By Philip Francis Esler
Constantly watching the tested concepts of latest testomony research, particularly redaction feedback, Professor Esler makes large use of sociology and anthropology to ascertain the writer of Luke-Acts' theology as a reaction to social and political pressures at the Christian neighborhood for whom he was once writing. a variety of subject matters similar to table-fellowship, the legislation, the temple, poverty and riches, and politics are tested to figure out how they've been encouraged by way of the social and political heritage of Luke's viewers. This e-book deals a brand new testomony paradigm and warrant for these attracted to producing a theology attuned to the social and political realities affecting modern Christian congregations.
Read or Download Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology (Society for New Testament Studies Monograph Series (No. 57)) PDF
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Extra info for Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology (Society for New Testament Studies Monograph Series (No. 57))
Robinson,12 while the later date is defended by J. O'Neill13 and others. 14 The most commonly accepted view today, however, is that the work was composed after the destruction of Jerusalem in 70 CE and before the end of the first century. These latter chronological limits are supported by the evidence, not just a spirit of compromise. For over a century many commentators have argued that Luke-Acts was written before Paul's trial and death, essentially because the work ends before these events, and if Luke had known any more details of the apostle's history he would have included them.
Although no detailed and extended defence of this orthodoxy exists,43 the subject is dealt with en passant in works on other topics, and from these one can summarize the arguments generally offered as justification. They fall into a number of groups. The first group is a miscellany of minor arguments conveniently collected by J. 44 He claims that the Greco-Roman literary tradition evident in the prologues to the Third Gospel and Acts, those aspects of the two volumes indicating a provenance outside Palestine, Luke's use of the Septuagint and the fact that he and his contemporaries spoke Greek, all argue for a Gentile community behind the work.
Jews and Gentiles in Luke's community 31 There are three possibilities for the Jewish-Gentile mix in the Lucan community: 1. 2. 3. Totally or predominantly Gentile, with Jews absent or an insignificant minority; or A mixture of Jew and Gentile, in which each group is significant; or Totally or predominantly Jewish, with Gentiles absent or an insignificant minority. The vast majority of scholars favour the first option, one or two the second,38 and virtually none the third, although there have always been those who have thought that Luke wrote for a Jewish audience, even if the Gentiles were the largest component in his own congregation.