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Journal articles on the topic 'Gospel of st luke'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Stein, Robert. "James MacMillan St Luke Passion, Barbican Centre, London." Tempo 69, no. 274 (September 7, 2015): 65–66. http://dx.doi.org/10.1017/s004029821500039x.

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James MacMillan's new St Luke Passion is unusual. No longer does the Passion story end in the death of its principal character; there's a postlude that sees Christ resurrected. Neither is it peopled with singers acting out the traditional confrontations between Christ, Pilate and the High Priest; it starts instead with a brief setting of the Annunciation text found at the opening of St Luke's gospel. Unusual too is the small size of the orchestra – no trombones or tubas, one set of timpani as the sole percussion and an organ. Perhaps most surprising, however, is that the roles of Christus and Pilate, and indeed everyone else, are given to the choruses: a children's chorus for Christ, the other choirs acting as narrator.

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2

Kamczyk, Wojciech. "Grzeszna kobieta (Łk 7, 36-50) jako obraz Kościoła w nauczaniu św. Ambrożego." Vox Patrum 67 (December 16, 2018): 177–95. http://dx.doi.org/10.31743/vp.3396.

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St. Ambrose belongs to these Fathers of the Western Church, who in their thoughts used biblical motifs using the allegorical exegesis. It was of particular significance to him to teach about the Church. While approaching the matter of the Church he referred to an interesting image from the Gospel of St. Luke, relating to a sinful woman who washed and wiped the feet of Jesus in the house of Simon, the Pharisee. In this figure different motifs of contemporary eccesiology are combined. The Church stands as one body composed of many members following together to Jesus and bowing in front of him. He is a dispenser of grace. His primary tasks are to glorify the God, transmit the Gospel and the works of mercy.

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3

Kachouh, Hikmat. "Sinai Ar. N.F. Parchment 8 and 28: Its Contribution to Textual Criticism of the Gospel of Luke." Novum Testamentum 50, no. 1 (2008): 28–57. http://dx.doi.org/10.1163/156853607x229448.

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AbstractThis article examines the text of an Arabic Gospel manuscript from the “New Finds” at St. Catherine's Monastery, Sinai. It provides a general description of the codex, and then studies two hundred and thirty readings in Saint Luke's Gospel. These readings differ from the Majority Text and agree with some of the earliest Greek witnesses as well as ancient versions. The contribution of this manuscript is shown to be considerable, and a warning against minimizing the textual value of the Arabic versions.

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4

Mikołajczak, Mieczysław. "Obraz życia społeczno-religijnego Maryi w Ewangelii Dziecięctwa Jezusa (Łk 1-2)." Studia Warmińskie 48 (December 31, 2011): 51–61. http://dx.doi.org/10.31648/sw.286.

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Recent discoveries in the realm of cultural anthropology and social psychology have had repercussions in our interpretation of the New Testament texts and particularly of the Gospel of the Infancy of Jesus (Lk 1-2). The author of this article has attempted to prove that scientific approach and scholarly models should be applied to these texts only in the context of broad theory of their origin and interpretation of the literary meaning. The author has narrowed down the scope of his interest to the presentation of the socio-religious status of Mary in Luke’s account (Lk 1-2). The research has shown how important it was for St. Luke. The final conclusion of the study is very significant and optimistic – presentation of Mary in Lk 1-2 signals the nature of salvation and the standards in the fellowship of God’s people which will be further developed in the next part of the double work of St. Luke (Lk – Acts).

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5

Karris, Robert J. "St. Bernardine of Siena and the Gospel of Divine Mercy (Luke 15:11-32)." Franciscan Studies 62, no. 1 (2004): 31–65. http://dx.doi.org/10.1353/frc.2004.0007.

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6

Markovic, Miodrag. "An example of the influence of the gospel lectionary on the iconography of medieval wall painting." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 353–62. http://dx.doi.org/10.2298/zrvi0744353m.

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The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.

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7

HIGGINS, A. J. B. "THE ARABIC DIATESSARON IN THE NEW OXFORD EDITION OF THE GOSPEL ACCORDING TO ST LUKE IN GREEK." Journal of Theological Studies 37, no. 2 (October 1, 1986): 415–19. http://dx.doi.org/10.1093/jts/37.2.415.

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8

Ward, B. "Review: The Works of St Bonaventure. VIII/1. Commentary on the Gospel of Luke Chapters 1-8." Journal of Theological Studies 54, no. 1 (April 1, 2003): 367–69. http://dx.doi.org/10.1093/jts/54.1.367.

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9

ELLIOTT, J. K. "THE ARABIC DIATESSARON IN THE NEW OXFORD EDITION OF THE GOSPEL ACCORDING TO ST LUKE IN GREEK: ADDITIONAL NOTE." Journal of Theological Studies 38, no. 1 (1987): 135. http://dx.doi.org/10.1093/jts/38.1.135.

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10

Yong, Amos. "Gladness and sympathetic joy: Gospel witness and the four noble truths in dialogue." Missiology: An International Review 48, no. 3 (July 2020): 235–50. http://dx.doi.org/10.1177/0091829620937837.

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Several years ago, His Holiness the Dalai Lama and Desmond Tutu published together, The Book of Joy: Lasting Happiness in a Changing World (2016). If the famed Lama was calling on notions of joy developed in and through his own Tibetan Buddhist tradition to suggest a way forward for a fraught 21st-century world, the almost equally famous South African social activist and Anglican bishop was drawing from even more ancient Christian sources regarding rapturous and jubilational delight in order to propose engaging with the complexities of a globalizing third millennium. This article seeks to dig deeper into the scriptural tributaries feeding these contemporary proposals, focusing first on the 5th-century CE Indian Buddhist thinker Buddhaghosa, in particular his teachings regarding the role of joyful equanimity for the salvation of the monastic community found in the classic text Visuddhimagga, and on the appropriation of these ideas by contemporary Buddhist practitioners, and second on the apostolic writings of St. Luke, for whom joyful prayer and worship were central expressions of a Spirit-empowered proclamation of the gospel by the earliest followers of Jesus in their sojourn to the ends of the earth that has galvanized Christian mission historically. We will find that both traditions can learn something important in this dialogical process which can, in turn, also nurture in the present age a more humble and also, paradoxically, more potent Christian witness in Buddhist environments in the present 21st-century global context.

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11

Petersen, William L. "The New Testament in Greek: The Gospel According to St. Luke. Part One: Chapters 1-12; Part Two: Chapters 13-24." Journal of Biblical Literature 107, no. 4 (December 1988): 758. http://dx.doi.org/10.2307/3267648.

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12

Duda, Jerzy. "Radość z nawróconego grzesznika. Metanoia w nauczaniu Orygenesa." Vox Patrum 58 (December 15, 2012): 261–78. http://dx.doi.org/10.31743/vp.4077.

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In this article the subject of metanoia was presented and the joy from converted sinner in the teaching of Origen in the context of parable „the lost sheep” according the Gospel of St. Luke in chapter 15. At the foundation of the Origen’s analysis there were the problems of salvation history and eschatology connected with the apocatastatis hypothesis. The return of the primitive community will be the source of perfect joy both for the fallen human-beings (because of their sins) and for those who persisted in God’s love. Metanoia is the process connected with beneficial intervention of God in the human history. The first stage of metanoia, by which there is the absolvation of sins, is the sacrifice which Jesus Christ offered on the cross. Man receiving God’s love should turn his attention towards God once again, recompense for his sins and give the holy fruits of convertion. The process of metanoia is not only closed during the life in this world but is still going on after our death.

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13

Raedts, Peter. "St Bernard of Clairvaux and Jerusalem." Studies in Church History. Subsidia 10 (1994): 169–82. http://dx.doi.org/10.1017/s014304590000020x.

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Although Jesus wept while mourning the inevitable destruction of the city (Luke 19. 41), and St Paul taught the Christians of Galaria to look for it not on earth, but in heaven (cf. Gal. 4.25-6), the Christian imagination has always been haunted by the city of Jerusalem. As early as the second century Melito of Sardis travelled to Jerusalem to see for himself ‘the place where these things were preached and done’. And as soon as Christianity became a licensed religion under the protection of the Emperor, Christians from all parts of the Empire began to flock to Jerusalem to see for themselves the holy sites ubi steterunt pedes eius, where once his feet stood (Ps. 132. 7) Churches were built to mark all the places mentioned in the Gospels, monasteries were founded to receive the pilgrims, and stories began to circulate about the spectacular conversions which happened to pilgrims while visiting the Holy Places, such as that of St Mary of Egypt who turned from a nymphomaniac into a desert mother on the very doorstep of the church of the Holy Sepulchre. Quite soon earnest Church Fathers like St Jerome and St Gregory of Nyssa, both of them pilgrims to Jerusalem, had to issue dire warnings that true Christianity was a matter of the heart and not of geography, and that a trip to Palestine might perhaps be helpful but certainly not necessary in order to find Christ.

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14

Nolan, Brian M. "Book Review: The Gospel According to St Matthew: Vol. 1, General Introduction, Commentary 1:1-7:27; Vol. 2, Commentary 7:28-28:20. Pp. 1-451; 1-11 and 453-495. The Gospel According to St Luke: Introduction and Commentary. Pp. xii 439. By Leopold Sabourin, S.J. Bandra (Bombay): St Paul Publications, 1982 (Matthew); 1984 Luke). US$6.00, 7.50, 8.00 paperback." Irish Theological Quarterly 53, no. 3 (September 1987): 239–41. http://dx.doi.org/10.1177/002114008705300308.

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15

Hickinbotham, Simon, Sarah Fiddyment, Timothy L. Stinson, and Matthew J. Collins. "How to get your goat: automated identification of species from MALDI-ToF spectra." Bioinformatics 36, no. 12 (March 16, 2020): 3719–25. http://dx.doi.org/10.1093/bioinformatics/btaa181.

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Abstract Motivation Classification of archaeological animal samples is commonly achieved via manual examination of matrix-assisted laser desorption/ionization time-of-flight (MALDI-ToF) spectra. This is a time-consuming process which requires significant training and which does not produce a measure of confidence in the classification. We present a new, automated method for arriving at a classification of a MALDI-ToF sample, provided the collagen sequences for each candidate species are available. The approach derives a set of peptide masses from the sequence data for comparison with the sample data, which is carried out by cross-correlation. A novel way of combining evidence from multiple marker peptides is used to interpret the raw alignments and arrive at a classification with an associated confidence measure. Results To illustrate the efficacy of the approach, we tested the new method with a previously published classification of parchment folia from a copy of the Gospel of Luke, produced around 1120 C.E. by scribes at St Augustine’s Abbey in Canterbury, UK. In total, 80 of the 81 samples were given identical classifications by both methods. In addition, the new method gives a quantifiable level of confidence in each classification. Availability and implementation The software can be found at https://github.com/bioarch-sjh/bacollite, and can be installed in R using devtools. Supplementary information Supplementary data are available at Bioinformatics online.

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Podoprigora, V. V., and A. N. Kovalenko. "CYRILLIC TYPE BOOKS OF THE XVII–XX CENTURIES IN THE COLLECTIONS OF KUPINO PARISH LIBRARY." Proceedings of SPSTL SB RAS, no. 4 (January 24, 2021): 5–16. http://dx.doi.org/10.20913/2618-7575-2020-4-5-16.

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The article presents the results of work on archaeographic research of the Metropolinate of Novosibirsk parish book collections, done in 2019–2020. The researchers of the Department of Rare Books and Manuscripts of SPSTL SB RAS inventoried the books of Cyrillic and civil press kept in the parish library of Holy Apostle and Evangelist Luke in Kupino (Kupinsky district of Novosibirsk province). 35 Orthodox books of the Cyrillic tradition and of the Russian civil type of the first half of the 17th – early 20th centuries were made known, among them, 2 editions of the 17th century printed by the Moscow Print Yard, 4 Old Believer editions of the late 19th – early 20th centuries, 19 Synodal editions of the Cyrillic type from the late 18th to the early 20th centuries and 12 Synodal editions of the Russian civil type. The aim of the article is to present the results of scientific description and an archaeographic analysis of individual features of the most interesting book exemplars. Through complication of describing such book collections, which did not usually preserve intact or partially samples of pre-revolutionary parish book stocks and were shaped from various sources, priority was given to describing the owner’s signs of each sample that reflected the history of their existence in one or another social environment. Among the earliest there were described the perfectly preserved Moscow Gospel of 1627, the owner’s and donative records of which reflected its displacement from the territory of the Grand Duchy of Lithuania to Moscovia, where it could have come after Smolensk campaign of Tsar Alexey Mikhailovich. Another interesting example of editions of the Moscow Print Yard already from the post-schism period is the Irmologion of 1657, in which course of the description significant differences from other known copies were revealed. The late Old Believers liturgical books, that preserved the fragments of hand-written and early printed books, give interesting owners signs. The collection of synodal publications of the St Luke parish library covers a wide chronological and thematic range. Besides liturgical books such as psalteries, missal books, miscellanies of Akathist hymns there are also collections of sermons, manuals on theology, church singing and Sacred history. The article presents brief versions of the books of Cyrillic press of the St Like parish library, clearly showing the wide geographical distribution of the Russian Orthodox book both in the late medieval times and in the 20th century, as well as characteristic signs of its existence in various readership.

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17

Birdsall, J. Neville. "A New Edition of Luke's Gospel - The American and British Committees of the International Greek New Testament Project: The New Testament in Greek, 3: The Gospel according to St. Luke, Part Two, Chapters 13–24. Pp. 262. Oxford: Clarendon Press, 1987. £65.00." Classical Review 39, no. 2 (October 1989): 198–200. http://dx.doi.org/10.1017/s0009840x00271369.

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18

Osburn, Carroll D. "The New Testament in Greek: The Gospel According to St Luke. Edited by the American and British Committees of the International Greek New Testament Project. Part Two, Chapters 13–24. Oxford, Clarendon Press, 1987. Pp. 262. £65.00." Scottish Journal of Theology 43, no. 4 (November 1990): 524–26. http://dx.doi.org/10.1017/s0036930600039570.

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19

Parker, David C. "The New Testament in Greek — The Gospel according to St Luke. Part One, Chapters 1–12. Edited by the American and British Committees of the International Greek New Testament Project. Oxford University Press, 1984. Pp. xvi + 299. £40.00." Scottish Journal of Theology 39, no. 4 (November 1986): 563–66. http://dx.doi.org/10.1017/s0036930600031161.

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20

Tiede, David L., and Luke Timothy Johnson. "The Gospel of Luke." Journal of Biblical Literature 113, no. 2 (1994): 339. http://dx.doi.org/10.2307/3266534.

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21

Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (January 1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.

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22

Moloney, Francis J. "Book Review: The Gospel of Luke." Pacifica: Australasian Theological Studies 12, no. 2 (June 1999): 227–29. http://dx.doi.org/10.1177/1030570x9901200209.

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23

Brawley, Robert L. "Book Review: The Gospel of Luke." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 89–90. http://dx.doi.org/10.1177/002096439905300123.

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24

Eddinger, Terry. "Book Review: The Gospel of Luke." Review & Expositor 95, no. 4 (December 1998): 595–96. http://dx.doi.org/10.1177/003463739809500416.

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25

Reece, Steve. "‘Aesop’, ‘Q’ and ‘Luke’." New Testament Studies 62, no. 3 (May 27, 2016): 357–77. http://dx.doi.org/10.1017/s0028688516000126.

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The last chapter of the gospel of Luke includes a story of the risen Christ meeting two of his disciples on their way from Jerusalem to the village of Emmaus and chastising them with the poetic expression ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ ‘O foolish ones, and slow in heart’ (Luke 24.25). No commentator has ever observed that Jesus' expression occurs verbatim, in the same iambic trimeter metre, in two poetic versions of animal fables attributed to the famous Greek fabulist Aesop. It is plausible that Luke is here, as at least twice elsewhere in his gospel, tapping into the rich tradition of Aesopic fables and proverbs that were widely known throughout the Mediterranean world in the first century ce.

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Bovon, François, and Nancy P. Ševčenko. "Byzantine Art and Gospel Commentary: The Case of Luke 13:6–9, 10–17." Harvard Theological Review 109, no. 2 (April 2016): 257–77. http://dx.doi.org/10.1017/s0017816016000055.

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This paper represents a conversation between two disciplines that too rarely enter into dialogue: New Testament studies and the history of Byzantine art. Two gospel passages have been chosen for analysis here: the first is a parable, the parable of the fig tree (Luke 13:6–9); the second, which follows immediately upon the first, is a miracle story that provokes a controversy (Luke 13:10–17). Both passages appear exclusively in the Gospel of Luke. Our joint study will start with exegetical notes on the Gospel of Luke and the history of the interpretation of these particular verses and will then turn to the miniatures that illustrate them in an eleventh-century Byzantine manuscript in the Bibliothèque nationale de France, Parisinus graecus 74 (figs. 1–2). François Bovon has interpreted the Gospel of Luke in a German collection, the Evangelisch-katholischer Kommentar zum Neuen Testament, a series attentive to the history of the reception (Wirkungsgeschichte) of the biblical text in the life of the Christian church. He will explain the two New Testament passages and follow the path of patristic and Byzantine interpretation during these periods.

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27

Kelly, James E. "“To Evangelize the Poor”." Lumen et Vita 9, no. 2 (May 18, 2019): 21–28. http://dx.doi.org/10.6017/lv.v9i2.11125.

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In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy.

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28

Gau, Justin, Ruth Arlow, and Will Adam. "Re St Luke, Heage." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 122. http://dx.doi.org/10.1017/s0956618x09001823.

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29

Arlow, Ruth. "Re St Luke, Formby." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 130–31. http://dx.doi.org/10.1017/s0956618x15001155.

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30

Arlow, Ruth. "Re St Luke, Charlton." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 397. http://dx.doi.org/10.1017/s0956618x16000946.

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31

Arlow, Ruth. "Re St Luke, Maidenhead." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 396–97. http://dx.doi.org/10.1017/s0956618x17000771.

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32

Arlow, Ruth. "Re St Luke, Tutshill." Ecclesiastical Law Journal 20, no. 3 (August 23, 2018): 379. http://dx.doi.org/10.1017/s0956618x18000674.

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Arlow, Ruth. "Re St Luke, Middlestown." Ecclesiastical Law Journal 20, no. 3 (August 23, 2018): 387. http://dx.doi.org/10.1017/s0956618x18000790.

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34

Ravens, D. A. S. "St Luke and Atonement." Expository Times 97, no. 10 (July 1986): 291–94. http://dx.doi.org/10.1177/001452468609701002.

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35

KLINGHARDT, MATTHIAS. "Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles." New Testament Studies 52, no. 4 (October 2006): 484–513. http://dx.doi.org/10.1017/s0028688506000270.

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For the last 150 years the Gospel of Marcion has been considered to be an abbreviated edition of the canonical Luke. This article renews the reverse hypothesis of Marcion's priority to Luke, Luke therefore being a revised and enlarged edition of Marcion. The arguments include a critique of the traditional view, based primarily on its failure to verify Marcion's alleged editorial concept on the basis of his text, and to solve the problem what Marcion would have done with Acts. On the other hand, the beginning of Luke (esp. 1.1–4; 4.16–30) suggests that the differences between both editions are best understood as Lukan additions to Marcion rather than Marcionite abbreviations of Luke. This Lukan, anti-Marcionite revision is very close to the Four-Gospel-collection and first created the unity of Luke–Acts.

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36

Wilson, Stephen G., and Joseph A. Fitzmyer. "The Gospel According to Luke (X-XXIV)." Journal of Biblical Literature 106, no. 3 (September 1987): 544. http://dx.doi.org/10.2307/3261091.

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Ohgita, Noriaki. "Contrast structure in “the gospel by Luke”." International Journal of Human Culture Studies 2018, no. 28 (January 1, 2018): 75–81. http://dx.doi.org/10.9748/hcs.2018.75.

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Carroll, John T. "The Gospel of Luke: A Contemporary Cartography." Interpretation: A Journal of Bible and Theology 68, no. 4 (September 16, 2014): 366–75. http://dx.doi.org/10.1177/0020964314540109.

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May, David M. "The sword-violence of Luke’s gospel: An overview of text segments." Review & Expositor 117, no. 3 (August 2020): 395–401. http://dx.doi.org/10.1177/0034637320948001.

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Though most readers of the Gospel of Luke are familiar with Jesus’s well-known statement about “taking up a sword” (Luke 22:49), Gospel also references other sword-violence text segments. The first reference occurs at Jesus’s birth (Luke 2:34, 35), and the last ends with Jesus’s arrest (Luke 22:47–53). This expository article focuses upon reading Luke’s sword-violence passages with a wholistic lens that includes the theological, cultural, and social cues within the text. In this integrated reading approach, one captures the Lukan depiction of various dimensions of violence via a sword and the implicit and explicit challenge to resist sword-violence as the way for followers of Jesus.

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Glover, Richard. "Patristic Quotations and Gospel Sources." New Testament Studies 31, no. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?

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Muraoka, Takamitsu. "Luke and the Septuagint." Novum Testamentum 54, no. 1 (2012): 13–15. http://dx.doi.org/10.1163/156853611x589642.

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Abstract The choice of Greek words in two passages in the Lukan Gospel appears to suggest that the Evangelist was consciously drawing upon two OT passages in its Greek version, i.e. the LXX. This close dependence on the LXX was motivated by the thematic affinity between the Lukan passages and their respective LXX passages.

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Francis, Leslie J. "Gospel for the outsider: the Gospel in Luke and Acts; Gospel of Fulfilment: Exploring the Gospel of Matthew." Rural Theology 18, no. 1 (January 2, 2020): 64–65. http://dx.doi.org/10.1080/14704994.2020.1727147.

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Muñoz Gallarte, Israel. "Luke 24 Reconsidered." Novum Testamentum 59, no. 2 (March 9, 2017): 131–46. http://dx.doi.org/10.1163/15685365-12340003.

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One of the climactic passages of the third Gospel is that in which Jesus probes by his resurrection and bodily presence that his message has been confirmed. Consequently, Luke 24 has been of interest to many researchers, but it seems there remain still some exegetical puzzles such as the literary model of the pericope 24:36-49. This article will deal with some questions regarding the meaning of this issue and will try to formulate a response to some open questions by considering the passage in the context of the stories of apparitions of the Imperial Greek and Roman literatures.

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Davis, Phillip Andrew. "Marcion’s Gospel and its Use of the Jewish Scriptures." Zeitschrift für die neutestamentliche Wissenschaft 112, no. 1 (February 1, 2021): 105–29. http://dx.doi.org/10.1515/znw-2021-0006.

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Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.

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Allan Powell, Mark. "Toward a Narrative-Critical Understanding of Luke." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 340–438. http://dx.doi.org/10.1177/002096439404800404.

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To ascertain the theology of the Gospels lies within the purview of both narrative and historical criticism, and narrative criticism also obligates the interpreter to deal with historical questions. To say this, however, is not to deny the distinctiveness of each method. Each method poses different questions, pursues different goals, and obtains different results. To observe this, one may note how each deals with such major questions as the purpose of Luke's Gospel, the role Luke's infancy narrative plays within his story, and the relationship of Luke's Gospel to Acts.

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Polhill, John. "Book Review: The Gospel of Luke and Acts." Review & Expositor 83, no. 4 (December 1986): 626–27. http://dx.doi.org/10.1177/003463738608300414.

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Wainwright, Elaine. "Images of Illness in the Gospel of Luke." Biblical Interpretation 17, no. 3 (2009): 366–68. http://dx.doi.org/10.1163/156851508x358023.

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Barton, Stephen G. "Book Review: Community and Gospel in Luke-Acts." Theology 92, no. 745 (January 1989): 52–54. http://dx.doi.org/10.1177/0040571x8909200116.

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Nguyen, Vien V. "The Gospel of Luke by Pablo T. Gadenz." Catholic Biblical Quarterly 82, no. 1 (2020): 134–36. http://dx.doi.org/10.1353/cbq.2020.0024.

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Sherouse, Alan P. "The One Percent and the Gospel of Luke." Review & Expositor 110, no. 2 (May 2013): 285–93. http://dx.doi.org/10.1177/003463731311000210.

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