“will the real jesus please stand up?” - ost.edu · pdf file(paul ricouer via...

“Will the Real Jesus Please Stand Up?”: Understanding the Different Portraits of Jesus in the Gospels

Lecture 4:

Luke’s Jesus:

The “Good News” Prophet of Salvation

Greg Zuschlag, PhD

Associate Professor of Systematic Theology

Oblate School of Theology Sept. 25, Oct 2, 9, 16, 23, 2017

Purpose of the Series

Series Description: Explore how the writers of the four canonical Gospels

‘tailor’ their portrait of Jesus in order to meet the pastoral needs of their

particular communities. Gaining insight into how each of the Gospels tells the

story of Jesus for a particular community not only assists us in becoming

better readers of the Gospels but offers new opportunities for enhancing our

faith in Jesus the Christ.”

The “So-What?”: Appreciate the Gospels’ (1) literary wholeness vs. proof-texting, “pericopizing,” harmonizing

(2) pastoral intent vs. doctrinal and ethical focus

(3) ability to address “our” communal-corporate vs. “my” individual

(4) focus on this-worldly life “political,” vs. other-worldly, “spiritualized,”

therapeutic: “On Earth as it is in Heaven”

Exegetical Approach to the Gospels:

Method of Exegesis: Community-Contextual Reconstruction

Q: How does one account for the differences in the Gospels?

A: (hypothesis): They are written/“tailored” in order to meet the pastoral

needs/issues for a particular communities.

Interpretation Maxim: “A text w/out a context is pretext for a proof text”

Three “Worlds” of a Text (Paul Ricouer via Sandra Schneiders):

1. World Behind the Text = Original Context (e.g. extra-biblical

attestation, e.g. ancient historiography, archeology, Jesusology)

2. World of the Text = Literary devices (symbolism, foreshadowing,

parables, chiasms, irony, diptychs, intercalatation, metaphor, linkages)

3. World in front of the Text = Our Context (socio-political, history, and

cultural realities and issues, no so much autobiographical/individual)

Exegetical Source Material for Series

Powell, Mark Allan. Introduction to the New Testament: Historical, Literary, and Theological Survey (Baker, 2009)

Gelpi, Donald L., The Firstborn of Many: A Christology for Converting Christians, vol 2: Synoptic Narrative Christology (Marquette UP, 2000)

--Brown, Raymond, et al, ed. The New Jerome Biblical Commentary (1990)

--Fitzmyer, Joseph. The Gospel According to Luke, 2 vols. (1982)

Osiek, Carolyn, ed. Anselm Study Bible [NAB, RE] (Anselm Academic, 2013)

Source Material for the Gospel of Luke

• Lk. contains only 50% of Mk. (vs. 90% of Mt)

• “Q”= 235 in Mt. and Lk. not in Mk., e.g. Beatitudes, Lord’s Prayer

• “L”= material unique to Lk. = most beloved parables: “The Lost Sons” &

“The True Neighbor”

• Mk. and Q account for about 64% of Lk.; 36% unique to Lk.

• Lk-Acts 27% of the NT, Pauline Letters 25% (52% NT = Gentile-centric)

• Lk. only Gospel with a sequel Lk = Episode I; Acts = Episode II

• Lk. only non-Jewish “evangelist”-- yet 100% rooted in OT (non-Marcion)

Material Unique to Gospel of Luke: 36%

• Dedication to Theophilus 1:1–4

• Promised birth of John 1:5–25

• Announcement of Jesus’ birth to Mary 1:26ff

• Mary’s visit to Elizabeth 1:39–56

• Canticle of Mary 1:46-55

• Birth of John the Baptist 1:57–80

• Birth of Jesus (w/ shepherds, manger) 2:1–20

• Presentation in temple 2:21–38

• Childhood visit to Jerusalem 2:41–52

• John’s reply to questions 3:10–14

• Genealogy of Jesus (to Adam) 3:23–38

• Synagogue good news to the poor 4:14–23, 25–30

• Miraculous catch of fish 5:1–11

• Raising of widow’s son at Nain 7:11–17

• Encounter with homeless woman 7:36–50

• Parable of two debtors 7:40–43

• Ministering women 8:1–3

• Rejection by Samaritan village 9:51–56

• Return of the seventy 10:17–20

• Parable of good Samaritan 10:29–37

• Mary and Martha 10:38–42

• Parable of friend at midnight 11:5–8

• Parable of rich fool 12:13–21

• Parable of barren tree 13:1–9

• Healing of crippled woman 13:10–17

• Healing of man with dropsy 14:1–6

• Two parables for guests and hosts 14:7–14

• Counting the cost (two parables) 14:28–33

• Parable of lost coin (woman) 15:8–10

• Parable of prodigal son (womanly) 15:11–32

• Parable of shrewd manager 16:1–12

• Parable of rich man and Lazarus 16:19–31

• Cleansing of ten lepers 17:11–19

• Parable of widow and judge 18:1–8

• Parable of Pharisee and tax collector 18:9–14

• Story of Zacchaeus 19:1–10

• Jesus weeps over Jerusalem 19:41–44

• Reason for Peter’s denial 22:31–32

• Two swords 22:35–38

• Jesus before Herod 23:6–12

• Pilate declares Jesus innocent 23:13–16

• Sayings associated with Jesus’ death 23:28ff

• Road to Emmaus (gender? ) 2 4:13–35

• Jesus appears to disciples 24:36–49

• Jesus’ ascension 24:50–53

Rowan LeCompte and Irene Matz LeCompte Third Station of the Resurrection: The Walk to Emmaus

The Other “Unnamed” Disciple on the Road to Emmaus:

Maximino Cerezo Barredo, Supper at Emmaus

Outline of the Gospel of Luke:

Episode I & II Episode I: Gospel of Luke, “The New Hope”

Prologue [1:1-1:4]: Dedication, Purpose and Scope

I. “Beginnings” Narratives[1:5-4:13]: infancy, youth, baptism-temptation, genealogy

II. Ministry in Galilee [4:14-9:50]: Sermon on the Plain [6:20-49], Parabolic Sermon [8:4-18]

III. Journey Narrative and Discourse[9:51-19:27]: the “good (news) stuff”

IV. Ministry in Jerusalem [19:28-21:38]: Eschatological Sermon [21:5-37]

V. “Endings” Narratives [21:39-23:56]: Last Supper Sermon [22:21-38]; the Passion

Epilogue [24]: Resurrection Narratives and Ascension

Episode II: Book of Acts: “The Return of the Spirit”

Luke’s Jesus:

The “Good News” Prophet of Salvation

Historical Background:

Time: 85-90 CE

Place: Unknown

Community: Privileged, Powerful, Prosperous Christian Gentiles

Major Themes in Luke (Powell)

1. Worship and Prayer

2. Food/Banquet

3. Ministry to the Excluded/Marginalized

4. Diverse Images of Jesus

5. Present Availability of Salvation

Task: Given what we know about the historical context and major textual

themes how can we formulate a working hypothesis /reconstruction of

the Lukan community and its issues/temptations?

The Make-up of Luke’s Community:

Elite Gentiles of the Roman Empire

Quality and Nature of the Writing: • “well-educated writer…richest vocabulary” (800 novel words)

• excellent knowledge of Greco-Roman “classics”

• incorporates history, drama, poetry, epics, mythology, and philosophy

• Greco-Romans historians: Herodotus, Thucydides, Josephus, Tacitus

• Imperial Language: Evangelion (Good News = Gospel) , “Son of God,”

“Savior”/“Salvation,” “Bringer of Peace”/“Peace on Earth”

• Odyssey of Israel (OT) Odyssey of Jesus (LK) Odyssey of the Holy

Spirit (the Jewish to Gentile Church in Acts)

Wealthy Benefactor/Patron: • “Your excellency Theophilus”: equestrian class, “Friend of God”

• Roman Economic Pyramid:

(1) Elites (1%): Imperial (.04%), Provincial (1%), Regional (1.76)

(2) Moderate Resources (7%)

(3) Subsistence (81%) Above (22%), Subsistence (40%), Below (28%)



Q: What’s wrong with this picture?

The Temptation of Elite Gentiles of the Roman Empire:

Empire of Rome Values vs. Empire of God Values

• Pretend you are a member (disciple = “learner”) of a community of predominately

Gentile elites (prosperous, powerful, and privileged) theophilius (FoG) and

followers of “the Way” (Acts 9:2l; 19:9, 23; 22:4; 14)

• “Your mission, should you choose to accept it” is to proclaim (kerygma) (Lk. 4:19)

witness (Lk. 24:48), i.e. “spread” the “good news” of the arrival and replacement of

the Roman Empire with Kingdom of God (KoG).

• Yet as one once given the “charge” of running the Empire, you still retain the

Roman value system in how to “get things done”: appeal to greed, use of coercion,

and resort to violence. Though you’ve rejected the Empire’s ethic of “might makes

right” you’re tempted to retain Rome’s that “right makes might” or that the “ends

justify the means” given it pragmatic value.

Q: In the midst of your community’s “values crisis” what kind of Gospel (i.e. portrait

of Jesus) would you compose that would (a) advance Jesus’ KoG agenda while (b) not

endorsing values (means) that actually subvert the KoG (ends)?

The Gospel of Luke: Community of the Prophet of the “Good News” of Salvation

Roman Empire’s Values

Pax Romana/Augusta Jesus’ KoG’s Values

Pax Christi

Greed Voluntary Sharing

Coercion Persuasion

Violence Forgiveness

Luke’s Two-Fold Strategy:

(1) Diverse Images of Jesus: Greco-Roman-yet-Jewish Hero

(a) Greek Hero: Philosopher, Benefactor, Savior, Immortal, Son of God

(b) Jewish Promised One: Messiah, Lord, Son of Man, Prophet like Moses,

Servant of the Lord, Elijah Returned, Son of God

(2) Counter the Roman Values with Jesus’ Values

Luke’s Jesus:

the Prophet of the “Good News” of Salvation

(1a) Jesus as Greco-Roman Human Hero: (i) Philosopher: // biography of wandering/peripatetic teacher

instructing disciples; journey discourse, bio of Jesus’ disciples in Acts

(ii) Benefactor: recognized public figures for their merit: congruence of

word and deed (24:19; cf. Acts 1:1); peace-bringer (1:79; 2:14, 29); granting

clemency to enemies (23:34); endurance of hardships and trials (22:28)

(iii) Homeric Hero: adventure of discovery as cyclic journey motif // to

Odysseus (Odyssey) and Aeneas (Iliad/Virgil’s Aeneid)

--Life of Jesus = Jerusalem–Galilee–Jerusalem

--Parable of the Lost Sons = Father’s House–Pagan Land–Father’s House

--Road to Emmaus = Jerusalem–Emmaus–Jerusalem

Odysseus disguised stranger/beggar // Jesus “disguised” as stranger

--M.A. Powell, Introduction to the New Testament (Baker Academic), 2009

--M. Rosik “The Greek Motif of the Cycylic Journey in the Gospel of Luke,” Journal of Greco-Roman Christianity and Judaism (2008), 165-173.

Luke’s Jesus:


(1a) Jesus as Greco-Roman Divine Hero: (iv) Savior/Son of God: // to Caesar Augustus (Lk. 1:1) “savior” and “god.”

--The real savior (Lk 2:11) and peace-bearer (Lk 2:14; 19:38)

--born in Bethlehem, the royal city of David.

--Lk. is the only evangelist to use the title savior for Jesus (Acts 5:31; 13:23;

see also Lk 1:69; 19:9; Acts 4:12).

(v) Immortal/Son of God: // mythological offspring of male gods and

human women, e.g., Dionysius, Hercules (Lk. 1:35)

--perform remarkable deeds while on earth, but eventually they ascend to

Mount Olympus to live with the gods. (Lk 24:50-53; Acts 1:3, 9–11; 13:31)

--retain an interest in human affairs and sometimes intervene on behalf of

those who seek their aid. (e.g., see Acts 9:1–9, where he confronts the man

persecuting his followers).

Luke’s Jesus:


(1b) Jesus as the Promised One of Israel: (i) Messiah: ideal king who will restore the fortunes of Israel (Ps. 89; cf. 2

Sam. 7:5–16). (Lk. 9:20).

(ii) Son Man: apocalyptic of a heavenly one descending to judge the world

on God’s behalf (Dan. 7:13–14) (Lk. 22:69; cf. Acts 7:56)

(iii) “Prophet Like Moses”: the one God sends to liberate God’s people

through a new Exodus (Dt. 18:15) (Lk. 9:31; Acts 3:22; 7:37).

(iv) Servant of the Lord: the suffering one through whom God will establish

justice (Isa. 42:1–4; 49:1–6; 50:4–11; 52:13–53:12) (22:37, cf. Acts 8:30–35).

(v) Returned Elijah : Mal. 4:5 predicts return before the “day of the Lord”

not explicitly identified as Elijah redivivus, Lk. omits Mk’s identification of

John the Baptist and two Elijah-like stories: raising a widow’s son (7:11–17;

cf. 1 Kings 17:17–24) and ascending into heaven (24:50–51; cf. 2 Kings 2:9–12)

M.A. Powell, Introduction to the New Testament (Baker Academic), 2009

Luke’s Portrait of Jesus as the Promised One of Israel:

Diptychs

M.A. Powell, Introdution to the New Testament (Baker Academic), 2009


Diptych of John and Jesus


Event in Luke John Jesus

Introduction of the parents of the child-to-be 1:5–7 1:26–27

An angel announces the child’s birth 1:8–23 1:28–38

The mother responds to God’s announced plan 1:24–25 1:39–56

The baby is born 1:57–58 2:1–20

The baby is circumcised and named 1:59–66 2:21–24

Prophesy is offered concerning the child 1:67–79 2:25–39

The child grows and matures 1:80 2:40–52


Diptych/Triptych in Luke-Acts: Salvation History


Original Covenant

The Adventures of Israel

1st Age of Salvation

Restoration of the Covenant

The Adventures of Jesus

2nd Age of Salvation

Continuation of the Covenant

The Adventures of the Holy

Spirit/Church

3rd Age of Salvation

Elizabeth’s Pregnancy Mary’s Pregnancy/Holy Spirit Pentecost/Birth of the Church

Zechariah’s Canticle Mary’s Canticle ---

John the Baptist Jesus the Disciples

John’s Water Baptism of

Repentance

Jesus’ Spirit/Breath (Fire)

Baptism of Forgiveness Pentecost

John the Baptist Peter Paul

John’s Execution Jesus’ Execution Stephen’s Execution

Galilee Jerusalem Rome

Jews Jews Gentiles


Peter-Paul Diptych in Acts: Salvation History

Gelpi, Donald L., The Firstborn of Many: A Christology for Converting Christians, vol 2: Synoptic Narrative Christology (Marquette UP, 2000), 540.

The Gospel of Luke: Community of the Prophet of the “Good News” of Salvation

Roman Empire’s Values

Pax Romana/Augusta Jesus’ KoG’s Values

Pax Christi

Greed Voluntary Sharing

Coercion Persuasion

Violence Forgiveness/Peace

(2) Counter the Roman Values with Jesus’ Values

Primary Recipients of the “Good News” (Evangelion):

The Marginalized and Oppressed

(A) The “Poor”

(B)Hostility to the “Rich”



(A1) The “Poor”: • “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the

poor. He has sent me to proclaim release to the captives and recovery of sight to the blind,

to let the oppressed go free, to proclaim the year of the Lord's favor.” (4:18-19, cf. Is. 61:1–2;

58:6.)

• Then he looked up at his disciples and said: "Blessed are you who are poor, for yours is the

kingdom of God. Blessed are you who are hungry now, for you will be filled.” ( Sermon on

the Plain, 6:20-21)

• “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk,

the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought

to them.” (7:22 cf. Is 35:5-6, 6:10; 29:10)

• “But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And

you will be blessed, because they cannot repay you, for you will be repaid at the resurrection

of the righteous. (14:13)



(A1) The “Poor” (con’t): • Then the owner of the house became angry and said to his slave, 'Go out at once into the

streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.'

(14:21)

• “But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And

you will be blessed, because they cannot repay you, for you will be repaid at the resurrection

of the righteous. (14:13)

• Then the owner of the house became angry and said to his slave, 'Go out at once into the

streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.'

(14:21)

• And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his

hunger with what fell from the rich man's table; even the dogs would come and lick his

sores. The poor man died and was carried away by the angels to be with Abraham. (16:20-22)

• “There is one thing left for you: sell all that you own and distribute the money to the poor,

and you will have treasure in heaven. Then come, follow me.” (18:22)



(A2) Hostility towards the Rich: • He has thrown down the rulers from their thrones but lifted up the lowly. The hungry he has

filled with good things; the rich he has sent away empty. (1:52-53)

• But woe to you who are rich, for you have received your consolation. Woe to you who are full

now, for you will be hungry. (6:24-25, cf. Is 65:13–14)

• As for what fell among the thorns, these are the ones who hear; but as they go on their way,

they are choked by the cares and riches and pleasures of life, and their fruit does not mature.

(8:14)

• As for what fell among the thorns, these are the ones who hear; but as they go on their way,

they are choked by the cares and riches and pleasures of life, and their fruit does not mature.

(8:14)

• Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an

unfailing treasure in heaven, where no thief comes near and no moth destroys. For where

your treasure is, there your heart will be also. (12:33-34)



(A2) Hostility towards the Rich (con’t): • The land of a rich man produced abundantly. And he thought to himself, 'What should I do,

for I have no place to store my crops?' Then he said, 'I will do this: I will pull down my barns

and build larger ones, and there I will store all my grain and my goods. And I will say to my

soul, 'Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.' But

God said to him, 'You fool! This very night your life is being demanded of you. And the

things you have prepared, whose will they be?' So it is with those who store up treasures for

themselves but are not rich toward God. (12:16-21)

• No slave can serve two masters; for a slave will either hate the one and love the other, or be

devoted to the one and despise the other. You cannot serve God and wealth. The Pharisees,

who were lovers of money, heard all this, and they ridiculed him. (16:13-14)

• Therefore I tell you, do not worry about your life, what you will eat, or about your body, what

you will wear. For life is more than food, and the body more than clothing. (12:22-23)

• Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an

unfailing treasure in heaven, where no thief comes near and no moth destroys. For where

your treasure is, there your heart will be also. (12:33-34)



(A2) Hostility toward the Rich (con’t)

• No slave can serve two masters; for a slave will either hate the one and love the other, or be

devoted to the one and despise the other. You cannot serve God and wealth. The

Pharisees, who were lovers of money, heard all this, and they ridiculed him. (16:13-14)

• There was a rich man who was dressed in purple and fine linen and who feasted

sumptuously every day. […] The rich man also died and was buried. In Hades, where he

was being tormented, he looked up and saw Abraham far away with Lazarus by his side.

(16:19, 22-23)

• How hard it is for those who have wealth to enter the kingdom of God! Indeed, it is easier

for a camel to go through the eye of a needle than for someone who is rich to enter the

kingdom of God. Those who heard it said, "Then who can be saved?" He replied, "What

is impossible for mortals is possible for God." (18:24-27)



(A2) Hostility towards the Rich (con’t)

• The community of believers was of one heart and mind, and no one claimed that any of his

possessions was his own, but they had everything in common. With great power the apostles

bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.

There was no needy person among them, for those who owned property or houses would sell

them, bring the proceeds of the sale, and put them at the feet of the apostles, and they were

distributed to each according to need. (Act 4: 32-35)

• Ananias and Sapphira Story: Held back their wealth and “fell down at his [Peter’s] feet and

breathed his [/her] last.”



(B) Other “Poor”: the Marginalized and Excluded

Samaritans: --James and John request to “call down fire from heaven” on Samaritans

Rebuked (9:51–56)

--Parable of the Good [sic] Samaritan (10:29–37)

--The Samaritan Leper Who Returned (17:11–19)

Gentiles: --Nunc dimittis: “a light for revelation to the Gentiles” (2:32)

--Jesus’ Genealogy: “the son of Adam, the son of God.” (3:23–38)

-- “No prophet is accepted in his own country” Elijah and Elisha Heal Gentiles

(4:24–27)

--The Healing of the Humble Centurion’s Slave (7:1–10)

--Salvation preached to “all the nations” (24:47)



(B) Other “Poor”: the Marginalized and Excluded:

Tax collectors:

--The Call of Levi (5:27–32)

--Son of Man, “friend of tax collectors and sinners.” (7:34)

--Intro to the Three Parables of the Lost: “tax collectors

and sinners were all drawing near to listen to him (15:1–2)

--The Parable of the Pharisee & Tax Collector (18:9–14)

--Zacchaeus the Tax Collector (19:1–10)





(B) Other “Poor”: the Marginalized and Excluded: Women --Annunciation, Visitation, Mary’s Canticle, Elizabeth names John (1:26–64)

--Anna, the Prophetess (2:36–38)

--Raising of the Widow’s Son (7:11–17)

--the Pardon of the Sinful Woman (7: 36-50)

--The women (Mary Magdalene, Joanna, Susanna,

and “many others who provided for them out of

their resources”) with the (male!!) Twelve (8:2-3)

--Woman with a Hemorrhage (8: 42-48)

--Mary and Martha (10:38–42)

--The Poor Widow’s Contribution (21:1–4)

--Women at the Empty Tomb/Resurrection (23:55–24:11)

--Road to Emmaus Companion? (24: 13-35)



Women = Equal Members in the Kingdom of God

Male Female

Annunciation to Zechariah (1:5–25) Annunciation to Mary (1:26–38)

Song of Zechariah (1:67–79) Song of Mary (1:46–56)

Prophecy of Simeon (2:25–35) Prophecy of Anna (2:36–38)

Man from Syria (4:27) Woman from Sidon (4:25–26)

Demon in man rebuked (4:31–37) Fever in woman rebuked (4:38)

Desperate man forgiven (5:19–26 ) Desperate woman forgiven (7:35–50)

List of male followers (6:12–16) List of female followers (8:1–3)

Man’s servant saved from death (7:1–10) Widow’s son saved from death (7:11–17)

Men of Nineveh (11:32) Queen of the South (11:31)

Man with a mustard seed (13:18–19) Woman with yeast (13:20–21)

Man healed on Sabbath (14:1–4 ) Woman healed on Sabbath (13:10–17)

Man loses a sheep (15:4–7) Woman loses a coin (15:8–10)

Two men asleep (17:34) Two women at mill (17:35)

Q: Where (i.e. what contexts) might

the Gospel of Luke “speak” today?

Lecture 5: John’s Jesus:

The Word Made Flesh Historical Background:

Time: late 90s – 110 CE

Place: Roots in Palestine; written in Greco-Roman world (Alexandria,

Antioch, Ephesus)

Community: Diverse/“Mixed” on the verge of schism: (1) former disciples of

John the Baptist, (2) Samaritans, (3) Hellenized Jews, & (5) proto-Gnostic Gentiles

Major Themes in John (Powell)

1. Jesus as the True Revelation of God/Jesus as “God”

2. Jesus’ Crucifixion as his Glorification

3. Salvation as Abundant Life/Loving Jesus and Abiding in Christ

4. The Paraclete

5. “The World” and “the Jews”

6. Loving One Another

Assignment: Given what we know about he historical context and major

textual themes how can we formulate a working hypothesis

/reconstruction of the Lukan community and its issues/temptations?

“will the real jesus please stand up?” - ost.edu · pdf file(paul ricouer via...

Documents