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Journal articles on the topic 'Gospel of Luke'

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Published: 4 June 2021

Last updated: 28 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Riley, Gregory J. "Influence of Thomas Christianity on Luke 12:14 and 5:39." Harvard Theological Review 88, no. 2 (April 1995): 229–35. http://dx.doi.org/10.1017/s0017816000030315.

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The argument that the Gospel of Thomas is or is not independent of the canon has often turned on the issue of whether or not there are visible in the text of Thomas words or phrases that arose in the redactional efforts of the individual evangelists. If specific Lukan or Matthean redactional traits of a saying, for example, are present in the text of Thomas, then, the argument runs, the Gospel of Thomas must have post-dated and been derived from that author and work and not from some independent tradition. The argument has not yet been made, so far as I am aware, for influence in the other direction, that sayings of the community that produced the Gospel of Thomas have influenced the text of the Synoptic Gospels. The method used in this study is the same: where Thomas redaction is found in the text of Luke, then the text of Luke must post-date and be dependent on sayings formed in Thomas Christianity.

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12

Thompson, Alan J. "The Gospel according to Luke." Bulletin for Biblical Research 26, no. 4 (January 1, 2016): 596–98. http://dx.doi.org/10.2307/26371553.

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13

Leushuis, Reinier. "Speaking the Gospel." Erasmus Studies 36, no. 2 (2016): 163–85. http://dx.doi.org/10.1163/18749275-03602007.

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In his Paraphrases on the synoptic gospels, Erasmus stages the voice of the evangelist speaking in the first-person singular to address the reader in the second-person singular. Such a marked interlocutorial setting is absent in Scripture, with the exception of Luke’s brief address to a certain Theophilus. More than a strategy to forestall criticisms directed at the author of the paraphrase, this direct engagement between biblical author and reader reveals a deeper concern for the transfer of gospel faith and gospel philosophy to the minds of his contemporaries. This essay examines the ways in which the evangelist’s voice engages the implied reader in the Paraphrases on Matthew, Luke, and most notably Mark. It focuses on the reliability (fides) of narration and narrator, the emotional, sensory, and homiletic engagement between speaking voice and reader, and the role of drama and performative elements. The paraphrastic staging of the evangelist’s voice reflects each gospel’s unique challenge in conveying Philosophia Christi to the reader and in the Paraphrase on Mark illustrates in particular the literary dimension of reader-oriented imitatio.

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14

Bovon, François, and Nancy P. Ševčenko. "Byzantine Art and Gospel Commentary: The Case of Luke 13:6–9, 10–17." Harvard Theological Review 109, no. 2 (April 2016): 257–77. http://dx.doi.org/10.1017/s0017816016000055.

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This paper represents a conversation between two disciplines that too rarely enter into dialogue: New Testament studies and the history of Byzantine art. Two gospel passages have been chosen for analysis here: the first is a parable, the parable of the fig tree (Luke 13:6–9); the second, which follows immediately upon the first, is a miracle story that provokes a controversy (Luke 13:10–17). Both passages appear exclusively in the Gospel of Luke. Our joint study will start with exegetical notes on the Gospel of Luke and the history of the interpretation of these particular verses and will then turn to the miniatures that illustrate them in an eleventh-century Byzantine manuscript in the Bibliothèque nationale de France, Parisinus graecus 74 (figs. 1–2). François Bovon has interpreted the Gospel of Luke in a German collection, the Evangelisch-katholischer Kommentar zum Neuen Testament, a series attentive to the history of the reception (Wirkungsgeschichte) of the biblical text in the life of the Christian church. He will explain the two New Testament passages and follow the path of patristic and Byzantine interpretation during these periods.

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15

Wood, Johanna. "The subjunctive in the Lindisfarne gloss." NOWELE / North-Western European Language Evolution 72, no. 2 (December 10, 2019): 165–91. http://dx.doi.org/10.1075/nowele.00026.woo.

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Abstract The use of the subjunctive mood in the Old English gloss to the Lindisfarne Gospels is investigated. All the examples of the Latin third person singular imperfect subjunctive, esset, are examined. There are three aims: to contribute to understanding the use of the subjunctive in the gloss of the Lindisfarne Gospels; to add to the authorship debate; to explore the question of how much Latin influences the glosses. Although, generally, indicative mood is expected in Old English adverbial temporal clauses, this clause type is often found in the subjunctive. The tendency is strongest in the Gospel of Luke. A few doublets of subjunctive and indicative occur, but only in the Gospels of Luke and John.

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16

Kelly, James E. "“To Evangelize the Poor”." Lumen et Vita 9, no. 2 (May 18, 2019): 21–28. http://dx.doi.org/10.6017/lv.v9i2.11125.

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In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy.

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17

Glover, Richard. "Patristic Quotations and Gospel Sources." New Testament Studies 31, no. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?

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18

McNeel, Jennifer Houston. "Praying to learn, learning to pray: Reading the Lord’s Prayer in context." Review & Expositor 118, no. 4 (November 2021): 507–12. http://dx.doi.org/10.1177/00346373221099440.

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The Lord’s Prayer is often recited and studied apart from its literary context. While the prayer on its own is valuable, studying it in the context of the Gospels of Matthew and Luke reveals further theological insights. This article analyzes the prayer first in the context of Matthew, as part of the Sermon on the Mount. Here, the prayer serves to highlight the connection in Matthew’s Gospel between an inner disposition of faithfulness and outward actions of compassion. Next, the prayer is read in the context of the Gospel of Luke, in which Jesus gives it as a response to the disciples asking him to teach them to pray. Here, the prayer serves to highlight Luke’s focus on prayer as connection to God and the importance of perseverance in one’s prayer life. While the meaning of the Lord’s Prayer in Matthew and the meaning of it in Luke are not contradictory, they are distinct, and interpretive riches are lost when readers fail to observe the differences in literary context and emphasis.

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19

Blomberg, Craig L. "Luke." Evangelical Quarterly 93, no. 2 (June 16, 2022): 125–40. http://dx.doi.org/10.1163/27725472-09302001.

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Abstract I. Howard Marshall broke fresh ground with his Luke: Historian and Theologian in 1970 when the reigning critical methodology was a form of redaction criticism that largely assumed that theology and history were mutually exclusive. Not only did Marshall contest this assumption but he stressed that a historian was as good as his sources, and Luke had good ones. A half-century later, scholarship has significantly progressed, with Marshall’s views having left an important legacy. Multiple critical tools may be combined. Theology and history can work in tandem. Redaction criticism need not be antithetical to the historical reliability of a Gospel.

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20

KLINGHARDT, MATTHIAS. "Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles." New Testament Studies 52, no. 4 (October 2006): 484–513. http://dx.doi.org/10.1017/s0028688506000270.

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For the last 150 years the Gospel of Marcion has been considered to be an abbreviated edition of the canonical Luke. This article renews the reverse hypothesis of Marcion's priority to Luke, Luke therefore being a revised and enlarged edition of Marcion. The arguments include a critique of the traditional view, based primarily on its failure to verify Marcion's alleged editorial concept on the basis of his text, and to solve the problem what Marcion would have done with Acts. On the other hand, the beginning of Luke (esp. 1.1–4; 4.16–30) suggests that the differences between both editions are best understood as Lukan additions to Marcion rather than Marcionite abbreviations of Luke. This Lukan, anti-Marcionite revision is very close to the Four-Gospel-collection and first created the unity of Luke–Acts.

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21

Bovon, François. "Studies in Luke-Acts: Retrospect and Prospect." Harvard Theological Review 85, no. 2 (April 1992): 175–96. http://dx.doi.org/10.1017/s0017816000028844.

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Let me begin with a personal note. Three experiences in my work on Luke-Acts will explain both the selection of the topics I shall discuss in this article and my view of the present situation in the study of Luke-Acts.(1) After ten years of reading the recent studies of Luke-Acts and then working on the text itself, I made the observation that the general understanding of the theology of the Gospel of Luke on the basis of its redactional elements was rarely helpful in my effort of writing a commentary on this Gospel. Just as contributors to the more recent volumes of the Theological Dictionary to the New Testament no longer propose interpretations generally applicable to all three synoptic Gospels, the exegete working with a particular pericope can no longer be satisfied with generalizations about Lukan theology. Indeed, such general assumptions may actually be impediments rather than useful tools for the understanding of a particular text. This is not universally recognized because the attention of scholars has been held by another problem, namely, the substitution of a diachronic redactional interpretation of the Gospels by a synchronic literary interpretation. The underlying dilemma is, of course, the old question of the connection between exegesis and biblical theology. A promising solution might be to immerse oneself into a single relevant text, as Odette Mainville has done in her recent dissertation on Acts 2:33, and to obtain universality through the understanding of particularity—in other words, to follow Kierkegaard rather than Hegel.

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22

Roth, Dieter T. "The Testimony for Marcion's Gospel in NA²⁸: Revisiting the Apparatus to Luke in the Light of Recent Research." New Testament Studies 68, no. 1 (December 9, 2021): 52–60. http://dx.doi.org/10.1017/s0028688521000163.

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AbstractScholarly work on Luke has often noted the significance of Marcion's Gospel for understanding the textual history of the third canonical Gospel. It is not surprising, therefore, that in the past new insights into Marcion's Gospel have led to revisions in the apparatus of the highly influential Nestle-Aland Novum Testamentum Graece, now in its 28th edition. In view of the precedent for continually updating the Nestle-Aland text and apparatus, this article revisits the apparatus to Luke in the light of recent research on Marcion's Gospel in order to highlight problematic references that should be changed or removed in the apparatus of future Nestle-Aland editions.

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23

Reece, Steve. "‘Aesop’, ‘Q’ and ‘Luke’." New Testament Studies 62, no. 3 (May 27, 2016): 357–77. http://dx.doi.org/10.1017/s0028688516000126.

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The last chapter of the gospel of Luke includes a story of the risen Christ meeting two of his disciples on their way from Jerusalem to the village of Emmaus and chastising them with the poetic expression ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ ‘O foolish ones, and slow in heart’ (Luke 24.25). No commentator has ever observed that Jesus' expression occurs verbatim, in the same iambic trimeter metre, in two poetic versions of animal fables attributed to the famous Greek fabulist Aesop. It is plausible that Luke is here, as at least twice elsewhere in his gospel, tapping into the rich tradition of Aesopic fables and proverbs that were widely known throughout the Mediterranean world in the first century ce.

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May, David M. "The sword-violence of Luke’s gospel: An overview of text segments." Review & Expositor 117, no. 3 (August 2020): 395–401. http://dx.doi.org/10.1177/0034637320948001.

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Though most readers of the Gospel of Luke are familiar with Jesus’s well-known statement about “taking up a sword” (Luke 22:49), Gospel also references other sword-violence text segments. The first reference occurs at Jesus’s birth (Luke 2:34, 35), and the last ends with Jesus’s arrest (Luke 22:47–53). This expository article focuses upon reading Luke’s sword-violence passages with a wholistic lens that includes the theological, cultural, and social cues within the text. In this integrated reading approach, one captures the Lukan depiction of various dimensions of violence via a sword and the implicit and explicit challenge to resist sword-violence as the way for followers of Jesus.

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Van Til, Kent. "Three Anointings and One offering: The Sinful Woman in Luke 7.36-50." Journal of Pentecostal Theology 15, no. 1 (2006): 73–82. http://dx.doi.org/10.1177/0966736906069257.

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AbstractThe story of a woman pouring oil on Jesus' feet or head is attested in all four canonical gospels. While some see the Lukan version pointing to an event that is different from the `Bethany' anointing found in the other three gospels, I argue that all four accounts are based on the same event. The differences in Luke's narrative, instead, can be accounted for by seeing the pouring of oil in Luke as symbol of a sacrificial offering rather than an anointing. Understanding this symbolic act as an offering/sacrifice fits Luke's theme of forgiveness, which is evident in this passage and many others. Moreover, it shows how Luke's gospel moves his readers from a Jewish, male, temple-based religion at the beginning of Jesus' ministry to a Jewish and Gentile, male and female, Spirit-based religion that culminates at Pentecost. Such a reading may also provide clues about the relationships among the Spirit, forgiveness and worship in Luke's gospel.

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26

Moloney, Francis J. "Book Review: The Gospel of Luke." Pacifica: Australasian Theological Studies 12, no. 2 (June 1999): 227–29. http://dx.doi.org/10.1177/1030570x9901200209.

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27

Brawley, Robert L. "Book Review: The Gospel of Luke." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 89–90. http://dx.doi.org/10.1177/002096439905300123.

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28

Eddinger, Terry. "Book Review: The Gospel of Luke." Review & Expositor 95, no. 4 (December 1998): 595–96. http://dx.doi.org/10.1177/003463739809500416.

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29

STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.

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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.

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30

Bryan, David K. "Transformation of the Mustard Seed and Leaven in the Gospel of Luke." Novum Testamentum 58, no. 2 (March 9, 2016): 115–34. http://dx.doi.org/10.1163/15685365-12341508.

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Interpretation of the parables of the mustard seed and leaven have often focused on what these parables tell us about the kingdom of God, rather than why or how they are employed in a specific Gospel for the benefit of the Gospel’s audience. This article explores the meaning and function of the parables of the mustard seed and leaven in Luke’s Gospel in light of their unique narrative co-text and metaphorical context. Such analysis reveals that Luke employs these parables as metaphors of transformation, exhorting the hearer to choose the kingdom of God or risk the consequences of rejecting it.

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31

Davis, Phillip Andrew. "Marcion’s Gospel and its Use of the Jewish Scriptures." Zeitschrift für die neutestamentliche Wissenschaft 112, no. 1 (February 1, 2021): 105–29. http://dx.doi.org/10.1515/znw-2021-0006.

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Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.

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32

Brooke, George J. "Comparing Matthew and Luke in the Light of Second Temple Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 44–57. http://dx.doi.org/10.1177/0142064x18788976.

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This article argues that Luke provides a framework for his gospel narrative about Jesus that is based on the institution of the Temple but that the narrative as a whole is filled with instability marked by features of inclusiveness, whereas Matthew provides a framework of hope in the fulfilment of prophetic texts but that the central gospel narrative as a whole is marked by a restricted and restricting structure based on the Torah. As such the two gospels variously play with features of Jewish societal self-understanding that are also, at least partially, represented in 1 and 2 Maccabees, or in the sectarian scrolls found in the Qumran caves. The insights of C. Lévi-Strauss, as recently adapted for reading narratives by J.W. Rogerson, are used as the basis of a reading strategy.

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33

Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.

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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

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34

Zacharias, H. Daniel. "The Gospel according to Luke: Volume 2 (Luke 9:51–24)." Bulletin for Biblical Research 30, no. 2 (June 2020): 323–25. http://dx.doi.org/10.5325/bullbiblrese.30.2.0323.

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35

Edwards, James R. "Parallels and Patterns between Luke and Acts." Bulletin for Biblical Research 27, no. 4 (January 2017): 485–501. http://dx.doi.org/10.5325/bullbiblrese.27.4.0485.

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Abstract This article examines various parallels or patterns between the Third Gospel and book of Acts. Parallels are determined by identical words, phrases, contextual similarities, and sequential agreement of data between Luke's two-part work. Prototypes from the life of Jesus in the Third Gospel are repeated or amplified in Acts with reference to episodes involving Peter, John, Stephen, Philip, the first evangelists to the Gentiles in Antioch, and above all, the Apostle Paul, who commands two-thirds of the Luke–Acts parallels. The passion of Jesus is the most important element of the Third Gospel for Lukan parallels, serving as a prototype of three-quarters of the antitypes in Acts, especially as a prototype for a “passion of Paul.” The article concludes by considering the purpose and significance of Luke–Acts parallels, especially as they are illustrated by the Lukan master-disciple paradigm, “A disciple is not above his teacher, but everyone who is fully outfitted will be like his teacher” (Luke 6:40).

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Muraoka, Takamitsu. "Luke and the Septuagint." Novum Testamentum 54, no. 1 (2012): 13–15. http://dx.doi.org/10.1163/156853611x589642.

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Abstract The choice of Greek words in two passages in the Lukan Gospel appears to suggest that the Evangelist was consciously drawing upon two OT passages in its Greek version, i.e. the LXX. This close dependence on the LXX was motivated by the thematic affinity between the Lukan passages and their respective LXX passages.

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Ohgita, Noriaki. "Contrast structure in “the gospel by Luke”." International Journal of Human Culture Studies 2018, no. 28 (January 1, 2018): 75–81. http://dx.doi.org/10.9748/hcs.2018.75.

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Wilson, Stephen G., and Joseph A. Fitzmyer. "The Gospel According to Luke (X-XXIV)." Journal of Biblical Literature 106, no. 3 (September 1987): 544. http://dx.doi.org/10.2307/3261091.

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Carroll, John T. "The Gospel of Luke: A Contemporary Cartography." Interpretation: A Journal of Bible and Theology 68, no. 4 (September 16, 2014): 366–75. http://dx.doi.org/10.1177/0020964314540109.

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Muñoz Gallarte, Israel. "Luke 24 Reconsidered." Novum Testamentum 59, no. 2 (March 9, 2017): 131–46. http://dx.doi.org/10.1163/15685365-12340003.

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One of the climactic passages of the third Gospel is that in which Jesus probes by his resurrection and bodily presence that his message has been confirmed. Consequently, Luke 24 has been of interest to many researchers, but it seems there remain still some exegetical puzzles such as the literary model of the pericope 24:36-49. This article will deal with some questions regarding the meaning of this issue and will try to formulate a response to some open questions by considering the passage in the context of the stories of apparitions of the Imperial Greek and Roman literatures.

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Eder, Pavel. "Prorok není vítaný ve své domovině: Tomášovo evangelium jako svědek prastaré předevangelijní tradice." TEOLOGICKÁ REFLEXE 28, no. 1 (August 18, 2022): 26–41. http://dx.doi.org/10.14712/27880796.2022.1.2.

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The similarity of materials recorded in Mk 6:6–6a and GTh 31 speaking of the rejection of the prophet among people who are close to him reveals in dialogue with synoptic parallels new findings. Currently, the close connection between Thomas’ logion and Luke’s version leads some researchers to conclusions about the obvious literary dependence of Thomas’ gospel on the version according to Luke. In this paper, we offer an alternative view that convincingly demonstrates through the analysis of the canonical parallels and the Greek fragment of Thomas’ logion no. 31 that the supposed Lukianisms are more likely to be original references to an ancient, pre-Markan literary source. Thanks to redactional layers apparent in the versions of Mark and Matthew, independent testimonies can be seen in the Gospels of Luke and Thomas, which lead us up to the old literary roots of the written Gospels.

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Edwards, James R. "‘Public Theology’ in Luke-Acts: The Witness of the Gospel to Powers and Authorities." New Testament Studies 62, no. 2 (February 29, 2016): 227–52. http://dx.doi.org/10.1017/s0028688515000466.

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This study surveys the numerous and diverse powers and authorities to which the gospel is addressed in Luke-Acts, including major Jewish institutions and officials, Herodian rulers, Roman military officers, Greco-Roman officials, diverse officials, and pagan cults and supernatural powers. Well over half the references to authorities in Luke-Acts occur nowhere else in the New Testament. The frequent and diverse references to powers defend Christianity in a preliminary and obvious way from charges of political sedition. In a broader and more important way, however, they redefine power itself according to the standard of the gospel.

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Cottier, Jean-François. "Four Paraphrases and a Gospel or How to Rewrite Without Repeating Yourself." Erasmus Studies 36, no. 2 (2016): 131–47. http://dx.doi.org/10.1163/18749275-03602005.

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In his preface to Emperor Charles V, Erasmus denies any intention of making his Paraphrases on the Gospels an evangelical harmony that would contradict his desire for legibility.1 We can therefore assume that, when in paraphrasing one gospel he has recourse to another, he does so for the sake of clarity, as when he proposes a harmonized version of the baptism of Christ or of his passion. Based on a textual comparison of certain passages from the Paraphrases on Matthew, Mark, Luke, and John, this article studies how Erasmus rewrites the text of the four gospels, reconciling them without repeating himself, while conserving to each its own unique character.

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Mensah, Augustine M. "Women and Discipleship in the Gospels." Ghana Journal of Religion and Theology 11, no. 1-2 (August 21, 2022): 85–94. http://dx.doi.org/10.4314/gjrt.v11i1-2.6.

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Some reading the canonical Gospels, namely, the Gospels of Matthew, Mark, Luke and John are inclined to think that the disciples Jesus called were all men or males because whether it is the names of the apostles or a pronoun used about them, it is either a man’s name or masculine gender. It is a situation that tends to lead some Christian churches to prefer having only male ministers or pastors. The author of this paper argues that the notion or idea is a presentation of the first three Gospels but not the Fourth. The Fourth Gospel presents not only men but also women as disciples of Jesus.

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Carey, Greg. "Moving Things Ahead." Biblical Interpretation 21, no. 3 (2013): 302–19. http://dx.doi.org/10.1163/15685152-1071a0002.

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Recent and influential proposals (Richard Bauckham; James Dunn) have emphasized the role of memory in the composition of the Gospels. Despite the diversity and sophistication of these proposals, they have led to a devaluation of source and redaction analysis among some interpreters. On the contrary, attention to Lukan redaction of Mark, particularly with respect to the sequence of pericopae, reveals both the value of source and redaction analysis and the limitations of memory-oriented accounts of Gospel origins. Lukan transposition manifests itself most clearly in four pericopae: Jesus in Nazareth (Luke 4:16-30), the woman who anoints Jesus (7:36-50), the question of eternal life (10:25-37), and the tradition of the fig tree (13:6-9). Looking at these pericopae one by one, many interpreters debate whether Luke relies on independent traditions; taken as a group, they reveal Luke’s redactional and literary activity. In each instance (a) Luke neatly excises the pericope from its location in Mark’s sequence, (b) Luke changes fundamental dynamics of the pericope, and (c) Luke’s redactional activity favors widely accepted Lukan emphases. Memory-oriented interpretations will undervalue Luke’s emphases in these instances.

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Parsenios, George L. "“No Longer in the World” (John 17:11): The Transformation of the Tragic in the Fourth Gospel." Harvard Theological Review 98, no. 1 (January 2005): 1–21. http://dx.doi.org/10.1017/s0017816005000830.

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Ancient gospels, canonical and noncanonical, present the resurrection of Jesus with varying degrees of thoroughness and detail. While the Gospel of Peter vividly describes the actual moment that Jesus rises (9.34–10.45), the Gospel of Mark excludes even a postresurrection appearance of Jesus—ifthe common opinion is correct that Mark ends at 16:8. Luke, by contrast, so fully documents Jesus' postresurrection activity that the events extend into the book of Acts. The Gospel of John distinguishes itself from the others as well, not only by uniquely depicting Jesus' postresurrection appearances, but also by portraying Jesus as the resurrected one prior to the crucifixion. Even before he meets Pilate, Jesus proclaims, “I have overcome the world” (16:33). And even before he ascends the cross, Jesus has ascended to the Father and announces, “I am no longer in the world” (17:11). This feature ofthe Fourth Gospel has received various historical, literary, and theological interpretations. The following paper will offer a literary interpretation based ona comparison of the Gospel of John with Greek tragedy. The argument will proceed in two phases, first demonstrating basic connections with the tragic evidence,and then exploring how the Fourth Gospel twists tragic techniques to its own purposes.

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Cobb, Christy. "Preparing and sharing the table: The invisibility of women and enslaved domestic workers in Luke’s Last Supper." Review & Expositor 117, no. 4 (November 2020): 555–59. http://dx.doi.org/10.1177/0034637320972181.

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In biblical narratives that involve food, women and enslaved domestic workers were very involved in the planning, preparation, and the partaking of meals, even though they are mostly invisible in biblical texts. To make these women and enslaved workers visible, I closely examine the narrative of the Last Supper, or Passover, in the Gospel of Luke (22.7–38). In this gospel, women are present as followers of Jesus and are present with Jesus throughout his ministry, thus their presence at the Last Supper would be expected. In addition, enslaved characters fill the Gospel of Luke as a part of parables as well as within the narrative. In the conclusion of this article, I reimagine the scene of Luke’s Last Supper as it might have happened historically, with women and enslaved persons made visible in the preparations and during the meal itself.

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Francis, Leslie J. "Gospel for the outsider: the Gospel in Luke and Acts; Gospel of Fulfilment: Exploring the Gospel of Matthew." Rural Theology 18, no. 1 (January 2, 2020): 64–65. http://dx.doi.org/10.1080/14704994.2020.1727147.

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McKinney, Stephen J. "Mary, woman of faith and displaced person: insights for Catholic schools." Journal of Religious Education 69, no. 3 (October 15, 2021): 411–21. http://dx.doi.org/10.1007/s40839-021-00156-4.

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AbstractCatholic schools share in the preferential option for the poor that is an essential part of following Jesus and the mission of the Church. Catholic schools in many parts of the world have an historical and contemporary mission for the care and education of the poor. This article uses key passages from the Gospels of Luke and Matthew to illustrate that Mary can be understood as an exemplar of God’s preferential option for the poor. Mary is presented as a young and poor Jewish woman of faith in the Annunciation and the Magnificat in Luke’s Gospel and is presented as an externally displaced person in flight into Egypt in Matthew’s Gospel. The paper also examines the journey to Bethlehem in Luke’s Gospel as interpreted by Pope Francis. He interprets this as Mary being an internally displaced person. Adopting these distinctive modes of interpretation, Mary can be recognised as a model of the preferential option for the poor for Catholic schools.

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Andrejevs, Olegs. "The “Reconstructed Mark” and the Reconstruction of Q: A Valid Analogy?" Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 2 (March 29, 2020): 83–91. http://dx.doi.org/10.1177/0146107920913793.

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Described as a “thought experiment” by a number of scholars, Mark’s Gospel as reconstructed exclusively from its reception by Matthew and Luke has been repeatedly advanced as a challenge to the reconstruction of Q in recent decades. This essay analyzes the “Reconstructed Mark” argument, finding it to form a poorly calibrated analogy for the Q document. It will be shown that Matthew and Luke treat Q, which is a sayings collection, differently from the sayings of Jesus in Mark’s Gospel, which are already valued by them more highly than Mark’s narrative. Further arguments in support of the feasibility of Q’s reconstruction and the attainability of its text will also be provided.

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