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Spensley, Barbara Elizabeth. "Luke 3 : structure, interpretation and functions." Thesis, University of Leeds, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328684.
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Emmert, Andrew. "Jesus and the role of family relations in the call to discipleship in the Gospel of St. Luke." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Mendez-Moratalla, Fernando. "A paradigm of conversion in Luke." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1596/.
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Black, Michael F. "Wealth and the rejection of the gospel as seen in the gospel of Luke." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Maloney, Leslie Don. "The significance of Jerusalem in the Gospel of Luke." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Swanson, Tessandra. "The Son of Man in the Gospel of Luke." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28654.
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This study examines the titles that the author of Luke's gospel uses to describe Jesus' character in relation to scriptural citations and allusions/echoes. It also thoroughly explores Luke's use and understanding of the Greek expression, o ui&d12;s &d13;vtou ' anqrwpou (Son of Man), its relationship to Fulfillment passages and its earthly and cosmological connotations. This study briefly addresses the five most commonly used names of Jesus in Luke (Lord, Teacher, Messiah, Master and Son of Man) and examines their meanings in the Old Testament. Son of Man is the most important Christological title according to Luke because, in contrast to the other titles, it is associated most often with earthly and cosmological connotations. This combination is central to Luke's Christology. In using the Son of Man in this way Luke is following its meaning in both the Old Testament scripture and in the Jewish Pseudepigrapha.
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Rowe, Christopher Kavin. "Early narrative Christology: the Lord in the gospel of Luke." Berlin New York de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2815379&prov=M&dok_var=1&dok_ext=htm.
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McComiskey, Douglas S. "The literary structure of Luke 4:14-24:53 : a new proposal." Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099066.
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The Gospel of Luke exhibits numerous correspondence between pericopes, some related to structure and others not. Those that were intentional reflect how Luke understood the individual units of tradition that were incorporated into Luke-Acts. They reflect an interrelationship he perceived between the corresponding pericopes. Accordingly, in the process of composing his volumes, Luke read the individual units of tradition intertextually, in the light of each other. This thesis adopts a form of the literary theory called "intertextuality" that accepts the importance of the author for the interpretation of certain types of text. The intent of Luke is frequently sought through the evidence of the correspondences. Robert C. Tannehill has studied intertextual correspondences in Luke-Acts that are not strictly structural in nature. His work is evaluated in the first chapter of the thesis. Eleven rigorous tests that assess the probability of authorial intent behind proposed correspondences are formulated and applied to proposals. Many withstand this scrutiny, but several do not. The second chapter applies the same tests to Charles H. Talbert's often extensive sets of Luke-Acts correspondences. He considers these to be the very framework of Luke-Acts. Several of them are found wanting, but authorial intent is proven to be probable in many instances. Chapter three establishes the literary precedent for the multi-fold parallel cyclical structure of Luke to be proposed in chapter four (e.g. ABC ... A'B'C'...). Numerous examples are presented of OT, Greco-Roman and NT texts that bear a similar patterned architecture. The new proposal for the cyclical structure of Luke 4:14-24:53 is developed in chapter four. The eleven tests for authorial intent are applied and the results strongly favor its intentional construction. Chapter five discusses the many literary and theological implications of the structure. Additionally, a viable method of Lucan composition, consistent with the proposed structure, is suggested.
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Nola, Mike F. "Towards a positive understanding of the structure of Luke-Acts." Thesis, University of Aberdeen, 1987. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU011909.
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This thesis has been written in two parts. The first examines the validity of three hypotheses that have been offered as explanations for the structure of Luke-Acts, in whole or in part. These are the Christian Deuteronomy theory, lectionary. In the second part of the thesis a more positive approach is taken towards understanding the structure of Luke-Acts by examining the possible contributions that might result from studies in Source, Redaction, and Composition Criticism.
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Marshall, Jonathan. "Jesus, patrons and benefactors Roman Palestine and the Gospel of Luke." Tübingen Mohr Siebeck, 2008. http://d-nb.info/992561094/04.
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Stanley, Alan P. "The emphasis of the Greek perfect in the Gospel of Luke." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Fischer, Bettina Irene. "Narrative strategies in the gospel according to Luke : a Bakhtinian exploration." Doctoral thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/7431.
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Includes bibliographical references (leaves [215]-233).Using the theory of the twentieth century Russian literary scholar and linguist, Mikhail Bakhtin, this thesis has set out to explore narrative strategy in the Gospel of Luke, the aim being to consider how this would affect a generic reading, and what implications this would have in assessing the discourse of this text. Bakhtin classifies early Christian writings as part of the Menippea, a collective name for a body of parodying-travestying literature ofthe Graeco-Roman period. In contrast to the classical genres of the mainstream, epic, love-poetry and tragedy, Bakhtin rates Menippean texts as being essentially dialogic, engaged in exploring ideas of life and death from the perspective of a carnivalistic view ofthe world. He uses the genre of the Greek Romance, seen by him as a forerunner of the European novel, to demonstrate some of his theory. Having selected the Romance, Chaereas and Callirhoe, by Chariton, as a comparative text to the Gospel of Luke, both texts are explored in terms of the Bakhtinian concepts of chronotope, carnival, and intertextuality.
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Donnelly, Noel Stephen. "The Gospel of Luke : the pieties of its sources and author." Thesis, University of Edinburgh, 1989. http://hdl.handle.net/1842/19695.
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Bertolini, Dewey. "The fifth gospel an interpretive geographical study of Matthew, Mark, Luke, and John /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Stinson, Michelle A. "Dining in the kingdom Jesus and table fellowship in the gospel of Luke /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Bullard, Collin Blake. "The revelation of thoughts : implicit Christology and Jesus' knowledge in the Gospel of Luke." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648294.
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Samaan, Youssef. "Discipleship in St. Mark's Gospel an ethical and biblical approach /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Urribarrí, F. Antonio. "A linguistic study on the use of the word [ptochos] in the Gospel of Luke." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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McKay, Niall. "Luke and Yoder : an intertextual reading of the third gospel in the name of Christian politics." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17842.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated approaches have been challenged by insights from literary, sociological, anthropological, cultural and ideological scholarship. These challenges have proved fruitful and opened biblical scholarship to new and generative interpretation. This plurality of interpretation has in turn challenged the reductionism of biblical scholarship, leading to the now common acknowledgement that a particular reading or reconstruction is but one of many. Unfortunately many new readings have been too tightly bound to a single method or insight. The broad interaction between these readings has been often overlooked. In contrast to this trend an epistemology of text emerging from the poststructural notion of intertextuality allows the construction of links between a range of interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to make hermeneutical connections with historical, cultural and ideological theory. For the most part New Testament scholars who have appropriated the term have noted this but not thoroughly explored it. In this study an ideologically-declared overtly intertextual approach to the third canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This reading in turn forms the framework for the more overtly intertextual reading offered here. An intertextual reading of the New Testament Scriptures is both narratively generative and politically directive for many Christian communities.
AFRIKAANSE OPSOMMING: Kritiese Nuwe Testamentiese studies het in die verlede gebruik gemaak van analitiese tegnieke en ondervraende metodes uit ‘n wye verskeidenheid van dissiplines. Meer onlangs is die oorheersing van historiese en kerklik-gerigte benaderings uitgedaag deur insigte vanuit letterkundige, sosiologiese, antropologiese, kulturele en ideologiese dissiplines. Hierdie uitdagings het vrugbaar geblyk en het Bybelse vakkennis toeganklik gemaak vir nuwe en produktiewe interpretasies. Hierdie meervoudige interpretasies het op hul beurt weer die reduksionisme in Bybelse geleerdheid uitgedaag, wat aanleiding gegee het tot die nou algemene erkenning dat ‘n bepaalde vertolking of rekonstruksie slegs een van vele is. Die breë wisselwerking tussen sulke vertolkings word dikwels misgekyk. In teenstelling met hierdie neiging, laat ‘n epistemologie van die teks wat te voorskyn kom uit ‘n poststrukturele begrip van intertekstualiteit toe dat verbande gekonstrueer word word tussen ‘n verskeidenheid van vertolkingsmetodes. Intertekstualiteit spruit voort uit literêre en kulturele teorie, maar vorm ook hermeneutiese skakels met historiese, kulturele en ideologie kritiek. Die meeste Nuwe Testamentici wat gebruik gemaak het van hierdie term, het kennis geneem van sulke verbande, maar dit nie altyd volledig verreken nie. In hierdie studie demonstreer ‘n ideologies-verklaarde, openlik intertekstuele benadering tot die derde kanonieke evangelie die gekoppelde hermeneutiek wat toegelaat word deur intertekstualiteit. John Howard Yoder se vertolking van die Evangelie van Lukas plaas klem op die ontwikkeling van ‘n Christelike sosiale etiek. Hierdie interpretasie vorm op sy beurt weer die raamwerk vir die meer openlik intertekstuele vertolking wat hier aangebied word. ‘n Intertekstuele interpretasie van die Nuwe Testamentiese geskrifte is beide verhalend produktief asook polities rigtinggewend vir talle Christelike gemeenskappe.
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Agan, Jimmy. ""Like the one who serves" : Jesus, servant-likeness and self-humiliation in the Gospel of Luke." Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=179543.
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This study challenges the current scholarly consensus regarding Luke 22:27c and Jesus' claim to "servant-likeness" (as opposed to "servanthood", a term which obscures the force of Jesus' comparison). It investigates three facets of Jesus' claim - its significance, its basis, and its permanence. Detailed exegetical analysis of Luke 22:24-27 demonstrates that Jesus' servant-likeness is more closely related to the Lucan motif of self-humiliation than to texts in which Jesus engages in "practical service" or acts with others' interests in view. An analysis of Jesus' critique of self-exaltation in Luke's Gospel, and the application of this analysis to Luke's overall christological portrait, suggests that the basis of Jesus' claim to be "like the one who serves" is to be found in his consistent refusal to depart from the path of humiliation appointed for him as messiah. Finally, a comparison of Luke 22:27c and 12:37b serves as a starting point for assessing the permanence of Jesus' demand for and embodiment of servant-like self-humiliation. Ultimately, both verses reflect Jesus' conviction that the kingdom of God, whether present or future, is governed by the principal of status-transposition or humiliation-exaltation. According to the Lucan Jesus, the values associated with self-humiliation will find continued expression in the heavenly kingdom. For Jesus, and for Luke, the work of redemption must displace worldly concern for rank, status, and honor. To live a life that reflects this truth is what it means to be "like the one who serves".
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Stowe, Douglas J. "The tearing of the temple veil and the death of Jesus in the Gospel of Luke." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Parry, David Thomas Newton. "Luke's account of Peter in his strategy of proclaiming a gospel for all people." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:b2e7f952-4010-4793-a79d-c3da005d5395.
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In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.
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Mann, Joshua Lee. "Understanding the Messiah : the rhetoric of perception in Luke-Acts." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23435.
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This thesis argues that the rhetoric of perception opens and closes the Gospel of Luke and its sequel, the Acts of the Apostles, and occurs throughout both narratives as a central plot device. The epistemological theme created by this involves how characters understand the major events of the narrative, especially what seems to be a central element: Jesus’ identity as the Messiah and the scriptural necessity of his suffering and resurrection. The suspense created by the rhetoric of perception allows the author to both communicate key tenets of his theology, as well as offer the audience a model for accomplishing the purpose of his writing, to ‘recognise the certainty’ of his story (Luke 1:1–4). In the Gospel of Luke, suspense is created by the juxtaposition of divine revelation to the disciples and the divine concealment that produces their misunderstanding. This conflict reaches its resolution in the Gospel’s final scenes, in which Jesus opens the mind of the disciples to understand the Scriptures, enabling them to understand what was earlier concealed, the scriptural necessity of the Messiah’s death and resurrection. In Acts, the conflict of misunderstanding is no longer primarily internal to the disciples but external: It is a characteristic of those who do not believe, those to whom the disciples-turned-apostles preach, and it must be overcome through the repentance and belief of the hearers. The resolution provided by the conclusion of Acts is much more negative than that of the Gospel: In the Empire’s capital city, far from that place of illumination where the disciples earlier came to understanding, the proclamation of the gospel is essentially rejected by a Jewish audience to whom is applied the description of Isaiah 6:9–10, rich in its epistemological metaphor.
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Gabr, Manal Gabr. "Philological studies of the Coptic versions of the Gospel of St. John." Thesis, University of Liverpool, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277170.
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Bowery, Roy W. "Jesus Christ, Savior for all mankind a study-guide for the Gospel of Luke, chapters 1-18 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Alexander, Loveday. "The preface to Luke's Gospel : literary convention and social context in Luke 1.1-4 and Acts 1.1 /." Cambridge : Cambridge University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665121x.
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Lee, Paul Byeong. "Malachi’s eschatological figures’ arrival motif in the Gospel of Luke and its relation to the other Gospels." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25534.
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This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke.Thesis (PhD)--University of Pretoria, 2011.
New Testament Studies
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Dicken, Frank Edward. "King and ruler takes his stand : 'Herod' as a composite character in Luke-Acts." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9834.
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Using a narrative-critical approach, this thesis argues that ‘Herod’ may be construed as a composite character in Luke-Acts. Composite characters appear in literary works as a conflation of two or more historic individuals into a single character in a narrative. Scholars have often noted that Luke-Acts evidences a more extensive interest in the Herodian rulers than do the gospels of Mark and Matthew and that each of these rulers are depicted similarly to the others in his work. However, no one has argued that those rulers named ‘Herod’ may be understood as a composite character. In Luke-Acts, three Herodian rulers stand behind the composite ‘Herod’. The thesis will show that when compared/contrasted with what is known about the Herodian rulers from historical evidence, two unique features of the depiction of the Herodian rulers named Herod in Luke-Acts emerge. First, at Luke 1:5 the author uses the title ‘King of Judaea’ which is unattested elsewhere for any Herodian ruler. Second, at Acts 12 the author uses the name ‘Herod’ for Agrippa I, a name that finds no external corroboration for this particular King. While other occurrences of the name ‘Herod’ refer to Herod Antipas (Luke 3—Acts 4), these two distinct features of the narrative may be understood as conflation of the other ‘Herods’ with Antipas. Following an interpretation of all the passages in which ‘Herod’ appears, it will be evident that ‘Herod’ is portrayed consistently and as a single character not only through repeated use of the name ‘Herod’, but as a recurring antagonist to the key protagonists of the narrative (John the Baptist, Jesus, and the apostles/early church). Finally, the thesis will consider as explanation of the depiction of ‘Herod’ how this composite character embodies Satanic opposition from the political realm toward those who proclaim the gospel in the Lukan narrative.
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Chłopicka, Regina. "Krzysztof Penderecki's St. Luke Passion, Polish Requiem and Credo in the Context of Polish History." Gudrun Schröder Verlag, 2006. https://ul.qucosa.de/id/qucosa%3A70678.
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Hart-Hasler, Joan Naomi. "Vestigia patrum sequens : the Venerable Bede's use of patristic sources in his commentary on the Gospel of Luke." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624368.
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Beavis, M. A. L. "Literary and sociological aspects of the function of Mark 4:11-12." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233664.
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Although there is a vast body of secondary literature on Mark 4:11-12, the interpretation of this passage has been dominated by source, form, and redaction critical methods which have tended to limit, or even discount, the importance of these verses in the Gospel. This study, in contrast, uses reader response criticism. Graeco-Roman rhetoric, and sociological approaches as aids to understanding the literary and social functions of Mark 4:11-12. Since the methods used in this study are still fairly novel in New Testament research, the first two chapters provide a detailed introduction to interpreting Mark from the perspectives of reader response, ancient literary theory (Chapter 1), and social setting (Chapter 2). The main questions posed in these chapters are: 'how would Mark have been evaluated literarily by a Graeco-Roman reader?'; and 'what was the Gospel used for in its original setting?' After a survey of the literature on Mark 4:11-12 (Chapter 3), material in Mark which seems to echo these verses verbally or thematically is reviewed in detail (Chapter 4), and the passage is studied in its immediate context, the parable chapter (Mark 4:1-34) (Chapter 5). Two final chapters summarize the findings of the study from literary and sociological perspectives. Mark 4:11-12, it is concluded, is not, as several important interpreters (E. Schweizer, T.H. Weeden, H. Raisanen) have asserted, a 'foreign element' to be ascribed to pre-Marcan tradition, but integral to the Gospel as a literary whole, and to the function of the book in its original setting. Mark 4:11-12, part of Mark's secrecy motif, focuses the reader's attention on certain aspects of the Gospel's eschatological teaching (parables, miracle stories, confession scenes, apocalyptic discourse), and served the needs of early Christian missionaries anxiously awaiting the parousia of the son of man and the establishment of the kingdom of God.
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Papaphilippopoulos, Rosalind. "Can a gospel convey truth? : an examination of the epistemology of New Testament hermeneutics with special reference to the Gospel of St Mark." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU076843.
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This thesis explores the hermeneutical implications of a Barthian epistemology, so that the givenness (of knowledge, ontology, talk of God and Scripture, the community of the Church) is paramount. This priority challenges both 'liberal' despair and fundamentalist arrogation of true reference to theological language and appropriate Biblical interpretation. This hermeneutical position also faces the postmodern challenge that there can be any truth at all, and, in particular, truth brought through the deconstruction of textuality as a medium. Thus knowledge, and especially knowledge of God, the language used to communicate that knowledge and that language as Scriptural textuality are important features of the discussion. There is an exploration of the role of inter-subjectivity (and thus community) as a prerequisite for knowledge and truth claims, critical assessment of these, and a discussion of the different ways that various 'communities' interpret Scripture (focusing on St. Mark's Gospel). The presuppositions of the different starting places are brought into view and the appropriateness of methodologies and approaches discussed. Questions regarding certainty and critical control of this community-generated variety of readings are tackled. The Quest for the Historical Jesus is seen as a 'test case' for historical knowledge and also the need and appropriateness of different approaches to the Gospels. The 'problem' that the Resurrection and post-Easter faith always seem to pose to the Quest is challenged and the former is taken as a priority rather than a stumbling block.
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Scott, James Martin Clark. "Sophia and the Johannine Jesus." Thesis, Durham University, 1990. http://etheses.dur.ac.uk/6231/.
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This thesis examines the relationship between the Jewish figure of Sophia and the Johannine Jesus, Recognising the problem of identifying the female Sophia with the male Jesus, we ask how the Fourth Evangelist has tackled it and what effect, if any, the solution may have had on the portrayal of women within the Gospel. Following an introductory chapter outlining the scope of the thesis, Chapter Two examines the context from which John has drawn on Sophia. Bearing in mind always the monotheistic character of Judaism, we discover the way in which traits of ANE Goddesses have influenced the development of Sophia as a figure within Jewish thought. We find that by the time of the writing of John's Gospel, on the one hand there was a highly developed picture of Sophia as a feminine expression of God active in Israel's history, while on the other hand there were efforts to repress her gender significance. Chapter Three examines the relationship between this female figure and John's picture of Jesus. The Logos of the Prologue, found to be influenced at almost every turn by Sophia speculation, proves to be a useful cover employed by the Fourth Evangelist to effect the switch of gender from Sophia to Jesus. Further study shows that all the main themes of the Prologue are worked out in detail in the body of the Gospel. Hardly a major Johannine theme remains untouched by some measure of Sophia's influence. This leads us to the conclusion that John has intentionally presented us with Jesus as Jesus Sophia Incarnate. Chapter Four examines the possibility of a connection between the discerned Sophia christology and the prominent role played by women in the Gospel. We find that all the stories concerning women appear at important christologlcal points in the Gospel. Further investigation shows that all the women demonstrate the essential characteristics of discipleship, in a way in which the traditional male disciples of the Synoptic tradition do not. The women are seen to function as paradigms of discipleship for the community to which the Gospel Is addressed. In addition, traces of influence from Sophia speculation are also to be found in the way in which the stories concerning women are told. Finally, some reflections are offered on the wider implications of the findings in chapters three and four, along with some suggestions for further research.
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Thompson, Michael C. "The Holy Spirit and the will of God a literary reading of the Holy Spirit in the gospel of Luke /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Billings, Drew William. "Jesus and the hermeneutics of heritage a social memory approach to the Elijah-Elisha material in the Gospel of Luke /." Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
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Briggs, Melody. "Understanding children's readings of bible narrative : an investigation analysis of 11-14 year olds' readings of the Gospel of Luke." Thesis, University of Sheffield, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.694062.
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Muller, van Velden Nina Elisabeth. "Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86292.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.
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Curtis, Andrew John. "Re-reading the Gospel of Luke today : from a first century urban writing site to a twentieth century urban reading site." Thesis, Open University, 1999. http://oro.open.ac.uk/57946/.
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Postmodern theorising has presented the reader as an active agent in the process of the interpretation of texts. Sociology of knowledge approaches have identified both the author and the reader of texts as socially embodied within a context. This study presents a unique collection of readings in the Gospel of Luke by ordinary real-readers from a disadvantaged and/or marginalised social and ecclesial location, within an affluent first world context. These readings, transcribed in Volume Two, present empirical reader research for analysis, through dialogue and conversation with professional readings in the Gospel of Luke, in order to assess what contribution the former might make to contemporary hermeneutics. Identifying contemporary human experience of ordinary real-readers as the starting point in their reading of the Lukan text, the study illustrates how these readings act as a useful tool of suspicion in conversation with readings that claim to be objective and value-neutral, and how they facilitate critical reflection on the ideological and theological commitments of the dominant classes in society and church. The value and legitimacy of the readings of ordinary real-readers is discussed, and how their social and ecclesial marginalisation and disadvantage provides a nontotalising presence in biblical interpretation, a presence that guards against the claims of permanence made by those in the academic and ecclesial world. Identification of contemporary human experience as inevitably influencing the process of interpretation leads to a consideration of the place of the historical critical paradigm in biblical studies. The value and legitimacy of ordinary real readers as active agents in the process of interpretation, and the contribution they make to contemporary hermeneutics, requires a consideration of safeguards against reading anarchy. The process of self and social analysis, and an openness to dialogue and conversation with those outside our own contexts, including our ancestors in the faith, is considered as a way forward, utilising ordinary and professional real-readers in the ongoing process of biblical interpretation.
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Chiguluri, Arjuna Rao. "Contextualization of the Gospel St. Paul as a model & its relationship in the Indian culture /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Crabbe, Kylie. "Luke/Acts and the end of history." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:39126f79-9260-4e58-81ad-292d559e000e.
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This thesis investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. Two strands of Lukan scholarship have contributed to an enduring tendency to underestimate the centrality of eschatology to Luke/Acts. Hans Conzelmann's thesis, that Luke focused on history rather than eschatology as a response to the parousia's delay, has dominated Lukan scholarship since the mid-twentieth century, with concomitant assumptions about Luke's politics and understanding of suffering. Recent Lukan scholarship has centred instead on genre and rhetoric, examining Luke/Acts predominantly in relation to ancient texts deemed the same genre while overlooking themes (including those of an eschatological character) that these texts do not share. This thesis offers a fresh approach. It illuminates the inherent connections between Luke's understanding of history and its end, and demonstrates significant ways in which Luke's eschatological consciousness shapes key themes of his account. By extending comparisons to a wider range of texts, this study overcomes two clear methodological shortfalls in current research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish texts. Having established the need for a new examination of Luke's eschatology in Chapter 1, in Chapter 2 I set out the study's method of comparing diverse texts on themes that cut across genres. Chapters 3 to 6 then consider each key text and Luke/Acts in relation to a different aspect of their writers' conceptions of history: the direction and shape of history; determinism and divine guidance; human culpability and freedom; and the present and the end of history. The analysis shows that in every aspect of history examined, Luke/Acts shares significant features of the texts with which, because they do not share its genre, it is not normally compared. Setting Luke/Acts in conversation with a broader range of texts highlights Luke's periodised, teleological view of history and provides a nuanced picture of Luke's understanding of divine and human agency, all of which is affected in fundamental ways by his portrayal of the present time already within the final period of history. As a result, this study not only clarifies Lukan eschatology, but reaffirms the importance of eschatology for Lukan politics and theodicy.
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Anthony, Peter Benedict. "Interpreting vision : a survey of patristic reception of the Transfiguration and its earliest depiction, with special reference to the Gospel of Luke." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7f76f633-e2bf-4319-90ff-c5f87dd7f1c3.
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This thesis shows that patristic interpretation of the Transfiguration had a sensitivity to visionary and ecstatic motifs within the synoptic Transfiguration narratives, and particularly Luke’s, which prompted a rich breadth of hermeneutic interaction with our texts. I offer the evidence of my survey of the reception history of the Transfiguration in the first 900 years of Christian history as a way of filling a number of gaps in knowledge in modern biblical scholarship concerning the Transfiguration narratives. This thesis begins, in Chapters 1, 2, and 3, with an appraisal of interpretation offered by modern biblical scholars, patrologists, and art historians. Critical comment often overlooks a series of ambiguities in the narratives, particularly the distinct characteristics of Luke’s version. These include the question of whether the disciples enter the overshadowing cloud, the presence of priestly or cultic imagery, visionary motifs frequently found in apocalyptic texts, such as the disciples’ drowsiness, and Peter’s confusion at not knowing what he said. Chapters 4-7 examine the earliest reception in 2 Peter, the Apocalypse of Peter, and the Acts of Peter, explore at some length Origen’s and Tertullian’s interpretation, and also look at Latin and Greek comment after Origen. I show many ancient writers to understand the disciples as experiencing ecstatic vision. Some also use cultic language appertaining to the Jerusalem Temple in their exegesis of the Transfiguration. They also employ the narrative to interpret other prophetic or visionary texts. Many of these distinguishing features of interpretation frequently stem from their attentiveness to the Lucan narrative. Chapter 8 examines the earliest artistic depictions of the Transfiguration from the sixth century onwards. This chapter indicates that many of the visionary and cultic themes we have outlined in previous chapters are frequently overlooked by art historians, and also that Luke’s narrative exercised a greater influence on representation of the Transfiguration than many people have imagined. This thesis concludes with a reconsideration of the visionary character of the Transfiguration narratives. Many of the ambiguities, overlooked details, and distinctive traits we pointed to in our opening chapters will be seen to have had much greater significance through many centuries of early hermeneutic tradition and artistic depiction than is the case in modern historical critical scholarship.
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Coleman, Arnold David. "Types of distorted thinking confronted by Jesus Christ in the Gospel of Luke compared to the types used by the Esimbi people today." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p067-0007.
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Blomgren, Sandra. "Kvinnan som tvättar Jesus fötter : En feministisk närläsning av Luk 7:36-50." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352781.
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Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"
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Shanahan, Gregory B. W. "Sequi Christum est se perfecte illi configurare : St. Bonaventure's theology of discipleship with speical reference to his commentary on Luke." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239376.
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Goodyer, Edward Arthur. "Baptism in the scheme of salvation as understood by St. Luke with special reference to Acts 2:37-3:21." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1018219.
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The aim of this thesis is to investigate what can be discovered from Luke-Acts about early Christian baptism, recognising that the environment in which Luke's tradition developed was both Jewish and Gentile. The thesis begins with a brief survey of the Jewish practice of ritual washings. The ideas and practices which encouraged the formal rite of John the Baptist and the early church are identified and evaluated. The second chapter focuses attention on Acts 2:37-3:21. Baptism is defined in this passage (Ac. 2:38) in the context of the proclamation by Peter (Ac. 2:14-36) and the life of the community, which includes koinonia (Ac. 2:42-47), the performance of a miracle (Ac. 3:1-1 0), and a further proclamation (Ac. 3:12-26). Using the methods of redaktiongeschichte and narratological analyses, the literary unity of Luke-Acts will be shown in the light of the elements of baptism. In the third chapter the different accounts of baptism recorded in Luke-Acts will be analysed and compared in order to determine how the church tradition which Luke represents understood baptism, and what was the significance of the rite and the practice of baptism in the early church. Finally, in order to emphasise the importance in the Greek world of the ideas and example of the moral philosophers, the meaning of terms related to baptism, such as akouo, metanoeo and pisteuo, is examined in the light of both Jewish and Greek concepts. The community life of the baptised expressed also practices and ideas which appear to owe more to the Greek world than the Jewish. These concepts include parrhesia, koinonia, and the way in which Christianity is described by its members and outsiders- Christianoi, hairesis, hodos. Finally the setting of the Christian meetings in the Gentile context is discussed. The conclusion indicated by the evidence is that Christianity was organised in a form which was scarcely distinguishable from a school under a kathegetes. Baptism initiated the believer into a relationship with a teacher. It was the nature of the teacher as well as the content of the teaching which gave to Christianity its uniqueness.
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Linton, Greg. "The ethical dimension of Jesus' view of the law in Luke the lawyer and the rich ruler /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Libermann, Francis Mary Paul. "Jesus Through Jewish Eyes; A Spiritual Commentary on the Gospel of St. John, Part 1, Chapters I-IV." Paraclete Press, 1995. http://digital.library.duq.edu/u?/spiritanbook,6941.
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Table of Contents -- Forward -- (p. vii) -- Introduction -- (p. xiii) -- Chapter One: Prologue -- (p. 1) -- The witness of John -- (p. 26) -- The first disciples -- (p. 37) -- Chapter Two: The wedding at Cana -- (p. 49) -- The cleansing of the Temple -- (p. 58) -- Chapter Three: Conversation with Nicodemus -- (p. 63) -- John bears witness for the last time -- (p. 87) -- Chapter Four: Conversation with the woman at the well of Sychar -- (p. 99) -- The cure of the nobleman's son -- (p. 138)
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Libermann, Francis Mary Paul. "Jesus Through Jewish Eyes; A Spiritual Commentary on the Gospel of St. John, Part 2, Chapters V-VIII." Paraclete Press, 1995. http://digital.library.duq.edu/u?/spiritanbook,8605.
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Table of Contents -- Foreword -- (p. vii) -- Introduction -- (p. xiii) -- Chapter Five: The Cure of a Sick Man at the Pool of Bethesda -- (p. 1) -- Chapter Six: The Miracle of the Loaves -- (p. 43) -- Jesus Walks on the Water -- (p. 50) -- The Discourse in the Synagogue at Capernaum - (p. 52) -- Peter's Profession of Faith -- (p. 93) -- Chapter Seven: Jesus Goes up to Jerusalem for the Feast and Teaches There -- (p. 103) -- The People Discuss the Origin of the Messiah -- (p. 116) -- Jesus foretells his approaching Departure -- (p. 120) -- The Promise of the Living Water -- (p. 124) -- Fresh Discussions on the Origin of the Messiah -- (p. 134) -- Chapter Eight: The Adulterous Woman -- (p. 143) -- Jesus, the Light of the World -- (p. 150) -- A Discussion on Jesus' Testimony to Himself -- (p. 159) -- The Unbelieving Jews Warned -- (p. 166) -- Jesus and Abraham -- (p. 185)
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Libermann, Francis Mary Paul. "Jesus Through Jewish Eyes; A Spiritual Commentary on the Gospel of St. John, Part 3, Chapters IX-XII." Paraclete Press, 1995. http://digital.library.duq.edu/u?/spiritanbook,13282.
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Table of Contents -- Foreword -- (p. vii) -- Introduction -- (p. xiii) -- Chapter 9: The Cure of the Man Born Blind -- (p. 1) -- Chapter 10: The Good Shepherd -- (p. 31) -- Jesus Son of God -- (p. 72) -- Chapter 11: The Resurrection of Lazarus -- (p. 101) -- The Jewish Leaders Decide -- (p. 176) -- Chapter 12: The Anointing at Bethany -- (p. 189) -- Jesus Enters Jerusalem -- (p. 199) -- Jesus Foretells his Death -- (p. 206)
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Tatum, Wilson Ray. "Oral reading of the Gospel of Luke as a method of witness and teaching English as a second language to the children of Jordan." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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