Journal articles: 'Luke and Acts'

1

Mittelstadt, Martin W. "Receiving Luke-Acts." PNEUMA 40, no. 3 (October 16, 2018): 367–88. http://dx.doi.org/10.1163/15700747-04003005.

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Morgan, Robert. "Book Reviews : Acts and Luke-Acts." Expository Times 108, no. 11 (August 1997): 343. http://dx.doi.org/10.1177/001452469710801113.

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Gregory, Andrew. "The Reception of Luke and Acts and the Unity of Luke—Acts." Journal for the Study of the New Testament 29, no. 4 (June 2007): 459–72. http://dx.doi.org/10.1177/0142064x07078996.

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This article argues that Irenaeus and the author of the Muratorian Fragment each read Luke and Acts as two elements of one literary whole, but that Irenaeus's understanding of what this literary unity entails appears to have been different from that of many modern scholarly readings of Luke—Acts. It also argues that there is reason to believe that Luke intended his two volumes to circulate together, and offers hermeneutical reflections on the fact that they have not always been read in this way. Two different approaches to the reception of Luke and Acts are identified and the merits of each are discussed.

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Paffenroth, Kim. "Famines in Luke-Acts." Expository Times 112, no. 12 (September 2001): 405–7. http://dx.doi.org/10.1177/001452460111201203.

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Duba, Arlo. "Disrupted by Luke–Acts." Theology Today 68, no. 2 (June 13, 2011): 116–22. http://dx.doi.org/10.1177/0040573611405882.

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Morgan, Robert. "Book Review: A Lot of Luke-Acts: The Unity of Luke-Acts." Expository Times 111, no. 9 (June 2000): 311. http://dx.doi.org/10.1177/001452460011100911.

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7

Brown, Kris. "How Acts Means." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 74–87. http://dx.doi.org/10.1163/18712207-12341316.

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In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.

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Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin: Journal of Bible and Culture 17, no. 3 (August 1987): 88–90. http://dx.doi.org/10.1177/014610798701700303.

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9

Baker, Daniel J. "The Complete Theological Program of Acts 2:17–21 in Luke-Acts." Pneuma 42, no. 1 (April 16, 2020): 50–67. http://dx.doi.org/10.1163/15700747-04201001.

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Abstract Interpreters commonly connect Luke 4:18–19 and Acts 2:17–21 as programmatic passages in Luke-Acts. However, the program of Acts 2:17–21 they typically develop is less than what Luke actually presents. Luke’s program includes five elements that speak loudly throughout Luke-Acts: (1) a distinct salvation history; (2) a new deluge of the Spirit; (3) a new universality of prophecy; (4) a new diversity of spiritual gifts; and (5) a new promise of salvation in Jesus’s name. Each of these needs to speak if Luke’s narrative intentions are to be heard. The study wrestles first with the intricate craftsmanship of the author as narrator in setting up Acts 2:17–21 and then explores the five elements of the theological program of the passage. Though not developed fully, this program is also seen as encompassing the whole church age and the entire NT.

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10

Callan, Terrance. "The Preface of Luke-Acts and Historiography." New Testament Studies 31, no. 4 (October 1985): 576–81. http://dx.doi.org/10.1017/s0028688500012108.

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It has long been almost taken for granted that Luke-Acts is a historical work. Recently, however, C. H. Talbert has argued that Luke-Acts is biography rather than history, thereby re-opening the question of the genre of Luke-Acts. In what follows I will discuss one feature of Luke-Acts which does not support the contention that it is biography. I will argue that the preface of Luke-Acts resembles the prefaces of histories more than those of biographies or any other ancient prose writings. And I will further attempt to specify what historical prefaces it most resembles, and thus what sort of historian, on the evidence of the preface, the author of Luke-Acts was Comparison of prefaces cannot by itself settle the question of the genre of Luke-Acts, but it may make an important contribution. It is often true (and certainly true in the case of Luke-Acts) that the author speaks most directly in his preface. Because of this the preface may provide the best indication of the writer's own understanding of what he is doing, which is an important consideration in addressing the question of genre.

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Heil, Christoph. "ARIUS DIDYMUS AND LUKE-ACTS." Novum Testamentum 42, no. 4 (2000): 358–93. http://dx.doi.org/10.1163/156853600506744.

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윤철원. "Narrative Politics in Luke-Acts." Korean Evangelical New Testament Sudies 11, no. 3 (September 2012): 643–78. http://dx.doi.org/10.24229/kents.2012.11.3.005.

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13

Smith. "Interrupted Speech in Luke-Acts." Journal of Biblical Literature 134, no. 1 (2015): 177. http://dx.doi.org/10.15699/jbl.1341.2015.2834.

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14

Kiley, Mark. "Roman Legends and Luke—Acts." Biblical Theology Bulletin: Journal of Bible and Culture 39, no. 3 (July 2, 2009): 135–42. http://dx.doi.org/10.1177/0146107909106757.

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15

Vinson, Richard B. "The God of Luke–Acts." Interpretation: A Journal of Bible and Theology 68, no. 4 (September 16, 2014): 376–88. http://dx.doi.org/10.1177/0020964314540105.

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16

Smith, Daniel Lynwood. "Interrupted Speech in Luke-Acts." Journal of Biblical Literature 134, no. 1 (2015): 177–91. http://dx.doi.org/10.1353/jbl.2015.0012.

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17

Barus, Armand. "KONSEP MISKIN DALAM LUKAS-KISAH PARA RASUL." Jurnal Amanat Agung 16, no. 2 (June 2, 2021): 1–40. http://dx.doi.org/10.47754/jaa.v16i2.465.

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Abstrak: Kemiskinan dalam Injil Lukas-Kisah Para Rasul seharusnya tidak dipahami sebagai kemiskinan rohani atau kemiskinan sosial atau kemiskinan moral. Kemiskinan dalam Injil Lukas-Kisah Para Rasul merujuk kepada kemiskinan ekonomi. Kesimpulan demikian diperoleh melalui perbandingan narasi unik dalam Lukas, narasi dalam Lukas dan Matius, dan narasi dalam Lukas, Matius, dan Markus. Lukas kemudian mendemonstrasikan dalam kitab Kisah Para Rasul bagaimana jemaat Kristen perdana memberi perhatian serius terhadap orang miskin materi. Kesatuan Injil Lukas-Kisah Para Rasul masih tetap dipertahankan meski konsep miskin yang dominan dalam Injil Lukas absen di dalam Kisah Para Rasul. Kata Kunci: Injil Lukas, Kisah Para Rasul, tradisi L, tradisi Q, kesatuan Lukas-Kisah Para Rasul, miskin. Abstract: Poverty in Luke-Acts should not be understood as spiritual or social or moral poverty. Poor people in Luke-Acts refer to the economically poor. This conclusion is reached through comparing narration unique to Luke, narrations in Luke and Matthew, and narrations in Luke, Matthew, and Mark. Luke then demonstrates in Acts how early Christian church seriously gave attention to the economically poor people. Unity Luke-Acts can be sustained although the concept of poverty which is dominant in Luke is absent in Acts. Keyword: Luke, Acts, L tradition, Q tradition, Unity Luke-Acts, poor.

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18

Levine, Amy-Jill, and Joseph Tyson. "Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts." Jewish Quarterly Review 91, no. 1/2 (July 2000): 228. http://dx.doi.org/10.2307/1454799.

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19

Jung, Deok Hee. "Conflicting Worldviews in Acts." Expository Times 132, no. 2 (March 3, 2020): 53–62. http://dx.doi.org/10.1177/0014524620908790.

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This article examines the conceptual encounter of coexisting worldviews in the lands around the Mediterranean through the concept of the oikoumene, ‘the inhabited world’. Different cultures, such as the Roman and the Jewish, adopted the term, but distinctively adapted it around their own understanding. The result was a tension for early Christians between two parallel worldviews. The biblical authors considered it significant to elucidate the genuine Lord of the oikoumene, who was thus its centre. Luke employs the oikoumene in Luke-Acts and provides his own worldview, particularly, in Acts 17. Here he intends to suggest that the Roman oikoumene is to be gradually supplanted by the Christian oikoumene (17:6). At the same time, Luke claims that the Acts’ narrative portrays the inhabited world where the early Christians lived as restored into the authentic world created and ruled by God through Jesus (17:31). Similarly, the inhabited world represented in Acts is the world that God designed all nations (God’s offspring) to inhabit, and God has allotted the boundaries of the nations where the people are to dwell.

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20

Reece, Steve. "Echoes of Plato’s Apology of Socrates in Luke-Acts." Novum Testamentum 63, no. 2 (March 17, 2021): 177–97. http://dx.doi.org/10.1163/15685365-12341681.

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Abstract As a literate and well-educated person, the author of the Gospel of Luke and the Acts of the Apostles (“Luke”) would have been familiar with Plato’s Apology of Socrates, one of the most widely-known ancient Greek texts in the Mediterranean world in the 1st century CE. Indeed, it appears that “Luke” may have used his, and his readers’, familiarity with stories about the life, trial, and death of Socrates, and with the account in Plato’s Apology of Socrates specifically, as an interpretive tool in three “trial” scenes narrated in Luke-Acts: those of Jesus, Peter, and, most obviously, Paul.

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21

Macchia, Frank D. "Prophetic Jesus, Prophetic Church: A Response to Luke Timothy Johnson." Journal of Pentecostal Theology 22, no. 1 (2013): 26–30. http://dx.doi.org/10.1163/17455251-02201005.

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Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church defends the book of Acts against those who reject it for being a triumphalist departure from the prophetic ministry of Jesus highlighted in the Gospels. To lift up the prophetic nature of the Church in Acts, Johnson places Acts next to Luke in order to highlight the prophetic themes that Luke develops between the two books. While affirming Johnson’s basic arguments, the following article seeks among other things to strengthen the links between Luke and Acts by emphasizing the role of Jesus as the exalted Lord who imparts the Spirit.

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22

Wansbrough, Henry. "Images of Judaism in Luke—Acts." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 159–60. http://dx.doi.org/10.18647/1869/jjs-1996.

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23

Weaver, John B. "Narratives of Reading in Luke-Acts." Theological Librarianship 1, no. 1 (June 3, 2008): 22–37. http://dx.doi.org/10.31046/tl.v1i1.27.

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The six narrations of reading in the Gospel of Luke and Acts of the Apostles reflect an oral/aural culture in which texts and traditions were routinely experienced through verbal recitation and reading. These narratives of reading also participate in ancient moral discourses that highlight the importance of the reader’s character in the event of reading. When read within their cultural and narrative contexts, Luke’s accounts are seen to represent reading as a practice that shapes community by virtue of the reader. This insight is of special significance to the depiction of Jesus and the people of God in Luke-Acts. These conclusions raise a number of questions for theological librarians about present-day approaches to reading and research.

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24

Marshall, I. Howard. "Reading the Book 7. Luke-Acts." Expository Times 108, no. 7 (April 1997): 196–200. http://dx.doi.org/10.1177/001452469710800702.

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25

Hinson, E. Glenn. "Persistence in Prayer in Luke-Acts." Review & Expositor 104, no. 4 (December 2007): 721–36. http://dx.doi.org/10.1177/003463730710400404.

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26

Dowling, Elizabeth V. "Luke-Acts: Good News for Slaves?" Pacifica: Australasian Theological Studies 24, no. 2 (June 2011): 123–40. http://dx.doi.org/10.1177/1030570x1102400201.

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27

Bassler, Jouette M., Joel B. Green, and Michael C. McKeever. "Luke-Acts and New Testament Historiography." Journal of Biblical Literature 115, no. 3 (1996): 570. http://dx.doi.org/10.2307/3266930.

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28

Morgan, Robert. "Book Reviews : Luke-Acts as Epic." Expository Times 112, no. 1 (October 2000): 27–28. http://dx.doi.org/10.1177/001452460011200112.

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29

Schwartz, Daniel R., and Robert L. Brawley. "Brawley's "Luke-Acts and the Jews"." Jewish Quarterly Review 80, no. 3/4 (January 1990): 427. http://dx.doi.org/10.2307/1454994.

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30

Viljoen, Francois P. "Jesus as Intercessor in Luke-Acts." Acta Patristica et Byzantina 19, no. 1 (January 2008): 329–49. http://dx.doi.org/10.1080/10226486.2008.11745799.

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31

Menzies, Robert. "Acts 2.17-21: A Paradigm for Pentecostal Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 200–218. http://dx.doi.org/10.1163/174552508x377493.

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AbstractAccording to Menzies, a careful analysis of Acts 2:17-21 reveals that Luke has modified the Joel quotation in three significant ways, and that each modification serves to highlight an important aspect of the mission of the church. The church's mission is to be characterized by visions and divine guidance, bold witness in the face of intense opposition, and signs and wonders. These three themes run throughout the narrative of Acts, and Luke anticipates that they will continue to mark the life of the church in 'these last days'. Luke's narrative, then, is much more than a nostalgic review of how it all began. Although Luke is concerned to stress the reliability of the apostolic witness, his purposes go beyond this. Luke presents the missionary praxis of the early church as a model that is relevant for His church and ours.

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32

Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (October 29, 2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.

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33

Dowd, Sharyn Echols. "Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 2 (2001): 158–61. http://dx.doi.org/10.1353/sho.2001.0137.

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34

Smith, Daniel Lynwood, and Zachary Lundin Kostopoulos. "Biography, History and the Genre of Luke-Acts." New Testament Studies 63, no. 3 (May 31, 2017): 390–410. http://dx.doi.org/10.1017/s0028688517000091.

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Genre looms large in contemporary Lukan scholarship. While many scholars are content to label Luke as biography and Acts as history, others argue that both volumes must belong to a single genre. This solution preserves the generic unity of Luke-Acts by shoehorning one or both volumes into ill-fitting categories; such a move only makes sense within an understanding of genre-as-classification. By exploring recent scholarship on genre and privileging ancient practice over ancient theory, we propose reading Luke-Acts as a unified narrative influenced by and modelled after a wide range of Greek prose narratives, rather than representing one genre in particular.

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35

Balch, David L. "Luke-Acts:Political Biography/Historyunder Rome. On Gender and Ethnicity." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 1 (April 1, 2020): 65–99. http://dx.doi.org/10.1515/znw-2020-0003.

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AbstractIn the Hellenistic-Roman world, both philosophical schools (Platonists) and ethnic groups (Romans, Athenians, Judeans) were committed to the authority of founder figures. Dionysius, Josephus, and Luke included biographies of their founders (Romulus, Moses, Jesus) within their historical works. Luke-Acts also acculturated Roman politics: 1) Luke narrated the official leadership of early Pauline assemblies exclusively by males, not narrating earlier leadership by women (Junia, Euodia, Syntyche). 2) Luke gave Jesus an inaugural address “to declare God’s age open and welcome to all [nations]” (Luke 4:19 quoting Isa 61:2), urging Luke’s auditors to become multiethnic. Peter instituted this crossing of ethnic boundaries in Judea (Acts 10) and Paul “accepted all” in Rome (Acts 28:30), the concluding sentence of the two volumes.

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36

Blumhofer, C. M. "Luke's Alteration of Joel 3.1–5 in Acts 2.17–21." New Testament Studies 62, no. 4 (September 14, 2016): 499–516. http://dx.doi.org/10.1017/s0028688516000151.

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This article examines the alterations that Luke makes to his citation of Joel 3.1–5 in Acts 2.17–21. It argues that Luke has chosen various Scriptural co-texts to shape the meaning of Joel's prophecy as it applies to the early church. Thus, the various changes that Luke makes to Joel's prophecy reflect Luke's theological vision for the way in which Israel's eschatological restoration is occurring within the community of the early church.

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37

Bovon, François. "Studies in Luke-Acts: Retrospect and Prospect." Harvard Theological Review 85, no. 2 (April 1992): 175–96. http://dx.doi.org/10.1017/s0017816000028844.

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

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38

Palmer, D. W. "The Literary Background of Acts 1.1–14." New Testament Studies 33, no. 3 (July 1987): 427–38. http://dx.doi.org/10.1017/s0028688500014375.

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In composing the opening paragraph of Acts, Luke has drawn on four main literary forms: prologue, appearance (epiphany), farewell scene, and assumption. However, these forms do not provide the basis for a rigid subdivision of the passage, Acts 1. 1–14. In what follows, the literary background of each of the forms will be analysed. And it will be seen how Luke has combined features of the various forms, in order to create a unified introduction to the book of Acts as a whole.

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39

Carroll, John T. "Book Review: Luke, Judaism, and the Scholars: Critical Approaches to Luke-Acts." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 200. http://dx.doi.org/10.1177/002096430005500217.

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40

Hauck, Marion Christina. "„… durch das Blut des Einzelnen“." Novum Testamentum 63, no. 2 (March 17, 2021): 207–20. http://dx.doi.org/10.1163/15685365-12341693.

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Abstract In scholarly exegetical literature, there exists an important debate concerning whether Luke interprets the death of Jesus soteriologically in Luke-Acts. The passages Luke 22:19–20 and Acts 20:28 have been the centre of attention in this discussion. This essay presents a contribution to the debate by focusing on Acts 20:28: Maintaining the primary meaning of the term ἴδιος (“separate,” “distinct”) the author suggests a new translation of the prepositional phrase διὰ τοῦ αἵµατος τοῦ ἰδίου. The new reading conveys a more ecclesiological interpretation of the death of Jesus and has the advantage of being able to integrate Acts 20:28 into Luke’s wider conceptual framework.

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41

Blumenthal, Christian. "Die Pfingstpredigt des Petrus – Ihr Beitrag zur Etablierung Jesu als Protagonisten der Apostelgeschichte und zur konzeptionellen Einheit des lukanischen Doppelwerkes." Zeitschrift für die neutestamentliche Wissenschaft 109, no. 1 (February 6, 2018): 76–100. http://dx.doi.org/10.1515/znw-2018-0004.

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Abstract: In the current debate on the interrelationship of Luke-Acts, the portrayal of the literary figure of Jesus in Acts is believed to function as a conceptual bond, reflecting the unity of both writings. This assumption is further strengthened by way of Peter’s Pentecostal preaching in Acts 2, which establishes the risen Christ as the sublime main character in acts and his connection to God, thus linking Acts to Luke on a narrative level.

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42

Litke, Wayne. "Acts 7.3 and Samaritan Chronology." New Testament Studies 42, no. 1 (January 1996): 156–60. http://dx.doi.org/10.1017/s0028688500017148.

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The Speech of Stephen in Acts 7 has become a fertile ground for source criticism. It has been argued that because the speech in Acts 7 is so different from the other ones in Acts, it was likely not written by Luke himself. The suggestion that we have in this speech a verbatim account of Stephen's defence has been virtually laid to rest by scholars, with the recognition that the speech does not fit in its context as a defence against the charges levelled at Stephen (Acts 6.13–14). Enough evidence, however, of Lucan redaction has been found in Acts 7 to suggest to a number of scholars that the speech comes essentially from Luke, either as the author of the whole speech, or as the composer of the speech with use of earlier materials.

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43

Tannehill, Robert C. "Israel in Luke-Acts: A Tragic Story." Journal of Biblical Literature 104, no. 1 (March 1985): 69. http://dx.doi.org/10.2307/3260594.

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44

Goldsmith, Dale, and David Peter Seccombe. "Possessions and the Poor in Luke-Acts." Journal of Biblical Literature 104, no. 1 (March 1985): 148. http://dx.doi.org/10.2307/3260622.

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45

Marshall, I. Howard. "Book Reviews : Fresh Perspectives On Luke-Acts." Expository Times 103, no. 5 (February 1992): 153–54. http://dx.doi.org/10.1177/001452469210300513.

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46

Lieu, Judith. "Book Reviews : Reader-Response To Luke-Acts." Expository Times 104, no. 7 (April 1993): 219. http://dx.doi.org/10.1177/001452469310400713.

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47

Marshall, I. Howard. "Book Reviews : New Studies in Luke Acts." Expository Times 105, no. 4 (January 1994): 117–18. http://dx.doi.org/10.1177/001452469410500409.

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48

Court, John M. "Book Reviews : Outstanding Study of Luke-Acts." Expository Times 107, no. 2 (November 1995): 54. http://dx.doi.org/10.1177/001452469510700208.

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49

Bash, Anthony. "Difficult Texts: Luke 23.34 and Acts 7.60." Theology 119, no. 4 (June 20, 2016): 276–78. http://dx.doi.org/10.1177/0040571x16640229.

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50

Downing, F. Gerald. "Freedom From the Law in Luke-Acts." Journal for the Study of the New Testament 8, no. 26 (January 1986): 49–52. http://dx.doi.org/10.1177/0142064x8600802603.

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Journal articles on the topic 'Luke and Acts'

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