Scripture Workshop Episcopal Church of the Resurrection

1. Scripture WorkshopEpiscopal Church of the Resurrection The Gospel According to Luke Introduction September 16, 2010

2. Who was Luke? • Tradition says Luke was a physician who accompanied Paul, that he was a Syrian from Antioch • But there’s no textual evidence for this tradition. It dates from late 2nd century • Academically familiar with Judaism. Familiar with Septuagint. Highly educated, aware of geography outside of Palestine, familiar with early church • Writes from urban perspective, not the rural background of Jesus • Tradition says Luke wrote in Antioch or Rome

3. When was Luke written? • Jesus: 3-33 • Paul’s Letters: 51-58 • Roman/Jewish War: 66-70 • Gospel of Mark: 68-73 • Rome destroys Jerusalem temple: 70 • Gospel of Matthew: 80-90 • Luke/Acts: 80-90 • Gospel of John: 80-110 • Revelation: 92-96 • Other Epistles: 70-130 • Didache: 100-150 • Justin Martyr: Mid 2nd Century • Gospel of Thomas: Mid 3rd Century (earliest manuscript dates from 175-225 A.D.)

4. Is it Historically Accurate? • Gospels were “…not composed to record historical remembrances about Jesus” • “History” as objective discipline did not exist until 19th century. • Luke’s goal is to write a gospel, “evangelion”, which is a message of salvation. • Goal: Preaching for conversion, identity claims for Jesus, interpreting Jesus stories to Christian community

5. Writing Style • Of the four Gospels, Luke uses the smoothest Greek prose • Luke is well-versed in Greco-Roman literary style

6. Social Context of Text • Tradition of being oppressed by foreign powers, in this case Roman Empire, which collude with Jewish hierarchy • Honor/Shame Society: Pivotal social value was public reputation. Disputes have challenge/riposte dynamic. In-group /out-group behavior • Collectivistic: Individuals defined by communal identity. Non-individualistic • Kinship defines a person

7. Social Context of Text • Spirit world: Good and evil spirits everywhere considered normal. Most human issues had spiritual corollaries • Patron/Client structure: “socially fixed relations of reciprocity between social unequals” • Purity: System of meaning that determines behavior as good or deviant. Elaborate rules

8. Social Context of Text • Hellenistic world • Growing apocalypticism in face of Roman occupation • Meals very ceremonial and microcosm of life • Poor • Agrarian

9. Levels Within the Text • When reading, remember that Jesus lived in Palestine in the early 1st C, whereas Luke’s community probably lived elsewhere, so we’re dealing with different social contexts • Luke is interpreting the Jesus events for a later audience in a different place • The connection between the two communities is the oral tradition

10. Women in Luke • Property of fathers or husbands • Extremely ritually unclean when menstruating • Lived private lives in family, no social lives or power outside kinship circle • Double standards • Jesus treats them in egalitarian way • Few are named or speak

11. Relationship to Imperial Rome • Rome dominated Mediterranean world • Enforced peace through violence • Roman soldiers throughout Palestine • Heavily taxed Jewish commerce, especially agriculture, reducing people to virtual slaves • Used powerful Jews in patron/client structure: appointed Jewish governors and the high priest. Used Jewish men to collect taxes • Jews hated the Romans

12. Relationship to Imperial Rome • Persecuted some early Christian communities • Rome is focus of apocalyptic projection • Romans considered emperor to be a God • Emperor’s image on all Roman coins, which Jews had to use • Before the temple fell, Rome placed statue of emperor in holy of holies • ROME DESTROYED HOLIEST JEWISH SITE

13. Relationship to Imperial Rome • Rome allowed many religions to thrive in empire. Greco-Roman context was multi-religious, but Rome required subjects to recognize emperor as God • Jews did not do this and Rome was suspicious • Caesar Augustus was believed to be the son of God who brought peace to the world • Christians used many of the titles reserved for Caesar for Jesus. Very inflammatory.

14. Theological Context of the Audience • Religion inseparable from social, political, economic and psychological life • Jesus does not match Messianic expectations • Growing apocalyptic expectations • Expected Jesus to return very soon • Community of Jews, God-Fearers and Gentiles

15. Relationship to Judaism • Christianity not distinct from Judaism when Luke was written • Luke not creating a new religion. Fulfilling OT with Kingdom of God • Jesus portrayed in prophetic tradition, challenging oppression • Jesus challenges Jewish establishment • Jesus reaches out to Jews and gentiles

16. Luke’s Jesus • Continuous with history of Israel, fulfilling the nation’s hopes • Holy Spirit, which moved throughout Jewish history also present in JBap and Jesus • Emphasizes God’s compassion, reaching out to margins of society, especially women, impious, sinners, poor, sick, oppressed • Leaves door open to Pharisees as well

17. Luke’s Christology • Son of God: Rarely used, by angels, God or Satan. Privileged knowledge for reader • Prophet: Comparisons to Elijah, John and David • Lord: Refers to other characters, God and Jesus • Messiah/Christ: Inside information, “anointed one” • Son of Man: Most common self-reference, meaning unclear • Savior: Only Luke uses this term,

18. Theology of Luke • Jesus takes his message from the margins (Galilee) to the center of the Jewish world (Jerusalem) in the Gospel • Then Paul takes Jesus’ message from the center of the Jewish world/edge of the Roman Empire (Jerusalem) to the center of the known world (Rome) • Deals with: Jesus’ identity, discipleship, nature of salvation, character of Kingdom of God, repentance

19. Theological Themes • God’s redemptive purpose: God’s sovereignty, fulfill scripture, scope of Jesus’ redemptive work • Salvation for all alike: Jesus came for ALL people, Jews, gentiles, margins, etc • Blessings of poverty/dangers of wealth: Contrary to popular theology • Table fellowship: Inclusivity, joy • Role of disciple: • Importance of accurate witness

20. Relationship to Other Gospels Mark Matthew Luke John MarkOralTradition Q Tradition Matthew Oral Tradition Luke Oral Tradition John Oral Tradition

21. Luke’s Sources • 1:1-2:52 - Luke • 3:1-6:9 – Mark and some Q • 6:20-8:3 – Q and Luke • 8:4-9:50 – Mark • 9:51-18:14 – Q and Luke • 18:15-24:11 – Mark and Luke • 24:12-24:53 - Luke

22. Conflation and Amalgamation • Each of the Gospels is very different and tells a different story • We have to work hard to avoid conflating the four individual Gospel stories into a single, amalgamated narrative • We have to work hard to avoid projecting our expectation of what a Gospel ought to say onto Luke

23. Who is Jesus • Mark: Enigmatic, tragic, misunderstood, abandoned. Following means taking up his cross and suffering too • Matthew: New Moses who fulfills scripture. Following Jesus keeping his teachings and making disciples • John: Word incarnate, heavenly revealer sent from another world. Following means belief, rebirth. • Luke: Compassionate friend to outcasts, relates to Israel and contemporary issues and unfolds God’s redemptive purpose

24. Outline of Luke • Prologue, 1:1-4 • Infancy narrative, 1:5-2:52 • Preparation for public ministry, 3:1-4:13 • Ministry in Galilee, 4:14-9:50 • Journey to Jerusalem, 9:51-19:27 • Ministry in Jerusalem, 19:28-21:38 • Passion, 22:1-23:56 • Resurrection, 24:1-53

25. Calendar • 9/16 – Intro, full gospel • 9/23 – Infancy, prep for ministry, 1:1-4:13 • 9/30 – Ministry in Galilee, 4:14-9:50 • 10/7 – Journey to Jerusalem, 9:51-19:27 • 10/14 – Ministry in Jerusalem, 19:28-21:38 • 10/21 – Passion and resurrection, 22:1-24:53