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Re: the Lukan context of the LP

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  • Mark Goodacre
    I think that Jeffrey s suggestion that Luke is, broadly, dealing with discipleship and apostasy in this material is a good one. Before Luke 9.51, Luke has been
    Message 1 of 6 , Jul 3, 1998
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      I think that Jeffrey's suggestion that Luke is, broadly, dealing
      with discipleship and apostasy in this material is a good one.
      Before Luke 9.51, Luke has been careful to make clear what true
      discipleship involves. It is "hearing the word of God and doing it".
      Key texts here are:

      6.46-49: "Everyone who comes to me and hears my words and does
      them, I will show you what he is like . . . " (at the conclusion
      of the Sermon on the Plain, addressed to his disciples (6.20) in
      the "hearing of the people", 7.1)

      8.21 "My mother and my brothers are those who hear the word of
      God and do it" (a redactional reworking of Mark 3.35, "doing the
      will of God")

      The Travel Narrative gets underway with the question of "would-be
      disciples" (9.57-62); seventy-two are then sent out on mission and
      again the hearing of the word of God, in the context of discipleship
      and apostasy, is key:

      10.16: "He who hears you hears me, and he who rejects you
      rejects me, and he who rejects me rejects him who sent me."

      The Good Samaritan + Mary and Martha complex seem further to have the
      Shema ("Hear O Israel, the Lord your God . . .") very much in the
      background. It is explicit in 10.25-28 and implicit in the Mary and
      Martha story which appear to be all about discipleship roles:

      10.39: ". . . Mary, who sat at the Lord's feet and listened to
      his teaching" (HKOUEN TON LOGON AUTOU).

      She is the one that is commended by Jesus as the true disciple
      (10.42).

      This story leads into the Lord's Prayer, which is Jeffrey's major
      concern, and its context in 11.1-13 appears to be the Fatherhood of
      God and sonship. The Friend at Midnight parable and the associated Q
      teaching (11.9-13) appears to concern God's faithfulness in the light
      of the requests made by his children.

      As always, teaching on true discipleship in the Travel Narrative is
      interleaved with matters of controversy over Jesus' ministry, as in
      11.14-26 in which Jesus is charged with casting out demons "by
      Beelzebul", while some seek signs. God's judgement has already come
      on opponents who are the antithesis of the earler models of
      discipleship like Martha.

      11.27-28 pronounces a blessing on the true disciple. We should not
      be surprised that the true disciple is conceived, in typical Lukan
      language, as the one who "hears the word of God and keeps it"
      (11.28). Meanwhile, there are those who will continue to seek for
      signs (11.29) but who do not repent when the word of God is preached
      (11.29-32). Once more, Luke is interleaving teaching on true
      discipleship with controversy about those who reject "the word".

      This is just a quick sketch of the way that I see the early chapters
      of the Travel Narrative working. I agree with Jeffrey's notion that
      the LP in Luke fits into a context broadly concerned with matters of
      discipleship (hearing the word of God) and apostasy (rejecting the
      word of God).

      Let me conclude by observing that just as the Sower Parable is key to
      the plot of Mark's Gospel (often realised, e.g. by Tolbert & Drury),
      so too it is key in the plot of Luke (less often realised). For Luke
      has, in his interpretation of the Sower Parable (8.11-15), the
      opening line "the seed is the Word of God" (redactional change to
      Mark on the assumption of MP). And then the different types of
      ground as those who "hear". Some are those who reject the word (the
      apostates). For the interpretation of the LP note especially:

      Luke 11.13: "And the ones on the rock are those who, when they
      hear the word, receive it with joy; but these have no root; they
      believe for a while and in the time of temptation (PEIRASMOS,
      again LukeR of Mark) fall away."

      Those, like Martha, who hear the word of God and do it are celebrated
      in the conclusion of the parable's interpretation (8.15).

      Mark

      --------------------------------------
      Dr Mark Goodacre M.S.Goodacre@...
      Dept of Theology Tel: 0121 414 7512
      University of Birmingham
      Birmingham B15 2TT
      United Kingdom

      Homepage: http://www.bham.ac.uk/theology/goodacre
      World Without Q: http://www.bham.ac.uk/theology/q
      (Please note new address)
    • Lamerson, Sam
      Jeffery, I am currently writing my dissertation in the area of forgiveness in Matthew (obviously much more specific than that, but that will do for now) and am
      Message 2 of 6 , Jul 6, 1998
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        Jeffery,
        I am currently writing my dissertation in the area of
        forgiveness in Matthew (obviously much more specific than that, but that
        will do for now) and am doing some work on M's version of the LP. When
        you say that the prayer is not about "praying down the end times" would
        you then disagree with N.T. Wrights analysis of the eschatological and
        exilic elements of the prayer (thy kingdom come)? Much of my work has
        to do with the link between forgiveness and exile and I am convinced
        that Wright is correct in much of what he argues (or Steck before him).
        I do wonder how a first century Jew would have viewed the prayer and
        what he would have thought of several elements.

        Blessings

        Sam Lamerson
        Knox Seminary

        > -----Original Message-----
        > From: Jeffrey B. Gibson [SMTP:jgibson000@...]
        > Sent: Thursday, July 02, 1998 6:00 PM
        > To: Crosstalk
        > Cc: Synoptic-L; graphai
        > Subject: the Lukan context of the LP
        >
        > List-Members
        >
        > I'm beginning my probe into the Lukan context of the LP - which,
        > you'll
        > recall is in the interest of finding evidence that the LP is a prayer
        > which is more concerned with keeping the disciples from apostasy than
        > "praying down" the "end times". So I have several questions upon which
        > I'd like feed back from anyone who'd care to reply and expecially from
        > anyone who has been doing work on Luke (not my forte)
        >
        >
      • Jeffrey B. Gibson
        ... Sam, Thanks for your message. Funny you should mention Wright. I have not yet read his _The Lord and His Prayer_ but I had just last night resolved to do
        Message 3 of 6 , Jul 6, 1998
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          Lamerson, Sam wrote:
          >
          > Jeffery,
          > I am currently writing my dissertation in the area of
          > forgiveness in Matthew (obviously much more specific than that, but that
          > will do for now) and am doing some work on M's version of the LP. When
          > you say that the prayer is not about "praying down the end times" would
          > you then disagree with N.T. Wrights analysis of the eschatological and
          > exilic elements of the prayer (thy kingdom come)? Much of my work has
          > to do with the link between forgiveness and exile and I am convinced
          > that Wright is correct in much of what he argues (or Steck before him).
          > I do wonder how a first century Jew would have viewed the prayer and
          > what he would have thought of several elements.
          >

          Sam,

          Thanks for your message. Funny you should mention Wright. I have not yet
          read his _The Lord and His Prayer_ but I had just last night resolved to
          do so today! So as to whether I disagree with him I cannot as yet say.
          However, Tom and I were both students of G.B. Caird, so I am enormously
          sympathetic to Tom's view of the eschatology of Jesus as set out in
          _Jesus and the Victory of God_, a view which owes much to Caird's own
          work on eschatology and the historical Jesus. So I can't imagine he and
          I are too far off from one another, at least in the idea that if any
          eschatology pervades the LP it is one which sees the BASILELIA as having
          already dawned. It is this sense of KAIROS - that is, a sense that
          Israel is even now being visited by God and how it responds in the light
          of this will determine it's fate - that stands behind the LP.

          Now as to the meaning of the petition "let your Kingdom come": you
          should note that I carried on some discussion of this point on crosstalk
          and Synoptic-L back in February of this year. But in case you cannot
          access the archives to these lists, I'm appending as an attachment, the
          posting I sent in which I first mooted my musings on this matter. Feel
          free to respond to it.

          Also, I should very much like to see (as I'm sure others on the lists
          above would too) what you have to say about the forgiveness petition in
          the LP as well as what the additional teaching on forgiveness which
          Matthew attaches to the LP does to the meaning of the LP as a whole.

          Yours,

          Jeffrey Gibson


          P.S. plase ignore the fact that the attachment is labeled "bebop". I had
          to name it something, and bebop was the first thing that came to mind.
          That's the influence of listening to a golden oldies station as I write!

          --
          Jeffrey B. Gibson
          7423 N. Sheridan Road #2A
          Chicago, Illinois 60626
          e-mail jgibson000@...
        • Edgar Krentz
          Jeff, just a quick bibliographic not e. Do you know THE LORD S PRAYER, Supplementary Issue No. 2 to The Princeton Seminary Bulletin? It was published in 1992,
          Message 4 of 6 , Jul 8, 1998
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            Jeff, just a quick bibliographic not e.

            Do you know THE LORD'S PRAYER, Supplementary Issue No. 2 to The Princeton
            Seminary Bulletin? It was published in 1992, a report on the 1991 Frederick
            Neumann Symposium on the Theological Interpretation of Scripture.

            And then, one substantive comment. I find in Jesus' words both the
            conviction that the Kingdom was among them and that it still lies in the
            [immediate] future? You seem to regard that as impossible. Such enigmatic
            seeming contradictions arecharacteristic of his words.

            And it seems to me that is also true in 2 Isaiah. Comment?

            Peace, Ed Krentz


            *******************************************
            Edgar Krentz, Prof. of New Testament
            Lutheran School of Theology at Chicago
            1100 EAST 55TH STREET
            CHICAGO, IL 60615
            Tel: [773] 256-0752; (H) [773] 947-8105

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