Английская Википедия:Gospel of Luke

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Файл:Luke 13.29-35 and 14.10 (CBL BP I, f.15r).jpg
Luke 13:29–35; 14:1–10 on Papyrus 45 (folio 15; Шаблон:Circa AD)

Шаблон:Books of the New Testament

The Gospel of LukeШаблон:NoteTag tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ.Шаблон:Sfn Together with the Acts of the Apostles, it makes up a two-volume work which scholars call Luke–Acts,Шаблон:Sfn accounting for 27.5% of the New Testament.Шаблон:Sfn The combined work divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the Messiah from his birth to the beginning of his mission in the meeting with John the Baptist, followed by his ministry with events such as the Sermon on the Plain and its Beatitudes, and his Passion, death, and resurrection.

Most modern scholars agree that the main sources used for Luke were a), the Gospel of Mark, b), a hypothetical sayings collection called the Q source, and c), material found in no other gospels, often referred to as the L (for Luke) source.Шаблон:Sfn The author is anonymous;Шаблон:Sfn the traditional view that Luke the Evangelist was the companion of Paul is still occasionally put forward, but the scholarly consensus emphasises the many contradictions between Acts and the authentic Pauline letters.Шаблон:SfnШаблон:Sfn The most probable date for its composition is around AD 80–110, and there is evidence that it was still being revised well into the 2nd century.Шаблон:Sfn

Composition

Textual history

Шаблон:See also

Файл:P. Chester Beatty I, folio 13-14, recto.jpg
Papyrus 45, a 3rd-century AD Greek papyrus of the Gospel of Luke

Autographs (original copies) of Luke and the other Gospels have not been preserved; the texts that survive are third-generation copies, with no two completely identical.Шаблон:Sfn The earliest witnesses (the technical term for written manuscripts) for the Gospel of Luke fall into two "families" with considerable differences between them, the Western and the Alexandrian text-type, and the dominant view is that the Western text represents a process of deliberate revision, as the variations seem to form specific patterns.Шаблон:Sfn

The fragment Шаблон:Papyrus link is often cited as the oldest witness. It has been dated from the late 2nd century, although this dating is disputed. Papyrus 75 (= Papyrus Bodmer XIV–XV) is another very early manuscript (late 2nd/early 3rd century), and it includes an attribution of the Gospel to Luke.

The oldest complete texts are the 4th-century Codex Sinaiticus and Vaticanus, both from the Alexandrian family; Codex Bezae, a 5th- or 6th-century Western text-type manuscript that contains Luke in Greek and Latin versions on facing pages, appears to have descended from an offshoot of the main manuscript tradition, departing from more familiar readings at many points.

Codex Bezae shows comprehensively the differences between the versions which show no core theological significance.Шаблон:SfnШаблон:NoteTag

Шаблон:AnchorLuke–Acts: unity, authorship and date

Шаблон:See also

Файл:Codex Macedoniensis, subscriptio to Luke.jpg
Subscriptio to the Gospel of Luke in Codex Macedoniensis 034 (Gregory-Aland), 9th century

The gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts.Шаблон:Sfn Together they account for 27.5% of the New Testament, the largest contribution by a single author, providing the framework for both the Church's liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus.Шаблон:Sfn

The author is not named in either volume.Шаблон:Sfn According to a Church tradition, first attested by Irenaeus (Шаблон:C. AD), he was the Luke named as a companion of Paul in three of the Pauline letters, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters."Шаблон:Sfn An example can be seen by comparing Acts' accounts of Paul's conversion (Acts 9:1–31,[1] Acts 22:6–21,[2] and Acts 26:9–23)[3] with Paul's own statement that he remained unknown to Christians in Judea after that event (Galatians 1:17–24).[4]Шаблон:Sfn The author of the Gospel of Luke clearly admired Paul, but his theology was significantly different from Paul's on key points and he does not (in Acts) represent Paul's views accurately.Шаблон:Sfn He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke's audience.Шаблон:Sfn

The eclipse of the traditional attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward.Шаблон:Sfn Most scholars date the composition of the combined work to around 80–90 AD, although some others suggest 90–110,Шаблон:Sfn and there is textual evidence (the conflicts between Western and Alexandrian manuscript families) that Luke–Acts was still being substantially revised well into the 2nd century.Шаблон:Sfn

Genre, models and sources

Файл:Relationship between synoptic gospels-en.svg
Almost all of Mark's content is found in Matthew, and most of Mark is also found in Luke. Matthew and Luke share a large amount of additional material that is not found in Mark, and they also contain much higher proportions of unique special testimony.

Luke–Acts is a religio-political history of the founder of the church and his successors, in both deeds and words. The author describes his book as a "narrative" (Шаблон:Transliteration), rather than as a gospel, and implicitly criticises his predecessors for not giving their readers the speeches of Jesus and the Apostles, as such speeches were the mark of a "full" report, the vehicle through which ancient historians conveyed the meaning of their narratives. He seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a history of Rome (Roman Antiquities), and the Jewish historian Josephus, author of a history of the Jews (Antiquities of the Jews). All three authors anchor the histories of their respective peoples by dating the births of the founders (Romulus, Moses, and Jesus) and narrate the stories of the founders' births from God, so that they are sons of God. Each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned the relationship between rich and poor and the question of whether "foreigners" were to be received into the people.Шаблон:Sfn

Mark, written around 70 AD, provided the narrative outline for Luke, but Mark contains comparatively little of Jesus' teachings,Шаблон:Sfn and for these Luke likely turned to a hypothesized collection of sayings called Q source, which would have consisted mostly, although not exclusively, of "sayings".Шаблон:Sfn Mark and Q account for about 64% of Luke; the remaining material, known as the L source, is of unknown origin and date.Шаблон:Sfn Most Q and L-source material is grouped in two clusters, Luke 6:17–8:3 and 9:51–18:14, and L-source material forms the first two sections of the gospel (the preface and infancy and childhood narratives).Шаблон:Sfn

Audience and authorial intent

Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's Supper.Шаблон:Sfn The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large.Шаблон:Sfn He begins his gospel with a preface addressed to "Theophilus":[5] the name means "Lover of God", and could refer to any Christian, though most interpreters consider it a reference to a Christian convert and Luke's literary patron.Шаблон:Sfn Here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account "of the events that have been fulfilled among us."Шаблон:Sfn He did not, however, intend to provide Theophilus with a historical justification of the Christian faith – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"Шаблон:Sfn

Structure and content

Structure

Following the author's preface addressed to his patron and the two birth narratives (John the Baptist and Jesus), the gospel opens in Galilee and moves gradually to its climax in Jerusalem:Шаблон:Sfn

  1. A brief preface addressed to Theophilus stating the author's aims;
  2. Birth and infancy narratives for both Jesus and John the Baptist, interpreted as the dawn of the promised era of Israel's salvation;
  3. Preparation for Jesus' messianic mission: John's prophetic mission, his baptism of Jesus, and the testing of Jesus' vocation;
  4. The beginning of Jesus' mission in Galilee, and the hostile reception there;
  5. The central section: the journey to Jerusalem, where Jesus knows he must meet his destiny as God's prophet and Messiah;
  6. His mission in Jerusalem, culminating in confrontation with the leaders of the Jewish Temple;
  7. His last supper with his most intimate followers, followed by his arrest, interrogation, and crucifixion;
  8. God's validation of Jesus as Christ: events from the first Easter to the Ascension, showing Jesus' death to be divinely ordained, in keeping with both scriptural promise and the nature of messiahship, and anticipating the story of Acts.Шаблон:NoteTag

Parallel structure of Luke–Acts

The structure of Acts parallels the structure of the gospel, demonstrating the universality of the divine plan and the shift of authority from Jerusalem to Rome:Шаблон:Sfn

  • The gospel – the acts of Jesus:
    • The presentation of the child Jesus at the Temple in Jerusalem
    • Jesus' forty days in the desert
    • Jesus in Samaria/Judea
    • Jesus in the Decapolis
    • Jesus receives the Holy Spirit
    • Jesus preaches with power (the power of the spirit)
    • Jesus heals the sick
    • Death of Jesus
    • The apostles are sent to preach to all nations
  • The acts of the apostles:
    • Jerusalem
    • Forty days before the Ascension
    • Samaria
    • Asia Minor
    • Pentecost: Christ's followers receive the spirit
    • The apostles preach with the power of the spirit
    • The apostles heal the sick
    • Death of Stephen, the first martyr for Christ
    • Paul preaches in Rome

Theology

Файл:Representation of the Sower's parable.JPEG
Parable of the Sower (Biserica Ortodoxă din Deal, Cluj-Napoca), Romania)

Luke's "salvation history"

Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.Шаблон:Sfn His "salvation history" stretches from the Creation to the present time of his readers, in three ages: first, the time of "the Law and the Prophets", the period beginning with Genesis and ending with the appearance of John the Baptist;[6] second, the epoch of Jesus, in which the Kingdom of God was preached;[7] and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.Шаблон:Sfn

Christology

Luke's understanding of Jesus – his Christology – is central to his theology. One approach to this is through the titles Luke gives to Jesus: these include, but are not limited to, Christ (Messiah), Lord, Son of God, and Son of Man.Шаблон:Sfn Another is by reading Luke in the context of similar Greco-Roman divine saviour figures (Roman emperors are an example), references which would have made clear to Luke's readers that Jesus was the greatest of all saviours.Шаблон:Sfn A third is to approach Luke through his use of the Old Testament, those passages from Jewish scripture which he cites to establish that Jesus is the promised Messiah.Шаблон:Sfn While much of this is familiar, much also is missing: for example, Luke makes no clear reference to Christ's pre-existence or to the Christian's union with Christ, and makes relatively little reference to the concept of atonement: perhaps he felt no need to mention these ideas, or disagreed with them, or possibly he was simply unaware of them.Шаблон:Sfn

Файл:Bartolomé Esteban Perez Murillo 023.jpg
Annunciation (Murillo)

Even what Luke does say about Christ is ambiguous or even contradictory.Шаблон:Sfn For example, according to Luke 2:11 Jesus was the Christ at his birth, but in Acts 2:36 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia, the "second coming"; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31[8] he is made Saviour at the resurrection; and he is born the Son of God in Luke 1:32–35,[9] but becomes the Son of God at the resurrection according to Acts 13:33.[10]Шаблон:Sfn Many of these differences may be due to scribal error, but others are argued to be deliberate alterations to doctrinally unacceptable passages, or the introduction by scribes of "proofs" for their favourite theological tenets.Шаблон:Sfn

The Holy Spirit, the Christian community, and the Kingdom of God

The Holy Spirit plays a more important role in Luke–Acts than in the other gospels. Some scholars have argued that the Spirit's involvement in the career of Jesus is paradigmatic of the universal Christian experience, others that Luke's intention was to stress Jesus' uniqueness as the Prophet of the final age.Шаблон:Sfn It is clear, however, that Luke understands the enabling power of the Spirit, expressed through non-discriminatory fellowship ("All who believed were together and had all things in common"), to be the basis of the Christian community.Шаблон:Sfn This community can also be understood as the Kingdom of God, although the kingdom's final consummation will not be seen till the Son of Man comes "on a cloud" at the end-time.Шаблон:Sfn

Christians vs. Rome and the Jews

Шаблон:See also Luke needed to define the position of Christians in relation to two political and social entities, the Roman Empire and Judaism. Regarding the Empire, Luke makes clear that, while Christians are not a threat to the established order, the rulers of this world hold their power from Satan, and the essential loyalty of Christ's followers is to God and this world will be the kingdom of God, ruled by Christ the King.Шаблон:Sfn Regarding the Jews, Luke emphasises the fact that Jesus and all his earliest followers were Jews, although by his time the majority of Christ-followers were gentiles; nevertheless, the Jews had rejected and killed the Messiah, and the Christian mission now lay with the gentiles.Шаблон:Sfn

Comparison with other writings

Файл:1602-3 Caravaggio,Supper at Emmaus National Gallery, London.jpg
Supper at Emmaus (1601), Caravaggio, National Gallery

Synoptics

The gospels of Matthew, Mark and Luke share so much in common that they are called the Synoptics, as they frequently cover the same events in similar and sometimes identical language. The majority opinion among scholars is that Mark was the earliest of the three (about 70 AD) and that Matthew and Luke both used this work and the "sayings gospel" known as Q as their basic sources. Luke has both expanded Mark and refined his grammar and syntax, as Mark's Greek writing is less elegant. Some passages from Mark he has eliminated, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like a magician. Despite this, he follows Mark's narrative more faithfully than does Matthew.Шаблон:Sfn

The Gospel of John

Despite being grouped with Matthew and Mark, the Gospel of Luke has a number of parallels with the Gospel of John which are not shared by the other synoptics:

There are also several other parallels that scholars have identified.Шаблон:Sfn Recently, some scholars have proposed that the author of John's gospel may have specifically redacted and responded to the Gospel of Luke.Шаблон:Sfn

The Gospel of Marcion

Шаблон:See also Some time in the 2nd century, the Christian thinker Marcion of Sinope began using a gospel that was very similar to, but shorter than, canonical Luke. Marcion was well known for preaching that the god who sent Jesus into the world was a different, higher deity than the creator god of Judaism.Шаблон:Sfn

While no manuscript copies of Marcion's gospel survive, reconstructions of his text have been published by Adolf von Harnack and Dieter T. Roth,Шаблон:Sfn based on quotations in the anti-Marcionite treatises of orthodox Christian apologists, such as Irenaeus, Tertullian, and Epiphanius. These early apologists accused Marcion of having "mutilated" canonical Luke by removing material that contradicted his unorthodox theological views.Шаблон:Sfn According to Tertullian, Marcion also accused his orthodox opponents of having "falsified" canonical Luke.Шаблон:Sfn

Like the Gospel of Mark, Marcion's gospel lacked any nativity story, and Luke's account of the baptism of Jesus was absent. The Gospel of Marcion also omitted Luke's parables of the Good Samaritan and the Prodigal Son.Шаблон:Sfn

See also

Notes

Шаблон:NoteFoot

References

Citations

Шаблон:Reflist

Sources

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Шаблон:Refend

External links

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  1. ↑ Шаблон:Bibleverse
  2. ↑ Шаблон:Bibleverse
  3. ↑ Шаблон:Bibleverse
  4. ↑ Шаблон:Bibleverse
  5. ↑ Luke 1:3; cf. Acts 1:1
  6. ↑ Шаблон:Bibleverse
  7. ↑ Шаблон:Bibleverse
  8. ↑ Шаблон:Bibleverse
  9. ↑ Шаблон:Bibleverse
  10. ↑ Шаблон:Bibleverse
  11. ↑ Nicoll, W. R., Expositor's Greek Testament on Luke 22, accessed 30 October 2023
  12. ↑ Jerusalem Bible (1966), footnote a at Luke 22
  13. ↑ Шаблон:Bibleverse
  14. ↑ Шаблон:Bibleverse
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