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

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and Nunc Dimittis (2:29-32). Furthermore, the following cases cogently bolster the fact that prayer is intimately involved in decisive and important moments in the progress of the salvation history: The baptism of Jesus (3:21-22), the selection of the Apostles (6:12-16), Peter’s confession and Jesus’ first suffering prediction (9:18-22), the transfiguration of Jesus (9:28-36), the return of the seventy missionaries (10:21-22), the prayer at the Mount of Olives (22:39-46), the early Christian community’s prayer (1:14), Pentecost (2:1-4), at the selection, appointment and commission for leadership (1:24-25; 6:6; 13:3; 14:23), and the guidance for missionary work (9:10-12; 10:3-4, 9-16; 30-31; 11:5; 22:17-21). Just as Jesus struggles to know and fulfill God’s will, so Jesus’ disciples and followers, therefore seek to know the purpose and plan of God and to commit themselves to its service at and through prayer. The faith-life of the Christian in the Lukan parables shows perspectives of life as the right way that Christians should go, but it goes further in that it serves the redemptive purpose of God. That is to say, through their faith-life, Christians not only align themselves with God’s purpose, but also serve to accomplish it. In short, the Lukan parables play a vital role in serving the advancement of God’s saving aim as the purpose of the Gospel of Luke. In summary, God’s plan of salvation toward a Christian includes a newly-changed life in the whole realm of one’s life in accordance with Jesus’ life and teaching. Accordingly, when Christians live up to Jesus’ teaching of the Christians life minutely presented in the Lukan parables, it is congruent with God’s redemptive purpose, and also concretizes the God’s redemptive purpose within their life. The Lukan parables place a special emphasis on the Christian life in the motif of a new Exodus and the Way in the travel narrative. Through the Lukan parables, Luke fervently desires that his readers embody and realize the redemptive purpose of God within them through the faith life concretely presented in the Lukan parables, beyond simply responding to his gospel and positively accepting Jesus as savior. What is more, the Christian life concretely presented in the Lukan parables further serves to accomplish God’s saving purpose. The Christian life which involves concern toward the marginalized, the proper use of possessions and prayer, ultimately helps to accomplish God’s redemptive purpose. If Christians accept the physically, economically and ethnically weak, as taught in the Lukan parables, then they come to serve as the good news to the poor that is announced in Jesus’ inaugural sermon at Nazareth, and help to accomplish of it. Furthermore, the proper use of possessions for the poor and God in line with God’s will, as shown in the Lukan parables, promotes God’s redemptive purpose. As taught in the Lukan parables about 307
prayer, Christians must seek to know the purpose and plan of God, and commit themselves to its service at and through prayer. In conclusion, all things considered, the Lukan parables as perspectives of the Christian life play a vital role in embodying the redemptive purpose of God in the faith-life of the Christian, as well as serving to help accomplish God’s saving purpose. 308
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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
Page 9 and 10:
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
Page 29 and 30:
estore their power and sense of dra
Page 31 and 32:
Secondly, irrespective of how the p
Page 33 and 34:
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
Page 39 and 40:
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
Page 59 and 60:
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
Page 67 and 68:
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
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Luke made use of material available
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which prevail in Hellenistic and bi
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Jesus’ words and deeds have a fun
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e) 11:14-36 e’) 17:11-37 Healing
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arrangement that offer the Journey
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truth.” 40 Rather than simply on
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in the travel narrative Luke’s pu
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number of cycles of the Writings (t
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travel narrative, Luke integrates t
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Promised Land. The Lukan exodus mot
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3. Christological and Ecclesiologic
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the Journey also requires total aba
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ut also teaches that it is our task
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eschatological crisis has arisen fr
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the judge saying, “vindicate me a
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presented as love and forgiveness.
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officials would have had the compet
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Luke’s readers would have been ab
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the church through the activity of
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Gentile believers who are heirs to
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proclaiming its universal message,
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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 and 272: Stein, unlike Conzelmann’s conten
Page 273 and 274: follows, I will explore the purpose
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: oppressed, to proclaim the acceptab
Page 319 and 320: Jerusalem. Jesus’ goal in Luke is
Page 321 and 322: problems, and that it is fairly har
Page 323 and 324: likely challenge the faith-life of
Page 325 and 326: Nations,” in Jesus and the Herita
Page 327 and 328: Bockmuehl, Markus, “Why not Let A
Page 329 and 330: Biblical Association of America, 19
Page 331 and 332: ——, “The Delineation of the L
Page 333 and 334: ——, “The Pharisee and the Pub
Page 335 and 336: 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
Page 353 and 354: 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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