luke 7.47b–48, is no coincidence. There are weighty arguments for the omission of these verses in the Lukan original as well.
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Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.
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Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.

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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.
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Charette, Blaine. "The Spirit in Mark." Pneuma 43, no. 3-4 (December 13, 2021): 400–408. http://dx.doi.org/10.1163/15700747-bja10046.

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Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.
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Dissertations / Theses on the topic "Gospel of Luke"

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Mendez-Moratalla, Fernando. "A paradigm of conversion in Luke." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1596/.

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Spensley, Barbara Elizabeth. "Luke 3 : structure, interpretation and functions." Thesis, University of Leeds, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328684.

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Black, Michael F. "Wealth and the rejection of the gospel as seen in the gospel of Luke." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Swanson, Tessandra. "The Son of Man in the Gospel of Luke." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28654.

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This study examines the titles that the author of Luke's gospel uses to describe Jesus' character in relation to scriptural citations and allusions/echoes. It also thoroughly explores Luke's use and understanding of the Greek expression, o ui&d12;s &d13;vtou ' anqrwpou (Son of Man), its relationship to Fulfillment passages and its earthly and cosmological connotations. This study briefly addresses the five most commonly used names of Jesus in Luke (Lord, Teacher, Messiah, Master and Son of Man) and examines their meanings in the Old Testament. Son of Man is the most important Christological title according to Luke because, in contrast to the other titles, it is associated most often with earthly and cosmological connotations. This combination is central to Luke's Christology. In using the Son of Man in this way Luke is following its meaning in both the Old Testament scripture and in the Jewish Pseudepigrapha.
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Maloney, Leslie Don. "The significance of Jerusalem in the Gospel of Luke." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Nola, Mike F. "Towards a positive understanding of the structure of Luke-Acts." Thesis, University of Aberdeen, 1987. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU011909.

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This thesis has been written in two parts. The first examines the validity of three hypotheses that have been offered as explanations for the structure of Luke-Acts, in whole or in part. These are the Christian Deuteronomy theory, lectionary. In the second part of the thesis a more positive approach is taken towards understanding the structure of Luke-Acts by examining the possible contributions that might result from studies in Source, Redaction, and Composition Criticism.
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McComiskey, Douglas S. "The literary structure of Luke 4:14-24:53 : a new proposal." Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099066.

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The Gospel of Luke exhibits numerous correspondence between pericopes, some related to structure and others not. Those that were intentional reflect how Luke understood the individual units of tradition that were incorporated into Luke-Acts. They reflect an interrelationship he perceived between the corresponding pericopes. Accordingly, in the process of composing his volumes, Luke read the individual units of tradition intertextually, in the light of each other. This thesis adopts a form of the literary theory called "intertextuality" that accepts the importance of the author for the interpretation of certain types of text. The intent of Luke is frequently sought through the evidence of the correspondences. Robert C. Tannehill has studied intertextual correspondences in Luke-Acts that are not strictly structural in nature. His work is evaluated in the first chapter of the thesis. Eleven rigorous tests that assess the probability of authorial intent behind proposed correspondences are formulated and applied to proposals. Many withstand this scrutiny, but several do not. The second chapter applies the same tests to Charles H. Talbert's often extensive sets of Luke-Acts correspondences. He considers these to be the very framework of Luke-Acts. Several of them are found wanting, but authorial intent is proven to be probable in many instances. Chapter three establishes the literary precedent for the multi-fold parallel cyclical structure of Luke to be proposed in chapter four (e.g. ABC ... A'B'C'...). Numerous examples are presented of OT, Greco-Roman and NT texts that bear a similar patterned architecture. The new proposal for the cyclical structure of Luke 4:14-24:53 is developed in chapter four. The eleven tests for authorial intent are applied and the results strongly favor its intentional construction. Chapter five discusses the many literary and theological implications of the structure. Additionally, a viable method of Lucan composition, consistent with the proposed structure, is suggested.
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Rowe, Christopher Kavin. "Early narrative Christology: the Lord in the gospel of Luke." Berlin New York de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2815379&prov=M&dok_var=1&dok_ext=htm.

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Lee, Paul Byeong. "Malachi’s eschatological figures’ arrival motif in the Gospel of Luke and its relation to the other Gospels." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25534.

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This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke.
Thesis (PhD)--University of Pretoria, 2011.
New Testament Studies
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Fischer, Bettina Irene. "Narrative strategies in the gospel according to Luke : a Bakhtinian exploration." Doctoral thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/7431.

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Includes bibliographical references (leaves [215]-233).
Using the theory of the twentieth century Russian literary scholar and linguist, Mikhail Bakhtin, this thesis has set out to explore narrative strategy in the Gospel of Luke, the aim being to consider how this would affect a generic reading, and what implications this would have in assessing the discourse of this text. Bakhtin classifies early Christian writings as part of the Menippea, a collective name for a body of parodying-travestying literature ofthe Graeco-Roman period. In contrast to the classical genres of the mainstream, epic, love-poetry and tragedy, Bakhtin rates Menippean texts as being essentially dialogic, engaged in exploring ideas of life and death from the perspective of a carnivalistic view ofthe world. He uses the genre of the Greek Romance, seen by him as a forerunner of the European novel, to demonstrate some of his theory. Having selected the Romance, Chaereas and Callirhoe, by Chariton, as a comparative text to the Gospel of Luke, both texts are explored in terms of the Bakhtinian concepts of chronotope, carnival, and intertextuality.
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Books on the topic "Gospel of Luke"

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The Gospel of Luke. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1997.

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Anderson, William Angor. The Gospel of Luke. Mission Hills, CA: Benziger Pub. Co., 1988.

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Lieu, Judith. The Gospel of Luke. London: Epworth, 1998.

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School, Emmaus Correspondence, ed. The gospel of Luke. Dubuque, IA: Emmaus Correspondence School, 2011.

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The Gospel of Luke. Edinburgh: Saint Andrew Press, 1997.

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The gospel of Luke. Salem, Oregon: Polebridge Press, 2014.

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J, Harrington Daniel, ed. The Gospel of Luke. Collegeville, Minn: Liturgical Press, 1991.

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Wansbrough, Henry. The Gospel of Luke. New York: Doubleday, 1998.

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Bauman, Lester. Exploring-- the Gospel of Luke. Crockett, Ky: Rod and Staff Publishers, 2005.

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Card, Michael. Luke: The gospel of amazement. Downers Grove, Ill: IVP Books, 2011.

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Book chapters on the topic "Gospel of Luke"

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Dyck, Bruno. "A Short Introduction to the Gospel of Luke." In Management and the Gospel, 13–18. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137315861_2.

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Thompson, Richard P. "Luke-Acts: The Gospel of Luke and the Acts of the Apostles." In The Blackwell Companion to the New Testament, 319–43. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444318937.ch19.

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Garroway, Joshua D. "Based on a True Story: The Gospel in Luke and Acts." In The Beginning of the Gospel, 147–70. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89996-1_7.

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"GOSPEL OF LUKE." In Remains of a Very Ancient Recension of the Four Gospels in Syriac, lv—lxvii. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463208349-005.

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"GOSPEL OF LUKE." In Remains of a Very Ancient Recension of the Four Gospels in Syriac, 51–89. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463208349-011.

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"The Gospel of Luke: An Outline." In Luke. T&T CLARK, 2020. http://dx.doi.org/10.5040/9780567669414.0007.

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"Practice: Luke’S Vision for Living the Gospel." In Luke. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567670915.ch-004.

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Moessner, David P. "How Luke writes." In The Written Gospel, 149–70. Cambridge University Press, 2005. http://dx.doi.org/10.1017/cbo9780511614729.009.

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Coogan, Jeremiah. "Gospel Writing." In Eusebius the Evangelist, 59—C3.N147. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197580042.003.0003.

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Abstract This chapter traces a complex history of Gospel writing from Mark to Eusebius. Eusebius continued dynamics of self-conscious, expansive Gospel rewriting that are visible in earlier configurations of Gospel text (including Luke, the author of the Longer Ending of Mark, Tatian, and Ammonius of Alexandria). Eusebius was not the first reader to notice the problems and possibilities created by a pluriform Gospel, nor was he the first to rearrange Gospel texts in creative spatial ways—but his technological innovations enabled him to diverge in crucial ways from previous projects of Gospel writing. Using the textual map and the columnar table, Eusebius both preserves four individual Gospel narratives and creates new possibilities for reading the fourfold Gospel as a unity. Eusebius rewrote the Gospels by creating new meaningful sequences of readable text, a distinct fourfold Gospel. Technology here intersects with literary innovation. Because his canons facilitate creative juxtapositions and even afford juxtaposing a single section with multiple parallels, Eusebius was able both to preserve Matthew, Mark, Luke, and John in order also to interweave them in a dense new web of possibilities. Eusebius’ fourfold Gospel effervesces with manifold contexts and readerly trajectories.
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"Why Write Another Gospel?" In Luke the Priest, 31–46. Routledge, 2016. http://dx.doi.org/10.4324/9781315250151-12.

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