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Journal articles on the topic 'Luke, Gospel of Luke'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

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

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.

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2

Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.

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3

Tiede, David L., and Luke Timothy Johnson. "The Gospel of Luke." Journal of Biblical Literature 113, no. 2 (1994): 339. http://dx.doi.org/10.2307/3266534.

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4

Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.

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5

Allan Powell, Mark. "Toward a Narrative-Critical Understanding of Luke." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 340–438. http://dx.doi.org/10.1177/002096439404800404.

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To ascertain the theology of the Gospels lies within the purview of both narrative and historical criticism, and narrative criticism also obligates the interpreter to deal with historical questions. To say this, however, is not to deny the distinctiveness of each method. Each method poses different questions, pursues different goals, and obtains different results. To observe this, one may note how each deals with such major questions as the purpose of Luke's Gospel, the role Luke's infancy narrative plays within his story, and the relationship of Luke's Gospel to Acts.

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6

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

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

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7

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

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

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8

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

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

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9

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

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

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10

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

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

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11

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

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In an article published earlier this year (NTS 55.1: 104–15), a full reconstruction of the less intelligible side of P.Oxy. 4009 (lines 1–13) was presented, and it was argued that this text belongs to the Gospel of Peter. These 13 lines parallel the Lukan pericope of the sinful woman (Luke 7.45–49) and demonstrate that the Gospel of Peter used manuscripts that represent the Western text of the earlier Gospels. The most notable Western feature, the omission in P.Oxy. 4009 of Luke 7.47b–48, is no coincidence. There are weighty arguments for the omission of these verses in the Lukan original as well.

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12

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

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

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13

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

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

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14

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

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15

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

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16

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

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17

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

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

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18

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

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

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19

Reece, Steve. "Echoes of Plato’s Apology of Socrates in Luke-Acts." Novum Testamentum 63, no. 2 (March 17, 2021): 177–97. http://dx.doi.org/10.1163/15685365-12341681.

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Abstract As a literate and well-educated person, the author of the Gospel of Luke and the Acts of the Apostles (“Luke”) would have been familiar with Plato’s Apology of Socrates, one of the most widely-known ancient Greek texts in the Mediterranean world in the 1st century CE. Indeed, it appears that “Luke” may have used his, and his readers’, familiarity with stories about the life, trial, and death of Socrates, and with the account in Plato’s Apology of Socrates specifically, as an interpretive tool in three “trial” scenes narrated in Luke-Acts: those of Jesus, Peter, and, most obviously, Paul.

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20

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

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

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21

Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (July 31, 2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.

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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.

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22

Roose, Hanna. "Umkehr und Ausgleich bei Lukas: Die Gleichnisse vom verlorenen Sohn (Lk 15.11–32) und vom reichen Mann und armen Lazarus (Lk 16.19–31) als Schwestergeschichten." New Testament Studies 56, no. 1 (December 2, 2009): 1–21. http://dx.doi.org/10.1017/s0028688509990166.

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The observation that the exemplary narrative of the rich man and Lazarus (Luke 16.19–31) has a ‘sister-story’ in the parable of the Lost Son (Luke 15.11–32) takes us to the centre of Luke's theology. In 16.19–31 two motifs collide, which in different ways determine a person's eschatological fate: the repentance of a sinner (16.30) and the compensating balance between the good and the bad that one receives in this life and in the next (16.25). Through the connectedness of the parable-trilogy in Luke 15 and the parable of the rich man and Lazarus both concepts are set in tension with one another. The theological centre of Luke's Gospel lies in the tense inter-relationship between Luke 15 and Luke 16.

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23

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

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

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24

Morris, Royce L. B. "Why ΑΥΓΟΥΣΤΟΣ? A note to Luke 2.1." New Testament Studies 38, no. 1 (January 1992): 142–44. http://dx.doi.org/10.1017/s0028688500023134.

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Recent commentators on the works of Luke, the Gospel and Acts, make remarkably similar statements regarding the transliteration of the Latin title Augustus into Greek. All agree that Luke used Αύγοΰστο, in the Gospel as a personal name and all agree that in Acts 25.21, 25, he used the Greek form of the Latin title, Σεβαστός. Only one of these commentators, however, goes beyond this simple observation to deal with the questions that must arise from such selective use by Luke of Αὐγο⋯στος and Σεβαστ⋯ς. Colin Hemer attempts to go slightly beyond this to explain Luke's use of Σεβατός in Acts as the formal rendering of the imperial title. It is not clear what Hemer means by his use of the words ‘rendered formally’ because Σεβαστός is no more formal than Αὐγο⋯στος. The point is simply that the former is the correct form of the imperial title in Greek and the latter is the correct form in Latin. Unless Luke had an ulterior motive these words should not have been used in any other sense. Moreover, if one detects some new or special use of Αὐγο⋯στος by Luke, one certainly should ask what this means? Such a question is especially pertinent when one notes that, according to Blass and Debrunner, Luke was ‘inclined to remove Latinisms’.

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25

James, Rob. "Intratextuality in Luke: Connecting the Emmaus Road with the Boy in the Temple." Expository Times 132, no. 2 (August 15, 2020): 63–70. http://dx.doi.org/10.1177/0014524620946998.

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The story of the boy Jesus in the Temple (Luke 2:41–51) and of the Road to Emmaus (Luke 24:13–35) are compared and are shown to be likely to be a deliberate piece of intratextuality on the part of the author of the Gospel of Luke. Four main agreements between the stories are examined. A motive for the intratextuality is also proposed in that it fits in very well with Luke’s overall theological approach to the poor and the powerless.

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26

Thiessen, Matthew. "Luke 2:22, Leviticus 12, and Parturient Impurity." Novum Testamentum 54, no. 1 (2012): 16–29. http://dx.doi.org/10.1163/156853611x589624.

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Abstract In Luke 2:22 Luke attributes parturient impurity to both Mary and Jesus (and/or Joseph). Interpreters have often concluded that this verse demonstrates that Luke misunderstands the levitical legislation pertaining to childbirth impurity (Leviticus 12), which discusses only the impurity of the new mother. This article argues that, despite the apparent contradiction between Leviticus 12 and Luke 2, Luke has not misunderstood Jewish conceptions of impurity after birth. Not only is it possible to conclude that Leviticus 12 implicitly ascribes impurity to the newborn child, but some Second Temple Jewish writers, such as the authors of Jubilees and 4Q265, also believed that the newborn child suffered the same manner of impurity as the new mother. Luke’s gospel, therefore, demonstrates familiarity with contemporary Jewish purity beliefs and practices.

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27

Derrett, Duncan. "Luke 6:5D Reexamined." Novum Testamentum 37, no. 3 (1995): 232–48. http://dx.doi.org/10.1163/1568536952662691.

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AbstractIt is very doubtful whether Lk 6:5D goes back to Jesus, but two things are clear: (i) it suits a background lacking a firm common ethical authority, and (ii) for that reason it is repugnant to any who would enforce substantive norms. It comes early in the church's development, though it is no part of any gospel. Parallels at Jn 7:49, 9:41; Lk 11:52Q; and Mt 23:3 are worth comparing with it. In general it takes a position opposite to that adopted by Apostolic Fathers. The idea can be traced to Pentateuchal and Prophetic texts (but not via a Jewish exegesis); and so scripture still influenced norms (irrespective of apologetic). Former explanations of the verse are shown to be superfluous and misdirected.

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28

Blumenthal, Christian. "Augustus’ Erlass und Gottes Macht: Überlegungen zur Charakterisierung der Augustusfigur und ihrer erzählstrategischen Funktion in der lukanischen Erzählung." New Testament Studies 57, no. 1 (December 16, 2010): 1–30. http://dx.doi.org/10.1017/s0028688510000202.

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It has long been noted by interpreters of Luke 2.1–3 that by the reference to Caesar Augustus and his decree Luke opens up a worldwide horizon in order to underline the universal importance of Jesus’ birth. While the recent discussion of this short passage is largely concerned with explaining the historical background of the decree and its initiator Augustus, the present study, in which Luke-Acts is read as a narrative, provides a detailed analysis of the Lukan picture of Caesar Augustus. By use of a narratological approach it examines how Luke characterizes the figure of this Roman emperor and what role he and the decree play in the narrative in Luke 1–2, especially in relation to the characterization of God and Jesus Christ. At the end of this study its results are related to the geographical orientation of the world presented by Luke in the first two chapters of his Gospel.

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29

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

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30

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

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31

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

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32

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

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

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33

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

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

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34

Hooker, M. D. "Review: Luke 1. A Commentary on the Gospel of Luke 1:1-9:50." Journal of Theological Studies 55, no. 1 (April 1, 2004): 444–45. http://dx.doi.org/10.1093/jts/55.1.444-a.

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35

Brown, Kris. "How Acts Means." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 74–87. http://dx.doi.org/10.1163/18712207-12341316.

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In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.

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36

Patel, Shaily Shashikant. "Marcionism and Luke 3:22." Novum Testamentum 63, no. 1 (December 18, 2020): 22–43. http://dx.doi.org/10.1163/15685365-12341684.

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Abstract One of the most intriguing textual variants in the New Testament occurs at Luke 3:22, the scene depicting the heavenly voice at Jesus’s baptism. This particular variant has broad consequences for how scholars understand the place of Luke’s Gospel within the Christological controversies that dominated the 2nd and 3rd centuries. Considering external, intrinsic, and transcriptional evidence, this article argues that perceived fears about Marcionism in proto-orthodox circles precipitated the textual corruption at Luke 3:22, prompting a theological redactor to introduce a reading that compounds Christological notions of messiah, prophet, and king in an attempt to strengthen Jesus’s links to Jewish history.

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Sabandar, Diana F., Johan R. Saimima, and Yohanes Parihala. "AGAMA UNTUK PERDAMAIAN BERDASARKAN INTERPRETASI LUKAS 12:49-53 DARI PERSPEKTIF TEOLOGI RELIGIONUM." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 2, no. 1 (June 4, 2020): 110–21. http://dx.doi.org/10.37429/arumbae.v2i1.416.

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Essentially, religion is a source of peace. In reality, there is fact that religion could become a source of conflict. The text of Luke 12: 49-53 contains one of Jesus' teachings that seems controversial. Here, Jesus says that His presence is not to bring peace, but contradiction and conflict. If the words of Jesus are understood literally it can provide legitimacy that religion is a source of conflict. This study qualitatively uses an interpretive approach to interpret and explore the meaning of Jesus' expression in the historical and theological context of the writing of the Gospel of Luke. In the interpretation, the writer found that what became the theological vision of the writer of the Gospel of Luke was to portray Jesus as a source of peace from God. Thus, this article ultimately aims to emphasize the essence of the presence of religion is to bring about peace.

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

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

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Keddie, G. Anthony. "“Who Is My Neighbor?” Ethnic Boundaries and the Samaritan Other in Luke 10:25-37." Biblical Interpretation 28, no. 2 (April 28, 2020): 246–71. http://dx.doi.org/10.1163/15685152-00282p06.

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Abstract The story about the “Good Samaritan” in the gospel of Luke appears in the midst of a halakhic discussion between Jesus and a Judaean “lawyer” over who constitutes a “neighbor” (Luke 10:25-37). While scholars have often interpreted this pericope as a call for social inclusivity, the ways that Luke relies on and perpetuates prejudicial Judaean stereotypes about Samaritans have seldom been analyzed. This study draws on social-scientific and critical theory on ethnicity and the plethora of recent scholarship on Samaritan-Judaean interactions in order to explore the ways in which Luke’s text conveys prevalent ethnic stereotypes about Samaritans. It argues that Luke, like earlier and contemporaneous Judaean sources, appropriates an ethnographic representation of Samaritans as “proximate others” as part of a process of identity formation.

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Miller, Amanda C. "Cut from the same cloth: A study of female patrons in Luke–Acts and the Roman Empire." Review & Expositor 114, no. 2 (May 2017): 203–10. http://dx.doi.org/10.1177/0034637317705104.

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This article discusses how women acted as patrons and benefactors in the social hierarchy of the Roman Empire, and how that sociohistorical context enlightens our understanding of women portrayed as patrons in the Gospel of Luke and Acts of the Apostles. Specifically in view are Mary Magdalene, Joanna, Susanna, and other unnamed women in Luke 8:1–3, and the businesswoman Lydia in Acts 16. Miller argues that Luke’s reading communities would have understood these women as important and influential members of the early Jesus movement, and that Luke blurs the lines between patron and client as part of his challenge to the Empire’s sociocultural boundaries.

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Stronstad, Roger. "A Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church (Grand Rapids: Eerdmans 2011)." Journal of Pentecostal Theology 22, no. 1 (2013): 1–7. http://dx.doi.org/10.1163/17455251-02201001.

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Prophetic Jesus, Prophetic Church by Luke Timothy Johnson joins a slowly growing swell of scholarly literature espousing the theme of ‘prophethood’ to be one of Luke’s most prominent themes. Johnson examines the data holistically (throughout Luke–Acts) and he observes that in his gospel Luke portrays Jesus’ public ministry to be prophetic and in its sequel – Acts – he also portrays the disciples’ ministry as prophetic. Whether consciously or unconsciously, Johnson structures his chapter by chapter exposition of the theme of prophethood like the sequence of alternating panels of biblical exposition/pastoral exhortation which is to be found in Hebrews. This is a book whose value far outweighs its modest presentation.

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Kim, Sun-Jong. "Lecture de la parabole du fils retrouvé à la lumière du Jubilé." Novum Testamentum 53, no. 3 (2011): 211–21. http://dx.doi.org/10.1163/156853611x563505.

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AbstractCertain studies have revealed the influence that the text of the jubilee of Luke 4 :18-19 has exerted on the legal passages in the Gospel of Luke. Others have tried to find Old Testament themes in the parable of the returned son. The present study proposes to read this parable in the light of the jubilee law of Lev 25 and to evaluate the legitimacy of this reading.

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Selvatici, Monica. "Constructing Christian identity in 'Luke-Acts': the purpose of Pharisees in Lukan theology." Romanitas - Revista de Estudos Grecolatinos, no. 10 (February 18, 2018): 170. http://dx.doi.org/10.17648/rom.v0i10.18983.

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The purpose of this article is to analyze the references made by the author of the third gospel and the book of Acts (so-called Luke) to members of the Christian communities in the 1st century CE who defended that Christians had to fully observe Torah laws and who especially defended circumcision for Gentile Christians. Luke refers to them as ‘Pharisees’ in Acts 15, 5. Indirect allusions to these Christian Pharisees are ubiquitous in Luke’s work, showing that this issue was very important within his theology. When writing Luke-Acts, Luke was confronted with the sense of orphanhood of the Gentile Christian movement after the Apostle Paul’s death. Careful analysis of his books reveals more clearly the evangelist’s intent to convince his readers that the Gentile Christian movement is heir of the eschatological blessings promised to Judaism.

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de Jonge, Henk Jan. "The Chronology of the Ascension Stories in Luke and Acts." New Testament Studies 59, no. 2 (March 12, 2013): 151–71. http://dx.doi.org/10.1017/s0028688512000343.

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In both his Gospel and Acts, Luke places the ascension at the end of the day of Jesus' resurrection. There is no difference between Luke's dating of the ascension in his Gospel and that in Acts. The forty days mentioned in Acts 1.3 are viewed by Luke as subsequent to the ascension, not as previous to it. The forty days are not the term fixed for the ascension; they are not linked with the ascension at all. They are linked with the post-Easter, post-ascension appearances. The ascension ought to be regarded as preceding the forty days of Jesus' appearances rather than following them.

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

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

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Grangaard, Blake R. "Book Review: Luke 1: A Commentary on the Gospel of Luke 1:1–9:50." Interpretation: A Journal of Bible and Theology 57, no. 3 (July 2003): 322–24. http://dx.doi.org/10.1177/002096430005700319.

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

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

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Polhill, John. "Book Review: The Gospel of Luke and Acts." Review & Expositor 83, no. 4 (December 1986): 626–27. http://dx.doi.org/10.1177/003463738608300414.

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Wainwright, Elaine. "Images of Illness in the Gospel of Luke." Biblical Interpretation 17, no. 3 (2009): 366–68. http://dx.doi.org/10.1163/156851508x358023.

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Barton, Stephen G. "Book Review: Community and Gospel in Luke-Acts." Theology 92, no. 745 (January 1989): 52–54. http://dx.doi.org/10.1177/0040571x8909200116.

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