the role of the lukan parables in terms of the purpose of luke's gospel

doing, he notes that Luke in particular met the Jerusalem deacon Philip in Acts 21:8-9. But he
attempts to establish something to be based on too much speculation. Besides, the verb
in the Lukan prologue can be interpreted in the literary and logical sense rather than
the chronological sense. Baum must also admit to the chronological and geographical
indistinctness in the travel narrative. For instance, Luke never mentions the region Perea in
his gospel, though Baum insists that Jesus first passed through Perea and traveled via Jericho
to Jerusalem.
Luke, in the travel narrative, is largely not interested in the chronological and geographic
details. Given Luke’s considerable redactional effort in the utmost solemnity of 9:51, he
keeps a theological intention and significance in view. At times Luke’s feature of simplifying
the geographical outline of his Gospel and of Acts, 12
underline this. In this respect, what we
need to focus on in the travel narrative is his theological significance in the light of the
history of salvation, rather than topographic precision. But it cannot be said that, for Luke,
the travel narrative is not consistent with his prologue, since in the prologue the term ,
puts its emphasis on a logical succession of the events of salvation according to God’s design
rather than a chronological sequence. Even so, the overall location of the travel narrative
could have significance particularly at the level of the Gentile mission, in which case the
reference to Samaria in the Journey probably foreshadows the Gentile mission inaugurated by
Jesus.
2-2. Redaction Critical Approach
Attempts have been made to consider the travel narrative within a broader Lukan background
as the salvation history. It tries to explain what Luke’s theological concern in the Journey is,
and how the theological themes found in the travel narrative serve to explain the purpose of
the Gospel of Luke. With relevance to the survey of redaction criticism, Egelkraut treats four
categories in detail: 1) The Journey Symbolizes Jesus’ Passion Consciousness, 2) The
Journey as Teaching, 3) The Journey Symbolizes Gentile Mission, and 4) The Journey
13
Symbolizes Discipleship. The above distinction can simply be merged into three categories:
Christological Interpretations, Ecclesiological and Mission interpretations, and Combinations
12. He omitted in 5:12 Capernaum of Mk 2:1, in 6:17 Galilee and Perea of Mk 3:7-8, in 9:17 the region of Tyre
and Sidon of Mk 6:45-8:26, and in 9:18 Cesarea Philippi of Mk 8:27.
13. Egelkraut, Jesus’ Mission to Jerusalem: A Redaction Critical Study of the Travel Narrative in the Gospel of
Luke, Lk 9:51-19:48, 44-59.
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