Jesus' Entry into Jerusalem: In the Context of Lukan Theology and the Politics of His Day

1997 ◽  
Vol 116 (4) ◽  
pp. 746
Author(s):  
Joseph B. Tyson ◽  
Brent Kinman
Keyword(s):  
Lukan Theology

Book Review: Lukan Theology in Acts 19

2006 ◽  
Vol 117 (9) ◽  
pp. 384-384
Author(s):  
Christopher Tuckett
Keyword(s):  
Lukan Theology

scholarly journals Studies in Luke-Acts: Retrospect and Prospect

1992 ◽  
Vol 85 (2) ◽  
pp. 175-196 ◽  
Author(s):  
François Bovon
Keyword(s):  
Gospel Of Luke ◽  
Present Situation ◽  
Biblical Theology ◽  
Synoptic Gospels ◽  
Literary Interpretation ◽  
Personal Note ◽  
The New Testament ◽  
Promising Solution ◽  
Lukan Theology ◽  
Selection Of

Let me begin with a personal note. Three experiences in my work on Luke-Acts will explain both the selection of the topics I shall discuss in this article and my view of the present situation in the study of Luke-Acts.(1) After ten years of reading the recent studies of Luke-Acts and then working on the text itself, I made the observation that the general understanding of the theology of the Gospel of Luke on the basis of its redactional elements was rarely helpful in my effort of writing a commentary on this Gospel. Just as contributors to the more recent volumes of the Theological Dictionary to the New Testament no longer propose interpretations generally applicable to all three synoptic Gospels, the exegete working with a particular pericope can no longer be satisfied with generalizations about Lukan theology. Indeed, such general assumptions may actually be impediments rather than useful tools for the understanding of a particular text. This is not universally recognized because the attention of scholars has been held by another problem, namely, the substitution of a diachronic redactional interpretation of the Gospels by a synchronic literary interpretation. The underlying dilemma is, of course, the old question of the connection between exegesis and biblical theology. A promising solution might be to immerse oneself into a single relevant text, as Odette Mainville has done in her recent dissertation on Acts 2:33, and to obtain universality through the understanding of particularity—in other words, to follow Kierkegaard rather than Hegel.

The Atonement in Lukan Theology by John Kimbell

2017 ◽  
Vol 79 (1) ◽  
pp. 143-145
Author(s):  
Linda M. Maloney
Keyword(s):  
Lukan Theology

Paul, James and the Apostolic Decree

1977 ◽  
Vol 23 (4) ◽  
pp. 428-444 ◽  
Author(s):  
David R. Catchpole
Keyword(s):  
Literary Tradition ◽  
Source Criticism ◽  
History Of Research ◽  
Remarkable Degree ◽  
History Of ◽  
The Creation ◽  
The Law ◽  
Lukan Theology

The problem of the original setting of the Apostolic decree (Acts xv. 20, 29, xxi. 25) is still with us, in spite of the epoch-making and powerfully influential work of M. Dibelius and E. Haenchen on Acts xv as a whole. After analysing that chapter in detail, Dibelius concluded that the Decree stemmed from pre-Lukan documentary tradition but denied that the events described by Paul in Gal. ii. 1–10 could be the setting for the creation of the tradition Haenchen went still further, endorsing Dibelius' reservations about source criticism and veering decisively towards the view that Luke himself, dependent no doubt upon a contemporary and non-literary tradition, was responsible for the material He too disputed any connection with Gal. ii. 1–10 and followed C. von Weizsäcker in tracing the Decree to an attempt to cement together Jewish/Gentile Christian relations, certainly later in time than the controversy in Antioch described in Gal. ii. 11–14. The history of research into this problem during the last few decades has shown a quite remarkable degree of unanimity in accepting two basic conclusions: (I) Lukan theology is quite sufficient to explain the presence of the Decree in the Acts narrative of the so-called Apostolic Council, i.e. Luke's view that Gentile converts participate in that true Judaism set out by Moses and fulfilled in Jesus, provided they respect the law. (2) The Decree is the product of a process of conciliation. While scholars disagree as to whether Jerusalem was involved in the process, it is widely agreed that the conciliation was in time later, not earlier, than the clash in Antioch.

Das Zeichen des Widerspruchs.Die Prophetie des Simeon (Lk 2,34) und die lukanischen Deutungen des Todes Jesu

2019 ◽  
Vol 63 (1) ◽  
pp. 49-70
Author(s):  
Thomas Söding
Keyword(s):  
The Public ◽  
Death Of Jesus ◽  
Specific Meaning ◽  
Inner Circle ◽  
Open Question ◽  
Lukan Theology

Abstract It is an open question how important the death of Jesus is in Lukan theology. The logic of narration in the Gospel and in Acts may help to find a new argument. The prophecy of Simeon identifies the dialectic of falling and rising as structure of Lukan soteriology. In this framework various motives – the persecuted prophet, the contrast of death and resurrection, and the “must” of the passion – get their specific meaning. At the end of both, the ministry of Jesus and the public mission of Paul, in the inner circle of followers the death of Jesus is proclaimed as decisive mean of eschatological salvation.

John Kimbell, The Atonement in Lukan Theology

2020 ◽  
Vol 117 (2) ◽  
pp. 302-303
Author(s):  
James R. McConnell
Keyword(s):  
Lukan Theology

Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27–28

1980 ◽  
Vol 73 (3-4) ◽  
pp. 435-449 ◽  
Author(s):  
David Ladouceur
Keyword(s):  
Prima Facie ◽  
Recent Analysis ◽  
Divine Retribution ◽  
Strategic Position ◽  
Lukan Theology

In a recent analysis of Acts 27–28, Miles and Trompf have emphasized the strategic position of these sections in the text and their value as a kind of witness for Lukan theology. Luke's statement that “everyone escaped to land” after the shipwreck (27:44), they argue, is in fact a “long-forgotten theological punch line.” To an ancient reader, the assertion that all escaped with their lives would, they contend, be prima facie evidence of Paul's innocence. Drawing on pagan concepts of divine retribution, pollution, and shipwreck, they attempt to reconstruct the attitude of this reader on his first encounter with these passages. If Paul had been guilty, such a reader, according to their reconstruction, would have believed that his pollution should have resulted in death for himself and/or fellow passengers. The fact that no one died, however, would amount to “decisive confirmation of Paul's innocence.” There was no need, therefore, to relate the outcome of Paul's appeal to Caesar since he had already been put to the test “by forces and exigencies far more dreaded than the requirements of a human law court.”

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