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Wiese, Larry J. "The purpose of Luke-Acts." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Brack, David Lee. "Social boundaries in Luke-Acts." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0179.
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Brack, David. "Social boundaries in Luke-Acts." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p031-0179.
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Rhee, Sung Yul. "The concept of disciple in Luke-Acts." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Anderson, Kevin L. "The resurrection of Jesus in Luke-Acts." Thesis, Brunel University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327349.
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Miura, Yuzuru. "The concept of transitions in Luke-Acts." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Squires, John T. "The plan of God in Luke-Acts /." Cambridge : Cambridge University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb35586804m.
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Perry, Andrew. "Eschatological deliverance : the Spirit in Luke-Acts." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1969/.
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Recent scholarship has discussed Luke's view of the Spirit in relation to conversion-initiation, the life of the early church, and the requirements of mission. This emphasis upon the functionality of the Spirit has associated the Spirit with the beginning of the church and its requirements. Accepting that Luke deploys a view of the Spirit as the 'Spirit of prophecy', research illustrates disagreement about the functions Luke ascribes to the Spirit. This dissertation supplements and challenges this balance in two ways. It shows that the Jewish background for Luke's view of the Spirit is more variegated than the rubric 'the Spirit of prophecy' would suggest. It supplements the consensus view that Luke's eschatological framework for the bestowal of the Spirit is essentially about the beginning of the church, arguing that Luke also presents the bestowal of the Spirit in relation to the 'last days' and closure of a Jewish age.
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Niles, Daniel Rohan. "God's way of reversal in Luke-acts." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.615825.
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Crabbe, Kylie. "Luke/Acts and the end of history." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:39126f79-9260-4e58-81ad-292d559e000e.
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This thesis investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. Two strands of Lukan scholarship have contributed to an enduring tendency to underestimate the centrality of eschatology to Luke/Acts. Hans Conzelmann's thesis, that Luke focused on history rather than eschatology as a response to the parousia's delay, has dominated Lukan scholarship since the mid-twentieth century, with concomitant assumptions about Luke's politics and understanding of suffering. Recent Lukan scholarship has centred instead on genre and rhetoric, examining Luke/Acts predominantly in relation to ancient texts deemed the same genre while overlooking themes (including those of an eschatological character) that these texts do not share. This thesis offers a fresh approach. It illuminates the inherent connections between Luke's understanding of history and its end, and demonstrates significant ways in which Luke's eschatological consciousness shapes key themes of his account. By extending comparisons to a wider range of texts, this study overcomes two clear methodological shortfalls in current research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish texts. Having established the need for a new examination of Luke's eschatology in Chapter 1, in Chapter 2 I set out the study's method of comparing diverse texts on themes that cut across genres. Chapters 3 to 6 then consider each key text and Luke/Acts in relation to a different aspect of their writers' conceptions of history: the direction and shape of history; determinism and divine guidance; human culpability and freedom; and the present and the end of history. The analysis shows that in every aspect of history examined, Luke/Acts shares significant features of the texts with which, because they do not share its genre, it is not normally compared. Setting Luke/Acts in conversation with a broader range of texts highlights Luke's periodised, teleological view of history and provides a nuanced picture of Luke's understanding of divine and human agency, all of which is affected in fundamental ways by his portrayal of the present time already within the final period of history. As a result, this study not only clarifies Lukan eschatology, but reaffirms the importance of eschatology for Lukan politics and theodicy.
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Christopher, Dany. "The appropriation of Passover in Luke-Acts." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11541/.
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Within Lukan scholarship, studies on the theme of Passover have mostly been confined to the pericope of the Last Supper (Luke 22:1–20). Few have ventured outside it and explored the presence, let alone the significance, of the theme in other passages throughout Luke-Acts. Thus, the aim of this study is to show where, how, and why Luke appropriates the theme of Passover in his writings. I propose that besides the passion narrative, allusions to Passover can be found in three other sets of passages: the infancy narrative, the Parousia discourses in Luke 12 and Luke 17, and the rescue stories of Peter (Acts 12) and Paul (Acts 27). My investigation shows that the theme of Passover plays a major role in how Luke structures his narratives. I also show that Luke associates Passover with Jesus’ passion, enabling him to convey the message of God’s salvation. The pairing of Passover and passion for explaining the salvation of God is not limited to the passion narrative. Instead, it is present in other Passover-related passages throughout Luke-Acts. Using the foundational story of Passover in Exodus 12–13 as my point of departure, I begin my research with an analysis of references to Passover in early Jewish writings (Chapter 2). This chapter helps to set Luke within broader Jewish interpretive traditions. Next, I examine the Lukan text, beginning with the passion narrative (Chapter 3), where allusions to Passover are most concentrated and least disputed by scholars. This chapter prepares us to understand allusions to Passover in the infancy narrative (Chapter 4), two Parousia discourses (Chapter 5), and two particular rescue stories in Acts (Chapter 6). The final chapter synthesises all the findings (Chapter 7).
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Kovács, Frank Zoltan. "The covenant in Luke-Acts / Frank Z. Kovács." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1505.
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Bruxvoort, Russell. "Luke's presentation of the Pharisees in Luke-Acts." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Jung, Chang-Wook. "The use of the participle in Luke-Acts." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Borkowski, Tomasz. "Love of enemies in Matthew and Luke-Acts." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:105003.
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Thesis advisor: Daniel J. HarringtonThesis advisor: Christopher R. Matthews
Thesis (STL) — Boston College, 2013
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Weatherly, Jon Allen. "Jewish responsibility for the cross in Luke-Acts." Thesis, University of Aberdeen, 1991. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU032760.
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The current state of Lukan scholarship suggests that the question of Luke's view of Jewish responsibility for the cross should be reopened. Analysis of the Lukan text indicates that Luke regards the leaders and people of Jerusalem and certain Gentiles as responsible for Jesus' death. In Luke's Gospel the leaders of Jerusalem are implicated, as is a crowd of Jewish people. Acts clearly identifies the crowd as Jerusalemite. Pilate, Herod, and Roman soldiers are implicated as well. Further analysis demonstrates that Luke stresses Israel's division in response to the gospel. Thus, he does not indict Jerusalem for the crucifixion as a symbol of all Israel. How did this Lukan emphasis on Jerusalem's responsibility arise? Analysis of 1 Thessalonians 2:14-16 shows that this text and the tradition underlying it implicated a specific group of Jews for the crucifixion. Its origin as a tradition before AD50 suggests that it arose in Jewish-Christian circles, probably in response to persecution, not as a Gentile-Christian anti-Jewish polemic. Analysis of Matthew and Mark indicates that the pre-Lukan synoptic tradition specified Jerusalem as responsible for the cross. The leaders of Jerusalem are particularly prominent. A crowd of Jewish people is also implicated, but their specific identity is uncertain. The specification in Acts of the people of Jerusalem appears to have been based on a tradition distinct from but consistent with the synoptic passion material. Statements about popular responsibility appear in context which give evidence of traditional origin. Neither Lukan creation nor extension of the synoptic tradition account for the specification. Analysis of other ancient texts dealing with the death of innocent victims suggests that those responsible for the deaths were usually specified. Hence, the proclamation of Jesus as one unjustly crucified was probably accompanied by specification of those responsible.
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Sanders, Carl Edward. "The New Testament ethic of nonresistance in Luke-Acts." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Kienzler, Jonathan. "The Holy Spirit’s relationship with judgment in Luke-Acts." Thesis, University of Aberdeen, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553808.
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Many scholars have focused on passages or themes in Luke-Acts, discussing either the Holy Spirit or judgment, yet no study has given focus to the interconnection between the two, especially in regard to condemnatory judgment. This thesis explores the Holy Spirit's relationship with judgment in Luke-Acts. The first chapter defines the terminology and the narrative-critical method employed. The works of Robert P. Menzies, Max Turner, Matthias Wenk, and Rustin Jack Umstattd are examined to survey the extent that a relationship has been developed between the Spirit and judgment in Luke-Acts. Seven texts that link the Spirit and judgment are the focus of chapters two through eight: Luke 3:16-17; 12:8-10; Acts 5:1-11; 7:51; 8:18-23; 13:9-11; 28:25-28. In these texts, the Holy Spirit is connected in some way with fire, unforgiveness, deception, resisting, greed, blindness, or condemnation. In each instance, Luke's presentation is examined to determine the Spirit's role, and ultimately how judgment is developed. The second chapter discovers that Jesus' baptism with the Holy Spirit and fire is central to the relationship between the Spirit and judgment in Luke's work. Through the Spirit, Jesus judges, cleanses, purges, and divides his prepared people from the world. The third chapter examines the blasphemy against the Spirit, defining this offence as a denial of Jesus by a believer. The Spirit cleanses a believer in forgiveness but also executes final judgment on the unforgiven. Chapters four and seven examine how Luke portrays the Spirit as the executor of Jesus' judging work on Ananias and Sapphira, who blaspheme the Spirit in their deceit, and Elymas, who is plunged into darkness for his opposition. Chapter six highlights that the Messiah alone bestows the Spirit. Chapters five and eight discuss the Jewish rejection of Jesus; yet the Spirit exposes their condemnation and God's salvation is still proclaimed.
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Mount, Christopher N. "Pauline Christianity : Luke-"Acts" and the legacy of Paul /." Leiden : Brill, 2002. http://catalogue.bnf.fr/ark:/12148/cb38887374k.
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Arauco, Oscar T. "The character of selected soldiers in Luke & Acts." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Crump, David Michael. "Jesus the intercessor : prayer and christology in Luke-Acts." Thesis, University of Aberdeen, 1988. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU011899.
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This study investigates the christological significance of Jesus' prayer-life in Luke-Acts. It is maintained that Luke's peculiar interest in Jesus' prayers relates to his depiction of Jesus as the Praying Eschatological Deliverer who is event This perspective is established by means of a study of inter-testamental Judaism and its belief in human, heavenly intercessors. It is found that, while Luke's view of Jesus' prayer-life is similar, he makes a distinctive contribution to NT ch Furthermore, Luke intimates by means of his redaction throughout the gospel, and states explicitly through his use of Stephen's vision in Acts 7:55-56, that Jesus prayed in this life as the heavenly Intercessor come to earth; he now continues to.
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Shirock, Robert J. "Release for the captives : spiritual conflict in Luke-Acts." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU046072.
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This is a motif analysis of spiritual conflict, in the Luke-Acts narrative. The study begins with a survey of previous research and sets forth methodological foundations and overall objectives. Chapter one explores Luke 1:5 - 4:13 for explicit and implicit 'harbingers' of spiritual conflict. Special attention is devoted to the temptation narrative (4:1-13). An excursus on 'temptation' in Luke concludes the chapter. Chapter two explores the programmatic significance of the Nazareth sermon. Careful attention is devoted to the possible spiritual conflict background ideas connected with the catena of O.T. phrases at 4:18,19. Other mission statements in Luke-Acts are explored to see how they echo spiritual conflict ideas set out at 4:18,19. Finally, the 'incident' at Nazareth is discussed with spiritual conflict in mind. Chapter three, the longest of the six, studies the miracles in the gospel for ideas of spiritual conflict. The two miracle interpretations (10:17-20; 11:14-26) are given special attention. Chapter four analyzes Luke's story of the death of Jesus with an eye toward the Jesus vs. Satan motif. Particular attention is devoted to Luke 22 and the Jewish understanding of the Passover night as a time of spiritual attack. Speech material in Acts which interprets the death/resurrection of Jesus as a victory over the power of darkness is also studied. Chapter five explores Acts for ideas of spiritual conflict. Five scenes are analyzed in which Luke develops the spiritual conflict theme (5:1-11; 8:4-24; 13:4-12; 16:16-18f; 19:11-20). Particular attention is given to the encounters of the Christians with pagan magic (8:4f; 13:4f; 19:11f) and we interact closely with S.R. Garrett's recent analysis of these texts (The Demise of the Devil [Fortress Press, 1989]).
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Spencer, Franklin Scott. "Philip the Evangelist in Lucan perspective." Thesis, Durham University, 1989. http://etheses.dur.ac.uk/1544/.
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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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Tsang, Sam. "Is the Areopagitica derived from a Pauline source? a source critical approach of Acts 17:22-34 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Muir, Steven C. "Healing, initiation and community in Luke-Acts, a comparative analysis." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0028/NQ36783.pdf.
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Hur, Ju. "A dynamic reading of the Holy Spirit in Luke-Acts." Thesis, University of Sheffield, 1998. http://etheses.whiterose.ac.uk/3463/.
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This study examines the Holy Spirit in Luke-Acts through a new perspective: 'dynamic biblical narrative criticism'. Chapter I briefly surveys the past and present issues in the study of the Holy Spirit in Luke and Acts by focusing on three representative scholars: J. D. G. Dunn; R-P. Menzies; M. M. B. - Turner, while noting that their research (including that of other influential scholars) was almost always undertaken by 'historical critical methods', especially 'redaction criticism’. Then I set out my methodology and procedure for the present work. Chapter 2 provides the literary repertoire of the Lukan Holy Spirit by examining the use of ruach or pneuma in the Jewish Bible and concludes that the divine Spirit in the extra text is always characterized as God's own Spirit, revealing his will/purpose by representing his power, activity and presence through his human agents. Chapters 3, 4 and 5 explore the Holy Spirit in Luke-Acts as dynamic biblical narrative. Chapter 3 discusses the relationship between the narrator’s point of view and the Spirit and notes especially that this point of View focuses not only on God and Jesus, but also on the Holy Spirit. References to the Holy Spirit are used to suggest narrative reliability: both the Lukan narrator and reliable characters are positively associated with the 'divine frame of reference', particularly with the Holy Spirit. Chapters 4 and 5 elucidate the Holy Spirit as a literary character through narrative theories of 'character' and 'characterization'. So Chapter 4 analyses the Spirit ill terms of 'character-presentation' and concludes that the Holy Spirit is characterized as God's promised Holy Spirit giving God's power and insight for his ongoing plan to God's human agents and his people in general as anticipated in the literary repertoire. At the same time, however, the Spirit is also characterized in close relation to (the risen) Jesus the Messiah and Lord, and after Jesus’ ascension the Spirit is almost always presented in contexts in which Jesus' witnesses are said to bear witness to the risen Jesus, not only to Jews, but also to Gentiles. Chapter 5 further explores the characterization of the Holy Spirit ill terms of the narrative function of the Spirit in relation to the causal aspect of the plot. It is argued that the major narrative function of the Holy Spirit is to empower and guide individual characters as God's human agents and Jesus' witnesses to seek and save God's people in accordance with the plan of God, while the Spirit also functions as verifying group characters as incorporated into God's people and is employed in relation to the life- situations of believers in settled communities by granting them charismatic gifts or comforting and encouraging them or initiating forms of patriarchal leadership. Chapter 6 summarizes the conclusions of the earlier chapters and briefly draws out implications of the results. of this study: (1) the theological significance of the Lukan presentation of the Holy Spirit and (2) the relationship of the Holy Spirit to (a) the narrator or implied author, (b) the text and (c) the implied reader of Luke-Acts, with final remarks about the legitimacy of Lukan ideology, the power of modem readers and my reading.
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Kim, Hyo-Jong. "Stephen's speech missiological implications of Stephen's speech in Luke-Acts /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Jung, Deok Hee. "Luke's worldview : a study of the oikoumene in Luke-Acts." Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/19220/.
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The present study argues that one of the ways Luke redefines the idea of the world is by exploring the meaning of oikoumene, “the inhabited world.” This Greek term was a representative concept to signify the Mediterranean World. Subsequently the term oikoumene was embraced by other cultures which needed a concept to portray the world, such as that of the Romans and the Jews. Each culture adopted the term but distinctively adapted it within its own context. As a result, the term included various meanings—political, cultural, and religious—by the first century CE. These contextual interpretations reflect the fact that each culture established its own subjective worldview, namely a self-centred way of thinking. Subsequently, within the context of various worldviews, it was necessary for the biblical authors to clarify how audiences would perceive the oikoumene they inhabited. Luke employs the term oikoumene eight times in his two-volume book. His usages of the term reflect the various political, cultural, and religious conceptions of the oikoumene in his time. For Luke, the oikoumene is the world ruled by Roman hegemony in terms of politics and the pagan cult in terms of religion, but the oikoumene should be restored by Jesus and then his followers within their eschatological hope. It is remarkable that these views converge within the Acts narrative, thereby drawing an image of the inhabited world. Luke superimposes two contrasting worlds in Acts. Firstly, Luke exploits the prominent discourse of the Greeks about the inhabited world but within this he resorts to the Jewish reliance on an ancestral theme to describe the inhabited world, thereby providing a schematic picture of that inhabited world created by God in terms of geographic features and ethnic origin. Furthermore, Luke attempts to depict the world before his eyes which is, absolutely, the Roman oikoumene. Luke implies that the world portrayed in Acts 2 is established according to the Roman oikoumene, thereby creating a newly constructed oikoumene. Acts is a narrative in which the Roman oikoumene is retrieved into the world that Luke envisages in Acts 2. For Luke, the ideal oikoumene is the newly-restored world founded upon the Roman world.
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Mann, Joshua Lee. "Understanding the Messiah : the rhetoric of perception in Luke-Acts." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23435.
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This thesis argues that the rhetoric of perception opens and closes the Gospel of Luke and its sequel, the Acts of the Apostles, and occurs throughout both narratives as a central plot device. The epistemological theme created by this involves how characters understand the major events of the narrative, especially what seems to be a central element: Jesus’ identity as the Messiah and the scriptural necessity of his suffering and resurrection. The suspense created by the rhetoric of perception allows the author to both communicate key tenets of his theology, as well as offer the audience a model for accomplishing the purpose of his writing, to ‘recognise the certainty’ of his story (Luke 1:1–4). In the Gospel of Luke, suspense is created by the juxtaposition of divine revelation to the disciples and the divine concealment that produces their misunderstanding. This conflict reaches its resolution in the Gospel’s final scenes, in which Jesus opens the mind of the disciples to understand the Scriptures, enabling them to understand what was earlier concealed, the scriptural necessity of the Messiah’s death and resurrection. In Acts, the conflict of misunderstanding is no longer primarily internal to the disciples but external: It is a characteristic of those who do not believe, those to whom the disciples-turned-apostles preach, and it must be overcome through the repentance and belief of the hearers. The resolution provided by the conclusion of Acts is much more negative than that of the Gospel: In the Empire’s capital city, far from that place of illumination where the disciples earlier came to understanding, the proclamation of the gospel is essentially rejected by a Jewish audience to whom is applied the description of Isaiah 6:9–10, rich in its epistemological metaphor.
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Cocksworth, Hannah May. "Beginnings, endings, and the narrative unity of Luke and Acts." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707956.
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Lear, Joseph M. "What shall we do? : eschatology and ethics in Luke-Acts." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228596.
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This study investigates the relationship between eschatology and ethics in Luke-Acts. Scholars have frequently noted an apparent relationship between these two themes, but none have traced the themes and their relationship throughout Luke's two volumes. Both of Luke's volumes begin with an emphasis on eschatology and ethics. John the Baptist announces the imminent day of judgment. When the crowds ask what they should do, he exhorts them to share their possessions. Peter announces that Pentecost signifies the last days. When the people ask what they should do, he exhorts them to be baptized. Luke then recounts how they all shared their possessions. Two objectives drive the analysis of Luke-Acts. The first is to investigate whether Luke demonstrates an emphasis on eschatology and ethics not only at the beginning of his two volumes, but throughout them. After considering the travel narrative in Luke's Gospel and the mission to the Gentiles in the book of Acts in addition to the beginning of these t[w]o volumes, this study concludes that Luke does indeed relate these two themes. The second objective is to ask why Luke brings these two themes together. This study resists an attempt to find a systematic, reductive reason why Luke relates eschatology and ethics, but finds that at least part of the connective tissue between these two themes is the making ready of “a people prepared for the Lord” (Lk 1:17).
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Lee, Ilho. "The synagogues in Luke-Acts : history and the Jewish tradition." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683190.
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Kim, Younghwan. "A narrative preaching of the Holy Spirit in Luke-Acts." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683227.
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Gregory, Andrew F. "The reception of Luke and Acts in the period before Irenaeus." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367779.
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Moon, Sewon. "Jesus and his Apostles as prophets par excellence in Luke - Acts." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85806.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.
AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik. In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels. Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5. Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.
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De, Long Kindalee Pfremmer. "Surprised by God praise responses in the narrative of Luke-Acts." Berlin New York, NY de Gruyter, 2009. http://d-nb.info/999094793/04.
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Johnson, Vance M. "First-century Roman provincial administration and the historicity of Luke-Acts." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Gilbert, Brent Douglas. "Luke-Acts & ancient historiography the role of genre in hermeneutics /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Jung, Young-San. "From temple to house-church in Luke-Acts : a Lukan challenge to Korean Christianity." Thesis, University of St Andrews, 2000. http://hdl.handle.net/10023/2796.
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This dissertation examines the portrayals of the Temple, synagogue, and house-churches in Luke-Acts to pose a Lukan challenge to the Korean church by using a model of architectural space which is derived from social-scientific ideas originating in anthropology, sociology and social psychology. The dissertation proposes the relevance of the Lukan house-church to the Korean church today so as to transform the latter's character in its architecture and use of space into the inclusive and missionary one which is featured in Luke-Acts. The argument of the dissertation begins with an exploration and defence of social-scientific method (Chapter 1). Chapter 2 begins with a history and analysis of Korean Christianity which raises problem surrounding its use of architectural space, before setting out a socialscientific model of architectural space, which is then applied to contemporary Korean church architecture. Challenging current understandings of a positive Lukan attitude toward the Temple, this study proposes in Chapter 3 that Luke had a negative understanding of the Temple in that it was an oppressive institution characterised by segmented spaces which divided the people of God and thus showed its illegitimacy in relation to the saving plan of God in Jesus. The dissertation next proposes in Chapter 4 that first-century synagogues were subsidiary Temple spaces which were extended to most parts of Mediterranean world from the central sanctuary in Jerusalem, and that Luke portrays the synagogues as similar to the Temple. Contrary to the Temple and synagogue, the house in Luke-Acts expresses the inclusive salvation of the gospel which incorporates a variety of people regardless of social status, gender, age and ethnic origin (Chapter 5). In this interpretation, the house-church is represented as an inclusive space accessible without institutional constraints. In the Gospel, it serves to express the Kingdom of God into which sinners are invited to enter through meals and to be incorporated into a fictive-kinship group created by Jesus. In Acts, the house is not only a locus of Christian meetings in which the social relationships, characteristic of family, are practised to enhance and legitimise the social identity of Jesus' followers, but also the modus operandi of Christian mission through which the Christ-movement spreads throughout the Mediterranean world. This study concludes with an Epilogue containing brief suggestions for changes in Korean church architecture and use of space based on these Lukan insights, which have the potential radically to transform Korean Protestant Christianity.
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Wendel, Susan. "God does not show partiality expectations of gentile salvation in Luke-Acts /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com/search.cfm?p047-0055.
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Moon, Hyunin. "The understanding of the poor in Luke-Acts : Luke's implied audience's perspective." Thesis, University of Birmingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497347.
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Menzies, Robert Paul. "The development of early Christian pneumatology : with special reference to Luke-acts /." Sheffield : JSOT press, 1991. http://catalogue.bnf.fr/ark:/12148/cb36655161z.
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Klutz, Todd Emory. "With authority and power : a sociostylistic investigation of exorcism in Luke-Acts." Thesis, University of Sheffield, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364194.
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Menzies, Robert Paul. "The development of early Christian pneumatology with special reference to Luke-Acts." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026811.
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The author seeks to demonstrate that Paul was the first Christian to attribute soteriological functions to the Spirit and that this original element of Paul's pneumatology did not influence wider (non-Pauline) sectors of the early church until after the writing of Lk-Acts. Three interrelated arguments are offered in support of his thesis. In Part One he argues that soterological functions were generally not attributed to the Spirit in intertestamental Judaism. The Spirit was regarded as the source of prophetic inspiration, a donum superadditum granted to various individuals so they might fulfil a divinely appointed task. The only significant exceptions to this perspective are found in later sapiential writings (1QH, Wisd). In Part Two he argues that Luke, influenced by the dominant Jewish perception, consistently portrays the gift of the Spirit as a prophetic endowment which enables its recipient to participate effectively in the mission of God. Although the pimitive church, following in Jesus' footsteps, broadened the functions traditionally ascribed to the Spirit in first-century Judaism and thus presented the Spirit as the source of miracle-working power (as well as prophetic inspiration), Luke resisted this innovation. For Luke the Spirit remained the source of special insight and inspired speech. The important corollary is that neither Luke nor the primitive church attribute soteriological significance to the pneumatic gift in a manner analogous to Paul. In Part Three he argues, on the basis of his analysis of relevant Pauline texts, that the early Christian traditions used by Paul do not attribute soteriological functions to the Spirit, and that sapiential traditions from the Hellenistic Jewish milieu which produced Wisd provided the conceptual framework for Paul's distinctive thought. Thus he maintains there were no Christian precursors to Paul at this point and that Paul's perspective represents an independent development.
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Adams, Sean A. "Genre of Acts and collected biography." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/8759.
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This thesis argues that the best genre parallel for the Acts of the Apostles is collected biography. This conclusion is reached through an application of ancient and modern genre theory and a detailed comparison of Acts and collected biographies. Chapter 1 offers prolegomena to this study and further delineates the contours of the thesis. Chapter 2 provides an extensive history of research, not only to provide the context and rationale for the present work, but also to indicate some of the shortcomings of previous investigations and the need for this present study. Chapter 3 presents the methodological perspective for this exploration. Making use of ancient and modern genre theory, I propose that scholars need to understand genre as a dynamic and flexible system that is culturally influenced and highly adaptable. In Chapter 4 I trace the diachronic development of ancient biographies, describe different sub-divisions, and note the strong, enduring relationship between biography and history. In evaluating the development of biography as a whole, there appears to be a distinct preference by ancient biographers for collected biographies. Chapters 5 to 7 interpret Acts in light of its possible relationship with collected biographies. Chapter 5 provides a detailed comparison of the structural and content features of history, novels, collected biographies, and Acts. Overall, this chapter argues that the structural and content features of Acts are most strongly related to the genre of biography and, secondarily, to history. Chapters six and seven evaluate Acts as a modified collected biography, identifying notable similarities in content features, structure, and endings. Chapter 8 summarizes and concludes the thesis, along with a brief mention of avenues for future research. Related literary investigations, such as a list of literary topoi references in biographies, biographies referenced by Diogenes Laertius, and a full discussion of biography’s adaptability in the first century (modelled by Plutarch and Philo), are treated in appendices.
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Ziccardi, Costantino Antonio. "The relationship of Jesus and the Kingdom of God according to Luke-acts /." Roma : Editrice Pontificia Università Gregoriana, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788878391260.
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Litwak, Kenneth Duncan. "Echoes of scripture in Luke-Acts : telling the history of God's people intertextually /." London [u.a.] : T&T Clark International, 2005. http://www.loc.gov/catdir/toc/fy0701/2005360203.html.
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Kovács, Frank Zoltan. "The covenant concept as an organising principle in Luke–Acts / Frank Zoltan Kovács." Thesis, North-West University, 2011. http://hdl.handle.net/10394/7619.
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Thematic interrelation is an underdeveloped field of inquiry in Lukan studies. The
design and elegance of Lukan theology begs for guided investigation into a possible
system of organisation that governs history and theology, that is, narrative and theme.
Based on the Greimasian Actantial Model, morpho–syntactical structural–critical
analysis of Luke and Acts reveals that the covenant concept in its operative aspect of
service functions as an organising principle, structuring the narratives and facilitating
thematic interrelation.
A survey of representative Lukan research consisting of five methodologically
determined approaches shows a commonality regarding Lukan purpose. These all share
the “plan of God” as a fundamental concept, thus intimating its plausibility as a
common organisational principle in the text. This observation encourages further
analysis of Lukan narrative and meta–narrative as relevant subject matter.
Investigation into the purpose and goals of Ancient Jewish and Ancient Greek literature
suggests that the concepts of piety/holiness and justness combined with a notion of
divine order and expectation demonstrates organisational capacity.
Under the terms and conditions of the Old Covenant three non–exclusive
themes/concepts hold organisational functionality and ability to facilitate thematic
interrelation: Exodus typology, the covenant concept and the eschaton idea. Exodus
typology connects narrative with theme, developing Israel’s story. The covenant idea
frames stories using parallelism and gives the meta–story progression. The eschaton
idea presents the Day of YHWH as an organisational principle guiding the story of
judgment to restoration. It is observed that the covenant concept is the most prevalent
of these themes/ideas.
Assuming the conceptual unity of Luke and Acts and adopting a morpho–syntactical
structuralist approach, it was observed that the covenant concept in its operative aspect
of service occurred as Helper at ten places, determining the development and structure
of the meta–narrative. According to the Greimasian Actantial Model, Israel failed to
fulfil its covenant–based mandate to serve God and shine God’s light of mercy to the
nations. Jesus, Israel’s new Helper, becomes the Subject and by his covenant–based
ministry, characterised as the greatest service, resolves the problem that prevents Israel
from carrying out its divine mandate and sets the stage for its fulfilment. In Jesus Israel
is given new leaders, an ethical platform of discipleship and the Holy Spirit. The
apostle Paul as the epitomised and exemplary witness and servant of Jesus fulfils what
Israel could not. He is vindicated in righteousness and shares in the Isaianic ministry of
Jesus, to bear witness to leaders and to shine God’s light to the nations. Paul is
unhindered in this ministry. Additionally, in thematic–critical terms, the key placement
of the covenant concept in its operative aspect of service at plot–defining junctures
features its catalytic dynamic as a “template” concept advancing the re–conceptualising
of themes and providing a platform for meaningful relation.
The evidence thus suggests that the covenant concept in its operative aspect structures
the conjoined narratives of Luke and Acts. It also provides a basis for relation between
the divine and humans in the context of the history of God’s salvation, linking history
and theology, and makes possible a discernible means to thematic interrelation.Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Litwak, Kenneth Duncan. "Echoes of scripture in Luke-Acts : telling the history of God's people intertextually." Thesis, University of Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288303.
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