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

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Bibliography Aalen, Sverre, “Revisiting the Rich and the Poor in 1 Enoch 92-105 and the Gospel According to Luke,” in SBL Seminar Papers 37. Vol. 2. Atlanta: Scholars Press, 1998, 579-605. ——, “St Luke’s Gospel and the Last Chapters of 1 Enoch,” NTS 13 (1967), 1-13. Abesamis, Carlos, “Good News to the Poor,” Concilium 198 (1988), 26-27. Abraham, M.V. “Good News to the Poor in Luke’s Gospel,” Bible Bhashyam 14 (1988), 65-77. Agnew, Francis H. “The Parables of Divine Compassion,” BibTod 27 (1989), 35-40. Alexander, L. “Ancient Book Production and the Circulation of the Gospels,” in The Gospels for All Christians: Rethinking the Gospel Audience, Richard Bauckham (ed.). Grand Rapids, MI: Eerdmans, 1998, 71-105. ——, The Preface to Luke’s Gospel: Literary Convention and Social Context in Luke 1:1-4 and Acts 1:1. SNTSMS 78. Cambridge: Cambridge University Press, 1993. Allison, D.C. “Jesus and the Covenant: A Response to E.P. Sanders,” JSNT 29 (1987), 57-78. ——, “Was There a Lukan Community?” IBS 10 (1988), 62-70. Amalorpavadass, D.S. “The Poor with no Voice and no Power,” Concilium 146 (1981), 51-52. Anderson, R.H. “Theophilus: A Proposal,” EvQ 69 (1997), 195-215. Arndt, W.F. The Gospel According to St Luke. St Louis: Concordia, 1956. Aune, D.E. Prophecy in Early Christianity and the Ancient Mediterranean World. Grand Rapids, Mich.: Eerdmans, 1983. ——, The New Testament in its Literary Environment. Philadelphia: Westminster Press, 1987. Aus, R.D. “Luke 15:11-32 and R. Eliezer Ben Hyrcanus’s Rise to Fame,” JBL 104 (1985), 443-469. ——, Weihnachtsgeschichte, Barmherziger Samariter, Verlorener Sohn. Studien zu ihrem jüdischen Hintergrund. Berlin: Institut Kirche und Judentum, 1988. Austin, J.L. How to Do Things with Words. Oxford: Clarendon Press, 1975. Austin, M.R. “The Hypocritical Son,” EvQ 57 (1985), 307-15. Baergen, Rene A. “Servant, manager or slave? Reading the parable of the rich man and his steward (Luke 16:1-8a) through the lens of ancient slavery,” Studies in Religion /Sciences Religieuses 35 (2006), 25-38. Bailey, J.N. ‘Repentance in Luke-Acts,’ PhD dissertation, The University of Notre Dame, 1993. Bailey, K.E. “Jacob and the Prodigal Son: A New Identity Story: A Comparison between the Parable of the Prodigal Son and Gen. 27-35,” Theological Review 18 (1997), 54-72. ——, “Psalm 23 and Luke 15: A Vision Expanded,” IBS 12 (1990), 54-71. ——, “The New Testament Job: The Parable of Lazarus and the Rich Man An Exercise in Middle Eastern New Testament Studies,” Theological Review 29 (2008), 12-30. ——, Finding the Lost: Cultural Keys to Luke 15. St. Louis: Concordia Publishing House, 1992. ——, Jacob and the Prodigal: A Study of the Parable of the Prodigal Son in the Light of the Saga of Jacob. Downers Grove: Illinois: InterVarsity, 2003. ——, Jesus Through Middle Eastern Eyes. Downers Grove: Inter Varsity Press, 2008. ——, Poet and Peasant: A Literary Cultural Approach to the Parables of Luke. Grand Rapids: Eerdmans, 1976. ——, Through Peasant Eyes: More Lucan Parables, Their Culture and Style. Grand Rapids: Eerdmans, 1980. Bakhtin, Mikhail, The Dialogic Imagination, Michael Holquist (ed.). Austin: University of Texas Press, 1981. Balch, David L. “… (Luke 1:3): To Write the Full History of God’s Receiving All 315
Nations,” in Jesus and the Heritage of Israel, Moessner, D.P. (ed.). Pennsylvania: Trinity Press International, 1999, 229-250. Balentine, Samuel E. Prayer in the Hebrew Bible: The Drama of Divine-Human Dialogue. Minneapolis: Fortress, 1993. Ball, Michael, “The Parables of the Unjust Steward and the Rich Man and Lazarus,” ExpTim 106 (1995), 329-330. Ballard, P.H. “Reasons for Refusing the Great Supper,” JTS 23 (1972), 341-350. Bammel, E. “, ” TDNT, VI, 888-915. Barrett, C.K. “The Third Gospel as a Preface to Acts?” in The Four Gospels 1992, F. van Segbroek et al. (eds.). II. (3 vols.; BETL, 100; FS Frans Neirynck; Leuven: Leuven University Press, 1992), 1451-1466. ——, A Critical and Exegetical Commentary on the Acts of the Apostles, I. ICC; Edinburgh: T &T Clark, 1994. ——, Luke the Historian in Recent Study. London: Epworth Press, 1961. Bartholomew, Craig G. and Holt, Robby, “Prayer in/and the Drama of Redemption in Luke: Prayer and Exegetical Performance,” in Reading Luke: Interpretation, Reflection, Formation, Craig G. Bartholomew, Joel B. Green, and Anthony C. Thiselton (eds.). Grand Rapids, Mich.: Zondervan, 2005, 350-375. Barton, Stephen C. “Can We Identify the Gospel Audiences?” in The Gospels for All Christians: Rethinking the Gospel Audience, Richard Bauckham (ed.). Grand Rapids, MI: Eerdmans, 1998, 173-194. ——, “Parables on God’s Love and Forgiveness (Luke 15:1-32),” in The Challenge of Jesus Parables, R.N. Longenecker (ed.). Grand Rapids, Michigan: Eerdmans Publishing, 2000, 199-216. ——, The Spirituality of the Gospels. London: SPCK, 1992. Batten, A. “Dishonour, Gender and the Parable of the Prodigal Son,” TJT 13 (1997), 187-200. Bauckham, Richard, (ed.), “For Whom Were the Gospels Written?” in The Gospels for All Christians: Rethinking the Gospel Audience. Grand Rapids, MI: Eerdmans, 1998, 9-48. ——, “The Rich Man and Lazarus: The Parable and The Parallels,” NTS 37 (1991), 225-246. ——, The Fate of the Dead: Studies on the Jewish and Christian Apocalypses. NovTSup 93, Leiden: Brill, 1998. ——, The Gospels for All Christians: Rethinking the Gospel Audience. Grand Rapids, MI: Eerdmans, 1998. Bauer, J.B. “ Luke 1,1” NovT 4 (1960), 263-266. Baum, A.B. ‘Lukas als Historiker der letzten Jesusreise,’ PhD dissertation, Kampen, 1993. Beavis, M.A. (ed.), “Joy in Heaven, Sorrow on Earth: Luke 15:10,” in The Lost Coin: Parables of Women, Work and Wisdom. Sheffield Academic Press, 2002, 39-45. ——, (ed.), “Making Up Stories: A Feminist Reading of the Parable of the Prodigal Son,” in The Lost Coin: Parables of Women, Work and Wisdom. Sheffield Academic Press, 2002, 98-123. ——, “Ancient Slavery as An Interpretive Context for the New Testament Servant Parables with Special Reference to the Unjust Steward (Luke 16:1-8),” JBL 111 (1992), 37-54. ——, “Expecting Nothing in Return: Luke’s Picture of the Marginalized,” Int 48 (1994), 357-368. ——, “Parable and Fable,” CBQ 52 (1990), 473-498. ——, “The Foolish Landowner (Luke 12:16b-20),” in Jesus and His Parables, V. George Shillington (ed.). Edinburgh: T & T. Clark, 1997, 55-68. ——, “The Power of Jesus’ Parables: Were They Polemical or Irenic?,” JSNT 82 (2001), 3-30. Beck, B.E. Christian Character in the Gospel of Luke. London: Epworth Press, 1989. Behm, J. ‘, ’, TDNT, IV, 975-1008. 316
Page 1 and 2:
THE ROLE OF THE LUKAN PARABLES IN T
Page 3 and 4:
Acknowledgements Even though writin
Page 5 and 6:
6-3. The Parables of The Lost Coin
Page 7 and 8:
Abbreviations AB Anchor Bible ABD D
Page 9 and 10:
SVTQ Saint Vladimir’s Theological
Page 11 and 12:
Chapter 1 Introduction 1. Research
Page 13 and 14:
the Lukan parables, examining the t
Page 15 and 16:
Chapter 2 A History of Research of
Page 17 and 18:
parables, the soliloquies function
Page 19 and 20:
links between the parables and thei
Page 21 and 22:
Peasant and The Oriental Versions.
Page 23 and 24:
Greg W. Forbes 59 sets out not only
Page 25 and 26:
Chapter 3 A Methodological basis fo
Page 27 and 28:
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
Page 35 and 36:
Part II An Analysis of the Lukan Pa
Page 37 and 38:
sever relations with the preceding
Page 39 and 40:
of neighbour, the lawyer would beli
Page 41 and 42:
the Samaritans clearly appears not
Page 43 and 44:
the kingdom breaks abruptly into on
Page 45 and 46:
2. The Friend at Midnight (11:5-8)
Page 47 and 48:
With respect to v. 8 there are thre
Page 49 and 50:
(the petitioner) The noun , there
Page 51 and 52:
although he knows that it is second
Page 53 and 54:
The rich man in the parable intends
Page 55 and 56:
the parable. V. 21 is a repetition
Page 57 and 58:
either pointing to the meaning of t
Page 59 and 60:
ear fruit (Lev 19:23), 14 whereas B
Page 61 and 62:
parable, namely the three years and
Page 63 and 64:
5. The Great Banquet (14: 15-24) 5-
Page 65 and 66:
symposia give the background for un
Page 67 and 68:
through Jesus’ ministry. Furtherm
Page 69 and 70:
ecause it is ready.’ People shoul
Page 71 and 72:
In addition to Kilgallen’s view,
Page 73 and 74:
and maintaining sociability and the
Page 75 and 76:
version in the Gospel of Truth may
Page 77 and 78:
shoulders may be commonplace from a
Page 79 and 80:
imagination and are unconvincing. I
Page 81 and 82:
6-3-1. The Analysis of the Parable
Page 83 and 84:
woman is simply compared to the ang
Page 85 and 86:
With respect to the authenticity of
Page 87 and 88:
and Scott contend that the practice
Page 89 and 90:
distance from them is not merely ge
Page 91 and 92:
20:12), as I have pointed out, the
Page 93 and 94:
iniquity, rather than seeking to fi
Page 95 and 96:
. 127 The father leaves the decisio
Page 97 and 98:
the younger son here represents the
Page 99 and 100:
giving too much to his children. 14
Page 101 and 102:
7. The Parable of the Unjust Stewar
Page 103 and 104:
simply the house. Moreover, it is m
Page 105 and 106:
kingdom of God, a new epoch has ope
Page 107 and 108:
might be an exception to the rule o
Page 109 and 110:
means to give the steward time for
Page 111 and 112:
contends Derrect, is that it is an
Page 113 and 114:
econsider and re-evaluate their und
Page 115 and 116:
prohibition of usury might have had
Page 117 and 118:
followers are strongly encouraged t
Page 119 and 120:
wealth faithfully, it is to express
Page 121 and 122:
here and now, not a revolutionary a
Page 123 and 124:
ministry. In addition, the correct
Page 125 and 126:
similarities between the Gallus and
Page 127 and 128:
Jewish story on the grounds of Deut
Page 129 and 130:
wealth. 27 At that time, this impor
Page 131 and 132:
imply that he remained unburied, 41
Page 133 and 134:
netherworld for his bad deeds which
Page 135 and 136:
of the preaching of the resurrectio
Page 137 and 138:
about religion or theology.” 74 E
Page 139 and 140:
9. The Judge and the Widow (18: 1-8
Page 141 and 142:
addition, such a formula also appea
Page 143 and 144:
The Old Testament taught the Israel
Page 145 and 146:
two court systems, for religious m
Page 147 and 148:
authoritative teacher. The adjectiv
Page 149 and 150:
however, no evidence to support his
Page 151 and 152:
interweaves the two points in the a
Page 153 and 154:
floating saying of Jesus, it comes
Page 155 and 156:
Josephus, the NT and rabbinic liter
Page 157 and 158:
they are portrayed as robbers, murd
Page 159 and 160:
collector on a par with swindlers,
Page 161 and 162:
eyes to heaven,” 59 “beating hi
Page 163 and 164:
humbles himself will be exalted”
Page 165 and 166:
subverts the expectation of the aud
Page 167 and 168:
Chapter 5 The Theological Themes of
Page 169 and 170:
Joachim Jeremais, New Testament The
Page 171 and 172:
the captives and recovering of sigh
Page 173 and 174:
preferentially opts for the poor li
Page 175 and 176:
marginalized, it is natural that he
Page 177 and 178:
Others link complete renunciation o
Page 179 and 180:
a symbolic function for possessions
Page 181 and 182:
possessions and give alms to the po
Page 183 and 184:
lessing prayer of the disciples bef
Page 185 and 186:
the Canticles, proclaims the fulfil
Page 187 and 188:
the Lord Jesus. Jesus’ prayer in
Page 189 and 190:
tells stories and composes prayers
Page 191 and 192:
4. Conversion Of the parables that
Page 193 and 194:
sources regarding conversion texts,
Page 195 and 196:
and behaviour required of people to
Page 197 and 198:
gives a promise to do fourfold rest
Page 199 and 200:
the crowd in Jerusalem and Agrippa.
Page 201 and 202:
formation. 28 Secondly, conversion
Page 203 and 204:
eligion. 37 However, Bailey fails t
Page 205 and 206:
comes to a conclusion that conversi
Page 207 and 208:
1-1. Lk 19:44 2 E.E. Ellis feels th
Page 209 and 210:
Linking 19:38a with the prefiguring
Page 211 and 212:
1-4. Lk 19:28 16 17 J. Székely agr
Page 213 and 214:
this context. It seems intended so
Page 215 and 216:
2. The Interpretational Approaches
Page 217 and 218:
main focus seems to be on reconcili
Page 219 and 220:
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 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 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
Page 323: likely challenge the faith-life of
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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