the role of the lukan parables in terms of the purpose of luke's gospel
the role of the lukan parables in terms of the purpose of luke's gospel the role of the lukan parables in terms of the purpose of luke's gospel
of the both. In what follows, I will examine and evaluate the redaction critical approach of the travel narrative in three categories. 2-2-1. Christological Interpretations Firstly, the most remarkable treatment of this is H. Conzelmann’s Christological explanation that the Journey is a symbolic journey presenting Jesus’ awareness of his coming passion in which he, as 13:33 says, 14 must suffer. A fixed goal and no real change of place during the Journey show the changed emphasis in Jesus’ ministry, which is his consciousness of the coming suffering in Jerusalem. He therefore does not travel in a different area, but in a different manner. In so doing, Luke expands the necessity of Jesus’ passion into an entire period of his ministry, thereby exposing a concrete form within the narrative itself. In this respect, the Journey notices create the atmosphere, and function as a viable symbol of Jesus’ resolved awareness of the necessity of his passion and death. 15 However, Conzelmann does not consider that the Journey is the way, not only to the passion, but also to the glorification, which is expressed by the motif. Most scholars believe that the in 9:51 has quite a broad meaning, in which case, the term refers to the whole chain of events, including Jesus’ resurrection and ascension, as well as his passion and crucifixion. 16 Even though the theme of Jesus’ suffering is very important in the central section, it is also announced that his glorification is the other side of the cross and resurrection. Jesus’ exaltation is accentuated particularly in the Parable of the Pounds at the end of the Journey. 2-2-2. Ecclesiological and Mission Interpretations Hoping to fill the gap between the Galilean and the Judean periods, B. Reicke argues that 14. For Conzelmann this verse summarizes Jesus’ awareness of a divine mission which he must suffer in Jerusalem: “Nevertheless I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem.” (13:33). 15. Conzelmann, The Theology of St. Luke, 62, 65, 197. 16. Reicke, “Instruction and Discussion in the Travel Narrative,” 211; P.A. van Stempvoort, “The Interpretation of the Ascension in Luke and Acts,” NTS 5 (1958-59), 30-42, here 33; J. Dupont, “’ANEΛHMΦΘH (Act. 1:2),” NTS 8 (1961-61), 154-57; Davies, “The Purpose of the Central Section of St. Luke’s Gospel,” 164; Gill, “Observations on the Lukan Travel Narrative and Some Related Passages,” 202; C.H. Talbert, “An Anti-Gnostic Tendency in Lucan Christology,” NTS 14 (1968), 259-71, here 264-65: Kariamadam, “The Composition and Meaning of the Lucan Travel Narrative (Lk 9:51-19:46), 180, contends that the various healings in connection with important journey notices in the Journey show Jesus’ soteriological point.; T.L. Brodie, “The Departure for Jerusalem (Luke 9:51-56) as a Rhetorical Imitation of Elijah’s Departure for the Jordan (2 Kgs 1:1-2:6),” Bib 70 (1989), 96-109, here 102-103; Creed, Luke, 141; Marshall, Luke, 150-52; Johnson, The Gospel of Luke, 162; Nolland, Luke, 535; Bock, Luke, 968. 211
Luke made use of material available to him, most of which was composed mainly of Q and peculiar traditions. Luke simply arranges the material in the biographical framework, inserting a few remarks on the Lord’s going up to Jerusalem. Instruction and discussion in the Journey as ecclesiastic-didactic character relate intimately to both the internal and external problem of the Early Church: The internal problem is connected with the life of the congregations, and the external with relevance to the missionary task of the Church. In so doing, instruction of the apostles and discussion with opponents serves as leaders and teachers of the Christians, namely, how the Christians live in the world, and how they treat the opponents who occur in their missionary context. As a consequence, for Reicke, Luke, through the travel narrative, demonstrates how Jesus instructed his disciples and confronted his adversaries, for the sake of the Early Church. 17 Viewing the term as a terminus technicus for Jesus’ progress toward Jerusalem, D. Gill focuses his attention largely on the travel notices with . Through the analysis of the Reisenotizen (travel notices), he comes to the conclusion that Luke puts special accent on the difficulties of true discipleship, and links discipleship in his own time with Jesus’ suffering. Jesus’ journey to Jerusalem is the typical model of the Christian’s life, and at the same time, an answer to the question as to why there are difficult things in Christian’s path. Just as the way of his cross ended with his glorification, so the Christian’s life though filled with difficult things will, as a result, lead to glorification for the Christian. Besides, the Journey as the second major theme conveys a necessity of the mission to the Gentiles, although the connection between the Journey and the mission is lacking in the sources. That is to say, for Luke Jesus’ Journey to Jerusalem is the first step in the mission 18 which will finally be continued to the ends of the earth. W.C. Robinson takes up the issue of the three divisions of Conzelmann expressing that Luke’s view of Heilsgeschichte is composed of the time of Israel, the time of Jesus and the time of church. In the theological homogeneity of Luke-Acts and the continuity between Jesus and the Church, Luke’s two works have the two-fold aspect, thereby presenting the second and third stages of the history of salvation, that is, the life of Christ and a history of the beginning of Christian missions. By means of the double use of and, this division is reinforced: referring to the beginning of Jesus’ public ministry, and to the outpouring of the Spirit as the beginning of the ministry of the church, in which case, the 17. Reicke, “Instruction and Discussion in the Travel Narrative,” 206-16, especially 207-210. 18. Gill, “Observations on the Lukan Travel Narrative and Some Related Passages,” 199-221, here 214-15, 220. 212
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Luke made use <strong>of</strong> material available to him, most <strong>of</strong> which was composed ma<strong>in</strong>ly <strong>of</strong> Q and<br />
peculiar traditions. Luke simply arranges <strong>the</strong> material <strong>in</strong> <strong>the</strong> biographical framework,<br />
<strong>in</strong>sert<strong>in</strong>g a few remarks on <strong>the</strong> Lord’s go<strong>in</strong>g up to Jerusalem. Instruction and discussion <strong>in</strong> <strong>the</strong><br />
Journey as ecclesiastic-didactic character relate <strong>in</strong>timately to both <strong>the</strong> <strong>in</strong>ternal and external<br />
problem <strong>of</strong> <strong>the</strong> Early Church: The <strong>in</strong>ternal problem is connected with <strong>the</strong> life <strong>of</strong> <strong>the</strong><br />
congregations, and <strong>the</strong> external with relevance to <strong>the</strong> missionary task <strong>of</strong> <strong>the</strong> Church. In so<br />
do<strong>in</strong>g, <strong>in</strong>struction <strong>of</strong> <strong>the</strong> apostles and discussion with opponents serves as leaders and<br />
teachers <strong>of</strong> <strong>the</strong> Christians, namely, how <strong>the</strong> Christians live <strong>in</strong> <strong>the</strong> world, and how <strong>the</strong>y treat<br />
<strong>the</strong> opponents who occur <strong>in</strong> <strong>the</strong>ir missionary context. As a consequence, for Reicke, Luke,<br />
through <strong>the</strong> travel narrative, demonstrates how Jesus <strong>in</strong>structed his disciples and confronted<br />
his adversaries, for <strong>the</strong> sake <strong>of</strong> <strong>the</strong> Early Church. 17<br />
View<strong>in</strong>g <strong>the</strong> term as a term<strong>in</strong>us technicus for Jesus’ progress toward Jerusalem,<br />
D. Gill focuses his attention largely on <strong>the</strong> travel notices with . Through <strong>the</strong><br />
analysis <strong>of</strong> <strong>the</strong> Reisenotizen (travel notices), he comes to <strong>the</strong> conclusion that Luke puts<br />
special accent on <strong>the</strong> difficulties <strong>of</strong> true discipleship, and l<strong>in</strong>ks discipleship <strong>in</strong> his own time<br />
with Jesus’ suffer<strong>in</strong>g. Jesus’ journey to Jerusalem is <strong>the</strong> typical model <strong>of</strong> <strong>the</strong> Christian’s life,<br />
and at <strong>the</strong> same time, an answer to <strong>the</strong> question as to why <strong>the</strong>re are difficult th<strong>in</strong>gs <strong>in</strong><br />
Christian’s path. Just as <strong>the</strong> way <strong>of</strong> his cross ended with his glorification, so <strong>the</strong> Christian’s<br />
life though filled with difficult th<strong>in</strong>gs will, as a result, lead to glorification for <strong>the</strong> Christian.<br />
Besides, <strong>the</strong> Journey as <strong>the</strong> second major <strong>the</strong>me conveys a necessity <strong>of</strong> <strong>the</strong> mission to <strong>the</strong><br />
Gentiles, although <strong>the</strong> connection between <strong>the</strong> Journey and <strong>the</strong> mission is lack<strong>in</strong>g <strong>in</strong> <strong>the</strong><br />
sources. That is to say, for Luke Jesus’ Journey to Jerusalem is <strong>the</strong> first step <strong>in</strong> <strong>the</strong> mission<br />
18<br />
which will f<strong>in</strong>ally be cont<strong>in</strong>ued to <strong>the</strong> ends <strong>of</strong> <strong>the</strong> earth.<br />
W.C. Rob<strong>in</strong>son takes up <strong>the</strong> issue <strong>of</strong> <strong>the</strong> three divisions <strong>of</strong> Conzelmann express<strong>in</strong>g that<br />
Luke’s view <strong>of</strong> Heilsgeschichte is composed <strong>of</strong> <strong>the</strong> time <strong>of</strong> Israel, <strong>the</strong> time <strong>of</strong> Jesus and <strong>the</strong><br />
time <strong>of</strong> church. In <strong>the</strong> <strong>the</strong>ological homogeneity <strong>of</strong> Luke-Acts and <strong>the</strong> cont<strong>in</strong>uity between<br />
Jesus and <strong>the</strong> Church, Luke’s two works have <strong>the</strong> two-fold aspect, <strong>the</strong>reby present<strong>in</strong>g <strong>the</strong><br />
second and third stages <strong>of</strong> <strong>the</strong> history <strong>of</strong> salvation, that is, <strong>the</strong> life <strong>of</strong> Christ and a history <strong>of</strong><br />
<strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> Christian missions. By means <strong>of</strong> <strong>the</strong> double use <strong>of</strong> and, this<br />
division is re<strong>in</strong>forced: referr<strong>in</strong>g to <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> Jesus’ public m<strong>in</strong>istry, and to <strong>the</strong><br />
outpour<strong>in</strong>g <strong>of</strong> <strong>the</strong> Spirit as <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> <strong>the</strong> m<strong>in</strong>istry <strong>of</strong> <strong>the</strong> church, <strong>in</strong> which case, <strong>the</strong><br />
17. Reicke, “Instruction and Discussion <strong>in</strong> <strong>the</strong> Travel Narrative,” 206-16, especially 207-210.<br />
18. Gill, “Observations on <strong>the</strong> Lukan Travel Narrative and Some Related Passages,” 199-221, here 214-15, 220.<br />
212