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This study traces the debate surrounding Luke's use of the Gospel of Mark and special sources, such as Proto-Luke, in a section of the passion narrative (Lk 22,54-23,25). The survey covers roughly the period from the 1880's to 1997. Part I details the development from P. Feine to the 1960's. Part II begins with G. Schneider continuing up through 1997. In treating each scholar's position, the author reviews their underlying Synoptic theory, their source theory in the passion in general, then the trial of Pilate, and finally the trial before Herod. Part III is devoted to an interpretation of Lk 23,6 - 16. Part IV contains the list of abbreviations, the bibliography, and three appendices: (1) Special LQ vocabulary and constructions according to J. Weiss; (2) Lukan priority theories; and (3) the Gospel of Peter and its relation to the Herod pericope. Part IV concludes with the name index. "The Lukan Passion Narrative" will be particularly useful to those concerned with Luke's redactional technique, Source theories, Minor Agreements, and the history of exegesis.

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Numerous scholars have noted various elements of literary structure in the Gospel of Luke, many of them patterned, such as chiasm. Several of these scholars have rigorously explored the significance of such structure. A common conclusion is that if Luke is consistent with other ancient writers, then the observation of some elements of patterned structure, e.g., what has already been discovered in the Gospel, suggests that there is probably considerably more. This book offers a comprehensive literary structure for the Gospel of Luke, thoroughly and critically evaluates it, and ultimately focuses on theology that may be derived from this structure. As groundwork, the Introduction provides rigorous tests for assessing the intentionality behind proposals of parallelism. The first chapter then employs the tests in an evaluation of Robert C. Tannehill's work on Luke-Acts, which is representative of studies on correspondences that are not strictly structural in nature. His contribution enables us to grasp how Luke encourages the reader to read passages in the light of other passages within the Gospel and, accordingly, provides an interpretive aid for our study. The second chapter applies the tests to the Lukan correspondences suggested by Charles H. Talbert, which are inherently structural. His analysis of Luke-Acts and other Greco-Roman literature provides a strong theoretical foundation for our own proposal. Chapter three surveys OT, Greco-Roman, and NT texts that bear a similar patterned structure to what we discover in Luke. The structure of Luke is presented and carefully evaluated in chapter four, and the theological implications of that structure are developed in chapter five, shedding much fresh light on Lukan theology.

Numerous scholars have noted various elements of literary structure in the Gospel of Luke, many of them patterned, such as chiasm. Several of these scholars have rigorously explored the significance of such structure. A common conclusion is that if Luke is consistent with other ancient writers, then the observation of some elements of patterned structure, e.g., what has already been discovered in the Gospel, suggests that there is probably considerably more. This book offers a comprehensive literary structure for the Gospel of Luke, thoroughly and critically evaluates it, and ultimately focuses on theology that may be derived from this structure. As groundwork, the Introduction provides rigorous tests for assessing the intentionality behind proposals of parallelism. The first chapter then employs the tests in an evaluation of Robert C. Tannehill's work on Luke-Acts, which is representative of studies on correspondences that are not strictly structural in nature. His contribution enables us to grasp how Luke encourages the reader to read passages in the light of other passages within the Gospel and, accordingly, provides an interpretive aid for our study. The second chapter applies the tests to the Lukan correspondences suggested by Charles H. Talbert, which are inherently structural. His analysis of Luke-Acts and other Greco-Roman literature provides a strong theoretical foundation for our own proposal. Chapter three surveys OT, Greco-Roman, and NT texts that bear a similar patterned structure to what we discover in Luke. The structure of Luke is presented and carefully evaluated in chapter four, and the theological implications of that structure are developed in chapter five, shedding much fresh light on Lukan theology.

This booki provides basic forms for the liturgy of the hours. It is designed to be a resource for those who desire to: pray a brief relatively simple office; pray a stable office throughout a season; and pray with opportunities for extended silence.

Numerous scholars have noted various elements of literary structure in the Gospel of Luke, many of them patterned, such as chiasm. Several of these scholars have rigorously explored the significance of such structure. A common conclusion is that if Luke is consistent with other ancient writers, then the observation of some elements of patterned structure suggests that there are probably more. This book offers a comprehensive literary structure for the Gospel of Luke, thorougly and critically evaluates it, and ultimately focuses on the theology that may be derived from this structure. As groundwork, the Introduction provides rigorous tests for assessing the intentionality behind proposals of parallelism. The first chapter then employs the tests in an evaluation of Robert C. Tannehill's work on Luke—Acts, which is representative of studies on correspondences that are not strictly structural in nature. His contribution enables us to grasp how Luke encourages the reader to read pa

100% Satisfaction is Guaranteed! There are no problems in page content and in the paper. You will be the first to open the book cover. For Used condition books in our store; It shows signs of wear from consistent use, but it remains in good condition and works perfectly. All pages and cover are intact , but may have aesthetic issues such as price clipping, nicks, scratches, and scuffs. Pages may include some notes and highlighting. For all our books; Cargo will be delivered in the required time.

Building on the form-critical assessment of the Lukan ascension story (LK 24:50-53; Acts 1:1-12) as a rapture story, and motivated by the consideration that the 'monotheistic principle' almost inevitably must have led to a reestimate of the meaning and function of rapture in comparison with heathen rapture stories (immortalisation and deification!), the present study seeks to investigate the Lukan ascension story in the light of the first-century Jewish rapture traditions (Enoch, Elijah, Moses, Baruch, Ezra, etc.).The author argues that first-century Judaism provides a more plausible horizon of understanding for the ascension story than the Graeco-Roman rapture tradition, and that Luke develops his 'rapture christology' not as a reinterpretation of the primitive exaltation kerygma (G. Lohfink), but as a response to the eschatological question, i.e. the delay of the parousia, so as to secure the unity of salvation history.

Building on the form-critical assessment of the Lukan ascension story (LK 24:50-53; Acts 1:1-12) as a rapture story, and motivated by the consideration that the 'monotheistic principle' almost inevitably must have led to a reestimate of the meaning and function of rapture in comparison with heathen rapture stories (immortalisation and deification!), the present study seeks to investigate the Lukan ascension story in the light of the first-century Jewish rapture traditions (Enoch, Elijah, Moses, Baruch, Ezra, etc.).The author argues that first-century Judaism provides a more plausible horizon of understanding for the ascension story than the Graeco-Roman rapture tradition, and that Luke develops his 'rapture christology' not as a reinterpretation of the primitive exaltation kerygma (G. Lohfink), but as a response to the eschatological question, i.e. the delay of the parousia, so as to secure the unity of salvation history.

Hardcover with dust jacket. Ink underlining and markings throughout. Dust jacket is slightly edge worn and scuffed.

This radical new interpretation reveals many connections between Luke and Johannine traditions. Comparision of pericopae shared by Luke and John suggests that the usual assumptions of Lukan priority may be mistaken; instead his may be chronologically the fourth gospel. Luke neverthless treats his sources in different ways, his response being both critical and creative. He aims to give security to Christians by including as much as possible and reconciling conflicting traditions, while firmly excluding heretical misinterpretation.Shellard also includes a consideration of Luke's use of possible sources, both canonical and extra-canonical, and places Luke-Acts in its literary context, noting among other things the presentation of Rome as a facilitatator of evangelization and a promoter of co-existence.This is volume 215 in the Journal for the Study of the New Testament Supplement series.

New Testament scholars typically assume that the men who pervade the pages of Luke's two volumes are models of an implied "manliness." Scholars rarely question how Lukan men measure up to ancient masculine mores, even though masculinity is increasingly becoming a topic of inquiry in the field of New Testament and its related disciplines. Drawing especially from gender-critical work in classics, Brittany Wilson addresses this lacuna by examining key male characters in Luke-Acts in relation to constructions of masculinity in the Greco-Roman world. Of all Luke's male characters, Wilson maintains that four in particular problematize elite masculine norms: namely, Zechariah (the father of John the Baptist), the Ethiopian eunuch, Paul, and, above all, Jesus. She further explains that these men do not protect their bodily boundaries nor do they embody corporeal control, two interrelated male gender norms. Indeed, Zechariah loses his ability to speak, the Ethiopian eunuch is castrated, Paul loses his ability to see, and Jesus is put to death on the cross. With these bodily "violations," Wilson argues, Luke points to the all-powerful nature of God and in the process reconfigures--or refigures--men's own claims to power. Luke, however, not only refigures the so-called prerogative of male power, but he refigures the parameters of power itself. According to Luke, God provides an alternative construal of power in the figure of Jesus and thus redefines what it means to be masculine. Thus, for Luke, "real" men look manifestly unmanly. Wilson's findings in Unmanly Men will shatter long-held assumptions in scholarly circles and beyond about gendered interpretations of the New Testament, and how they can be used to understand the roles of the Bible's key characters.

This book examines the Lukan themes of unity and disunity against ancient Greco-Roman and Jewish social and political discourses on concord and discord to better understand the context in which Luke highlights the themes of unity and disunity.The themes of unity and disunity are particularly prominent in ancient discussions of the reigns of rulers, evaluations of laws/constitutions/forms of government, and descriptions of the contrasting effects of unity and disunity in the destruction and preservation of peoples and cities. These themes are grouped under the broad categories of kingship and law, and the preservation and destruction of cities. The book contends that, in the context of its literary setting, the theme of the unity of the church under one Lord in Acts contributes to Lukan Christological claims that Christ is the true king, and Lukan ecclesiological claims that the Christian community is the true people of God.

Blending the latest in Lukan scholarship with the practical needs of the weekly preacher, Keith Nickle provides clear, interesting, and instructive comments on every passage in Luke, and adds several specific preaching suggestions for each text. With the help of this insightful preacher's commentary, Luke will come alive in preaching.

This radical new interpretation reveals many connections between Luke and Johannine traditions. Comparision of pericopae shared by Luke and John suggests that the usual assumptions of Lukan priority may be mistaken; instead his may be chronologically the fourth gospel. Luke neverthless treats his sources in different ways, his response being both critical and creative. He aims to give security to Christians by including as much as possible and reconciling conflicting traditions, while firmly excluding heretical misinterpretation.Shellard also includes a consideration of Luke's use of possible sources, both canonical and extra-canonical, and places Luke-Acts in its literary context, noting among other things the presentation of Rome as a facilitatator of evangelization and a promoter of co-existence.This is volume 215 in the Journal for the Study of the New Testament Supplement series.

The conclusion of Luke-Acts is regarded as one of the most important chapters of Luke's two-volume work. Several significant Lukan themes are found in Acts 28, all of which make some contribution to the purpose and aim of the author in writing Luke-Acts: the Gentile mission, the triumph of God's Word, and the relationship of Christianity with Judaism and Rome. Acts 28 contains many historical problems that have been debated for centuries, including the "we" statements, the figure of Paul in Acts 28, and the abrupt-ending. Puskas compares the conclusion of Acts with other important chapters of Luke-Acts: the introduction of the Gospel, the conclusion of Acts, the "defense of Paul" chapters, as well as other passages. In this significant chapter of Acts 28 there are still fundamental problems of exegesis that need to be addressed: What is the literary function of Acts 28? What is Luke trying to tell his readers in the text?

Using stylistic, formal and thematic criteria, Paffenroth reconstructs a pre-Lukan source (L) for much of the unique material in Luke 3-19. This source portrays Jesus primarily as a healer and teller of parables, a portrayal very different from that of the suffering Son of Man in Mark, the aphoristic teacher of Wisdom in Q, or the depiction of Jesus as universal saviour that Luke himself prefers. This source is quite primitive, probably earlier than Mark, perhaps as early as Q, to which it is quite similar in form, if not content.

In this sequel to perhaps the most significant biblical studies book by a Pentecostal scholar, The Charismatic Theology of St. Luke, Roger Stronstad makes a compelling case for understanding Lukan pneumatology as arguing for the prophethood of all believers. By means of careful literary and theological analyses of Luke-Acts Stronstad discovers this emergent theme, whereby Spirit baptism is understood to result in prophetic deeds and words on the part of the recipients. In point of fact, the experience of Spirit baptism results in the creation of prophetic communities whose goal is to take the gospel to 'the ends of the earth'. Stronstad traces this theme in the infancy narratives, the life of Jesus, the company of Spirit-baptized believers, and the acts of the charismatic prophets (Stephen, Philip, Barnabas, Agabus, Peter, and Paul). Stronstad's bold proposal has already borne much fruit for Pentecostal Luke-Acts scholarship and beyond. This slightly revised version will ensure its continued influence in studies devoted to Luke-Acts and New Testament pneumatology.

In this sequel to perhaps the most significant biblical studies book by a Pentecostal scholar, The Charismatic Theology of St. Luke, Roger Stronstad makes a compelling case for understanding Lukan pneumatology as arguing for the prophethood of all believers. By means of careful literary and theological analyses of Luke-Acts Stronstad discovers this emergent theme, whereby Spirit baptism is understood to result in prophetic deeds and words on the part of the recipients. In point of fact, the experience of Spirit baptism results in the creation of prophetic communities whose goal is to take the gospel to 'the ends of the earth'. Stronstad traces this theme in the infancy narratives, the life of Jesus, the company of Spirit-baptized believers, and the acts of the charismatic prophets (Stephen, Philip, Barnabas, Agabus, Peter, and Paul). Stronstad's bold proposal has already borne much fruit for Pentecostal Luke-Acts scholarship and beyond. This slightly revised version will ensure its continued influence in studies devoted to Luke-Acts and New Testament pneumatology.

In this unique book, Bruce Longenecker demonstrates that reading Luke's narrative is richly enhanced through attentiveness to what is tantalizingly left out of the Lukan narrative. In Hearing the Silence, the reader is invited to delve deeply into literary and theological dimensions of the Lukan narrative through an exploration of Jesus' strangely under-narrated "escape" in Luke 4:30. The options for interpreting the mechanics of that curious event are brought into dramatic relief by Longenecker's survey of the scene's reconstruction in Jesus-novels and Jesus-films, in which a variety of strategies have been employed to iron out the scene's narrative oddity. Against their backdrop, Longenecker's own constructive proposals bring the reader into direct contact with some of the most significant features of the Lukan Gospel and worldview.