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

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As a result, “each is appropriate to different circumstances and reflects different needs and interests on the part of those who employ it at any particular time.” See A.F. Gregory, The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the Second Century (WUNT, 2.169; Tübingen: Mohr Siebeck); idem, “The Reception of Luke and Acts and the Unity of Luke-Acts,” JSNT 29 (2007), 459-72, here 459, 470. Rowe contends that although Irenaeus accepts the Lukan authorship of both Luke and Acts, as well as making use of Luke’s literary coordination of the beginning of Acts with the end of the Gospel, he does not, however, give evidence to support a reading of the two volumes as a single work. Furthermore, according to Rowe, the Muratorian Fragment’s claim is for a common authorship of Luke and Acts, not a decisive reading strategy for both works, in which case “the author of the fragment reads Luke not with Acts as Luke-Acts but, as did Irenaeus, with the other three Gospels.” As a consequence, Rowe goes further by claiming that it is appropriate to read and study the Gospel independently. In addition, Rowe elicits a wide variety of reading strategies from these results, that is, reading strategies which are connected with “the author’s intention and literary character of the work, or with the evidence for Acts’ early reception and its textual and canonical history.” See C.K. Rowe, “History, Hermeneutics and the Unity of Luke-Acts,” JSNT 28 (2005), 131-57, here 136-38, 152-54; idem, “Literary Unity and Reception History: Reading Luke-Acts as Luke and Acts,” JSNT 29 (2007), 449-57. Parsons and Pervo correctly pointed out that the unity of Luke-Acts is a largely unexamined hypothesis, and Rowe and Gregory also contributed to directing scholars’ attention to Reception History in studying the unity of Luke-Acts. However they have failed to convince the majority of Lukan scholars, and have not overturned the consensus that Luke’s Gospel and Acts are really two volumes of one work which must be considered together. Even though there are differences between the Gospel and Acts in the theological, narrative, and generic aspects, it does not overrule the affinities between Luke’s Gospel and Acts. In what follows, I will present a few arguments demonstrating the unity of Luke-Acts. H.J. Cadbury claims as follows: “Even the recognition of the common authorship of Luke and Acts is not enough. They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose.” See Cadbury, The Making of Luke-Acts, 8-9. Literary critics are certainly more concerned with the unity of the story than with the unity of Luke’s theology. See Stephen Moore, “Narrative Commentaries on the Bible: Context, Roots, and Prospects,” Foundations & Facets Forum, 3 (1987), 29-62; Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, vol. 1. p. xiii; Tyson, The Death of Jesus in Luke-Acts (London: SCM Press, 1987), pp. ix-x. In the same vein, Green also argues that Luke’s design is not to simply record the story of Jesus, but to write the story of the continuation and fulfillment of God’s redemptive purpose to include both the work of Jesus and of the followers of Jesus after his ascension. In his view, the unity of Luke-Acts lies in narrative purpose, not in narrative. See Green, The Theology of Luke, 47; idem, Luke, 10-14. In accordance with consensus of the majority of scholars, J. Verheyden holds that “the Gospel is the introduction to Acts and the basis upon which Acts is built, but also that the Gospel, in a sense, needs Acts and calls for the continuation in which its message is realized in the world, and consequently that Lk and Acts together constitute one work.” See J. Verheyden, “The Unity of Luke-Acts. What are up to?” in The Unity of Luke-Acts (BETL, 142; Leuven: Leuven University Press, 1999), 3-56, here 56; idem, “The Unity of Luke-Acts,” HTS 55 (1999), 964-79. All things considered, it is legitimate to say that Luke-Acts is two volumes of one work, that were written by the same author. Therefore, the conclusion to be drawn here is that Luke-Acts must be considered together in attempting to determine the purpose of Luke. For more on this argument, see C.K. Barrett, Luke the Historian in Recent Study (London: Epworth Press, 1961); idem, “The Third Gospel as a Preface to Acts?” in ed., F. van Segbroek et al., The Four Gospels 1992, II. (3 vols.; BETL, 100; FS Frans Neirynck; Leuven: Leuven University Press, 1992), 1451-66; idem, A Critical and Exegetical Commentary on the Acts of the Apostles, I. (ICC; Edinburgh: T &T Clark, 1994); D.E. Aune, The New Testament in its Literary Environment (Philadelphia: Westminster Press, 1987); J. Dawsey, “The Literary Unity of Luke-Acts: Questions of Style-A Task for Literary Critics,” NTS 35 (1989), 48-66; J.B. Green and Michael C. McKeever (eds.), Luke- Acts and New Testament Historiography (IBR Bibliographies; Grand Rapids, MI: Baker, 1994); F. Neirynck, “Luke 4:16-30 and the Unity of Luke-Acts,” in The Unity of Luke-Acts (BETL, 142; Leuven: Leuven University Press, 1999), 357-95; Beverly Roberts, Gaventa, Acts (ANTC; Nashville: Abingdon Press, 2003); Markus Bockmuehl, “Why not Let Acts Be Acts? In Conversation with C. Kavin Rowe,” JSNT 28 (2005), 163-66; Luke Timothy, Johnson, “Literary Criticism of Luke-Acts: Is Reception-History Pertinent?,” JSNT 28 (2005), 159-62; 263
follows, I will explore the purpose of Luke in detail, especially in the preface to Luke’s Gospel and the audience of Luke. K.D. Litwak, Echoes of Scripture in Luke-Acts: Telling the History of God’s People Intertextually (JSNTSup 282; London: T & T Clark, 2005); F. Bovon, “The Reception and Use of the Gospel of Luke in the Second Century,” in ed., Craig Bartholomew et al., Reading Luke: Interpretation, Reflection, Formation (Grand Rapids: Zondervan, 2005), 379-400. 264
Page 1 and 2:
THE ROLE OF THE LUKAN PARABLES IN T
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Acknowledgements Even though writin
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6-3. The Parables of The Lost Coin
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Abbreviations AB Anchor Bible ABD D
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SVTQ Saint Vladimir’s Theological
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Chapter 1 Introduction 1. Research
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the Lukan parables, examining the t
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Chapter 2 A History of Research of
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parables, the soliloquies function
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links between the parables and thei
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Peasant and The Oriental Versions.
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Greg W. Forbes 59 sets out not only
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Chapter 3 A Methodological basis fo
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those of the evangelists. “There
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estore their power and sense of dra
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Secondly, irrespective of how the p
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of the framing structure and in the
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Part II An Analysis of the Lukan Pa
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sever relations with the preceding
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of neighbour, the lawyer would beli
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the Samaritans clearly appears not
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the kingdom breaks abruptly into on
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2. The Friend at Midnight (11:5-8)
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With respect to v. 8 there are thre
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(the petitioner) The noun , there
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although he knows that it is second
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The rich man in the parable intends
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the parable. V. 21 is a repetition
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either pointing to the meaning of t
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ear fruit (Lev 19:23), 14 whereas B
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parable, namely the three years and
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5. The Great Banquet (14: 15-24) 5-
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symposia give the background for un
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through Jesus’ ministry. Furtherm
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ecause it is ready.’ People shoul
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In addition to Kilgallen’s view,
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and maintaining sociability and the
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version in the Gospel of Truth may
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shoulders may be commonplace from a
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imagination and are unconvincing. I
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6-3-1. The Analysis of the Parable
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woman is simply compared to the ang
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With respect to the authenticity of
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and Scott contend that the practice
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distance from them is not merely ge
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20:12), as I have pointed out, the
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iniquity, rather than seeking to fi
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. 127 The father leaves the decisio
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the younger son here represents the
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giving too much to his children. 14
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7. The Parable of the Unjust Stewar
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simply the house. Moreover, it is m
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kingdom of God, a new epoch has ope
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might be an exception to the rule o
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means to give the steward time for
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contends Derrect, is that it is an
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econsider and re-evaluate their und
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prohibition of usury might have had
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followers are strongly encouraged t
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wealth faithfully, it is to express
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here and now, not a revolutionary a
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ministry. In addition, the correct
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similarities between the Gallus and
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Jewish story on the grounds of Deut
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wealth. 27 At that time, this impor
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imply that he remained unburied, 41
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netherworld for his bad deeds which
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of the preaching of the resurrectio
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about religion or theology.” 74 E
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9. The Judge and the Widow (18: 1-8
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addition, such a formula also appea
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The Old Testament taught the Israel
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two court systems, for religious m
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authoritative teacher. The adjectiv
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however, no evidence to support his
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interweaves the two points in the a
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floating saying of Jesus, it comes
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Josephus, the NT and rabbinic liter
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they are portrayed as robbers, murd
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collector on a par with swindlers,
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eyes to heaven,” 59 “beating hi
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humbles himself will be exalted”
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subverts the expectation of the aud
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Chapter 5 The Theological Themes of
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Joachim Jeremais, New Testament The
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the captives and recovering of sigh
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preferentially opts for the poor li
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marginalized, it is natural that he
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Others link complete renunciation o
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a symbolic function for possessions
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possessions and give alms to the po
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lessing prayer of the disciples bef
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the Canticles, proclaims the fulfil
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the Lord Jesus. Jesus’ prayer in
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tells stories and composes prayers
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4. Conversion Of the parables that
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sources regarding conversion texts,
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and behaviour required of people to
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gives a promise to do fourfold rest
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the crowd in Jerusalem and Agrippa.
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formation. 28 Secondly, conversion
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eligion. 37 However, Bailey fails t
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comes to a conclusion that conversi
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1-1. Lk 19:44 2 E.E. Ellis feels th
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Linking 19:38a with the prefiguring
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1-4. Lk 19:28 16 17 J. Székely agr
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this context. It seems intended so
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2. The Interpretational Approaches
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main focus seems to be on reconcili
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doing, he notes that Luke in partic
Page 221 and 222: Luke made use of material available
Page 223 and 224: which prevail in Hellenistic and bi
Page 225 and 226: Jesus’ words and deeds have a fun
Page 227 and 228: e) 11:14-36 e’) 17:11-37 Healing
Page 229 and 230: arrangement that offer the Journey
Page 231 and 232: truth.” 40 Rather than simply on
Page 233 and 234: in the travel narrative Luke’s pu
Page 235 and 236: number of cycles of the Writings (t
Page 237 and 238: travel narrative, Luke integrates t
Page 239 and 240: Promised Land. The Lukan exodus mot
Page 241 and 242: 3. Christological and Ecclesiologic
Page 243 and 244: the Journey also requires total aba
Page 245 and 246: ut also teaches that it is our task
Page 247 and 248: eschatological crisis has arisen fr
Page 249 and 250: the judge saying, “vindicate me a
Page 251 and 252: presented as love and forgiveness.
Page 253 and 254: officials would have had the compet
Page 255 and 256: Luke’s readers would have been ab
Page 257 and 258: the church through the activity of
Page 259 and 260: Gentile believers who are heirs to
Page 261 and 262: proclaiming its universal message,
Page 263 and 264: Sterling mentions, to understand Ch
Page 265 and 266: the new context of the Hellenistic
Page 267 and 268: was modeled on that of Israel, and
Page 269 and 270: defend him against the charges and
Page 271: Stein, unlike Conzelmann’s conten
Page 275 and 276: c) just as they were delivered to u
Page 277 and 278: of Greek historiography, both in ge
Page 279 and 280: as a neutral force for various reas
Page 281 and 282: separate groups, since according to
Page 283 and 284: desired impact of his works on read
Page 285 and 286: traditional arrangement of the mate
Page 287 and 288: doctrinal correctness. 73 In any ev
Page 289 and 290: accepted because of their response
Page 291 and 292: Christians by means of this ethos o
Page 293 and 294: early Christians were divided, howe
Page 295 and 296: 2-2-2-1. Gentile Christians Many sc
Page 297 and 298: offer plausible causes concerning t
Page 299 and 300: understanding Luke’s view of the
Page 301 and 302: P. Esler feels that the primary con
Page 303 and 304: Luke seeks to reassure his readers
Page 305 and 306: Luke looks backwards on the Scriptu
Page 307 and 308: superficial and fickle in their res
Page 309 and 310: Paul’s sermons, God has raised Je
Page 311 and 312: 3. The Role of the Lukan Parables i
Page 313 and 314: instruction for the Christian life,
Page 315 and 316: oppressed, to proclaim the acceptab
Page 317 and 318: prayer, Christians must seek to kno
Page 319 and 320: Jerusalem. Jesus’ goal in Luke is
Page 321 and 322: problems, and that it is fairly har
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likely challenge the faith-life of
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Nations,” in Jesus and the Herita
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Bockmuehl, Markus, “Why not Let A
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Biblical Association of America, 19
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——, “The Delineation of the L
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——, “The Pharisee and the Pub
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University Press, 1980. Gerhardsson
Page 337 and 338:
——, “An Unfinished Story abou
Page 339 and 340:
Johnson, L.T. “On Finding the Luk
Page 341 and 342:
Lake, K. “Proselytes and God-Fear
Page 343 and 344:
Matera, Frank J. “Jesus’ Journe
Page 345 and 346:
Sheffield: Sheffield Academic Press
Page 347 and 348:
Phillips, T.E. “Reading Recent Re
Page 349 and 350:
Robert H. Stein, “The Genre of th
Page 351 and 352:
Sherwin-White, A. N. Rome Society a
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of the Fig-Tree Pericope in Mark’
Page 355 and 356:
Warden, Duane, “The Rich Man and
Page 357 and 358:
Abstract For the most part, Lukan p
Page 359 and 360:
Abstrak Die Lukas-gelykenisse is al
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