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1
Ashley, Edith. "Women in Luke's Gospel." Connect to full text, 2000. http://hdl.handle.net/2123/804.
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Thesis (M. Phil.)--University of Sydney, 2000.Title from title screen (viewed Apr. 21, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the School of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.
2
Scheffler, Eben. "Suffering in Luke's Gospel /." Zürich : Theologischer Verl, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665015q.
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Ashley, Edith Margaret. "Women in Luke's Gospel." Thesis, The University of Sydney, 2000. http://hdl.handle.net/2123/804.
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Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.
4
Ashley, Edith Margaret. "Women in Luke's Gospel." University of Sydney. Religion, 2000. http://hdl.handle.net/2123/804.
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Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.
5
Fox, Anthony M. "The literary theme of Luke's Gospel." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Street, James. "Luke's use of the Psalms in his Gospel." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Kimball, Charles Anthony. "Jesus' exposition of the Old Testament in Luke's Gospel /." Sheffield : Sheffield academic press, 1994. http://catalogue.bnf.fr/ark:/12148/cb36677344t.
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Baban, Octavian. "Luke's 'on the road' encounters as narrative mimesis : a contribution to the study of Luke's theology of the Way the narrative anatomy and function of Luke's post-Easter hodos encounters." Thesis, Middlesex University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313179.
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Trân, Băng Công. "Table fellowship in Luke's Gospel an author-text-reader-centered approach /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Stenschke, Christoph Wilhelm. "Luke's portrait of Gentiles prior to their coming to faith." Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099069.
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This thesis examines Luke's portrayal of the Gentiles' state prior to their coming to Christian faith. Following the survey of research, it commences with Luke's direct references to Gentiles prior to faith. It then gathers conclusions concerning their state from the Gentile encounter with Jesus and Christian salvation. This includes Luke's notes on the condition of Gentiles and on their appropriation of salvation. Finally it draws conclusions from Luke's portrayal of Gentile Christians. Such a comprehensive study of this aspect of Luke's anthropology has not been undertaken previously and constitutes the major fresh contribution of this thesis. This comprehensive approach is necessary to challenge some previous contributions to Lukan anthropology. It argues that the main study in the field (J.-W. Taeger, Der Mensch und sein Heil; 1982) does not sufficiently consider all the evidence. By concentrating on the Gentiles in Luke-Acts (including Samaritans and God-fearers) this present thesis comprehensively covers all the relevant material. Against Taeger who suggests that Gentiles do not need 'saving' as much as 'correcting', it concludes that Luke portrays Gentiles prior to faith in a state requiring God's saving intervention. Thorough correction has to accompany and follow this salvation. Though allowing for distinct Lukan emphases, this portrait is not essentially at odds with that of other NT authors. These results further show that the Areopagus speech needs to be and can be satisfactorily interpreted in it's context and in conjunction with similar statements. This thesis further argues that Luke's narrative sections and the characterisation they present should no longer be neglected in favour of the speeches. Luke's portrayal of Gentiles prior to faith also bears on his understanding of sin and provides additional justification for the Gentile mission. This study challenges proposals of Luke's alleged anti-Judaism and provides some hitherto little-noticed correctives.
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Alexander, Loveday. "The preface to Luke's Gospel : literary convention and social context in Luke 1.1-4 and Acts 1.1 /." Cambridge : Cambridge University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665121x.
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Neagoe, Alexandru. "The trial and confirmation of the gospel : an apologetic reading of Luke's trial narratives." Thesis, Middlesex University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314116.
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Eom, Sang Seop. "Jesus as the coming Messiah : a redaction critical and narrative study of Luke's Gospel." Thesis, University of Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.544412.
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Parry, David Thomas Newton. "Luke's account of Peter in his strategy of proclaiming a gospel for all people." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:b2e7f952-4010-4793-a79d-c3da005d5395.
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In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.
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Smit, David C. "Reimagining the birth of the Messiah and his forerunner in Luke's gospel: a sociorhetorical interpretation." Doctoral thesis, Faculty of Humanities, 2019. http://hdl.handle.net/11427/30986.
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This thesis investigates Luke’s portrayal of the subordination of John, the son of Zechariah and Elizabeth, to Jesus the Messiah in Luke 1–2. A detailed analysis of the opening-middleclosing textures of the Lukan text brings to the fore a clear structural juxtaposing and interweaving of the birth and infancy narratives of John and Jesus. The exercise provides the organising framework for the thesis. An in-depth sociorhetorical interpretation of these texts is then undertaken. The rhetography and rhetology of the infancy narrative of John are first explored in detail, beginning with the annunciation to Zechariah in 1:5–25, continuing with the account of his birth in 1:57–66, and closing with Zechariah’s resultant doxology in 1:67–80. A similar analysis is then undertaken of the infancy narrative of Jesus, beginning with the annunciation to Mary in Luke 1:26–38, continuing with the account of his birth and the angelic doxology and shepherds’ tribute in 2:1–21, and closing with his presentation at the temple in 2:22–40. This closing text portion is identified as the closing texture of Luke’s juxtaposing and weaving together of the two birth and infancy narratives. The process incorporates an analysis of the ideological texture, which emerges in Luke’s development of these two narratives. The ideological texture manifests primarily in the emergence of an asymmetrical honour-power relationship between John and Jesus. A range of rhetorical strategies are identified as used by Luke to enhance the ideological texture, which in turn emphasises the surpassing honour and power of Jesus over and against that of John, his forerunner. My thesis makes a contribution to Lukan research by clarifying Luke’s emergent ideological texture in the rhetoric of his two birth and infancy narratives. The use of the sociorhetorical interpretive analytic provides a thick description of the rhetoric of these two narratives, while engaging in conversation with cultural and scribal intertexture from the Jewish Scriptures and Second Temple Judaism. The dialogical nature of sociorhetorical interpretation enables a multidimensional interpretation of the texts.
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Forbes, Greg W. "The God of old : the role of the Lukan parables in the purpose of Luke's Gospel /." Sheffield : Sheffield Acad. Press, 2000. http://www.loc.gov/catdir/toc/fy0610/00456387.html.
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Vemulapalli, Suresh Kumar. "The way of the Lord : the 'journey' motif and its relation to discipleship in Luke's gospel." Thesis, University of Aberdeen, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420122.
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Part 1 explores ‘way’ vocabulary passages in Deuteronomy, Isaiah and 1QS, to provide analogies on two levels of understanding of ‘journey’ in Luke’s gospel, literal and metaphorical. Chapter Two discusses ‘way’ vocabulary in Deuteronomy. Chapter Three looks at the original context of Is. 40:3-5, in order to uncover the ‘way’ imagery which is analogous to Luke’s. In chapter Four, a study of ‘way’ vocabulary in the Qumran writings will be made, to bridge the gap between ‘walking in the way’ in Deuteronomy and the Isaian ‘way of the Lord’. The significance of the ‘journey’ motif in the first part of Luke’s Gospel (Lk 1-9) is then explored in Part II. Chapter Five examines how the ‘way’ theme is described and introduced in the Infancy Narratives. Chapter Six discusses the importance of the quotation of Is. 40:3-5 at the very beginning of the public ministry of Jesus, since it is the programme through which Jesus’ whole ministry in Luke is to be understood. In Chapter Seven, the relationship between Lk 3:4-6 and Lk. 4:16-21 is examined, with its emphasis on ‘journey’. This helps to underline the fact that Jesus ministers by healing and preaching in his itinerant journey and journeying towards his eventual goal, a goal in which salvation is fully achieved. By using 40:3 and Mal. 3:1 in Lk. 7:27, Luke points out that John the Baptist cam as a forerunner, preparing Jesus’ ‘way’ in its entirety. In Part III, the relationship between ‘the way of the Lord’ and discipleship is discussed, particularly with reference to the ‘call narratives’ and to the Jerusalem ‘journey narrative’ to Luke’s Gospel. It is argued that ‘the way’ is to be understood secondarily in metaphorical terms to describe discipleship. Attention will be drawn to the importance which the Transfiguration (Lk. 9:28-36) has for the Jerusalem journey narrative.
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Mather, Lucas James. "Allusions to Isaiah in Luke's birth narratives and their programmatic function for the rest of his gospel." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Mather, Lucas J. "Allusions to Isaiah in Luke's birth narratives and their programmatic function for the rest of his gospel." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Welch, Bob. "Repetitive prophetical and interpretative formulations in Luke's Gospel of Codex Bezae : an analysis of readings in D." Thesis, Bangor University, 2015. https://research.bangor.ac.uk/portal/en/theses/repetitive-prophetical-and-interpretative-formulations-in-lukes-gospel-of-codex-bezae--an-analysis-of-readings-in-d(766bae7c-3683-4c2b-b917-34a32a601137).html.
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This dissertation is an analysis of a pattern of redactional doublets within the early 5th CE Greek-Latin bilingual New Testament manuscript of Codex Bezae (D), specifically in the Gospel of Luke. Seven doublets are examined in comparison with Codex Vaticanus (B). As background, the aspects of possible harmonisation, prophetical interpretation during the Second Temple Period, use of the Elijah/Elisha motif, and Jewish rabbinical hermeneutics, support the thesis that this pattern of specific repetition is representative of the author/redactor’s controlling hermeneutic. The conclusions of this study reveal that (1) this pattern is prophetical/affirmational in agreement with the aforementioned methodology during the period of the exemplar, and (2) the homogeneity of theological themes, i.e. soteriological, eschatological, and pneumatological, support an early date of origin in the 2nd century CE.
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Ayeebo, Jacob Kofi. "The liberating mission of Jesus and the Anglicans of Tamale with special reference to St. Luke's gospel / Jacob Kofi Ayeebo." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1552.
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Over the past two decades the study of mission has become increasingly important as a
pathogen in theology. This is because there has been a tendency by some scholars to
place emphasis on the preaching of the Gospel of salvation and personal liberation from
sin, on the one hand, and to emphasise the pursuit of social justice in order to liberate
people from poverty and suffering, on the other; thus, creating a serious dichotomy in
the Church's mission
This thesis is propelled by a yearning for an holistic understanding and practice of
mission in the Anglican Diocese of Tamale. Thus, the thesis explores the liberating
works of Jesus, specifically in the Gospel of Luke, as a paradigm for mission in the
Anglican Diocese of Tamale.
The theological framework is St. Luke's gospel. In presenting the exegetical work on
Luke's gospel, key themes emerged and were discussed accordingly. It was obvious that
the Gospel of Luke is for the poor and that the nature of God's love is universal.
Throughout the study, it is made clear that mission is an initiative of God that offers
total salvation through the Church's mission and task. The Church's mission, however,
is not only to communicate the gospel so that people will understand it but also, mission
should aim for the transformation of people as individuals and as communities.
To assess the work, four methods of research have been used:
Questionnaires
Interviews
Document analysis and
Observation study.
The structured interviews and questionnaire were distributed to clergy, to some selected
laity and to church development workers in the Diocese in order to ascertain their views
on holistic mission. In addition, other methods were employed within the research to
ascertain the relevant information related to the topic: visits to the sites of other
projects; extensive reading and analysis of contemporary writings on Christian mission
theology; and Christian development work. Arising from this, a detailed content
analysis of the responses and documents are presented.
Having established the research methodology, the thesis proceeds to explore the area
context of the Tamale Diocese to provide the reader with some knowledge of the
Ghanaian indigenous worldview, which can either facilitate or a hinder holistic mission
practice. Following that, the history of Anglican mission in northern Ghana is
examined.
The research notes that socio-economic projects have impacted economically on the
beneficiaries. However, political and spiritual impacts are minimal. Other strengths and
weakness of the diocese and her projects are identified; for instance, working in groups,
and the lack of programmes to draw the attention of banks to micro-credit schemes for
women are identified as strengths and weaknesses respectively.
Arising from the results, a number of critical areas that appear central to holistic mission
are identified and discussed, with the hope of influencing the Anglican Diocese of
Tamale mission work to be holistic in its mission work; for example, promoting the
managerial capacity of mission practitioners as well as beneficiaries, their full
involvement in community activities and the pivotal role of the projects' staff were all
considered vital for effective implementation of holistic mission.
The findings from the research showed that there are many areas of the Church's
mission where dualism is practised. The most important finding was that while
evangelism and social action are combined in the activities of the churches, there is little
in evidence in the Diocesan community development projects that specifically promote
or encourage Christian witness. In other words, there is little evidence of that deeper
level of holism we have attempted to articulate in this thesis. However, there are also a
few findings that do not support the central theoretical argument. Various reflections
and suggestions are made that could help to enrich the Diocese in this vital area of
study.
The study maintains that the Church's mission task should include evangelism, as well
as addressing social and political issues and speaking with a 'prophetic voice' on the
same platform. The thesis concludes by stressing that life must be looked at as an
integrated whole, where the spiritual, the political, the social and the economic are all
intertwined.
It is my hope that this thesis will serve as a rich resource to those who may show
interest in it and to those who may wish to pursue further studies in mission in the
Tamale Diocese in the future.Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2007.
22
Chan, Yuk-Tong. "Stewards of the gospel to the poor a study of the stewardship motifs of Jesus' parables in Luke's travel narrative (Luke 9:51-19:44) /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Kim, Taeoh Timothy S. M. "Mary, the model of all Christians in the Gospel of Luke: the realized eschatological perspective on discipleship to Jesus as seen in Mary as the model-figure (Lk 1-2) and manifested by various characters in Luke's parables." IMRI - Marian Library / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431436861.
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Barbosa, João Cândido. "ESPIRITUALIDADE E ESTILO DE VIDA: CONTRIBUIÇÕES ÉTICAS, ECONÔMICAS E SOCIAIS A PARTIR DO EVANGELHO DE LUCAS." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3761.
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This thesis aims to investigate, from the Luke's Gospel, the political and socioeconomic situation of the people during the first century. It deals with situations that affected the lives of impoverished, marginalized and despised people in the context of a society under the power of the Roman Empire, which ditacted the economic rules at that time. It is understood that the Luke's Gospel tells the history lived by the original christian communities with their ethical and spiritual values regarding God's Kingdom and the lifestyle by them adopted, against the patriarchal system imposed due to the Roman domination. The work highlights the conflicts that existed in the time of Jesus and the writing of the Luke's Gospel. In this scenario, dominated by the wishes of the powerful ones to the detriment of the weak and impoverished, the path chosen by Jesus was to stay at the side of weak, despicable and despised ones, and all who sought to change their lives. Jesus' liberating praxis confronted the Jewish elite and the Roman Empire, proposing the ideological liberation from the oppressive imposition that subjugated and enslaved people through exorbitant tax levels and the force of the Roman army, which destroyed countless lives with refined cruelty. It analyzes the pericopes that tell the story of the widow of Naim (7,11-17), the parable of the good samaritan (10,25-37) and the Zacchaeus narrative (19,1-10), analyzed under its ethical and socioeconomic elements. In this context, it is perceived that the Jesus spirituality and ethics are based in the concept of God as a Father, invoked by prayer, from which compassion and mercy are originated, and that are extended to the needy people. Therefore, it is argued that Jesus' actions are capable of reversing death processes in life processes and can contribute to a living in society with more dignity and social justice, also in nowadays.
Esta tese objetiva pesquisar, a partir do Evangelho de Lucas, a situação política e socioeconômica do povo da época do primeiro século. Trata-se de abordar as situações que afetavam a vida das pessoas empobrecidas, marginalizadas e desprezadas no contexto de uma sociedade dominada pelo Império Romano, que controlava a economia vigente da época. Compreende-se que o Evangelho de Lucas narra a história vivenciada das comunidades cristãs originárias com seus valores éticos e espirituais a respeito do Reino de Deus e o estilo de vida adotado pelas comunidades cristãs, frente ao sistema patriarcal de dominação romana. Destacam-se os conflitos que existiam na época de Jesus e da escrita do Evangelho de Lucas. Dentro desse cenário, no qual prevalecia a força dos poderosos, em detrimento dos fragilizados e empobrecidos, o caminho escolhido por Jesus foi entre os fracos, vis e desprezados e todos que pretendiam mudar de vida. A práxis libertadora de Jesus confrontou a elite judaica e o Império Romano, propondo a libertação ideológica da opressão imposta que oprimia e escravizava as pessoas por meio de elevadíssima carga tributária e pela força armada do exército romano, que destruíam inúmeras vidas com requinte de crueldade. Analisa as perícopes que narram a história da viúva de Naim (7,11-17) a parábola do bom samaritano (10,25- 37) e a narrativa de Zaqueu (19,1-10), analisadas pelos elementos éticos e socioeconômicos que nelas estão presentes. Nesse contexto, percebe-se que a espiritualidade e ética de Jesus são situadas em Deus Pai, por meio da oração, de onde-se origina a compaixão e misericórdia que se estendem às pessoas necessitadas. Portanto, defende-se que a ação de Jesus é capaz de reverter processos de morte em processos de vida e pode contribuir para uma vivência em sociedade com mais dignidade e justiça social também para os dias atuais.
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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
unrestricted
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Scott, James W. "Luke's preface and the synoptic problem." Thesis, University of St Andrews, 1986. http://hdl.handle.net/10023/8792.
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The preface to Luke's gospel (Lk. ill-4), when properly exegeted, says this: "(1) Since many have undertaken to draw up a narrative account of the things that are well-established among us, (2) just as those who from the beginning have been eyewitnesses and servants of the word have handed them down to us, (3) I have decided, for my part, having been a follower of them all for a long time, to write an accurate narrative for you, most excellent Theophilus, (4) in order that you may know what is certain with regard to the matters in which you have been instructed." Luke's claim to have been a follower of the apostles (vs. 3), and thus conversant with their oral gospel tradition (vs. 2), is confirmed by an ecclesiastical tradition that can be traced back to one of those very apostles. Luke implies that he did not use written sources in the composition of his gospel, for unlike ancient historians who did use written sources, he does not acknowledge any use of his predecessors' narratives. In writing "an accurate narrative" he would not have relied upon what he considered to be the inaccurate narratives of his predecessors. Luke indicates that his gospel records the oral tradition that he has learned directly from the apostles. The leading theories of synoptic origins tend to collapse into an oral theory under the weight of Luke's literary independence. The arguments hitherto advanced against the oral theory are inadequate. The oral tradition consisted of a basic narrative tradition (which is reconstructed) and a body of independent tradition. Luke and Matthew drew upon both traditions, but Mark confined himself to the former. Our two-tradition theory is corroborated, especially in comparison with the standard two-source theory, by various literary and stylistic phenomena.
27
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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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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Mendez-Moratalla, Fernando. "A paradigm of conversion in Luke." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1596/.
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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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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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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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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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Donnelly, Noel Stephen. "The Gospel of Luke : the pieties of its sources and author." Thesis, University of Edinburgh, 1989. http://hdl.handle.net/1842/19695.
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Marshall, Jonathan. "Jesus, patrons and benefactors Roman Palestine and the Gospel of Luke." Tübingen Mohr Siebeck, 2008. http://d-nb.info/992561094/04.
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Stanley, Alan P. "The emphasis of the Greek perfect in the Gospel of Luke." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Rufus, de Šotep Sheridan Mark. "Homilies on the Gospels of Matthew and Luke /." Roma : C. I. M, 1998. http://catalogue.bnf.fr/ark:/12148/cb37654274g.
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Mark, Paulina. "Konversion enligt Lukas och Johannes : En jämförelse av konversionsnarrativens funktion i Lukas-Apostlagärningarna och Johannes." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1110.
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The aim of this study is to examine what kind of ingroup conversion prototypes the authors of Luke-Acts and the Gospel of John express through conversion narratives and conceptual metaphors. By analysing the works of the authors I find a range of expressions conceptualising the act or process of conversion to faith in Jesus. These expressions contribute to forming an comprehensive conversion narrative, which has part in forming and setting boundaries for the ingroup of believers towards the outgroup(s) of non-believers. The ingroup conversion prototype for Luke-Acts shows norms of outgroup love, merciful and generous actions as well as good works and inclusion led by the Holy Spirit. The ingroup conversion prototype in John sets up norms of transformation through baptism, ingroup love and a breaking with the darkness of the world. The aim is further on to examine how these prototypes correspond to the models of conversion presented by Lewis R. Rambo. The results show that Luke-Acts view of conversion corresponds both to the model of traditional transition and intensification. The Gospel of John, on the other hand, fits only in the model of traditional transition.
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Bertolini, Dewey. "The fifth gospel an interpretive geographical study of Matthew, Mark, Luke, and John /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Stinson, Michelle A. "Dining in the kingdom Jesus and table fellowship in the gospel of Luke /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Bullard, Collin Blake. "The revelation of thoughts : implicit Christology and Jesus' knowledge in the Gospel of Luke." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648294.
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Urribarrí, F. Antonio. "A linguistic study on the use of the word [ptochos] in the Gospel of Luke." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Hedin, Gunilla. "Jesus förkunnelse om Guds rike enligt Lukasevangeliet : En analys av Luk 11:1-4, 11:14-23, 17:20-21, 22:28-30." Thesis, Ersta Sköndal högskola, Institutionen för diakoni, kyrkomusik och teologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4719.
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I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.
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Agan, Jimmy. ""Like the one who serves" : Jesus, servant-likeness and self-humiliation in the Gospel of Luke." Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=179543.
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This study challenges the current scholarly consensus regarding Luke 22:27c and Jesus' claim to "servant-likeness" (as opposed to "servanthood", a term which obscures the force of Jesus' comparison). It investigates three facets of Jesus' claim - its significance, its basis, and its permanence. Detailed exegetical analysis of Luke 22:24-27 demonstrates that Jesus' servant-likeness is more closely related to the Lucan motif of self-humiliation than to texts in which Jesus engages in "practical service" or acts with others' interests in view. An analysis of Jesus' critique of self-exaltation in Luke's Gospel, and the application of this analysis to Luke's overall christological portrait, suggests that the basis of Jesus' claim to be "like the one who serves" is to be found in his consistent refusal to depart from the path of humiliation appointed for him as messiah. Finally, a comparison of Luke 22:27c and 12:37b serves as a starting point for assessing the permanence of Jesus' demand for and embodiment of servant-like self-humiliation. Ultimately, both verses reflect Jesus' conviction that the kingdom of God, whether present or future, is governed by the principal of status-transposition or humiliation-exaltation. According to the Lucan Jesus, the values associated with self-humiliation will find continued expression in the heavenly kingdom. For Jesus, and for Luke, the work of redemption must displace worldly concern for rank, status, and honor. To live a life that reflects this truth is what it means to be "like the one who serves".
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McKay, Niall. "Luke and Yoder : an intertextual reading of the third gospel in the name of Christian politics." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17842.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated approaches have been challenged by insights from literary, sociological, anthropological, cultural and ideological scholarship. These challenges have proved fruitful and opened biblical scholarship to new and generative interpretation. This plurality of interpretation has in turn challenged the reductionism of biblical scholarship, leading to the now common acknowledgement that a particular reading or reconstruction is but one of many. Unfortunately many new readings have been too tightly bound to a single method or insight. The broad interaction between these readings has been often overlooked. In contrast to this trend an epistemology of text emerging from the poststructural notion of intertextuality allows the construction of links between a range of interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to make hermeneutical connections with historical, cultural and ideological theory. For the most part New Testament scholars who have appropriated the term have noted this but not thoroughly explored it. In this study an ideologically-declared overtly intertextual approach to the third canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This reading in turn forms the framework for the more overtly intertextual reading offered here. An intertextual reading of the New Testament Scriptures is both narratively generative and politically directive for many Christian communities.
AFRIKAANSE OPSOMMING: Kritiese Nuwe Testamentiese studies het in die verlede gebruik gemaak van analitiese tegnieke en ondervraende metodes uit ‘n wye verskeidenheid van dissiplines. Meer onlangs is die oorheersing van historiese en kerklik-gerigte benaderings uitgedaag deur insigte vanuit letterkundige, sosiologiese, antropologiese, kulturele en ideologiese dissiplines. Hierdie uitdagings het vrugbaar geblyk en het Bybelse vakkennis toeganklik gemaak vir nuwe en produktiewe interpretasies. Hierdie meervoudige interpretasies het op hul beurt weer die reduksionisme in Bybelse geleerdheid uitgedaag, wat aanleiding gegee het tot die nou algemene erkenning dat ‘n bepaalde vertolking of rekonstruksie slegs een van vele is. Die breë wisselwerking tussen sulke vertolkings word dikwels misgekyk. In teenstelling met hierdie neiging, laat ‘n epistemologie van die teks wat te voorskyn kom uit ‘n poststrukturele begrip van intertekstualiteit toe dat verbande gekonstrueer word word tussen ‘n verskeidenheid van vertolkingsmetodes. Intertekstualiteit spruit voort uit literêre en kulturele teorie, maar vorm ook hermeneutiese skakels met historiese, kulturele en ideologie kritiek. Die meeste Nuwe Testamentici wat gebruik gemaak het van hierdie term, het kennis geneem van sulke verbande, maar dit nie altyd volledig verreken nie. In hierdie studie demonstreer ‘n ideologies-verklaarde, openlik intertekstuele benadering tot die derde kanonieke evangelie die gekoppelde hermeneutiek wat toegelaat word deur intertekstualiteit. John Howard Yoder se vertolking van die Evangelie van Lukas plaas klem op die ontwikkeling van ‘n Christelike sosiale etiek. Hierdie interpretasie vorm op sy beurt weer die raamwerk vir die meer openlik intertekstuele vertolking wat hier aangebied word. ‘n Intertekstuele interpretasie van die Nuwe Testamentiese geskrifte is beide verhalend produktief asook polities rigtinggewend vir talle Christelike gemeenskappe.
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Stowe, Douglas J. "The tearing of the temple veil and the death of Jesus in the Gospel of Luke." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Dicken, Frank Edward. "King and ruler takes his stand : 'Herod' as a composite character in Luke-Acts." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9834.
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Using a narrative-critical approach, this thesis argues that ‘Herod’ may be construed as a composite character in Luke-Acts. Composite characters appear in literary works as a conflation of two or more historic individuals into a single character in a narrative. Scholars have often noted that Luke-Acts evidences a more extensive interest in the Herodian rulers than do the gospels of Mark and Matthew and that each of these rulers are depicted similarly to the others in his work. However, no one has argued that those rulers named ‘Herod’ may be understood as a composite character. In Luke-Acts, three Herodian rulers stand behind the composite ‘Herod’. The thesis will show that when compared/contrasted with what is known about the Herodian rulers from historical evidence, two unique features of the depiction of the Herodian rulers named Herod in Luke-Acts emerge. First, at Luke 1:5 the author uses the title ‘King of Judaea’ which is unattested elsewhere for any Herodian ruler. Second, at Acts 12 the author uses the name ‘Herod’ for Agrippa I, a name that finds no external corroboration for this particular King. While other occurrences of the name ‘Herod’ refer to Herod Antipas (Luke 3—Acts 4), these two distinct features of the narrative may be understood as conflation of the other ‘Herods’ with Antipas. Following an interpretation of all the passages in which ‘Herod’ appears, it will be evident that ‘Herod’ is portrayed consistently and as a single character not only through repeated use of the name ‘Herod’, but as a recurring antagonist to the key protagonists of the narrative (John the Baptist, Jesus, and the apostles/early church). Finally, the thesis will consider as explanation of the depiction of ‘Herod’ how this composite character embodies Satanic opposition from the political realm toward those who proclaim the gospel in the Lukan narrative.
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Bowery, Roy W. "Jesus Christ, Savior for all mankind a study-guide for the Gospel of Luke, chapters 1-18 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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