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Gospel According To Luke

The Third Gospel (or Gospel of Luke) was written, according to tradition, the companion of Paul named Luke (Loukas Greek, Latin Lucius) and practiced medicine. With the Gospel of Mark and the Gospel according to Matthew , he is one of three so-called gospels synoptic. It is the longest of the four Gospels , selected in the New Testament. Is assigned to the same author the book of Acts of the Apostles , being the result of his gospel. Both books are dedicated to a single dignitary "excellent Theophilus" Author

See article Luke (evangelist)

Date of writing

The time of writing the third Gospel gives rise to speculation:

  • Either the author has known neither Jesus nor the apostles and has written in the years 80-90. It would have served as the source of Mark and as Matthew would have appealed not only to material from his own personal investigations but also to a common tradition consists of a corpus of about 200 verses of lyrics to Jesus. (Contradictions between the two evangelists suggesting they drafted without knowledge of each other). This theory gave rise to the very hypothetical " Q source "based in part on about Papias submitted by Eusebius of Caesarea, suggesting that a certain Matthew had originally gathered in Hebrew the words of Christ. Refer to "Theory of two sources" in the article on the Synoptic Problem.
  • Either Luke has been other than the faithful companion of Paul's doctor and his biographer. Like him he would have died before the destruction of Jerusalem between 60 and 70, two works dating from the turn of the 60s. This dating of high-Luc is not compatible with the "Theory of the two sources" in the attempt to solve the Synoptic Problem , which is why a new hypothesis was formulated, that the deacon Philip , which in contrast to the source Q supposes between Luke and Matthew prior consultation which ignores the contradictions between the two gospels, this discussion has its place in the article on the synoptic problem (rather than in a section devoted specifically to Luke or Matthew ).
  • Is that Luke wrote his gospel much earlier, between 37 and 41, during the pontificate of the high priest (en) Theophilus , only official to have borne this name in Palestine in the time of Jesus. This hypothesis is based on a literal reading of the Greek text of the Gospel especially in its Western form (TO). This thesis is consistent with the priestly character of the story, but it means giving priority to Luke on Mark and Matthew, and regard him as the creator of this literary genre that has twenty gospels.

Place of Writing

The book is filled with information of a geographical nature. Unlike Marc, whose geographical references are suspicious of some anomalies and was a familiar vocabulary spoken Latin military veterans in the colonies, the evangelist who knew the topography appears to have written since the land where Jesus lived. At least there is nothing to suggest he was a distant country. Indeed the Greek language in which he wrote his gospel was the international language spoken in Jerusalem (as evidenced by the inscription in Greek, which in the temple, prohibited access to domestic courts uncircumcised).

Audience

Unless you are a scholar with a passion for history and geography, political and topographical detail could interest an audience living in a place and a time close to the events recorded. Unless it is made up of converts interested in the synagogue if not passionate Oriental religions, details on the temple, or synagogue on the Sabbath could hold an audience already well versed in the scriptures and the recitation of Psalms. According to the assumption for the time of writing, we will opt for Greek-speaking Jewish assemblies and amount to Jerusalem for Passover or for assemblies of paganism, and knowing neither the customs nor the temple.

Transmission of the text

The earliest scriptural witnesses of the third Gospel, the Greek manuscripts and ancient Latin versions were classified into two broad categories:

  • Proponents of the text with the Alexandrian codex Vaticanus (B) the codex Alexandrinus (A) the Codex Sinaiticus and P75 and P45 papyrus which constitute the mainstream marked by a tendency to harmonize the Gospels them.
  • The text says "Western" (the OT) represented by the codex Bezae old Latin versions and is the current editorial prior to the harmonization of the Third and Fourth Centuries. The Gospel of Luke it reads in a new form.

Historicity

Luke was the only evangelist that has committed itself formally with a prologue, to provide accurate and has entered the life of Jesus in a specific historical context:

"I felt good about myself that from the beginning have all followed closely, for you to write accurately, most excellent Theophilus, and in succession, so that you may know the security words which thou wast educated orally. "

Markers consistent with each other (when they are taken to TO), offered a comparative analysis with the sources of Roman History. Clement of Alexandria summarized the extreme dates of the life of Jesus:

"Our Lord was born the year of the Emperor Augustus XXVIII was imposed when the first census. The accuracy of this is guaranteed by these words of the Gospel of Luke: Year XV's reign of Tiberius Caesar, the word of God came to John son of Zechariah. And also: Jesus, beginning with his baptism, had like thirty years ... Fifteen-year reign of Tiberius, fifteen under Augustus, it has been thirty years that elapsed until his Passion. "Stromata I, 21:45.

XXVIII year era of Alexandria corresponded to the year 752 of Rome is the year 2 BC for the birth of Christ, from his years of ministry in the spring of the year 29 of the Passover In the year 30. Cues from the Gospel of Matthew and John of ministry come into conflict with these dates. Authors who have not formally committed to providing accurate, reliable information they have issued (the birth of Jesus in Matthew Herod, Department integrating several Easter according to John) would it be the same weight as the requirements of Luke? Jesus was in the eyes of Luke a public figure, he placed, because of his personal authority as John the Baptist by the way, the rank of officials. On a biographical frame he recorded words and deeds of wisdom in their chronological order. The stories taken from life events he has mixed metaphors as the temptations of Jesus in the desert, introduced by a stylistic expression involving a figurative sense. Cons appearances by twice the Angel Gabriel or the materialization of the presence of the Holy Spirit as a dove's body or the intervention of the heavenly voices are presented as events of real experience. It's written the New Testament where the supernatural intervention remains the strongest and, correspondingly, whose roots in history has many references.

Background liturgical and cultural

If the story of Jesus' life ended with his priestly act of blessing, he began the temple with the priest Zacharias, the father of John the Baptist, whose earnest prayer for him the visit of the divine messenger, Gabriel, a well-known book Daniel and informed him that the conception and birth of a son he would call John (meaning the Lord gives grace). The priestly ritual importance that there was nowhere else in the New Testament. Already noticeable during the circumcision of John and Jesus, it is clear at the presentation in the temple and Simeon, was a priest because he was able to bless the parents of the child. The priestly character fades during the ministries of Jesus and John, although the latter has been a supporter of the priestly class, but his kind of hermit's life away from the liturgy of the temple. With the Passover of Jesus in Jerusalem returned to the forefront the role of the priesthood. The high priests in authority over the people Jesus had to confront themselves. He inveighed movement Sadduccee whom they reported as he did from that of the Pharisees and scribes. The problem of messianic priesthood seems to be present, in somewhat veiled, in Jesus' encounters with the high priests and members of the Sanhedrin (Luke 22:69-70). Waited in line Davidic Messiah was to be a priest according to Psalm 110 and Luke does not suggest a different priesthood, the final blessing of Christ (Luke 24:51) does not appear to be other than the blessing pronounced upon the people by the son Aaron (Deuteronomy 6:23-26). Jesus attended the synagogue on the Sabbath in particular by reading it like any Jew old enough to do, but also there as a master teacher. It marked the observance of the Sabbath according to the two meanings attached to the rest required in Deuteronomy 5:15 with one hand as the rest of the slave master allows the animal to catch his breath, and secondly, the Commemorate the release from slavery in Egypt. Its distributed to the heads of the synagogue on the Sabbath did not come out of this framework: they followed the reasoning a fortiori kal-Homer goes into Hebrew and is the first rule of rabbinic interpretation.

Background sociological and cultural

Jesus was presented by Luke as a scholar and as a master, without having thought it advisable to say how he had received this training as he seems to have been of poorer families. He recruited his Apostles in the lower classes, few of whom are literate. Among some followers were particularly well off women who helped their property (Luke 8:3).

The part left to women is certainly the most important of all Biblical books, even though it represents only 15% of the story. The first two chapters are based on the testimony of Mary, Luke saying twice that she "kept all these things and pondered them in her heart. "(Lk 2:19, cf. 2.51) while her cousin Elizabeth had rented for his faith in the word (Luke 1:45), praise his son took a veiled twice (Lk 8 : 21 and 11:28). The three songs of the Magnificat (Luke 1.46-56), the Benedictus (Luke 1.67-79) and that of the aged Simeon (Lk 2.29 to 32) may well be the very expression of his prayer. She then left the room for other women who were followers of his son and having the intelligence of his lyrics, unlike followers of men, were waiting by going to the tomb the morning of the resurrection.

Theology of the Third Gospel

Jesus appears in the Gospel as a Jewish Pharisee respecting the customs and worship of the temple, unlike the other three, Christian spirituality at odds with the Jews has not scored that gospel. The theology of redemption that comes from the Letter to the Hebrews and disclosed that Paul did not reached and the only related verses (Luke 22:19-20) are absent from TO. Paul's reflection on the Act appears to have influenced the Gospels of Mark and Matthew against the observance of the Sabbath in particular, while it has not reached that of Luke whose thinking is still "pre-Pauline." The intention of Jesus, as the Third Gospel was to reveal the Father and his plan of love for a people that was not limited only to descendants of Jacob, but up above included all son and daughters of Abraham. In true "scriba mansuetudinis Christi, (writer of the meekness of Christ according to Structure of the Gospel of Luke

The Gospel opens with a prologue that do not break the law of its kind and aims to put the work in the classical literature. The author expressed his desire to present events in chronological order, what meets the composition that deals with the life of John and Jesus from the beginning and continues with an episode from adolescence to then focus on the single year of ministry (?)

Part One, John and Jesus (chapters I to IX)

The first two chapters on the origins of Jesus and his cousin John are followed by seven others in their time of ministry common during this early period Jesus had performed many healings and miraculous signs such as fishing, the resurrection of a young man, calm the storm or the loaves. Bringing together the twelve apostles he had chosen and which had joined the women disciples, he roamed the villages of Galilee announcing the good news of God's Kingship. At the initial point and final stage of this accounted imprisonment and murder of John by Herod Antipas, and through certain acts, signs and words Jesus had sought, unsuccessfully, to return from his evil intentions. Then he was known to his followers that the fate which awaited him would not be better and he should suffer the taunts, abuse and death from the pagans as religious leaders.

Second part (chapters X to XXIV)

The second step are reported mainly teachings, parables and invective stressing Jesus was exposed to contradiction (chapters X to XIX); signs and healings are far fewer. The last five chapters deal with weeks spent in Jerusalem before Passover: contacts and responses to religious authorities, announcing the destruction of Jerusalem and the world cataclysms which followed the Passover meal with his disciples before the sorrowful Passion s completion by the crucifixion. The last chapter relates the appearances of the risen Jesus and ends with the priestly blessing of Christ on his followers to face Jerusalem.

All these stories are built on a composition that spiral structure of alternating themes are rampant: one of the seven Sabbaths, light versus darkness, listening to the speech and prayer, perseverance and confidence, of renunciation and poverty opposed to wealth, repentance and forgiveness, etc.. The parables taken pictures of daily life are interspersed with lessons or dialogues between Jesus and his interlocutors that give the book its appearance so alive. In each paragraph is sensitive structure chiasmata popular authors of antiquity.

Bibliography

  • Philippe Bacq, Luke, A gospel ministry. Beginnings. Luke 1 to 4.13, al. Scripture in pastoral, No. 2, Brussels, Lumen Vitae, 2009, 160 p. ISBN 978-2-87324-375-3.
  • Roland Meynet , The Gospel of Luke, al. "Rhetoric Semitic 1" Lethielleux, Paris, 2005
  • Guy Lafon , The spirit of the letter, reads the Gospel according to Luke, Paris, Descle de Brouwer, 2001 ( ISBN 2-220-04871-3 )
  • The Gospel According to Luke I-IX, Joseph A. Fitzmyer Anchor Bible. 1981.
  • The Gospel According to Luke X-XXIV Joseph A. Fitzmyer Anchor Bible. 1981.

References

Internal Links

Gospel of Luke is available on Wikisource.

External Links

Books of the New Testament
Gospels Matthew Marc Luc Jean
Written apostolic Acts of the Apostles
Pauline Epistles Roman 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon
Catholic Epistles Hebrews Jacques 1 Peter 2 Peter * 1 John 2 John * 3 John * Jude *
Apocalypse Apocalypse of John *
* Absent from the Peshitta Syriac


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