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Journal articles on the topic 'Luke 15'

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Published: 4 June 2021

Last updated: 12 June 2025

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1

Ross, Art. "Luke 15:1–10." Interpretation: A Journal of Bible and Theology 61, no. 4 (2007): 422–24. http://dx.doi.org/10.1177/002096430706100407.

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2

Light, Gary W. "Luke 5:15–26." Interpretation: A Journal of Bible and Theology 48, no. 3 (1994): 279–82. http://dx.doi.org/10.1177/002096439404800308.

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3

Duff, Nancy J. "Luke 15:11–32." Interpretation: A Journal of Bible and Theology 49, no. 1 (1995): 66–69. http://dx.doi.org/10.1177/002096439504900108.

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4

Chance, J. Bradley. "Luke 15: Seeking the Outsiders." Review & Expositor 94, no. 2 (1997): 249–57. http://dx.doi.org/10.1177/003463739709400207.

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5

Doole, J. Andrew. "Observational Comedy in Luke 15." Neotestamentica 50, no. 1 (2016): 181–209. http://dx.doi.org/10.1353/neo.2016.0042.

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Klassan-Wiebe, Sheila. "Luke 3:15–17, 21–22." Interpretation: A Journal of Bible and Theology 48, no. 4 (1994): 397–401. http://dx.doi.org/10.1177/002096439404800411.

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7

Harrill, J. Albert. "The Indentured Labor of the Prodigal Son (Luke 15:15)." Journal of Biblical Literature 115, no. 4 (1996): 714. http://dx.doi.org/10.2307/3266354.

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8

Schersten LaHurd, Carol. "Rediscovering the Lost Women in Luke 15." Biblical Theology Bulletin: Journal of Bible and Culture 24, no. 2 (1994): 66–76. http://dx.doi.org/10.1177/014610799402400204.

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9

Clark-King, Reverend Ellen. "The Prodigal Son (Luke 15:11-32)." Expository Times 118, no. 5 (2007): 238–39. http://dx.doi.org/10.1177/0014524606075057.

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Lawrence, Louise J. "Contextual Bible Study (Luke 15:1—10)." Expository Times 118, no. 11 (2007): 549–50. http://dx.doi.org/10.1177/0014524607081080.

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Vine, Victor E. "Luke 14:15-24 and Anti-Semitism." Expository Times 102, no. 9 (1991): 262–63. http://dx.doi.org/10.1177/001452469110200903.

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12

Goodacre, Mark. "Fatigue in the Synoptics." New Testament Studies 44, no. 1 (1998): 45–58. http://dx.doi.org/10.1017/s0028688500016349.

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Matthew and Luke sometimes write versions of Marcan pericopae in which they make initial changes, only to lapse into the thought or wording of the original. Clear examples are Matt 14.1–12 ∥Mark 6.14–29 (Death of John); Matt 8.1–4 ∥ Mark 1.40–5 (Leper); Matt 12.46–50 ∥ Mark 3.31–5 (Mother and Brothers); Luke 8.4–15 ∥ Mark 4.1–20 (Sower); Luke 5.17–26 ∥ Mark 2.1–12 (Paralytic) and Luke 9.10–17 ∥ Mark 6.30–44 (Five Thousand), all of which make good sense on the theory of Marcan Priority. ‘Fatigue’ may also suggest a solution to the problem of double tradition material: Luke 9.1–6 (cf. Matt 10.5–15, Mission Charge) and Luke 19.11–27 ∥ Matt 25.14–30 (Talents) both make good sense on the theory of Luke’s use of Matthew.

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13

Robert, Karris J. "Diego De Estella on Luke 15: 11-32." Franciscan Studies 61, no. 1 (2003): 97–113. http://dx.doi.org/10.1353/frc.2003.0001.

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de Estella, Diego. "Diego de Estella on Luke 15:11-32." Franciscan Studies 61, no. 1 (2003): 115–236. http://dx.doi.org/10.1353/frc.2003.0003.

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15

Leonard, Bill J. "Luke 15:11-24—Being Lost, Being Found." Review & Expositor 90, no. 1 (1993): 117–21. http://dx.doi.org/10.1177/003463739309000108.

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16

Roose, Hanna. "Umkehr und Ausgleich bei Lukas: Die Gleichnisse vom verlorenen Sohn (Lk 15.11–32) und vom reichen Mann und armen Lazarus (Lk 16.19–31) als Schwestergeschichten." New Testament Studies 56, no. 1 (2009): 1–21. http://dx.doi.org/10.1017/s0028688509990166.

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The observation that the exemplary narrative of the rich man and Lazarus (Luke 16.19–31) has a ‘sister-story’ in the parable of the Lost Son (Luke 15.11–32) takes us to the centre of Luke's theology. In 16.19–31 two motifs collide, which in different ways determine a person's eschatological fate: the repentance of a sinner (16.30) and the compensating balance between the good and the bad that one receives in this life and in the next (16.25). Through the connectedness of the parable-trilogy in Luke 15 and the parable of the rich man and Lazarus both concepts are set in tension with one another. The theological centre of Luke's Gospel lies in the tense inter-relationship between Luke 15 and Luke 16.

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17

Lambrecht, J. "John the Baptist and Jesus in Mark 1.1–15: Markan Redaction of Q?" New Testament Studies 38, no. 3 (1992): 357–84. http://dx.doi.org/10.1017/s0028688500021809.

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In the most recent monograph on John the Baptist Josef Ernst first deals with the Baptist in the Markan gospel and only then, in his second chapter, with the Baptist in Q, although it is generally recognized that Q is older than Mark.1Moreover, in Ernst's opinion there is no contact between Mark and Q. Ernst does not even consider that Mark 1.2bc may be taken from Q (cf. Matt 11.10 = Luke 7.27),2nor does he see in Mark 1.7–8 a more recent, re-written text of a more original version of Q.3The extent of Q in John's preaching is, as in many Q studies, limited to Matt 3.7–12=Luke 3.7–9, 16b–17. In this text Matt 3.11=Luke 3.16 is ‘trimmed’: ‘I baptize you with water, but the Most Powerful One (= God) is coming … He will baptize you with a holy Spirit and fire.’ Thus neither ‘after me’ nor the qualification of John's unworthiness is retained.4

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18

BAULINA, Elizaveta I., and Vladimir A. USKOV. "Doctor of souls and bodies: patriot, participant of Great Patriotic War Archbishop Luka." SOCIAL AND ECONOMIC PHENOMENA AND PROCESSES, no. 2 (2020): 105–12. http://dx.doi.org/10.20310/1819-8813-2020-15-2(109)-105-112.

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The purpose of the study is an attempt to give an objective picture of the relationship between the party-states of the AUCP(b)-USSR and the Russian Orthodox Church during the Great Patriotic War. We support the principle that history is a Man in it, focuse attention on the fate and activities of Archbishop Luke of Tambov and Michurinsk (V.F. Voyno-Yasenetsky). The study used methods of content analysis, comparison and research of processes from “themselves”. This allowed to form a picture of the relationship between the Archbishop of Tambov and Michurinsk Luka with the party-state of the AUCP(b)-USSR during the Great Patriotic War on the basis of archival documents and the memoirs of eyewitnesses. We made an attempt to understand the difficult position of the patriot shepherd, who fulfilled his duty as a doctor of souls and bodies in the conditions of World War II with the enemy external and the struggle against the ideological, internal – ruling party-state. Archbishop Luke was an opponent of the party-Soviet system in the USSR during the first half of the 20th century and at the same time a patriot of his homeland, an effective participant in the Great Patriotic War. This allows us to draw the following conclusions: a) in the conditions of a military alternative, the patriot Archbishop Luka performed the feat of a doctor and a shepherd for the benefit of Victory; b) the tragedy of the Motherland and flock led him to give up personal accounts with the party-state of the AUCP(b)-USSR in the name of Victory; c) the participation in this war of Archbishop Luka – thousands of saved Soviet soldiers on the operating table and huge financial donations to the Victory fund; d) the son of his homeland, he tried in every possible way to protect the spirituality of his flock from the ideological and organizational pressure of militant atheism; e) the humanism of Archbishop Luke was in his execution of the oath of Hippocrates, when he healed captured soldiers and officers of the enemy army.

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19

Gwynne, Peter. "Cold fusion gets luke-warm backing." Physics World 18, no. 1 (2005): 8. http://dx.doi.org/10.1088/2058-7058/18/1/15.

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20

McAlister, Shannon. "Christ as the Woman Seeking Her Lost Coin: Luke 15:8-10 and Divine Sophia in the Latin West." Theological Studies 79, no. 1 (2018): 7–35. http://dx.doi.org/10.1177/0040563917745830.

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Fathers, saints, and Doctors of the Church interpreted the woman of Luke 15:8-10 as a representation of Christ—and identified her with Woman Wisdom ( ḥokmāh/ sophia), whom they saw as divine. Medieval theologians related Luke 15:8-10 to other Scripture passages representing God in feminine form, and reflected on the appropriateness of portraying God as a woman. After the close of the Middle Ages a variety of publications continued to reinscribe this interpretation of the woman seeking her lost coin. Altogether, this illustrates one way in which belief in the divinity of Woman Wisdom survived throughout much of Christian history.

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21

Charles, Ronald. "Traveling Sons." Novum Testamentum 60, no. 3 (2018): 247–67. http://dx.doi.org/10.1163/15685365-12341608.

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Abstract In both Tobit and the parable of the Prodigal Son in Luke 15:11-32 there is featured a father-son relationship that revolves around the extended journey of the son and the son’s return to his father. This paper explores the figure of the traveling son in Tobit in close parallel with that of the traveling son in Luke 15:11-32. The aim is to indicate not solely similarities and contrasts between the two narratives but to show how Tobit might have been used as a source for the Lukan composition.

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22

Hom, Mary Katherine, and Patrick McClure. "A Short Note on Daniel 5 and the “Finger of God” Imagery in Luke 11:20." Novum Testamentum 60, no. 2 (2018): 115–20. http://dx.doi.org/10.1163/15685365-12341592.

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Abstract The “finger of God” allusion in Luke 11:20 is usually recognized to draw from explicit ot occurrences of the phrase, particularly those in Exod 8:15 mt and Deut 9:10. While not denying the influence of those passages, this article aims to explore and elucidate the unique, but oft-neglected contribution of Dan 5 to Luke 11 by way of “finger of God” imagery.

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23

Selvatici, Monica. "Constructing Christian identity in 'Luke-Acts': the purpose of Pharisees in Lukan theology." Romanitas - Revista de Estudos Grecolatinos, no. 10 (February 18, 2018): 170. http://dx.doi.org/10.17648/rom.v0i10.18983.

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The purpose of this article is to analyze the references made by the author of the third gospel and the book of Acts (so-called Luke) to members of the Christian communities in the 1st century CE who defended that Christians had to fully observe Torah laws and who especially defended circumcision for Gentile Christians. Luke refers to them as ‘Pharisees’ in Acts 15, 5. Indirect allusions to these Christian Pharisees are ubiquitous in Luke’s work, showing that this issue was very important within his theology. When writing Luke-Acts, Luke was confronted with the sense of orphanhood of the Gentile Christian movement after the Apostle Paul’s death. Careful analysis of his books reveals more clearly the evangelist’s intent to convince his readers that the Gentile Christian movement is heir of the eschatological blessings promised to Judaism.

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24

Horbury, Ezra. "Aristotelian Ethics and Luke 15:11-32 in Early Modern England." Journal of Religious History 41, no. 2 (2016): 181–96. http://dx.doi.org/10.1111/1467-9809.12369.

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25

Aus, Roger David. "Luke 15:11-32 and R. Eliezer Ben Hyrcanus's Rise to Fame." Journal of Biblical Literature 104, no. 3 (1985): 443. http://dx.doi.org/10.2307/3260924.

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26

Kitzberger, Ingrid Rosa. "Stabat Mater? Re-birth at the Foot of the Cross." Biblical Interpretation 11, no. 3 (2003): 468–87. http://dx.doi.org/10.1163/156851503322566868.

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AbstractThis paper offers a fresh look at the mother of Jesus at the foot of the cross in John's account of the crucifixion. By reading John 19:25-27 intertextually/interfigurally at the crossroads between John and the Synoptics, in particular Mark 15:34 (= Ps. 22:1), Luke 2:22-38, and Luke 7:11-17, and at the crossroads between text and self, new dimensions are added to the characterization of Jesus' mother (and the beloved disciple) in John's story. Reader response criticism and autobiographical biblical criticism have informed this paper.

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27

Lunn, Nicholas. "Parables of the Lost?: Rhetorical Structure and the Section Headings of Luke 15." Bible Translator 60, no. 3 (2009): 158–64. http://dx.doi.org/10.1177/026009350906000304.

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28

Myllykoski, Matti. "Tears of Repentance or Tears of Gratitude? P.Oxy. 4009, the Gospel of Peter and the Western Text of Luke 7.45–49." New Testament Studies 55, no. 3 (2009): 380–89. http://dx.doi.org/10.1017/s0028688509000216.

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In an article published earlier this year (NTS 55.1: 104–15), a full reconstruction of the less intelligible side of P.Oxy. 4009 (lines 1–13) was presented, and it was argued that this text belongs to the Gospel of Peter. These 13 lines parallel the Lukan pericope of the sinful woman (Luke 7.45–49) and demonstrate that the Gospel of Peter used manuscripts that represent the Western text of the earlier Gospels. The most notable Western feature, the omission in P.Oxy. 4009 of Luke 7.47b–48, is no coincidence. There are weighty arguments for the omission of these verses in the Lukan original as well.

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Dorbić, Boris. "Sanacija i revitalizacija drvoreda bijelog duda (Morus alba L.) na prostoru luka Vrnaža – Istočni (središnji) dio luke u Šibeniku." Glasilo Future 2, no. 4 (2019): 36–51. http://dx.doi.org/10.32779/gf.2.4.4.

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Uzgoj i primjena duda na javnim krajobraznim površinama Šibenika i okolice ima dugu tradiciju. Na više lokaliteta u županiji postoje vrijedni drvoredi ili zelenilo s dudom u sklopu javnog gradskog zelenila. Jedan vrijedni sklop zelenila i drvored s dudom se nalazi i na prostoru luke Vrnaža – Istočni (središnji) dio luke u Šibeniku, tj. ex. Palacin u Mandalini. Svi poslovi vezano za valorizaciju i inventarizaciju drvoreda bijelog duda (Morus alba L.) obavljeni su tijekom lipnja 2018. godine. U okviru rada/studije popisane su vrste duda, evidentirano je njihovo sadašnje stanje, estetske i funkcionalne vrijednosti kao i povijesni dio vezan za nastanak navedenog drvoreda. Cilj ove studije je dati prikaz stanja u cilju buduće sanacije i revitalizacije prostora. Rezultati su pokazali da su analizirana stabla duda na istočnom parkingu Vrnaža osrednjeg vitaliteta s vidljivim pojavama bolesti na deblu, granama i lišću, osim drvoreda s lijeve strane ulaza. Stabla su uglavnom slične životne dobi (70 – 75 godina) s visinom od 15 do 20 m. Ovaj "stari" drvored murvi je potrebno sačuvati i zaštiti zbog autentičnosti, a stabla su vrijedna i kao spomenici parkovne arhitekture.

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Gowler, David. "“‘You Shall Love the Alien as Yourself’: Hope, Hospitality, and Love of the Stranger in the Teachings of Jesus”." Religions 10, no. 3 (2019): 220. http://dx.doi.org/10.3390/rel10030220.

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The Trump administration’s controversial immigration policy has provoked significant opposition, including against a 35-day partial shutdown of the federal government over Trump’s insistence on a “wall,” but the most outrage was generated by the “zero-tolerance policy” for refugees and asylum seekers that resulted in the forced separation of thousands of children from their parents. This essay evaluates the current U.S. policy in light of the life and teachings of Jesus as portrayed in the New Testament Gospels, beginning with the flight into Egypt (Matthew 2:13–15; cf. Deuteronomy 10:19–20) but focusing primarily on Jesus’s teachings on hospitality—including the love of neighbor and the stranger—for those people with their “backs against the wall,” in the words of Howard Thurman. Key passages include the parables of the Good Samaritan (Luke 10:26–37), the Sheep and Goats (Matthew 25:31–46), and the Great Dinner (Luke 14:15–24).

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Boesenberg, Dulcinea. "Retelling Moses's Killing of the Egyptian: Acts 7 in Its Jewish Context." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 3 (2018): 148–56. http://dx.doi.org/10.1177/0146107918781281.

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In his retelling of Moses's killing of the Egyptian in Acts 7:23–29, Luke casts Moses in the image of Jesus, as a rejected deliverer. Most scholarship on Acts 7:23–29 understands the overarching narrative of Acts as an explanation of the separation of Christianity from Judaism. The Israelites' rejection of Moses, which Luke reads into Exodus 2:11–15, is placed in parallel to the Jews' rejection of Jesus, which is understood as the impetus of Christianity's break from Judaism. I propose an alternative reading of Acts 7:23–29. Given that Luke's retelling of Exodus 2:11–15 has similarities with the retellings of the Egyptian Jewish writers Artapanus and Philo, and that Luke's use of Scripture to divide Israel into two streams has similarities with the Damascus Document's use of Scripture, I argue that Luke's retelling of Moses's killing of the Egyptian is best read within the Judaism of his time.

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32

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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33

Longenecker, Bruce. "A Humorous Jesus? Orality, Structure and Characterisation in Luke 14:15-24, and Beyond." Biblical Interpretation 16, no. 2 (2008): 179–204. http://dx.doi.org/10.1163/156851508x262966.

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AbstractIf humour is uncharacteristic of the texts of the early Christian movement, sensitivity to rhetorical patterning in oral/aural contexts permits the recognition of innocuous sexual humour in one of the parables attributed to Jesus. Whether or not the humour originates with Jesus, it is suggestive of the way that Jesus was remembered by some of his earliest followers, and lays down a guidepost as to how he might profitably be rendered in modern portraiture or characterised in modern narrative. To that end, this study closes with an assessment of four Jesus novels of the past decade in relation to their depiction of Jesus and humour.

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34

Shiell, William D. "“I will give you a mouth and wisdom”: Prudent speech in Luke 21:15." Review & Expositor 112, no. 4 (2015): 609–17. http://dx.doi.org/10.1177/0034637315608215.

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35

Seal, David. "A performance critical analysis of the Lukan Parable of the Banquet (Luke 14:15–24)." Review & Expositor 115, no. 2 (2018): 243–53. http://dx.doi.org/10.1177/0034637317753662.

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Most public communication in the ancient world was oral. Given that the first-century world of the Bible can be labeled as a period where people preferred the spoken word over the written word, and Jesus’ parables were shared by word of mouth, it seems crucial to analyze the oral traits found in the written text of the parables. Biblical performance criticism is a methodology which analyzes texts that were intended primarily for oral delivery. Utilizing performance criticism, this article will investigate the so-called banquet parable recounted in Luke 14:15–24, with the intent to discover its oral conventions. Finally, where important oral conventions are identified, we will offer a conceivable script or suggest dramatic elements that can be utilized to re-enact the parable to a modern audience.

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36

Esler, Philip. "CONFLICT: THE PARABLE OF THE GOOD SAMARITAN JESUS AND THE REDUCTION OF INTERGROUP IN THE LIGHT OF SOCIAL IDENTITY THEORY." Biblical Interpretation 8, no. 4 (2000): 325–57. http://dx.doi.org/10.1163/156851500750118953.

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AbstractThis article explores the Parable of the Good Samaritan in its immediate context (Luke 10:25-37), a central New Testament passage, both to assess its meaning for Luke's audience and also to suggest its pertinence to contemporary interest in reducing intergroup tension and conflict, especially between ethnic groups. The article first discusses social identity theory, which was developed by Henri Tajfel et al. and which deals with how groups provide their members a valued sense of identity through (often violent) differentiation from other groups. After next describing the violent history of the intergroup relationship between Judeans and Samaritans, as reflected in New Testament passages such as Luke 9:51-55, the article then presents an analysis of Luke 10:15-37 aimed at determining how Jesus uses the parable to subvert the connection between Judean group identity and the Mosaic law and to propose a new approach to moral behaviour. These exegetical results are then analysed in the light of three approaches to reducing intergroup conflict (crossed categorization, recategorization and decategorization) and the latter is found to be most analogous to the approach taken by the Lucan Jesus. The conclusion suggests the relevance of the parable to contemporary efforts to eliminate intergroup conflict.

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37

Rosenblatt, Eloise M. "My Chosen Instrument: The Characterisation of Paul in Acts 7:58–15:41 by Luke Macnamara." Catholic Biblical Quarterly 80, no. 2 (2018): 339–41. http://dx.doi.org/10.1353/cbq.2018.0074.

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38

Ottuh, JA. "Faithful Stewardship (Luke 16:1-15): An Important Part of the Solution to Corruption in Nigeria." UJAH: Unizik Journal of Arts and Humanities 15, no. 1 (2014): 131. http://dx.doi.org/10.4314/ujah.v15i1.7.

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39

Karris, Robert J. "Francis of Meyronnes' Sermon 57 on the Parable of the Prodigal Son (Luke 15:11-32)." Franciscan Studies 63, no. 1 (2005): 131–58. http://dx.doi.org/10.1353/frc.2005.0010.

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40

Burchard, Christoph. "A Note on 'rhma in Josas 17:1 F.; Luke 2:15, 17; Acts 10:37." Novum Testamentum 27, no. 4 (1985): 281. http://dx.doi.org/10.2307/1560450.

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41

천세종. "Who is the Lost One?: Suggesting a New Function of the Third Parable in Luke 15." Korea Presbyterian Journal of Theology 44, no. 3 (2012): 149–66. http://dx.doi.org/10.15757/kpjt.2012.44.3.006.

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42

Burchard, Christoph. "A Note On 'Phma in Josas 17:1 F. ; Luke 2:15, 17; - Acts 10:37." Novum Testamentum 27, no. 4 (1985): 281–95. http://dx.doi.org/10.1163/156853685x00012.

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43

Burchard, Christoph. "A Note On 'Phma in Josas 17:1 F.; Luke 2:15, 17; Acts 10:37." Novum Testamentum 27, no. 1 (1985): 281–95. http://dx.doi.org/10.1163/156853685x00427.

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44

Slapšak, Svetlana, and Natasha Stojanovska. "Luke Balkanwalker Shoots Down Corto Maltese: Milcho Manchevski’s Dust as an Answer to the Western Cultural Colonialism." Identities: Journal for Politics, Gender and Culture 1, no. 3 (2002): 95–109. http://dx.doi.org/10.51151/identities.v1i3.67.

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Author(s): Svetlana Slapšak | Светлана Слапшак Title (English): Luke Balkanwalker Shoots Down Corto Maltese: Milcho Manchevski’s Dust as an Answer to the Western Cultural Colonialism Title (Macedonian): Лук Балканвокер го убива Корто Малтезе: Прашина на Милчо Манчевски како одговор на западниот културен колонијализам Translated by (English to Macedonian): Natasha Stojanovska | Наташа Стојановска Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 3 (Summer 2002) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute  Page Range: 95-109 Page Count: 15 Citation (English): Svetlana Slapšak, “Luke Balkanwalker Shoots Down Corto Maltese: Milcho Manchevski’s Dust as an Answer to the Western Cultural Colonialism,” Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 3 (Summer 2002): 95-109. Citation (Macedonian): Светлана Слапшак, „Лук Балканвокер го убива Корто Малтезе: Прашина на Милчо Манчевски како одговор на западниот културен колонијализам“, превод од англиски Наташа Стојановска, Идентитети: списание за политика, род и култура, т. 1, бр. 3 (лето 2002): 95-109.

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Ćwikła, Jarosław. "Napięcie między wyborem bogactwa lub ubóstwa w perspektywie królestwa Bożego (Łk 18, 18-30)." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 77–104. http://dx.doi.org/10.14746/pst.2018.32.05.

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In Gospel of Luke there are a number of critical statements about rich people. The third Evan- gelist wrote down, for example: [God] sent the rich away with empty hands (Lk 1: 53). But how terrible for you who are rich now, you have had your easy life ( Lk 6: 24).The third Evangelist wrote down not only single, critical sentences about the rich, but exten- sive excerpts. He enrolled for example: the text of the greed (Lk 12: 13-21), the parable about the rich man and Lazarus (Lk 16: 19-31) the text of a great feast (Lk 14: 15-24) and the text of rich man (Lk 18: 18-30).The last one, namely text of rich man (Lk 18: 18-30) focuses on the ability to make choices in the perspective of the kingdom of God. It is a sharp rebuke directed to the rich. Luke in this text warned the rich, that the penalty for them for their sinful choices in temporality, will be eternal damnation.In this article was analyzed this text.

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Blajer, Piotr. "What is the Purpose of the Older Brother in the Parable? A Narrative Study of Luke 15." Liber Annuus 67 (January 2017): 127–49. http://dx.doi.org/10.1484/j.la.4.2019009.

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Stewart, Warren H. "The Problem with Privilege on a Planet Prone to Prejudice: An Exposition of Luke 14:15–24." Review & Expositor 108, no. 4 (2011): 575–78. http://dx.doi.org/10.1177/003463731110800411.

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Jack, Alison. "Henry James’s “The Jolly Corner”1: Revisiting the Parable of the Prodigal Son (Luke 15:11–32)." Journal of the Bible and its Reception 1, no. 2 (2014): 253–62. http://dx.doi.org/10.1515/jbr-2014-0014.

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Abstract In this article, various reception-historical analyses of Henry James’s short story “The Jolly Corner” and its use of the Bible are subjected to critique. The parable of the Prodigal Son is offered as a convincing and significant intertext which is clearly signalled in the story. Reading this parable in the narrative yields useful insights into the dynamics between the characters, and suggests a psychological rather than supernatural interpretation of events.

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Васильєва, Ірина, Сергій Шевченко, and Оксана Романюк. "“Philosophy of Religion and Medicine in the Post-secular Age”: Review of the 2nd International Scientific and Practical Conference." Idei, no. 1(15)-2(16 (November 30, 2020): 114–24. http://dx.doi.org/10.34017/1313-9703-2020-1(15)-2(16)-114-124.

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June 11-12, 2020 at the O. Bogomolets National Medical University online hosted the II International Scientific and Practical Conference "Philosophy of Religion and Medicine in the Post-Secular Age" (In memory of St. Luke (V. F. Voino-Yasenetskyi). The basic department in the organization of the event was the Department of Philosophy, Bioethics and History of Medicine. The directions of the conference participants' work remained traditional and focused on: Questions of religion and medicine in life and work of St. Luke (V. F. Voino-Yasenetskyi); Methodological and historical aspects of the relationships between religion and medicine in contemporary society; Human health in the context of philosophy, religion and medicine; Religion and clinical medicine; Actual problems of biomedical ethics in contemporary religious discourse; Religion as a social and spiritual determinant of individual and public health; Philosophy of religion and medicine: current challengesю. Along with NMU named after OO Bogomolets co-organizers of the conference were: Department of Religious Studies of the G. S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine; Personality Development Center "HUMANUS", Plovdiv (Bulgaria); Institute of Social Medicine and Medical Ethics at Faculty of Medicine, Comenius University in Bratislava (Slovakia).

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Batugal, Maria Leodevina C. "Coming Home: The Spiritual Journey of the Prodigal Son." European Journal of Theology and Philosophy 1, no. 4 (2021): 31–33. http://dx.doi.org/10.24018/theology.2021.1.4.37.

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In this article, I reviewed the passage of the Prodigal Son in the context of the Lukan perspective and the reader then, is referred to Luke 15: 11-31. This parable gives us an image of a loving and forgiving God whose mercy endures forever. This is the greatest love story which presents the depths of God’s love. Several biblical scholars disclose that this parable guides us to new hope by allowing God to love, forgive us and accept his saving love.

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