The "Sondergut" of the Gospel of Luke

Résumé du document

Luke; Syrian, Gentile, physician and companion of Paul (Col 4:14; Phm 2:23–24; Tm 4:1), addressed his two-volume work—the Gospel and the Acts of the Apostles—to “Theophilus” (in Greek: one who loves God, Lk 1:3) and, through it, especially the Gentile Christians. In addition to its elegant Greek style, close to the LXX, his way of presenting the kerygma, from Jesus' birth of to his Ascension, is marked by these facts: his origin, his closeness to Saint Paul, his addressees, and the Holy City, where everything in Luke's Gospel begins and ends.

To highlight the special characteristics of his Gospel, his presentation of Jesus and the way of salvation offered to all who, which depend on the adapted use of the various sources (Lk 1:2), we will begin by listing his Sondergut—narrative elements that only appear in this work and constitute about 40% of the text—; next, we will note the distinctive themes in these passages, themes that are particularly close to Luke's heart; and, finally, in the conclusion we will summarize in a few words Luke's message concerning Jesus and the path he proposed, which characterizes the Gospel of Luke and its atmosphere.

Extraits

[...] In the final moments with his disciples, he talks of his “ardent desire” see also urges them to vigilance promises to those who have remained with him places prepared for them in the Kingdom and predicts Peter's denial (22:31–32). Then, he tells them how to behave in the final battle (22:35–38). In all, Luke presents Jesus as master of himself, to the point that he asks the Father to forgive those who mock and crucify him (23:34) and confidently returns to Him (23:46). [...]

[...] The “Sondergut” of the Gospel of Luke Sister Pascale-Dominique Nau, op I. Introduction Luke; Syrian, Gentile, physician and companion of Paul (Col 4:14; Phm Tm addressed his two-volume work—the Gospel and the Acts of the Apostles—to “Theophilus” (in Greek: one who loves God, Lk and, through it, especially the Gentile Christians. In addition to its elegant Greek style, close to the LXX, his way of presenting the kerygma, from Jesus' birth of to his Ascension, is marked by these facts: his origin, his closeness to Saint Paul, his addressees, and the Holy City, where everything in Luke's Gospel begins and ends. [...]

[...] Large extracts of this work can be consulted on Google Books: http://books.google.fr/books?id=WhDkVXzqmx4C&printsec=frontcover&dq=Luke+the +Theologian:+Fifty- five+Years+of+Research&hl=fr&sa=X&ei=lF10U9nGKJSO7AaxtYGgDA&ved=0CD8Q6AEwAA# v=onepage&q=Luke%20the%20Theologian%3A%20Fifty- five%20Years%20of%20Research&f=false. Two useful books on the subject were published after Bovon?s volume: S. R. Johnson, Seeking the Imperishable Treasure: Wealth, Wisdom and a Jesus Saying, Eugene, OR: Wipf and Stock M. Emmrich, At the Heart of Luke: Wisdom and Reversal of Fortune, Eugene, OR: Wipf and Stock See Note the della Bibbia CEI 2008: http://www.bibbiaedu.it/testi/Bibbia_CEI_2008.Ricerca?idp=1&Libro=Luca&C apitolo=3. This illustrates of the implementation of Lv 18.19 on love of neighbor. [...]

[...] (Canticle of Simeon), the universality of salvation: all generations (Canticle of the Magnificat 48.50 .55) and all nations, as well as Jews, are included in God's salvific plan. This is also the interpretation of Jesus' genealogy which goes back to Adam to highlight not only that Christ's place in humanity but also the universality of salvation that he brings to the world[1]—illustrated by the cure of a “foreigner” among the ten lepers in 17:11–19. In this context, in Luke's Gospel, special attention is paid to those who were discredited in the society of his time: the poor, the distressed and the oppressed—see the Magnificat (1:51 ff.) and the Benedictus the announcement to the shepherds ff.); the salvation accomplished for them and the Beatitudes (distinct from those of Matthew) of the materially poor and maledictions addressed to the rich; the resurrection of the son of the widow of Nain and the story of the rich man and Lazarus the sinners (while the Pharisees and the Doctors of the Law exclude themselves)—7:29–30; one example is the sinful woman in the house of Simon the Pharisee—7:36-50; two others appear at the moment of Jesus' crucifixion; when he asks the Father to forgive them (23:34) and promises life in his Kingdom to the good thief the women as receivers of salvation and participants in Jesus' mission, in chronological order, Elisabeth (1:23 and 1:57 ff.); Mary, who consents to God's for her (1:38 ff.); Anne the prophetess and those who help by sharing their goods Jesus in the house of Martha and Mary and finally, the women of Jerusalem (23:55–56). [...]

[...] Taking now the issue of those who heard John the Baptist, “What should we (3:10 ff.), we can now answer that all should give generously according to their possibilities, love their enemies, be merciful and forgive (cf. like Jesus, as Luke presents him. In a word–indeed often repeated–the Gospel according to Luke is gospel of mercy.” Bibliography for further study of Luke?s Sondergut A comprehensive view of the work, including doctoral dissertations, published on Luke?s Gospel can be found in: Fr. Bovon, Luke the Theologian: Fifty-five Years of Research (1950-2005), Waco, TX: Baylor University Press ? For the Luke?s Sondergut, cf. the ?Bibliographical and Thematic Index on Luke-Acts?, p ff. [...]