sign in sign up
<<
Home , Gospel of John, Hans Conzelmann, Heavenly host, Luke 10, Luke 12, Luke 13

Licentiate of Sacred Theology Presented at the International Marian Research Institute (Pontifical Theological Faculty Marianum)

Taeoh Timothy Kim, S.M. ·

M A R Y, THE MODEL OF ALL IN THE OF LUKE: The Realized Eschatological Perspective on Discipleship to as Seen in Mary as the model-figure(Lk 1-2) and Manifested by Various Characters in Luke's

A Thesis in partial fulfillment of the requirements for the Degree of Licentiate of Sacred Theology with Specialization in Marian Studies.

Director: Reverend Bertrand Buby, S.M.

International Marian Research Institute University of Dayton Dayton, Ohio, U.S.A.

2002 Nihil obstat Johann G. Roten, S.M., Director

Vidimus et approbamus

Bertrand A. Buby, S.M., Moderator

Johann G. Roten,S.M., Revisor

Thomas A. Thompson, S.M., Revisor

Dayton (Ohio), ex aedibus Instituti "International Marian Research Institute," et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 16, mensis Julius 2002. TABLE OF CONTENTS

PREFACE ...... 1

CHAPTER 1: GENERAL UNDERSTANDING OF LUKE'S GOSPEL ...... 4

A. Structure ...... 4 B. Characteristics of Lucan Theology ...... 6 1. Special Concerns of Luke ...... 6 2. Discipleship in the Mission of the Lucan Community ...... 7 3. Parables in the ...... 10 C. in the Gospel of Luke ...... 13 1. The Developments of ...... 13 2. The Eschatology of Luke ...... 17

CHAPTER 2: ANALYSIS OF -2 ...... 21

A. Significance of Luke 1-2 ...... 21 B. Narratives: Luke 1:5-56 ...... 26 1. Luke 1:1-4 ...... 26 2. Luke 1:5-25 ...... 29 3. Luke 1:26-38 . . 37 4. Luke 1:39- 56 . . 43 C. Birth Narratives: Luke 1:57-2:52 ...... 51 1. Luke 1:57-80 ...... 51 2. :1-40 ...... 55 3. Luke 2:41-52 ...... 64

ii CHAPTER 3: MARY IN LUKE 1-2 ...... 68

A. Luke's Perspective on Mary ...... 68 1. Emphasis on Mary in the Narratives ...... 68 2. Mary, Model of Christian Hope ...... 72 B. Mary, Eschatological Model of All Christian Believers ...... 75 1. Woman in Faith ...... 75 2. Woman m ...... 78 3. Woman in Sorrows and Perseverance 80 4. Woman in Joy and Hope ...... 83 5. Woman with the Poor ...... 86

CHAPTER 4: THE IMAGES OF DISCIPLESHIP IN THE PARABLES ...... 89

A. The of the Widow and the Judge (:1- 8) ...... 89 1. The Parable in Context ...... 89 2. Original Structure of the Parable 91 3. Analysis of the Parable ...... 93 4. The Message of the Parable ...... 101 B. The Parable of The Good Samaritan (:29- 37) 103 1. The Parable in Context ...... 103 2. Original Structure of the Parable 104 3. Analysis of the Parable ...... 107 4. The Message of the Parable ...... 112 C. The (:8- 10) ...... 114 1. The Context and Composition 114 2. Analysis of the Parable . . . . 116 3. The · Message of the Parable , ...... 119

iii D. Unifying Motifs from Mary and Other Characters in the Parables .. 121 1. The Motifs of "Perseverance and Prayer" ...... 122 ·

2 . Th e M o t 1'f s o f "J us t'1ce and c ompass10n . If ...... 124 3. The Motif of "Joy" ...... 125

CONCLUSION ...... : ...... 127

BIBLIOGRAPHY ...... 128

iv PREFACE

Christian eschatology has traditionally been understood as the matter of "the last things,'' which were listed as , judgement, , and . However, since the Second Vatic an Council, the focus of Christian eschatology is mostly on the realization of the promised reign of in all human experience.! For such an eschatology Christian hope is the most important element. The documents of Vatican II and a document of the International Theological Commission approved by the Congregation for the Doctrine of the Faith strongly emphasize the role

of Christian hope in contemporary eschatology .2

With regard to the eschatology of Luke, many scholars have followed Hans Conzelmann's position that Luke "has definitely abandoned belief in the early expectation of the ."3 However, more recently, according to Donahue who follows Fitzmyer closely, m Luke's gospel salvation begins with the coming of and eschatological existence means the daily realization of the cns1s brought

1 Most theologians agree that since the Second Vatican Council the emphasis on eschatology is mainly the role of Christian hope. For instance, Karl Rahner emphasizes our Christian life of present experience. (The New Dictionary of Theology, ed. A. Komonchak, 1987). 2 See Dogmatic Constitution on the Church (48-51) and Pastoral Constitution on the _Church (38-39). The International Theological Commission, On the Question of Eschatology. 1992. 3 See Eschatology in Luke (1972) by E. Earle Ellis. He explores the ideas of Hans Conzelmann, Helmut Flender, and others for Luke and his eschatology. Hans Conzelmann proposed that for Luke, the time of salvation is not "now," it is past, and its return at the end of time has been postponed indefinitely.

1 to human history rather than preoccupation with the end of history.4 Therefore, Luke's most important concern is to live in faith and hope m the every day of Christian life because God's salvation is fulfilled today. This is the position in regard to the eschatology of Luke that this presentation affirms. Also, implied in Donahue's contention 1s that eschatology in Luke begins with the Incarnation.5

Given this perspective, two things are to be pointed out about Luke's presentation of Mary, the mother of Jesus. First, Luke's theological and pastoral understanding of Christian eschatology is rooted in Mary as represented in Luke 1- 2, which is a very well constructed introduction to the whole gospel. Luke presents Mary as the model for Christian hope because God's promise is fulfilled with and in her. In Luke 1-2 Mary is presented as the perfect woman who follows the will of God in faith, prayer, joy, perseverance, and hope. These Marian virtues point out the importance of what realized eschatological existence is, namely believing and trusting God in daily life. Second, the virtues in Luke's portrait of Mary in Luke 1- 2 are manifested by various characters who are active and faithful in Luke's parables, such as the Good Samariatan, the Tax Collector, and the women in the parables of the Lost Coin and the Widow and the Unjust Judge. Luke presents them as the model of discipleship in the mission of the Lucan Church, just as he pictures Mary as the first and foremost of Jesus. For Luke discipleship is presented not only as the acceptance of jesus'

4 The Gosoel in Parable, R. Donahue, pp. 204-207 5 John R. Donahue says that "Luke stresses the incarnation. For him, salvation begins with the coming of Christ and his life provides an example of the way to God." (ibid., p. 206).

2 teaching, but as the identification of oneself with following the footsteps of Jesus in an intimate way.6 Moreover, it will be said that those characters who hold Marian virtues in Luke's perspective are the model of an eschatological existence in the Lucan Church, which understood eschatology as realized in the every day of Christian life. These characters follow the way which is shown by Mary in Luke 1 -- 2.

The purpose of this thesis is to demonstrate the ways in which the image of Mary serves as the eschatological model for all Christian believers in the gospel of Luke. Among other things it will particularly emphasize her role as a model of hope, thus providing a richer depiction of the vanous characters in the parables, especially seen in relation to Mary, and in that way differing from what is usually found in exegetical commentaries or theological studies on Luke's gospel.

6 The Gosoel According to Luke, joseph A. Fitzmyer, p. 241. Fitzmyer also indicates that "Luke's shift of emphasis from the eschaton to the semeron eliminated the need to focus on the imminent coming of the kingdom and enabled him to present in his own way the important role of Christian discipleship." (ibid., p. 235) .

3 CHAPTER 1 General Understanding of Luke's Gospel

This chapter introduces a basic understanding of Luke's Gospel. It focuses on Lucan discipleship, parables, and the of Luke, which are the most important elements in his gospel.

A. Structure

The gospel according to Luke is the first part of a two- volume writing known as Luke- Acts. Luke begins each volume with unique prologues? to the same reader, , who is possibly a Christian and the patron who sponsored the composition. Though Luke is rightly called a historian m the presentation of the story of .T esus and the early Church, primarily he is a theologian. He writes the gospel to present and affirm jesus as a "Savior," who is "Christ ," ior all peoples and nations.8

Luke's gospel, in general, follows the framework of Mark, except for the first two chapters. There is a wide measure of agreement among most scholars, concerning the structure of the Lucan Gospel. The gospel is easily divided into the following eight parts.9

7 Luke is the only gospel writer to state his purpose in a formal, literary Greek preface. See Joseph A. Fitzmyer, The Gosoel According to Luke I-IX, pp. 287-288 8 Of the evangelists only Luke uses the words "Savior" and "salvation" with reference to Jesus. (ibid., p. 204) . 9 Ibid., p. 134

4 1:1-1:4 The Prologue 1:5- 2:52 The Infancy Narrative 3:1-4:13 The Preparation for the Public 4:14-9:50 The Galilean Ministry of Jesus 9:51-19:27 The Travel Account, Jesus' Journey to 19:28-21:38 The Ministry of Jesus m Jerusalem 22:1-23:56a The Passion Narrative 23:56b- 24:53 The Narrative

With regard to Luke's use of sources, many scholars agree that the author of Luke made use of at least two earlier documents, Mark

and Q. Mark provides the narrative framework for Luke, while Q provides the large amount of teaching material that Luke shares with Matthew.IO However, it is assumed that the similarities between Luke's special material and certain passages in the indicate that both Luke and John used an independent tradition, perhaps written but probably oral.ll In understanding Luke's use of sources, we should pay attention to the special materials in Luke's gospel: the Infancy Narrative, Lucan Stories and Parables, and the Passion Narrative.l2

10 Luke, Robert C. Tannehill, p. 26 11 The : A Critical Introduction, Edwin D. Freed, pp. 143-144 12 What are saying about Luke?, Mark A. Powell, pp. 32-41

5 B. Characteristics of Lucan Theology

1. Special concerns of Luke

The story of the Lucan gospel manifests a special sympathy for minorities, including the poor, outcasts, women, and . The story begins with Jesus' birth in a stable, and it continues with Jesus associating with the poor, social outcasts, and women. The Christ is presented as the friend and savior of sinners. In this regard, Luke seems to show a particular interest in women. Besides the s tory of Mary who is the model of all women and minorities, only Luke has the story of Elizabeth, mother of the , and Anna, the prophetess (2:36- 38). Moreover, stories unique to Luke in which women are central characters continue in the body of the gospel: the raising of the widow's son (7:11 - 17), the names of women healed (8:2- 3), the story of Mary and (10:38- 42), the exclamation of blessedness expressed toward Jesus by a woman (11:27- 38), the healing of the woman with an infirmity (13:10-17), and the parable of the widow and the judge (18:1- 8).13 Striking, also, is the fact that Luke is the only one in the New Testament to use the feminine form "mathetria" (disciples), a description of Tobitha of Joppa whom Peter raises from the dead (:36).14

13 The New Testament: A Critical Introduction, Edwin D. Freed, p. 147 14 Luke the Theologian, joseph A. Fitzmyer, p. 119. In the the followers of jesus of are called to his "disciples," mathetai.

6 Other characteristics of the story of the gospel are the emphasis on the and the prayer of Jesus. The term "Holy Spirit" also appears with important persons and events, such as Zechariah (1:67), the Baptist (1:15), Elizabeth (1:41), Mary (1:35), (2:25- 27), at the of Jesus (4:1), and at the times of entering and coming out of the wilderness (4:1, 14). Although Mark and Matthew use the word "spirit" as often as Luke, Luke uses the word "Holy Spirit" (fourteen times) more than Mark (four) and Matthew (five) together.l5

Another striking feature of Luke's gospel 1s that Jesus is found at prayer on several occations (cf. 3:21; 5:16; 6:12; 9:18, 39; 11:]; 23:46). It is noticeable that only Luke mentions Jesus' instruction to his disciples on prayer, "pray that you may not come into the time of trial" (22:40). In addition, only Luke's story has the parables of the friend at midnight (11 :5 - 13), a widow and an unjust judge, and the Pharisee and the tax collector, all of which teach persistence and humility in prayer.

2. Discipleship m the Mission of Lucan Community

The followers of Jesus are called disciples and apostles in the New Testament and in Christian tradition. Luke generally reserves the name "apostles" for "the Twelve," and the disciples of Jesus are all those who believes in Jesus: persons who travel with Jesus (Luke

15 Ibid., p. 148

7 8:1 - 3) or listen to his teaching m faith (Luke 10:39) are disciples.l6

Since Christian discipleship derives its meanmg from close association with Jesus, the understanding of the concept of discipleship is based on the Gospels' portraits of Jesus.17 Luke portrays Jesus as a divine teacher who calls disciples to emulate a new way of life and who, after ascending to , continues to intervene for the community that succeeds him .18

Lucan discipleship demands a close fololowing of Jesus both in his way of life and in his destiny under the guidance of the Spirit. As Jesus sends out the disciples to preach and to heal, he solemnly states, "Whoever listens to you listens to me; whoever rejects you rejects me; and whoever rejects me rejects the one who sent me" (10:16).19 This saying shows that Jesus considers the disciples so close to him that he even identifies himself with them. Luke also presents the apostles20 as standing by Jesus in trials (22:28), so that they may provide a faithful link between the time of Jesus and the time of the Church. Therefore, Lucan discipleship consists not only the way Christians are to live but

16 For Luke, the disciples of Jesus are convinced believers in Jesus' messiahship and are set in contrast with the "great throng of people" (vs. 17) who could be tenned "the curious." (Dictionarv of Jesus and the Gosoels, ed. Joel B. Green, Scot Mcknight, p. 181). 17 Joseph A. Fitzmyer argues that "we have in the four canonical Gospels portraits of Jesus with lines, shadows, colors, and chiaroscuro that differ." (Luke the Theologian, p. 118). 18 What are they saying about Luke? Mark Allan Powell, p. 64 19 Luke the Theologian, Joseph A. Fitzmyer, p. 124 20 Luke identifies the Twelve with the apostles and the apostles with the Twelve: "He chose twelve of them whom he also named apostles" (6:13).

8 also how they are called to the m1sswn they are to fulfill. In other words, the most important criteria for Lucan discipleship is both following in the footsteps of Jesus and carrying out the mission of the Lucan church in daily life. From this viewpoint, Luke shows a broader VISion of discipleship than that found M atthcw and Mark since he developed his theology in response to the needs and challenges of his own church, particularly the question of how relates to .

Luke's emphasis on the "every day" of Christian life also enables him to present a unique eschatological perspective on the important role of Christian discipleship,21 which is one of the essential themes the Lucan gospel develops. Based on Luke's eschatology which focuses on a daily life, he emphasizes the active roles of disciples. forming Christian community and living out the mission in the world: "Luke is more interested than other evangelists in the day-to- day reaction of human beings to the preaching of disciples chosen and commissioned as witnesses to go forth and proclaim in Jesus' name the of sins."22 In this regard, "faith" or "totality" is a fundamental element for continual developing Christian discipleship. In fact, Luke in his narrative highlights the importance of believing Jesus

in faith (10:39) and leaving everything to follow Jesus (5:11).23 It is

21 "Discipleship can be narrowly understood in terms of the historical master-disciple relationship. It can also be understood more broadly as Christian experience, and what they way of life entails." (Dictionary of Jesus and the Gosoels, p. 182). 22 Ibid., p. 129 23 "the Lucan Jesus calls for daily self denial, daily bearing one's cross and daily following in the footsteps of the Master (cf. 9:23; Mk 8:34)." (Dictionary of Jesus and the Gospels, p. 185).

9 also noticeable that Luke links "faith" with "salvation.": "Your faith has saved you; go in peace" (:50; 8:48; cf. :9).24 Hence, Luke's concern is not only the faith of the individual Christian, but the faith of the Church. Along with this perspective, the person of Mary in Luke's gospel, who is the first disciple since she is the woman who has

believed (1 :45), is not only represented as the model for the individual Christian but for all Christians in the Church. She is the perfect disciple who listens to the word of God and acts on it (8:21 ).

3. Parables m the Gospel of Luke

The word "parable" is an English translation of the Greek

parabole, which is the Greek word used for the Hebrew mashaf.25 Unlike an allegory or a prolonged in which each detail generally has a symbolic meaning, a parable is usually thought of as a very short story, drawn from ordinary life, that has a double meaning.26 Its intention is to challenge the hearer's values and way of looking at life so as to bring about a change of heart.27

24 Luke the Theologian, Joseph A. Fitzmyer, p. 131 25 Hear Then the Parable, Bernard B. Scott, p. 7). 26 Harper's Dictionary, Paul ]. Achtemeier, pp. 747-748). 27 In Parables, , p. 26. In the parables "Jesus is proclaiming what might be termed permanent eschatology, the permanent presence of God as the one who challenges the world and shatters its complacency repeatedly." see also Dan Otto Via, Jr., The Parables: in the parables the hearers are offered a new way of understanding their situation [God's way of understanding] and are called to assent to it. pp. 53-54

10 There are more than forty parables m the , and thirty one of these are found in Luke 1 s gospel. Moreover, Luke presents more parables than Mark and Matthew together, and eighteen parables are unique to Luke, including those which have become classic representatives of Jesus 1 teaching: the Good Samaritan, Son, and the Pharisee and the Tax Collector. Thus, Luke, more than any other evangelist, used parables to convey his insights and to illustrate the messages of Jesus. Because Luke recognizes that the final judgment of the world is not imminent, he turns to parables whose ethical or religious application serve to instruct Christians for the miss ion of the Lucan community. In these parables, the Lucan jesus offers a developed ethics of discipleship fo r the every day of Christian life. This stands in sharp contrast to the Marean Jesus who instructs his disciples primarily on the necessity and theology of the cros~.28 Luke's intention in the use of parables, many of which are situated m the travel narrative (9:51 - 19:44), is to support and illustrate his major theological themes such as discipleship. Therefore, they are integral elements of Luke's narrative. In them the human condition appears in memorable characters such as the churlish older brother (15:25- 32), the crafty steward (16:1-8), or the persistent widow (18:1 - 8).29 By confronting his listeners with these stories, the Lucan Jesus demonstrates what discipleship in daily Christian life consists of. Parables are the paradigms Luke offers the community to refresh its memory and guide its following after Jesus. Through these parables the community's self-understanding and its human, common sense values

28 Ibid., p. 127 29 Ibid., p. 126

11 are challenged, because through them the Lucan Jesus reveals a God who intervenes in the human structures of injustice and exclusion with regard to the oppressed. These parables, as well as Jesus' short sayings, reveal a new kind of world, the kingdom of God, in which the structures of ordinary society are reversed: those with power, status, and riches are put down and those without them are exalted.30 In this way Luke echoes a theme already present in Mary's .

30 The Narrative Unity of Luke-Acts A Literary Interpretation (volume one): the gosoel according to Luke. Robert C. Tannehill, p. 109

12 C. Eschatology 1n the Gospel of Luke

1. The Developments of Christian Eschatology

As noted m the introduction, eschatology is traditionally understood as the study of the last things(eschata), which are listed as death, judgment, heaven, hell and the of Christ. From the Christian viewpoint this final period of the world begins with the birth of Christ and is consummated with the Second Coming of Christ . Traditionally, three basic observations have been made about this final period of salvation. First, the "already" of salvation history refers to the beginning with the birth of Christ. Second, the "not yet" of salvation history indicates a time of waiting for the day of judgement at some future point at the end of history. Third, salvation history applies differently to the individual and to the world. The one focuses on the destiny of the individual, and the other attends to the collective des tiny of the world. Such a traditional eschatology has evolved in the context

of cultural, social, and theological developments .31

In general, the first Christians were preoccupied with prophetic and apocalyptic hopes, which centered on expectations of a radically better life for themselves. This perspective continued through the first centuries of Christianity even though the time between the first and second coming of Christ was prolonged. In this period two contested and controversial positions emerged: or early Christian

31 See The New Dictionary of Theology, ed. Joseph A. Komonchak, pp. 329-342

13 chiliasm (the ancient belief in a thousand-year reign of Christ and his on earth between his second coming and the last judgement) and apokatastasis (the theory of universal ).

During the medieval period Christian eschatology \Vas highly individualized and largely neglectful of the social dimension.32 For instance, the particular demands of history began to overshadow the distant parousia: the unified vision of present and future, of body and soul, was broken up into a variety of sharp dualisms, and the general and individual of the dead gave way to a strong emphasis on the doctrine of the immortality of the soul. It was also during this period, in the twelfth century, that the existence of as a place came into prominence, although it can only be found as a type of purgation in the biblical tradition (2 Mac 12:43-46; Matt 12:32; 1 Cor 3:10--15) and early tradition.33

In the period of between the and the twentieth century, there was little development of an eschatological perspective. However, toward the end of this period certain discoveries and theories in the world of natural and human sciences strongly affected Christian eschatology: for instance, the emergence of a supernaturalistic dualism and of naturalistic theology.

In the twentieth century the rediscovery or renaissance of

32 Ibid., p. 333 33 The doctrine of purgatory is found in the Second Council of Lyons 0274) and m the teaching of Pope Benedict XII in the Constitution Benedictus Deus (1336).

14 eschatology occurred in . ]. M oltmann claims that "The eschatological is not one element of Christianity, but it is the medium of Christian faith hence eschatology can not reaily be only a part of Christian doctrine. Rather, the eschatological outlook is characteristic of all Christian proclamation, of every Christian existence and of the whole church."34 ]. Moltmann sees the future as something which breaks in upon the present time. "Present and future, experience and hope, stand in contradiction to each other in Christian eschatology"35

The documents of Vatican II, especially the Dogmatic Constitution on the Church and the Pastoral Constitution on the Church, reflect some of the fruits of the renaissance in eschatology that have taken place in the twentieth century.36 The teaching of Vatican II on eschatology seems to overcome the separation of individual and social eschatology: it also links the present and the future and establishes a

unity between the earthly and the heavenly .37

In 1979 the Sacred Congregation for the Doctrine of the Faith issued the instruction, R ecentiores episcoporum synodi. In it the faith of the church concerning eschatology is reaffirmed. The following headings present a summary of the teaching of this document: the resurrection of the dead; the resurrection of the whole person; the

34 The Theology of Hope, J Moltmann, p. 16 35 Ibid., pp. 18, 143 36 See The Constitution of the_Church (articles 48-51) and The Pastoral Contitution on the Church in the Modem World (articles 38-39). 37 The New Dictionary of Theology, ed. joseph A. Komonchak, p. 337

15 survival of soul after death; the practice of praymg for the dead; the parous1a of Christ as distinct and deferred with respect to the situation of people immediately after death; the unique meaning of Mary's Assumption as an anticipation of the for which all the elect are destined; the existence of heaven, hell, and purgatory; and the fundamental continuity as well as the radical discontinuity between the present life in Christ and the future life.

The most recent Vatican statement on eschatology was presented by the International Theological Commission, with the approval of Cardinal Joseph Ratzinger, entitled De quibusdam quaestionibus actualibus circa eschatologiam.38 In the introduction of this document the person of Christ is seen as the center and foundation of Christian faith regarding the resurrection and future life. It also points out three con temporary elements which cause a serious threat to the Christian faith in life everlasting.39 Then the document affirms the major elements of Christian eschatology and provides the following fundamental eschatological principles in the context of contemporary theological interpretations: "the resurrection of Christ as the cause and model of our own resurrection, the difference between reanimation and resurrection, resurrection as affecting the whole individual, resurrection as an ecclesial and cosmic event, radical continuity and discontinuity between the present life and eternal life, and the lex orandi as the locus

38 The Latin original of this document is in Gregorianum 73. 1992, pp. 395-435. The English translation is available in The Irish Theological Quarterly 58. 1992, pp. 209-243. A review of the document by Peter C. Phan is found in Theological Studies 55, 1994, pp. 507-536 39 Three factors are secularism, theological darkness, and temporal messianism.

16 theologicus for eschatology ."40

In concluding this overview, it IS appropriate to mention that, while keeping in mind the fundamental principles articulated in the document of the International Theological Commission, this thesis focuses on the importance of eschatological hope which is experienced m and sustains the present life of Christians. As indicated above, this

emphasis IS a fundamental tenet of Karl Rahner's understanding of Christian life. It is also an emphasis found in the documents of the Second Vatican Council. This is not the hope of people in a future and illusory life but the hope that provides true motives for building up the world. As Gaudium et Spes affirmed, "through eschatological hope the importance of earthly duties is not diminished; rather the fulfilment of those duties is supported by new motives."41

2. The Eschatology of Luke

According to Hans Conzelmann,42 Jesus and early Christians expected the second coming (parousia) of Jesus to occur very soon, probably within their own generation. However, since this did not happen, the Church was faced with a theological crisis concerning the

40 Peter C Phan, "Current Theology: Contemporary context and issues in eschatology," m Theological Studies 55. 1994, p. 532 41 The Pastoral Constitution on the Church in the Modem World (article 21). 42 The Theology of Luke, Hans Conzelmann, 1961 historical delay of the parous1a . Conzelmann believes that the heart of Luke's theology is a plan of salvation, dev eloped by Luke in light of the failure of the parousia to materialize.43 Conzelmann argues that Luke divides all of time, from creation to the end of the world, into three periods: 1) the time of Israel, 2) time of Jesus' earthly ministry, and 3) the time of the Church. The break between the first two periods is indicated in :16 when Jesus says, "The law and the were until John; since then, the good news of the Kingdom of God is preached."44 Conzelmann claims that for Luke, the time of salvation is not "today," it belongs to the past, and its return at the end of time has been postponed indefinitely .45 In response to this indefinitely delayed parousia experienced by Luke's community, argues Conzelm ann, Luke posited a prolonged and divinely - ordained "Age of the Church."

Many scholars f.. ave followed Conzelmann ' s position that Luke has definitely abandoned belief in the early expectation of the end time. They argue that in the story of Luke the parousta is not imminent; all sorts of apocalyptic signs may occur, but "the end will not follow immediately" (21:9; see the contrast to this verse in the parallels at Mk 13:7 & Mt 24:6).

However, A. ]. Mattill argues that the evangelist writes with fervency because he believes the parousia is imminent. ln Luke 's gospel, Jesus instructs his followers to proclaim the nearness of the

43 Eschatology in Luke, Ellis, E. Earle. p. xi 44 What are they saying about Luke?, Mark Allan Powell, p. 76 45 The Theology of Saint Luke, Hans Conzelmann, pp. 131-132

18 kingdom of God (10:9, 11) and promises to return as a sign to ;;this generation" (11:30; 21:32).46 Hans Bartsch is another commentator who disagrees with Conzelmann. He argues in Luke "the end" does belong to the indefinite future, this does not mean it is postponed. Precisely because the future is indefinite, the parousia is always imminent.47 Luke does not necessary foresee a prolonged era of the Church. Jesus' word to the thief (23:43) emphasizes the "daily" presence of salvation that is stressed elsewhere (2:11; 4:21; 5:26; 19:9).

More recently, Donahue who follows Fitzmyer closely, argues that in Luke's gospel salvation begins with the coming of Christ and eschatological existence means the daily realization of the crisis brought to human history rather than preoccupation with the end of history.48 Therefore, Luke's view of salvation and eschatology consists not in eliminating an imminent parousia, but shifting the reality of the saving event from the eschaton to the semeron, the "every day" of Christian life. For Luke, "the kingdom of God is among you" (17:21), so the kingdom is already present for those who accept it: "Today this scripture has been fulfilled in your hearing" (4:21 ).49

As stated in the introduction, then, Christian hope in the Lucan community is mainly a present experience of an eschatological reality.

46 What are they saying about Luke?, Mark Allan Powell, p. 43 47 Ibid., p. 44 48 The Gosoel in Parable, John R. Donahue, pp. 204-207 49 However, other texts (Luke 10:9, 21:31) contrast with this view: "the kingdom of God is near."

19 It Is the hope that , forgiveness, thanksgiving, and faith are present m their own community. Furthermore, hope is seen as the fullness of God's promise in every epoch because the manifestation of the eschatological time or moment is dependent upon persons, events, and the experience of the Holy Spirit. For instance, Simeon, guided by the Holy Spirit at the presentation of Jesus, gives thanks to God: "Master, now you may dismiss your servant in peace, according to your word; for my eyes have seen your salvation" (2:29-30). Simeon believes God's promise is fulfilled now. This is the hope of Lucan eschatology, and the community continues to live in this eschatological perspective through perseverance, prayer, and faith.

20 CHAPTER 2 ANALYSIS OF LUKE 1-2

This chapter analyzes Luke's first two chapters which are a very well constructed introduction to the whole Gospel. Emphasis here is to demonstrate the importance of Luke 1- 2, that is, the value of the infancy stories m Luke's Gospel which function as a prelude to the whole gospel.

A. Significances of Luke 1 -- 2

The infancy narrative differs fr1)m the rest of the gospel for two mam reasons. The narrative is written in Greek which is less classical and more Semitized, like that of . The narrative also shows strong influence from the . There are many verbal parallels, such as "your wife will bear you a son" and "the child grew," in the stories of and his wife Sarah (Genesis 17 -- 18) and Zechariah and Elizabeth (Lk 1:5 -- 25).50 According to Allan Powell, even theological distinctions can be made between this infancy narrative and the rest of Luke's gospel. For example, in the infancy narrative, John the Baptist is associated with "the spirit and power of " (1:17), but in the rest of the gospel, it is Jesus, not John, who is likened to Elijah.51 Nevertheless, Raymond E. Brown insists upon the value of the infancy stories as theology; therefore, he deals with the infancy narrative as vehicles of the evangelist's theology.

49. The Birth of the , Haymond E. Brown, pp. 235-495 51 What are they saying about Luke? Mark Allan Powell, p. 32

21 Many scholars have argued that there are parallels between the stories that focus on John the Baptist and the stories that focus on Jesus. According to Haymond E. Brown's reconstruction, the Lucan infancy narrative originally consisted of parallel stories about the announcements and births of John and Jesus, intentionally arranged m a ctiptych pattern.52 Such a balanced structure of the infancy narrative encourages a reading process of comparison, in which both similarities and differences between John and Jesus are noted. The balanced structure also enables the narrator to emphasize significant themes through repetition. Thereby, the particular Lucan purposes in the narratives are gradually developed. There is, however, little unanimity about the structure of the Lucan infancy narrative.53 (Included below 1s Raymond E. Brown's division of the Infancy Narratives of John the Baptist and Jesus into two diptychs).54

As mentioned above, there is also a considerable repetition of themes within the infancy narrative. This repetition sets off the infancy narrative as a special section within L11ke. Another factor that emphasizes the first two chapters is what critics speak of as the "primacy effect" in narrative. What the narrator presents first stands out and affects the understanding of the rest of the story.

52 An Introduction to the New Testament, Raymond E. Brown, pp. 230-231 53 Raymond E. Brown in The Birth of the Messiah (pp. 248-249, Table IX), presents six different proposed by Galibiati, Burrows, Dibelius, Gaechter, Lyonnet, and Laurentin. 54 Raymond E. Brown presents it in An Introduction to the New Testament (pp. 230-31, Table 3).

22 In the infancy narrative, we also find a concentration of broad statements about the saving purpose of God that is unmatched by anything later in Luke. Thus, it can be said that the infancy narrative provides much of the theological context for understanding ] esus' ministry in the rest of the gospel. Robert C . Tannehill presents four(overlapping) categories of material which are presented in the infancy narrative.5.."i They reveal the fundamental understanding of the saving purpose of God. These categories are explained below. Included in the explanation is also material drawn from other sources: 1. Reviews and Previews. The author of Luke, recalling ancient promises and anticipating future events, provides reviews and previews in order to interpret key points. 2. Commission statements. The angelic announcements contain broad commission statements, which are disclosures of what God has commissioned John and .Jesus to do m their future ministries that guide readers in understanding those ministries. "The child to be born is the subject of a twofold angeiic proclamation. First, the expectation of Israel will be fulfilled ... .. Second, the child will go far beyond those expectations."56 3. Highlighted or repeated scripture references. It is important to note which passages are given special attention in the narrative. The author of Luke emphasizes the story of Jesus as the fulfillment of scripture. 4. Theological statements by reliable characters. The author presents some reliable characters to be spokespersons for the point of view of the implied author. The is a messenger from God, speaking with God's authority. Zechariah and Simeon praise God in their hymns inspired by the Spirit.

55 The Narrative Unity of Luke-Acts, Robert C. Tannehill, pp. 20- 23 56 An Introduction to the New Testament, Raymond E. Brown, p. 229

23 Annunciation Diptych (Table 1) (First Stage of Lucan Composition)

1:5-25 1:26-45,6 Annunciation about John the Baptist Annunciation about Jesus

Introduction of the dr

Annunciation of the conception of John Annunciation of the conception of Jesus the Baptist delivered by an angel delivered by Gabriel to Mary in of the Lord (Gabriel) to Zechariah in Nazareth. the Temple (8-23). Setting (8-10): The priestly customs: Zechariah's tum to offer incense. Core (11-20): 1. appeared to 1. Gabriel came to Mary. Zechariah. 2. Zechariah was startled. 2. Mary was startled. 3. '!he message: 3. The message: a. Zechariah a. Hail . . . Mary b. Favored one c. Do not be afraid c. Do not be afraid d. You will conceive e. Elizabeth will bear you a son e. and give birth to a son f. You will call his name John f. You will call his name Jesus g. He will be great before the g. He will be great, etc. (32-33). Lord, etc. 05-17). 4. How will I know this? 4. How can this be? The angel's response (19). The angel's response (35). 5. The sign: Behold you will 5. The sign: Behold your relative be reduced to silence. has conceived. Conclusion (21-23): Zechariah Mary responded with acceptance and emerged from the Temple unable the angel went away. to speak. He went back home.

Epilogue: Elizabeth conceived; she Epilogue: Mary, went to the house of reflected in seclusion in praise of Zechariah and greted Elizabeth, the Lord (24-25). who was filled with the Holy Spirit and proclaimed the praise of the mother of the Lord. Mary returned home (39-45,56).

24 Birth Diptych (Table 2) (First Stage of Lucan Composition)

1:57-66,80 2:1-12,15-17,34-40

Birth/Naming/Greatness of Birth/Naming/Greatness of Jesus John the Baptist

Notice of Birth: rejoicing by neighbors Scene of Birth (1-20): (57-58). Setting (1-7): Census involving the two parents; birth at Bethlehem.

Scene of Circumcision/Naming (59-66): Annunciation (8- 12): Two parents involved in wonders 1. Angel of the Lord appeared to surrounding the naming, indicating nearby. the future greatness of the child. 2. Shepherds are filled with fear. 3. The message: c. Do not be afraid; great joy e. This day there is born in the city of David f. A Savior who is Messiah and Lord 5. The sign: a baby wrapped and lying in a manger. Reactions (15-20): Shepherds went to Bethlehem, saw the sign; made known the event; All astonished; Hearers astonished; Zechariah spoke praising God; Mary kept these events in her Ali the neighbors feared; heart; All who heard stored events up in Shepherds retumed, glorifying and their heart. praising God.

Notice of Circumcision/Naming (21).

Scene of presentation in Temple (22-27,34-38): Setting (22-24): Purification of parents; consecration of firstborn, according to the Law. Greeting by Simeon (25-27,34-35): Moved by the Holy Spirit, Simeon blessed parents, and prophesied the child's future. Greeting by Anna (36-38).

Conclusion (80): Conclusion (39-40): Refrain on growth of child. Return to and Nazareth. His stay in the desert. Refrain on growth of child.

25 B. Annunciation Narratives: Luke 1:5-56

1. Luke 1:1-4

Prologue 1. Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2. just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3. I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4. so that you may know the truth concerning the things about which you have been instructed.

Luke's prologue 1s one long sentence servmg as a formal beginning for the composition found elsewhere in the gospeJ.57 Though this prologue is situated in the first part of the Lucan gospel, it was probably added after the infancy narrative was composed.58

In verse 1, Luke presents an orientation to his story about jesus. A phrase "an orderly account of the events that have been fulfilled among us" manifests Luke's belief in the theme of promise and fulfillment and gives the reader an insight into one of the structural elements of his narrative. The "events" in this phrase can be

57 An Introduction to the New Testament, Raymond E. Brown, p. 227 58 The Gospel According to Luke I-IX. Joseph A. Fitzmyer, p. 290

26 interpreted as a fulfillment of the Old Testament in the life of Jesus as well as the events recorded in the gospel: these are echoes fulfilled in the Church to which Acts refers.59 Thus, the expression "that have been fulfilled" specifies the events Luke narrates. They are those which have come to pass in Luke's recent past and continue m their effect into his present.60 By mentioning the idea of fulfillment, Luke indicates his hope of continuity between the past time of Jesus and the current era of the Church.

In verse 2, Luke informs the readers that a tradition that goes back to the original participants in the events is available to him. His claim that the tradition comes from those who were both eyewitnesses to events and servants of the word indicates that the tradition is based on direct contact with Jesus (evewitness) but it also recognizes or points to the influence of the early church's preaching on the gospel story (servants of the word).61 (cf. :21-22).

Verse 3 presents Luke's qualifications to write this work. The word "investigating" implies that he has followed the events with his mind. Luke has done so "carefully" and with attention to the full scope of the relevant time ("from the very first"). His writing is alsu

"orderly"(kathexes). But, Luke's intention "to write an orderly account"

59 The Third Gosoel for the Third World: Preface and_ Infancy Narrative__(_Luke 1:1-2:522, Herman Hendrickx, p. 9 60 The Gosoel According to Luke I-IX, Joseph A. Fitzmyer, p. 292 61 Luke, Robert C. Tannehill, p. 34

27 does not imply that he gives us exact history or chronology .62

The purpose of Luke's writing is expressed m verse 4. The word "truth" (asphaleia) refers to certainty, security, or reliability. And, the verb katechein, which simply means "report, tell, inform," could refer to formal instruction in the Christian faith, or it could refer to less

formal reports about Jesus. Therefore, Luke's intention in verse 4 IS to lead Theophilus and others to full conviction that what they have heard is a trustworthy bas.is for life decisions.- \Vho Theophilus is is not absolutely clear. Luke's description of Theophilus as "most excellent" probably indicates that he is a person of high social standing, but it does not prov.e that he is an influential government official, as some have suggested.63

In short, Luke's prologue gives us information about his aim and his theological program. It is an invitation of faith which brings "the events that have been fulfilled," into the present time.

62 Although the word "orderly" could refer to accurate chronological order, many modern scholars doubt that seeks to clearly display the overarching purpose of God being realized in these events, according to the author. (The Narrative Unitv of Luke-Acts, Robert C. Tannehill, pp. 9-12). 63 Luke, Robert C. Tar.nehill, p. 35

28 2. Luke 1:5-25

Annunciation about John the Baptist 5 In the days of King Herold of , there was a priest named Zechariah, who belonged to the priestly order of . His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blameless according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on m years. 8 Once when he was praying as priest before God and his section was on duty, 9 he was chosen by , according to the custom of the priesthood to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole ass em bJy of the people were praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 \Vhen Zechariah saw him, he was terrified, and fear overwhelmed him . 13 But the angel said to him, "Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wme or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the of the righteous, to make ready a people prepared for the Lord. 18 Zechariah said to the angel, "How will I know that this is so? For an old man, and my wife is getting on in years." 19 The angel replied, "I am Gabriel, I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur." 21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not

29 speak to them, and they realized that he had seen a VISIOn m the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home. 24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 "This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people."

Following the prologue, Luke begins his infancy narrative with the story of an annunci.ation of the birth of the John Baptist. The passage can be divided into three parts:64 1. Introduction of the dramatis personae (1:5-7). 2. Annunciation of the conception of John Baptist (1:8-23). 3. Epilogue (1 :24-25).

The first part (1:5-7) is the introduction of Zechariah and Elizabeth, with a general description of their characters.€5 Before focusing on Zechariah and Elizabeth, Luke begins with the words, "In the days of King Herod of Judea ...'·' (1:5).66 This information, which recalls the opening sections of a number of books in the Old

64 See Table 1. Raymond Brown's "Annunciation Diptych" is inserted.

65 ~. Robert C. Tannehill, p. 42 66 Most scholars assume that "the days of Herod" (Luke means ) covered a long period, between 37 and 4 B.C. The date, however, will be narrowed down by the reference to the census under the governor in Luke 2:1-2 (Joseph Fitzmyer). And, according to Raymond Brown, "Judea" must include Galilee: "The use of Judea may be anachronistic, or perhaps simply the use of the part for the whole, as in Luke 7:17 and :37." (I_he Birth of the Messiah, p. 257).

30 Testament,67 serves to draw attention to a particular period of the social world. Although it 1s not Luke's intention to provide exact historical material, Luke probably intends here to justify his narrative as the event which has actually happened in the history of Isra.el (see 1:1).

After introducing Herod, king of Judea, Luke introduces a priest named Zechariah who belonged to the division of A bijah. His wife, Elizabeth, also of priestly descent, is a daughter of Aar,1n. Luke continues to tell us that they are righteous, walking in the commandments of the Lord. Yet they have no children because of Elizabeth's barrenness, and they are aged. These descriptions of Zechariah and Elizabeth recall the story of A braham and Sarah in Genesis.68 In fact, these two couples are the only couples in the biblical books who have a child from God even though they both are aged and the wives are barren.69 In a sense, it can be assumed that Lu.ke's technical intention of a connection of two couples is to unfold tbe fact that God's promise will be fulfilled through his intervention to the world

67 Herman Hendrickx presents O'Fearghail's conviction: In the , "in the days of King Josiah the son of Amon of ... in the days of King Jehoiakim son of josiah of Judah ... " (Jer 1:2-3); Amos, "in the days of King Uzziah of Judah" (Amos 1:1) and others. (The Third Gosoel for the Third World, p. 31). 68 Haymond Brown says that "Luke draws on the same first biblical book, not by nammg Abraham and Sarah but by recalling them in the portrayal of Zechariah and Elizabeth - a technique similar to a photograph that has undergone double exposure so that one set of figures is seen through another." (An Introduction to the New Testament p. 229). 69 Joseph Fitzmyer examines that there are many others who were barren but was remedied by God's intervention in the Old Testament: Sarah (Gen .16:1), Rebecca (Gen 25:21), Rachel (Gen 30:1), the mother of Samson (Judg 13:2), and Hannah (1 Sam 1-2), i.e.. He continues that "A special similarity between Elizabeth and Sarah is evident in that both were not only barren but beyond the normal age of childbearing." (The Gosnel According to Luke 1-lX, p. 323).

31 as it was done to Abraham and Sarah.

The second part, the annunciation of the conception of John Baptist (1:8-23), is divided into three subsections: the setting (1:8--10),

the core (1 :11-20), and the conclusion (1 :21-23). In the setting, Luke describes Zechariah as the one priest chosen to enter the temple of the Lord and burn incense (1:8-9).70 Outside, the whole assembly of people ·wait in prayer at the hour of incense (1:10). Here three things can be pointed out. First, it is God's providence to choose Zechariah to be the one to offer incense: Zechariah was chosen by lot, just as Mathias was designated by lot in the reconstitution of the Twelve in Acts 1:26.

Second, the place IS "the sanctuary of the Lord (naos )," that is the holy place. The naos, the term for the Temple sanctuary is distinct from the hieron, the term used by Luke to designate either the Temple in general or the Temple courts (Luke 2:27,37,46; 4:9; 18:10; 19:45,47; 20:1; 21:5,37,38; 22:52,53; 24:53),71 Luke's presentation of the Terni)le sanctuary setting indicates the place of God's presence and a place for prayer. Third, the. phrase, "the whole assembly of the people were praying outside"72 reflects Luke's special attention to universalism. It can be interpreted that although God's action initiates with an individual,

70 There were twenty four divisions of priests. Each of the twenty four divisions served one every half-year. There were four lots in the morning, the third of which determined who offered incense. Offering incense was a high privilege that generally carne only once in a lifetime. (The Birth of the Messiah, Raymond E. Brown, pp. 258-259). 71 The Gosoel According to Luke, Joseph A. Fitzmyer, p. 3?A 72 Joseph Fitzmyer says that "this is a typically Lucan rhetorical exaggeration.. - . Normally, the OT does not mention the praying of people at the time of sacrifices, unless Solomon's prayer in 2 Chr 6:12-42 is to be so understood." (ibid., p. 324).

32 the result is intended for all. Herman Hendricks supports such a view point: "It is not only the entire biblical past, stretching back to Abraham, that provides the context for the introduction of Zechariah and Elizabeth and the narrative's beginning, but also the present hope of the entire people, grounded upon the biblical past and implied in their prayer. Whatever the story of Zecharjah and Elizabeth may be, it will unfold within the twin context of Israel's biblical past and the life of the people now. Whatever the private future c.f Zechariah and Elizabeth may be, it will touch the very public future of 'the whole assembly of the people."'73

The angel's appearance to Zechariah (1 :11-20) is the core passage of the annunciation about John the Baptist. This scene recalls the typical biblical annunciation of birth, which provides a five·- step scriptural pattern found in Gen 16:7 -13; 17:1- 3; 16-21; 18:1 --2, 10-15 and Judg 13:3-23.74 It is worth noting that some scholars incorporate the annunciation story of John the Baptist with the ''commissioning stories" in the Bible.75 Moreover, this story is obviously related to the angel

73 The Third Gosoel for the _Third W Q.rld, Herman Hendrickx, p. 51

74 Raymond Brown presents the following five steps Cih~..B.irth of the Messiah, p. 156): 1. The appeara'1ce of an angel of the Lord 2. Fear or prostration of the visionary confronted by this supernatural presence 3. The divine message 4. An objection by the visionary as to how tllis can be or a request for a sign 5. The giving of a sign to reassure the visionary 75 Robert Tannehill (L!Jke, pp. 43-44), argues that "parts of the five-step pattern are not well represented in Brown's examples." Then he describes and supports Benjamin Hubbard is delineation of "commissioning stories." These contain the following components: introduction; confrontation; reaction; commission; protest; reassurance; conclusion (Gen 15:1-6; 28:10--22;

33 Gabriel story of the announcement m the Book of .76 For instance, the only named in the Old Testament are and Gabriel in the , and Luke identifies "the angel of the

Lord"77 as Gabriel (1 :19). Gabriel appeared to Daniel when he was praying at the time of the evening sacrifice; the visionary is struck mute (Dan 9:21; 10:8-12,15).

The angel says, "Do not be afraid, Zechariah, for your prayer has been heard." (1:13 and see Daniel 10:12).78 Apparently, Zechariah had prayed for a son, but the angel's words imply God's response to a larger prayer concerning the good of Israel; alluded by the phrase, "the

whole assembly of the people was praying outside." (1:10). Thus, JOY and gladness are not solely limited to Zechariah and Elizabeth but will aJ.so come to "many." (1:11). The name "John" is given before his birth

Exod 3:1-4:16; Judg 4:4-10; 6:11-24). (Not all components are present in every passage). In light of Hubbard's proposal, though slightly amended, two Lucan scenes of the of the Births can be structured as follows: Introduction (Luke 1:5-10, 26-27); Confrontation (1 :11, 28); Reaction (1:12, 29); Reassurance (1:13, 30); Commission (1:13-17, 31-33); Protest (1:18, 34); Reassurance (1 :19-20, 35-37); Conclusion (1:21-23, 38). Robert Tannehill, however, attempts to synthesize the two theories (Raymond Brown & Benjamin Hubbard), in what he calls "promise and commission epiphanies."

76 The Book of Daniel was written about 175 B.C. in the context of post-exilic angelology with the concept of personal, intermediate beings. In the period when Luke was writing, the Book of Daniel was listed among the ca1mon of Jewish Scriptures (The Birth of tlre._Messiiih, p. 260 and The Introduction to the New Testament, p. 229). 77 The angel of the Lord appears to the barren wife of Ma."1oah, the father of Samson irl Judg 13:3; the angel of the Lord further appears in Lk 2:9, :19, 8:26, 12:7,23 (The Third Gospel of the Third World, Hernm Hendrickx, p. 54). 78 This phrase is repeated by Luke "Do not be afraid, Mary... " (1:30), and in 2:10, "Do not be afraid," addressed to the shepherds. (ibid., p. 56).

34 to signify that God has a special role for the child m God's savmg his tory (see Gen 16:11; Is a 7:14).79

In 1:15-17 we find a brief of preview and summary of John the Baptist's future role, using scriptural language. The description of John's future role echoes the . (Mal 3:1; 4:5-6), where the messenger who will prepare the way before and restore the temple cult is identified with Elijah.80 Found in two of the most famous Old Testament birth annunciations, those of Samson and Samuel (Judg 13:4-5; 1 Sam 1 :9-11,15). Luke, using this stereotyped language, portrays John the Baptist as an ascetic and a Nazirite.81 His identification as a N azirite is substantiated by the reference to John the Baptist's of renunciation of " or strong drink,'' which is part of the vow of the Nazirite, one "separated" for the Lord.82

Luke also presents John as the person who turns the people to God (1:16). John, acting as a , will fulfill this commission through his message and baptism of (3:3-8). The expressions "will be filled with Holy Spirit" and "with the spirit and power of Elijah" (1:15, 17) reemphasize John the Baptist's role as the

79 Daniel's interpretation of God's final plan, as found in Gabriel's announcement (Dan 9:24) is "now beginning with the conception of John the Baptist, who will play the role of Elijab (1 :17), the one who according to the last prophetic book (Mal 3:23-24 [or 4:5-6]) will be sent before the coming Day of the Lord." (An Introduction to the New Testament, Rayman E. Brown, p. 229). 80 L!.tlre, Robert C. Tannehill, p. 46 81 The Birth of the Messiah, Raymond E. Brown, p. 274

82~, Hebert C. Tannehill, p. 45

35 .,,:i, j~ prophet who will call the people to repentance and reconciliation.

Zechariah's response (1 :18) echoes A braham's ebjection, "How am I to know that I shall possess it?" (Gen 15:8), but unlike Abraham, Zechariah is strongly rebuked for his doubt and then made mute.83 Before, this ·occurs. however, the angel introduces himself as Gabriel confirming his credentials as the authentic messenger of God (see 1:19-20). In declaring his name and his commission From God to "speak" and "bring good news," Luke, through Gabriel, highlights the · issue of faith, which involves a firm belief in the fulfillment of God's promise in his saving work. Zechariah is struck mute precisely because he did not believe the words of God, which are to be fulfilled. Finally, the conclusion (1 :21-23) leads the reader to ponder Zechariah's visiOn in the sanctuary and the reason for his speechlessness. Luke underlines the people's reactions to Zechariah in order to demonstrate the first sign of fulfillment.

The Epilogue (1:24-25) presents the narrative's second s1gn of fulfillment. Elizabeth conceives a son m fulfillment of God's promise. However, since Elizabeth "remained in seclusion" after conception, her pregnancy is not disclosed to the people. Luke's mention of Elizabeth's seclusion for five months seems to be "a literary device in relation to the annunciation to Mary, which prepares for the sign to be revealed to Mary in Luke 1 :36."84 Elizabeth ' s response in verse 25 provides two

83 Ibid., p. 46 84 The Third Gosoel for the Third World. Herman Hendrickx, p. 67 Moreover, Joseph Fitzmyer argues that "Her seclusion. like Zechariah's muteness,

36 things. First, it is a manifestation of divine blessing for childbearing, resulting from God's intervention in removing her embarrassment. But, more importantly, Elizabeth's response to her pregnancy is to be understand as an experience of the promised salvation that results m the spirit of joy. Her claim is a praise of God's saving work.

In short, Luke, recalling the birth announcements of crucial figures in the story of Israel, manifests that the promised salvation has broken into the recent history of God's people (good news) and has been fulfilled.

3. Luke 1:26-38

Annunciation of the Conception of Jesus 26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name wa·s Mary. 28 And he came to her and said, "Greetings, favored one! The Lord 1s with you." 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord will give him the of his father David. 33 He will reign over the house of

preserved the secret until the plan of salvation-history reaches the point at which it is to be made known." (The Gosoel According ttiuke I -IX, p. 329).

37 forever, and of his kingdom there will be no end." 34 Mary said to the angel, "How can this be, since I am a virgin?" 35 The angel said to her, "The Holy Spirit will come upon you. and the power of the Most High will overshadow you; therefore the child to be bor n will be holy; he will be called Son of God." 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God." 38 Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her.

There are many parallels between the annunciation of the birth of Jesus and of John the Baptist.85 Following the annunciation pattern of John the Baptist, Luke highlights the annunciation of Jesus' birth. The passage can be divided into the following five subdivisions:86 1. Introduction (appearance of the angel): 1:26-28 2. Reaction (astonishment or fear): 1:29 3. Commission (message and confrontation): 1:30-35 4. Reinforcement (sign): 1:36-37 5. Conclusion: 1:38

The first two subdivisions (Introduction and Reaction) provide the following four facts : First, Luke points to the continuation of God's

85 For a detailed comparison in the Lucan Infancy Narratives, see Raymond E. Brown, Ih~­ Birth of the Messiah. pp. 292-298; joseph A. Fitzmyer, The Gosoel According to Luke I-IX, pp. 313-315; Robert C. Tannehill, Llllre, pp. 43-44. 86 The method of subdivisions is influenced by Raymond E. Brown's "parts of five-step pattern" (The Birth of the Messiah, p. 257) and Robert C. Tannehill's "promise and commission epiphanies." (Luke, p. 44).

38 savmg work. Luke signals this continuation in verse 26 by reference to "in the sixth month" recalling the progress of Elizabeth's pregnancy, and by having the same angel, Gabriel, appear in the passage.87 Second, Luke reveals a totally surprising fact to the reader by revealing that Mary is a virgin, engaged to Joseph (1:27). The description of Mary's marital status indicates that she has exchanged consent with Joseph but not been taken to live with him.88 The third fact established in the introduction concerns Mary's internal characteristics. The angel's greetings m verse 28 contains a summary of her characteristics. presented m three remarkable expressions for Mary by the words of the

angel: Greetings (Chaire), Favored one (K echaritomene), The Lord 1s with you. The angel's first word is the ordinary Greek greeting

(chaire, "greeting"). Its root meaning is "rejoice" and that seems

appropriate in this context.89 The second word (kecharitom erte, "favored

87 Raymond E. Brown argues that "The fact that same angel appears in both a...'U1unciations helps Luke to emphasize the unity of God's salvific plan, but the Danielic atmosphere is absent from the second annunciation" (The Birth of the ~~. p. 293). 88 Joseph A. Fitzmyer explains the marriage situation in ancient Jewish society: "In of the time the marriage of a young girl took place in two acts: (a) the engagement (Latin sponsalia) or formal exchange of agreement to marry in the presence of witnesses (cf. Mal 2:14) and the paying of the mohar, "bride price"; (b) the marriage proper or the "taking" of the girl to the man's home (see Matt 1:18; 25:1-13). The engagement gave the groom legal rights over the girl, who could already be called his "wife" (see Matt 1:20,24). It could only be broken by his divorcing her, and any violation of his marital rights by her was regarded as adultery. After the engagement the girl usually continued to live in her family home for about a year before being taken to her husband's home." (Ih.e_Gosoel According to Luke_I--IX, pp. 343-344). At this period in history girls were usually engaged at age twelve or thirteen. 89 Ignace de la Potterie has studied the use of the angel's greetings(chaire, kec.h.aritomene, the Lord is with you). Regarding to the word "CI~aire," he says that "The Greek word "chaire" in effect can have two meanings. It can be a simple salutation: 'Hello,' but it also can have a stronger meaning, a more pregnant meaning of an invitation to joy, 'Rejoice.' For several

39 one") indicates Mary as the recipient of divine favor: it means "favored by God."90 The term kecharitomene is a perfect passive participle which is able to be understood in at least two ways. It can express a state of

divine favor (Sir 18:17) already ~xisting in Mary before Gabriel's

greeting .91 It can also indicate that Mary is to be favored precisely through Gabriel's proclamation. In this case, as is apparent in the continuation of Gabriel's message, the favor bestowed on Mary is not simply for herself but for all people, since her favor will consist in bearing Jesus, thereby being the one through whom God's saving work is fulfilled. Undoubtedly, Luke would have the reader understand kecharitomene in both ways. Forth, · the last expression of the angelic salutation ("the Lord is with you") is a formula that is found many times in the Old Testament.92 It is used with reference to a person

chosen by God for a special purpose in salvation history .93 Hence, it

philological reasons, that we can not develop here, because they would have to be made on the Greek text, it seems practically certain that Luke had to be thinking here of an invitation to joy." He also applies this notion of "rejoice" in the Scriptures to Mary - the Daughter of Zion Symbolism. (Mary in the Mystery of the , pp. 14·-17). 90 The Gospel According to Luke I-IX, Joseph A. Fitzmyer, p. 345 91 Bertrand Buby interprets the meaning of the term kecr.aritomene, a perfect passive participle, in a following way: "Mary already is found to be with grace even before she gives her consent to be the mother of the Messiah. (MillY. of Gali~ : Volume I. p. 71 ). 92 Joseph A. Fitzmyer indicates that "but it(this phrase] occurs as a greeting only in two places in the OT, Ruth 2:4 and Judg 6:12. In both cases it lacks a verb, as here in Luke." (The Gosoel According to Luke I-lX, p. 346). 93 Ignace de la Potterie suppmts it with the foilowing words: "for example, when learns that he must lead his people out of Egypt(Ex 3:12), or when · receives the mission to cross the with the Israelites (Jos 1:9), or when the angel comes to Gideon to announce that he will deliver his people from the hands of the 1\fidianites, and he salutes him with the words: "God is with you, valiant warrior" (Jg 6:12). It is the promise of the help and assistance of God particulariy for difficult missions." (Mary in the Mystery of the Covenant,

40 indicates that Mary is to carry out a special role m salvation history and that God's help or assistance will be present in her mission. Following the angelic salutation, Luke presents Mary's immediate reaction (1:29). In her perplexed reaction to the angel's greetings, Gabriel assures Mary of being favored by God.94 Furthermore, Mary's reaction to the angel's greeting (being perpiexed and pondering) seems to suggest that she could never imagine herself to be favored,

considered so highly in God's sight. Perhaps here Luke IS suggesting in this reaction something that will become explicit later m the narrative, that Mary is a lowely one, a member of the 'Anawim.95

The third subdivision consists of a commission, the mam

message of the angel, and Mary's confrontation (1 :30-35). After reassuring Mary, "Do not be afraid, Mary, for you have found favor with God," the angel Gabriel proclaims the message of God to Mary. The message is explicit; her son will be the Messiah. In regard to the message of God, Raymond E. Brown presents an insightful summary: "The child to be born is the subject of a twofold angelic proclamation. First, the expectations of Israel will be fulfilled; for the child will be Davidic Messiah. Gabriel proclaims this in 1:32--33 by echoing the prophetic promise of David that was the foundation of that expectation (II Sam 7:9,13,14,16). Second, the child will go far beyond those

pp. 20-21). 94 Raymond E. Brown says that "Mary's wonderment is a reaction to the great grace or favor that the angel has announced." (The Birth of the Messiah, p. 288). 95 Later, Mary speaks of herself as "lowliness" (1:48) and identifies herself with the poor (1:52-53).

41 expectations; for he will be the umque Son of God in power through the Holy Spirit. Gabriel proclaims this in 1:35 by anticipating the christological language of the Christian kerygma (Rom 1:3-4)."95 The drama of the proclamation of the message is heightened by Mary's questioning response: "How can this be, since I am a virgin?" This response does not seem to be so much a confrontation for the angel's

announcement. It IS rather meant to tell the reader how the child was

conceived and hence to explain his identity .97

The next subdivision is the reinforcement of the angel

(1 :36-37). Gabriel reassures Mary by telling her that Elizabeth's conception took place through more than normal human power, that it was a sign of God's power, that nothing is impossible with God. (1:36- 37). By doing so, that is, reminding the reader of the prev10us story of John the Baptist' s conception, Luke reinforces the mission of Mary.98

96 An Introduction to the New Testament, Raymond E. Brown, p. 229 97 The Birth of the Messiah, Raymond E. Brown, p. 307 98 joseph Kozar in his unpublished thesis provides a good surrunary of comparison of the characters (Zechariah, Elizabeth, and Mary) in two stories of the conception of jesus and John the Baptist: "Narrative connections are now clear. The prior story of Gabriel's appearance presents Zechariah as a foil for Mary. Zechariah, overcome by fear, doesn't believe. Mary believes. The reader judges t.,e belief or unbelief by the reaction of Gabriel. In addition, the episode of Gabriel's appearance to Zechariah is connected to the angel's appeanmce to Mary through the person of Elizabeth. She is, the reader discovers, the cousin of the virgin Mary. Gabriel also gives further information which invites comparison between Jesus and John by the reader. John will be filled with the Holy Spirit from his mother's womb (1:15); jesus will be conceived by the power of the Holy Spirit (1 :35). Even the purpose of Elizabeth's hiding (1:24-25) is now revealed. By her silent waiting for sixth months, Elizabeth has set the stage for the dramatic revelation of her condition by Gabriel as a sign that "every word of God is

42 The conclusion of the story of Jesus' conception is Mary's response in 1:38. Mary's willing response, "Here am I, the servant of the Lord; let it be with me according to your word," confirms Mary's unique role in the fulfillment of God's promise. Here she is presented as a believer who is active in the unfolding of the divine plan. Her response meets the Gospel criterion for the belonging to the family discipleship (8:21), believing God's word and acting on it.99 Mary, accepting her position as the servant of the Lord, presents what the whole Lucan community is to do. It is she who responds to divine promises and commissions in faith.

In summation, three elements can be pointed out in Luke's emphasis on the annunciation of the birth of Jesus: 1. the continuity of God ' s saving work; 2. the fulfillment of God's promise; and 3. the highlighting the characteristics of Mary and her faith.

4. Luke 1:39-56

The Visitation (1 :39-45) 39 In those days Mary set out and went with haste to a Judean town m the hill country, 40 where she entered the house of Zechariah and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting , the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42a

not impossible" (1:37) ." (An Investigation of the Narrative Frame of a Tourney tQ__je_rusalem in the Lucan Travel Narrative, p. 97) . 99 An Introduction to the New Testament, Raymond E. Brown, p. 229

43 and exclaimed with a loud cry, 42b "Blessed are you among women, and blessed is the fruit of your worn b. 43 And why has this happened to me, that the mother of my Lord comes to me? 44 For as soon as I heard the sound of your greeting, the child in my worn b leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord." The Magnificat (1 :46- 55) 46a And Mary said, 46b "My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48a for he has looked with favor on the lowliness of his servant. 48b Surely, from now on all generations will call me blessed; 49a for the Might One has done great things for me, 49b and holy is his name. 50 His mercy is for those who fear him from generation to generation. 51a He has shown strength with his arm; 51b he has scattered the proud in the thoughts of their hearts. 52a He has brought down the powerful from their thrones, 52b and lifted up the lowly; 53a he has filled the hungry with good things, 53b and has sent the rich away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55a according to the promise he made to our ancestors, 55b to Abraham and to his descendants forever."

After the important stories of Jesus and John the Baptist's conceptions, which were presented as the signs of promise and fulfillment, Luke provides the remarkable scene of the meeting of the two mothers as the conclusion of two announcement stories.lOO The

visitation scene (1 :39-56) basically consists of Elizabeth's and Mary's

100 Raymond E. Brown, on the other hand, classifies this part as an epilogue to the annunciation to Mary; for she is fulfilling with haste the first duty of discipleship by sharing the Gospel with others. (An Introduction to the New Testament, p. 222).

44 statements of praise,lOl Their human responses are presented as promise and fulfillment in the action of God.

a. The Visitation (1 :39 -45)

It is already mentioned in verse 36 that Mary and Elizabeth

are blood -relatives. Now this relationship as well as Mary 1 s knowledge

of Elizabeth 1 s conception (1 :36) provide a motive for Mary 1 s journey to Elizabeth. In the first scene (1:39) Mary, by accepting her mission m

the divine plan (1 :38), appears as a moving character.10'2 In her movement in verse 1, Luke presents her as a traveler and beare1· of greetings (1:39-40). It implies that "the Visitation is thus the point of

departure for Mary 1 s active journey of faith."l03

As Mary greets Elizabeth, Luke remarks that the child leaps m her womb and Elizabeth is filled with Holy Spirit. This verse bears two meanings in the context. First of all, Luke assures the reader that

101 According to joseph A. Fitzmyer, "t."tis episode has two main parts and a conclusion: (a) Mary's visit to Elizabeth and the latter's recognition of Mary as 'the mother of my Lord' (1:39-45); and (b) Mary's reaction to ElizabeL~ 1 S praise of her and God's favor bestowed on her - Magnificat (1:46-55). The concluding verse (1:56) echoes the refrain A of vv. 23 and 38." (The Gosoel According to Luke, p. 357). 102 Herman Hendricks gives a special attention to Mary's movement: "In verses 26-·38, Mary was the unmoving focus of the narrative; but now she is the one who moves, her movement being stressed by the first word of the episode (in the Greek text), "rising" (anastasa, NRSV: "set out"), which is the first of the three verbs of motion used to describe her ("set out, went, entered")." (The Third Gospel of the Third World, p. 105). 103 Mary of Galilee: Volume I, Bertrand Buby, p. 77. He also says that "Mary may have first made this journey of faith within her heart."

45 Elizabeth IS a reliable character ("filled with the Holy Spirit") m the

action of God, and he confirms the angel's message to Mary: "Mary IS confirmed not merely by Elizabeth's pregnancy but by the child leaping in her womb, which is taken as a prophetic sign of recognition of Mary and her child."l04 Secondly, the verse provides the fulfillment of the angel Gabriel's prophecy:l05 "even before his birth he will be filled with the Holy Spirit" (1:15). Being with the Holy Spirit Elizabeth cries loudly and praises Mary (1:42-45). Elizabeth's inspired exclamation

blesses Mary. She is blessed (eulogemene) because she has been

chosen to be the mother of the Messiah; she is blessed (makaria) because she believed the word of God.l06 Here Luke, through Elizabeth's praise, points out two aspects of achieving God's fulfillment:

God's initiatives and human response in faith. Moreover, Luke'~ emphasis on faith in believing the word of God becomes more important to fulfill God's promise.l07

b. The Magnificat (1:46-55)

In responding to Elizabeth's praise of Mary, Mary praises God

with a canticle called th,e Magnificat (1 :46-55).108 The Magnificat

104 Luke, Robert C. Tannehill, p. 52 . 105 Elizabeth being filled with the Holy Spirit means that the child John the Baptist receives t..i)e Spirit as well, 106 The Gospel According to Luke I-IX, Joseph A. Fitzmyer, p. 358 107 "It was important that Mary believe the promise that God would bring the Messiah to Israel through her and that she be willing to offer herself for this purpose." (Lul:re, p. 53). 108 In regarding to composition of this hymn various opinions are presented in scholarship. Joseph Fitzmyer (The Gospel Amrding to Luke I-IX, pp. 358-360) has listed the following

46 spoken by Mary is a joyful hymn of praise. Through the Magnificat Mary translates the promised words that her chi.ld would be the son of David and Son of God into good news for the lowly and the hungry and woe for the powerful and the rich. In some respects, the Magnificat is a mosaic of scriptural themes, reflecting both the Jewish hymnology of the day and the Qumran Thanksgiving which echo the Old Testament.109 In a sense, it can be said that the Magnificat completes the promise/fulfillment motif of the infancy narratives.llO

The Magnificat is structured in three parts:lll introduction (vv. 46b- 47); the body of the hymn (vv. 48-50, 51-53); conclusion (vv. 54-55). According to Raymond Brown, it was originally a hymn prayed by Jewish converts to Christianity, steeped in the piety of the Anawim, who praised God for the salvation given them in Jesus.112 Luke placed this hymn on Mary's lips because he considered her both the first

theories of composition: A. von Harnack, H. D. F. Sparks and N. Turner think that LtLl

111 The Gosoel According to Luke I-IX, joseph A. Fitzmyer, p. 360 112 The Birth of the Messiah, Raymond E. Brown, pp. 350-357

47 Christian disciple and the representative of the Anaw im _113 In the introduction Mary like the Anawim, praises and rejoices in the new salvation to be accomplished in Jesus. The reference to God as "my Savior" echoes Habakkuk's hymn, suggesting that his longing for salvation has been fulfilled.ll4 The Magnificat's opening words also reassure the reader that Mary has found favor with God (1:28,30) and reaffirm the joyful spirit in which she accepts God's promise. ·

The body of the hymn can be divided irito two strophes. In the first (vv. 48-50) Mary speaks for herself, about what God has done for her. In this stanza, she affirms her "low estate" (echoing 1:38) and her "blessedness" (echoing 1 :45). At the same time, in contrast to herself, she praises God as mighty, holy, and merciful. These three attributes of God refer both to God's action in regard to Mary and to the Anawim of the second strophe. Mary's praise of "the Mighty One'' indicates the power by which God acted for her and her peopie. The title also recalls what Gabriel had proclaimed in the annunciation, that "nothing will be impossible with God." (1:37) Related to God's might 1s his holiness. This attribute links God to Jesus, to whom she is to give birth, since the angel claimed that he would "be called holy" (1:35). Finally, reference to the mercy of God indicates the reason for God's actions toward the poor m the second stanza and reinforces Mary's status as servant (1:48a). It is because of Yahweh's mercy and what his might has wrought in her that she will be called "blessed" by all

113 Ibid., p. 357 114 The Birth of the Messiah, Raymond E. Brown, p. 357

48 future generations.l15 This phrase also reiterates Elizabeth 1 s praise m

In the second strophe (1 :51-53), Mary speaks, representing the Anawim, the oppressed community, exalting in what God has done for them.l16 In addition, antithetical parallelism in the second strophe (powerful/lowly; hungry /rich) helps highlight the significance of the poor

in God 1 s salvific plan.ll7

In the conclusion of the Magnificat (1:54-55) Mary praises "the salvation that has come in is the definitive act by which God has kept His covenant with Israel to His servant people."118 Mary, recognizing herself as the remnant of Israel, is the one who brings the promise of God in a way that will extend the promises of old to others not under the Law. Finally, A braha m is mentioned explicitly

(1 :55) in connection with the promise given to him. This promise 1s important in Luke-Acts, because the promise to Abraham involved a covenant with Israel (Luke 1:73-75) but also included to "all the families

115 Most scholars agree that verse 48(a,b) 1s a Lucan insertion into the original canticle to adapt the hymn to its present context. 116 The Birth of the Messiah, Raymond E. Brown, p. 356 117 In regarding to the strophic pattern in the Magnificat. Robert Tannehill presents the following explanation: "The strophic pattern is accompanied by pattems of synonymous and antithetical parallelism. The Magnificat begins with two statements of praise in synonymous parallelism (v.47). Later it will use antithetical parallelism (vv. 52-53). The most powerful language of the poem is used in verses 52-53 in order to stress this rescue the lowly. Strong contrast in a chiastic pattern (a 1 b 1 b'a' = powerful/lowly;hunger/rich) is here combined, in the Greek, with rhyme to proclaim that God has overturned society. (Luke, pp. 44-45). 118 The Birth of the Messiah, Raymond A. Brown, p. 364

49 !' of the earth" (:25).119

In short, the Magnificat summanzes what God has already done for people while anticipating what God is beginning now. It is, to some extent, a summary of the whole Gospel wherein the stories of God's salvation are unfolded.120 Therefore, the Magnificat is a hymn of joy and hope in fulfillment of God's promise.

119 Luke, Robert C. Tannehill, p. 56 120 The Magnificat is closely related to Jesus' later for the poor and woes for the rich (6:20-26).

50 •

C. Birth Narratives: Luke 1:57-2:52

1. Luke 1:57-80

The Birth of John 57 Now the time came for Elizabeth to give birth, and she bore a son. 58 Her neighbors and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her. 59 On the eighth day they came to circumcise the child, and they were going to call him Zechariah after hid father. 60 But his mother said, "No; he is to be called John." 61 They said to her, "None of your relatives has this name." 62 Then they began motioning to his father to find out what name he wanted to give him. 63 He asked for a writing tablet and wrote, "His name is John." And all of them were amazed. 64 Immediately his mouth was opened and hid tongue freed, and he began to speak, praising God. 65 Fear came over all their neighbors, and all these things were talked about throughout the entire hill country of Judea. 66 All who heard them pondered them and said, "What then will this child become?" For, indeed, the hand of the Lord was with him. 67 Then his father Zechariah vvas filled with the Holy Spirit and spoke this prophecy: 68a "Blessed be the Lord God of Israel, 68b for he has looked favorably on his people and redeemed them. 69 He has raised up a mighty savior for us in the house of his servant David, 70 as he spoke through the mouth of his holy prophets from of old, 71 that we would be saved from our enemies and from the hand of all who hate us. 72 Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, 73 the oath he swore to our ancestor Abraham to grant us that we, 74 being rescued from the hands of our enemies, might serve him without fear, 75 m holiness and righteousness before him all our days. 76 And you, child, will be called the prophet of the Most High; for you will go before the Lord· to prepare his ways, 77 to give knowledge of salvation to his people by the forgiveness of their sins. 78 By the tender mercy of our God, the dawn from on high will break upon us, 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." 80

51 The child grew and became strong in spirit, and he was m the wilderness until the day he appeared publicly to Israel.

Luke 1:57--80 is the narrative of the birth of John. Luke reports the birth of John briefly and focuses on events surrounding John's circumcision and his naming.l21 Then, the praise of Zechariah's hymn follows .

The story the b.irth, circumcisiOn, and nammg of the John the Baptist (1:57-66) recalls the angelic announcement to Zechariah. and demonstrates the fulfillment of the promises of God. Both predictions of the angel in regard to John are fulfilled: the people rejoice at his birth (1:58) as Gabriel had promised (1:14) and he was named John (1:63 and 1:13). Because God's word was received in faith and obedience by both Elizabeth and Zechariah - Elizabeth names the child John (1:60), as the

angel had commanded, and Zechariah affirm her choice (1 :63)122 - God's promise was fulfilled. Also, Luke presents both Elizabeth (1 :41) and Zechariah (1:67) as filled with the Holy Spirit. And. in each case, the presence of the Spirit leads them to praise, Elizabeth in praise of Mary and the fruit of her worn b (1 :42) and Zechariah in praise of how God had visited his people (1:68-79). The double reaction of the people - the joy they express (1:58) and the astonishment and the questions

121 Notice the contrast between it and the narrative of Jesus' birth, where event of the birth are largely told while the eighth day of his life is mentioned only in one verse (2:21). 122 Regarding this scene Robert C. Tannehill says, "Zechariah's choice of this name, contrary to family tradition, is significant because it shows his obedience to the angel's command (1:13)." (Luke_, p. 56).

52 throughout Judea about his future (1:65-66) - also provides sequel to Zechariah's canticle in which the Baptist's destiny is proclaimed.

As mentioned above, the hymn of Zechariah (1:67-79),1-23 called the Benedictus, celebrates the fulfillment of God's promise. Although the Benedictus provides an answer to the question of what John will become in verses 76-77, this hymn focuses primarily on the Messiah rather than on John,l24 The hymn can be divided into two parts, since it consists of two complex sentences in the Greek (1 :68-75, 76- 79),125 The hymn begins with praise of the continuity in what God has done in the past: "he has looked favorably on his people and redeemed them." (1:68). The next five verses of the hymn stress the fulfillment of the Old Testament expectations such as the promise to David and his House (1:69-70) and the oath sworn to Abraham and his descendants (1:72-7:3). Moreover, there are also some rich expressions which demonstrate the Lucan emphasis on promise and fulfillment,l26

The second part of the hymn (1:76-79) describes John the Baptist as going before the Lord to make known His ways. In other

123 Raymond E. Brown holds that this canticle has been inserted m a second stage of Lucan composition.

53 words, John is presented as the forerunner of Jesus the M essiah.l27

Besides, Luke's expression "the dawn (anatole) from high" in 1:78 probably indicates that the Messiah continues the idea of God's fulfillment in the New Testament.128 The rising light (the birth of Jesus) will "guide our feet into the way of peace (1:79)." Finally, the narrative ends mentioning the childhood of J ohn, thus preparing for the narrative of John's ministry in 3:1-20.129

In summary, Luke focuses on Zechariah's action m this narrative. First, it is highlighted in Zechariah's believing that God's promise is fulfilled in contrast to his not believing the ange.l' s message in the annunciation scene (1 :5-25). Second, through this Zechariah ' s hymn Luke reinforces the fulfillment of God's promise. Zechariah praises God for what he has done for him and praises God for what he has done m the conception and coming birth of Jesus. Hence this narrative focuses on this hymn and is a summary of the two announcement stories.

127 Joseph A. Fitzmyer has understood the (''the Lord") as an indication of a title for Jesus. Luke already applies it into the title of Jesus in 1:43, "the mother of my Lord." (ibid., p. 385). 128 Raymond E. Brown explains: "That anatole can be a name for the Messiah we see from Zech 3:8; 6:12 where the Hebrew makes reference to the Davidic "branch" or "shot" (semah), and the LXX renders the term by anatole." (The Birth of the Messiah, p. 373). 129 "The description of ]Bap's growing up and becoming strong in spirit (1:80) echoes the growth of Samson (Judg 13:24-25) and of Samuel (1 Sam 2:21)." (ibid., p. 233).

54 2. Luke 2:1-40

a. The Birth of Jesus (2:1-20) 1 In those days a decree went out from Emperm· that all the world should be registered. 2 This was the first registration and was taken ~Nhile Quirinius was governor of Syria. 3 All went to their own towns to be registered. 4 Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. 5 He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6 While there were there, the time came for her to deliver her child. 7 And she gave birth to her firstborn son, and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. 8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9 Then the angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, "Do not be afraid; for see - I am bringing you good news of great joy for all the people: 11 to you is born this day in the city of David a Savior who is the Messiah, the Lord. 12 This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger." 13 And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, 14 "Glory to God in the highest heaven, and on earth peace among those whom he favors." 15 When the angels had left them and gone into heaven, the shepherds said to one another, "Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us." 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child. 18 and all v,rho heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds re·i:urned, glorifying and praising God for all they had heard and seen, as it had been told them. 21 After eight day had passed, it was time to circumcise the child and he was called Jesus, the name given by the angel before he was conceived in the womb.

55 This episode falls into three mam parts: 1. the setting for the birth of Jesus in Bethlehem (2:1-5); 2. the birth itself (2:6-7); 3. the manifestation of the newborn child and its reaction of all who heard of it (2:8-20).130

Many scholars have regarded Luke 2:1-5 as a Lucan composition.131 In the previous Chapter Luke, who has pictured Mary as residing in Galilee, uses the registration as a way of tying his account to a tradition that Mary gave birth to Jesus in Bethlehem. In addition, Luke puts the registration during the reign of Augustus (27 B.C. - A.D. 4), a lengthy period widely regarded as the era of peace. By associating the birth of Jesus with the reign of Augustus, Luke intends to present the real bearer of peace and salvation as Jesus the Messiah.l32 Finally, in the first verse the reader is informed that the decree is for "all the world" (2:1). Therefore, Jesus' birth is within a universal event or setting implying that in the future that will be the

setting of the Christian Gospel (cf. 3:1 - 2) and the Church (Acts 1 :8 ).

The birth of Jesus itself is reported in verses 6 -- 7. The description of the birth of Jesus is similar to the account of the birth of John (1:57- 58). However, the details about wrapping him in swaddling

130 The Birth of the Messiah, Raymond E. Brown, p. 410 131 One reason for this suggestion is Luke' s failure to understand the date of the (which he accidentally associated with the wrong Herodian king). (The Gospel According to Luke, Joseph A. Fitzmyer, p. 392). 132 Joseph A. Fitzmyer argus that in the eastern Mediterranean world Augustus was further hailed as "savior" and "god" in many Greek inscriptions: "savior of the whole world" (ibid., p. 394).

56 clothes and putting him m the manger are clues to two important

elements in the identity of Jesus.l33 First, the description that Jesus 1s swaddled or wrapped in cloth bands alludes to the wise king Solomon: "And when I was born ... I was nursed with care in swaddling cloths. For no king has had a different beginning of existence." (Wisd 7:3--5). Hence, the child who is born is a son · of David and a king. Second, Luke's emphasis on the manger, which appears in all three divisions of Luke 2:1-20 (vv. 7, 12, 16), has rich symbolic significance. First of all, the poverty inherent in being born in a stable and laid in a manger signals God's extraordinary manner of acting in the history of salvation, indicating that the divine plan goes beyond human expectations. In fact, Jesus the Messiah stands in stark contrast to the expected Davidic Messiah, the one who was "to restore the kingdom to Israel" (Acts 1 :6) in a political or military sense.l34 Secondly, since animals come to a manger to feed on what is in it, so people from the whole world will come to feed on Jesus, in contrast to Israel in 's prophecy, who did not how to come to its God.l35

The scene now changes from the manger to the field outside Bethlehem and to the shepherds (2:8-15). This scene, which is called an annunciation to the shepherds, can be divided into five subdivisions based on the pattern of typical annunciation and commission narratives

133 The details about the swaddling

57 m the Bible:136 1. Introduction (appearance of the angel): 2:8--9a 2. Reaction (astonishment or fear): 2:9b 3. Commission (message): 2:10-12 4. Reinforcement (sign): 2:13-14 5. Conclusion: 2:15

Luke may have been motived to include an appearance of angels to shepherds, who were considered dishonest and outcasts of I ewish society, because such characters fit with the general tone of his presentation of Jesus in the infancy narratives and the gospel as a whole. Jesus, himself, is born among the Anawim. The salvation and gospel he brings announces the great reversal of the exalted being humbled, the mighty tumbled and the lowly raised up, the rich sent away hungry and the poor fed. Even more, Jesus not only came for the poor and lowly but even for sinners. But even more, it may be that Luke's inclusion of this scene is the result of an association he makes between Jesus' place of birth, Bethlehem, the city of David, and shepherds. Like them,

David was a shepherd before being anointed king (1 Sam 16:11). Later he was told to shepherd his people of Israel (2 Sam 5:2). Ezekiel prophesied that David would be a shepherd over Israel (34:23) and Micah speaks of Bethlehem as the place from which the promised ruler of Israel would arise (5:1). The prophet continues, comparing the ruler to a shepherd, who would "feed his flock with the strength of the Lord"

136 As it mentioned earlier (the Magnificat), the method of subdivisions is influenced by Raymond E. Brown and Robert C. Tannehill's proposals of the annunciation pattern.

58 ------

(5:4).137 Thus, the figure of the shepherd is multivalent in Jewish tradition. On the one hand, it IS a favored image used for kings and their role. On the other hand, m real life, shepherds are people of the land, outcasts, shunned. Noticing this fact, Robert Tannehill argues that "The figure of the shepherd has the same arnbiguous quality as a royal baby m a manger. A shepherd is an ordinary fellow who would not feel out of place in a stable. A shepherd is also a symbol of kingship."138

In verses 10-12 the core message 1s presented: "good news," "joy," "to you is born this day in the city of David a Savior, who is the Messiah, the Lord."139 The shepherds are invited to recognize this good news of great joy for all the people. After the core message of the angel, Luke presents a hymn as a sign to reinforce the shepherds. The angelic chorus (vv. 13-14) echoing Isaiah140 manifests the event which will be fulfilled in God's action. In verse 15, Luke concludes the angelic announcement with the proclamation of the shepherds who believe the event in God: "Let us now go to Bethlehem and see this thing that has taken place, which the Lord has made known to us." Therefore, the shepherds' response Is similar to a hymn of praise in fulfillment of God's promise.

Luke reports the reaction to the angelic manifestation of the

137 The Birth of the Messiah, Raymond E. Brown, p. 421 138 Luke, Robert C. Tannehill, p. 65

139 This angelic announcement accomplishes the previous expectations appeared in 1:~~2 - 33, 69.

140 Facing the divine presence in the Temple, Isaiah heard the seraphim sing: "Holy, holy, holy is the Lord of Hosts; the whole earth is full of his glory." Osa 6:3).

59 birth of the Savior in verses 16-20. Presented in this pericope are three important categories of those who belong to God's favour: 1. Mary and Joseph, 2. the shepherds, 3. all who heard it. It is not inappropriate to presume that the prominent witnesses are Ivi ary and Joseph (16) and the shepherds are the second category of those who believe and proclaim the good news (17-18). The third category is all who heard the event from the shepherds. Apparently they are not related explicitly to the group of believes since they were sjmply amazed by the story. However, they will eventually be seen as part of the groups who believe and proclaim the good news throughout the Gospel. The strong emphasis on Mary is the most important theological point that Luke

makes tn terms of discipleship for Jesus. In fact, Luke presents Mary as the first and prominent disciple of Jesus. Mary is the one who

pondersl41 all these words in her heart (19). Luke might have situated such Marian description intentionally right after given three categories of believing. Mary not only belonged to the first group of witnesses but also is the one who carries out the faith in fulfillment of the promise of God.l42 She is the model of faith for all who believes the words of God in salvation.

141 The word translated "pondered" (symballousa) is understood that Mary as "trying to hit upon the right meaning." (The Gosoel According to Luke, Joseph A. Fitzmyer, p. 413). 142 Raymond E. Brown observes that "Mary is the only adult who survives from the infancy narrative into the public ministry of Jesus." CAn Introduction to the New Testament, p. 234).

60 b. The Presentation of Jesus (2:21-40)

21 After eight days had passed, it was time to circumcise the child and he was called Jesus, the name given by the angel before he was conceived in the womb. 22 When the time came for their purification according to the , they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, "Every first born male shall be designated as holy to the Lord"), 24 and they offered a sacrifice according to what is stated in the law of the Lord, "a pair of turtledoves or two young pigeons." 25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on h)m. 26 It had been revealed to him by the Holy Spirit that he Would not see death before he had seen the Lord's Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying, 29 "IV1aster, now you are dismissing your servant in peace, according to your word; 30 for my eyes have seen your salvation, 31 which you have prepared in the presence of all peoples, 32 a light for revelation to the and for glory to your people Israel." 33 And the child's father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, "This child is destined for the falling and rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed - and a sword will pierce your own soul too." 36 There was also a prophetess, Anna, the daughter of , of the tribe of Asher. She was of great age, having lived with her husband seven years after her marriage, 37 then as a widow to the age of eight-four. She never left the temple but worshipped there with and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem. 39 1Nhen they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favor of God was upon him.

61 In 2:21--40 Luke narrates about the nammg, the circumcislOn, and presentation of Jesus, as well as the praises of Simeon and Anna who are representative of devout waiting for the fulfillment of God's promise to IsraeL Throughout this scene Luke emphasizes that

Jesus' parents were faithful to all requirements of the Mosaic law _143 As a matter of fact, Luke is not interested in the Jewish customs of purification and presentation for their own value, but his continual concern is that the new form of God's salvation comes with obedience

to this Law _144 It is Luke's theological intention that neither Jesus nor the proclamation of his Gospel were contradictory to Judaism. Jesus is a Savior of the whole world.

The new form of God's salvation is now revealed by the Holy Spirit through Simeon's words, which consist of two o1·acles (2:29-35). There are two oracles of Simeon in 2:29-·35. The first oracle, called Nunc Dimittis ( vv. 29-32), is directed to a wider audience than the second. It declares the fulfillment of God's redemption in the child m Simeon's hands. While retaining Lucan themes from the previous hymns (see "peace," "salvation," and "light"), the inclusion of the Gentiles is something new .145 By doing this, Luke explicitly confirms

143 Luke seems not to offer accurate knowledge of jewish ritual practice. There is no mentioning of the payment of the five shekels for the presentation of jesus in the Temple which was required for redeeming the first born child from the service of the Lord. In verse 22 "their purification" is also strange since the purification applies only to the mother. (The Gosnel According to Luke, Joseph A. Fitzmyer, p. 421). 144 Many scholars agree that the story of the birth of Samuel may have been an important influence to the scene for the presentation of jesus.

145 ~ Tannehill, p. 71

62 the fact that God has given Jesus as salvation for all peoples, both the

Gentiles and IsraeL Seeing the baby, Simeon sees God 1 s salvation.l46

The second oracle is addressed to Mary and points out the destiny of the child (vv. 34-35). Luke again presents the prominent role

of Mary in the new form of God 1 s salvation. In her relation to the child ' s mission she is not merely maternal but is also the disciple who will carry out the mission with him. The destination of the child for

the falling and rising cif many in Israel is closely associated with l\1ary whose soul will be pierced by the sword.l47 As suffering is part of the

process of salvation brought by Jesus, so it will be a part of Mary 1 s life, since she is the faithful disciple from the beginning to the end, from the annunciation to . She, who gives birth to salvation, will be pierced with the division caused by Jesus' ministry. But because she 1s the woman who believed that "all things are possible with God," sile will persist in her faith, in the midst of this suffering hoping that the full glory of salvation of Jesus will eventually be fulfilled beyond the suffering, knowing that God always fulfills his word.l48

146 Robert C. Tannehill underlies the role of Simeon with the passage of Isaiah 52:7, "the messenger who announces peace, who brings good news, who announces salvation." He continues that "In the temple scene in Luke 2, Simeon is the messenger who announces peace and salvation. Simeon's departure "in peace" means personal fulfillment of his longing, but it also refers to Simeon's share in the corporate peace and salvation pmrnised in Isaiah." (ibid., p. 72). 147 There are various interpretations for the meaning of the sword. Regarding this Raymond E. Brown lists eight different interpretations (see the Birth of the Messiah, pp. 462-463). In this thesis the sword is understood as a metaphor for sharp pain of Marf based on t.l-te context (vv. 34b and 35a). 148 The Gosoel According to Luke, Joseph A. Fitzmyer, p. 423

63 Complementing Simeon's presence is the character Luke introduces next. The evangelist's dramatic description of her as a woman who spent most of her life in prayer in the Temple gives her words credibility. Like Simeon, she is a person who has been "looking fir the redemption of Jerusalem," hoping that God's promise would be fulfilled. Coming upon Jesus, she immediately recognizes him as the one she has been waiting, her hope fulfilled. Unlike Simeon whose words concerned himself and Jesus ' parents, after giving thanks to God, she spreads the good news about Jesus to all waiting the same redemption she has hoped for these many years. Finally, Luke concludes with a reassurance of the parent's obedience to the law of the Lord and a short summary of the growth of the child.

3. Luke 2:41 - 52

The Boy Jesus in the Temple 41 Now every year his parents went to Jerusalem for the festival of the passover. 42 And he was twelve years old, they went up as usual for the festival. 43 When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 44 Assuming that he was in the group of travelers, they went a day's journey. Then they started to look for him among their relatives and friends. 45 When they did not find him, they returned to Jerusalem to search for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all -vvho heard him were amazed at his understanding and his answers. 48 When his parents saw him they were astonished; and his mother said to him, "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety." 49 He said to them, "Why were you searching for me?

64 Did you not know that I must be in my Father's house?" 50 But they did not understand what he said to them. 51 Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart. 52 And Jesus increased in "Yvisdom and in years, and in divine and human favor.

This passage is Luke's transitional scene between the infancy narrative and the beginning of Jesus's public ministry. While Luke describes the remarkable story of the twelve year old Jesus in the temple, he provides us with Jesus' awareness of his special mission and identity. In contrast to the earlier episodes in which other characters have interpreted Jesus' identity and role, here Jesus interprets himself and his action. The story not only presents Jesus' first words, but it 1s

the Gospel's first pronouncement story _149

The story begins with mentioning the going up hom Nazareth or Galilee to the . This direction anticipates the great journey of Jesus (9:51-19:28) in the Lucan narratives. Furthermore, Jesus' journey to the Jerusalem Temple at Passover time parallels the sam'= place and time as in 2:41-52.150 Whereas the prevwus story emphasizes the prophetic testimony of Simeon and Anna through the fulfillment of legal obligation (purification and presentation),

149 Regarding the form of this story various opiPions are presented: Bultmarm and Dibelius classify this episode as a "legend" in the narrative material; similarly, V. Taylor regarded it as a "story about Jesus"; Raymond E. Brown understands it as a "biographical apophthegm." On the one hand, Joseph Fitzmyer prefers to use Taylor's terminology and call it a "pronouncement story." (The Gosoel According to Luke t:JX Joseph A Fitzmyer, p. 436). 150 The Birth of the Messiah, Raymond E. Brown, p. 48.5

65 here Luke focuses on Jesus' self revelation, m the central dialogue between Jesus and Mary.

This narrative (2:46- 50) provides a unique perspective m the gospel of Luke. Luke presents Jesus as a child of remarkable intellect and insight,l51 thereby foreshadowing the reactions of the elders and the recognized teachers toward Jesus during his public ministry:l52 "all who heard him were amazed at his understanding and his answers" (2:47). The amazement is also shared by Jesus' parents: "they were astonished" (v. 48). Obviously the emphasis of the story is upon the authority of Jesus, which comes from his words and actions. It reaches its climax in the central dialogue between Mary and Jesus, which highlights his unique identity and shows that God is his Father: "Did you net know that I must be in my Father's house?" (2:49) .

Luke's statement about Mary in verse 51 shows that she kept with concern all these events in her heart: it reminds us of Luke 1:66 and 2:19. Luke confirms Mary as a disciple of Jesus, ev·en though she did not understand what Jesus was saymg in the temple.l53 Here as

151 Jesus is shown to be one trained in the and its requirements and fulfilling his obligations, even in advance. (The Gosnel Ac~Qfding to___Luke_l::-IX, p. 4:38). 152 See :32, 20:26. There people and the scribes are amazed by Jesus' teaching and his answers. 153 Raymond Brown sees that verse 51 softens the portrait of Mary: "She may have been amazed at what Jesus did (48); she may not have understood what he said of himself (50); she may even have reproached him (48b); but she is not unresponsive to the mystery that surrounds him. Her lack of understanding is not permanent; for the fact that she keeps with concern such events in her heart is by way of preparation for a future understanding as a member of the believing community (Acts 1:14)." (The Birth of the Messiah, p. 494).

66 throughout the whole infancy narrative, m the discipleship of Jesus, Mary always stands in first.

67 CHAPTER 3 MARY IN LUKE 1--2

This Chapter presents Mary as the model for Christian hope

because God Is promise is fulfilled with and in her. In Luke 1-2 rvlary is presented as the first and foremost disciple of Jesus, who follows the will of G_od in faith, prayer, joy, perseverance, and hope. These Marian virtues point out the importance of what realized eschatological existence is, namely beiieving and trusting God in daily life.

A. Luke's perspective on Mary

1. Emphasis on Mary In the Infancy Narrative

Mary appears most prominently in the infancy narratives of Luke, whereas in Matthew, Joseph has the chief role. And Mark does not mention Mary in any signifkant fashion in his gospel. Luke's portrait of Mary in the infancy narrative begins with the angelic announcement of Jesus. The angel's appearance to Mary is similar to the angel's appearance to Elizabeth. In both cases the angel indicates that the promised son "will be great" and associates the Holy Spirit with him even prior to birth.154 This significant description of the child's future role indicates God's saving purpose. However, Luke ' s concern about Mary is much more than comparing her with Elizabeth.

154 Luke, Robert C. Tannehill, p. 43

68 Luke presents Mary as the first disciple who responds actively in faith to the fulfillment of God's promise (1:38) and ponders God's words or events in her heart (2:19, 51). Mary praises God in acceptance of His promtse (1:46-55). Moreover, Luke presents her as the most important witness who brings Jesus to the world and hears the first words of Jesus in the story of finding the boy Jesus in the temple (2:49). Therefore, it is clear that Luke's very special emphasis is upon Mary m Luke 1-2.

In the infancy narrative, Luke sums up the follo •N ing three important theological elements of Mary in the history of salvation. First, Luke presents Mary as the recipient of divine favor whkh is not just for herself but for all in Jesus, the new form of God's salvation. In the annunciation story of .Jesus, the good news that her son will be the Messiah is given to Mary (1:31-:32). She is the chosen one in fulfillment of the promise of God. Second, Luke underlines the mission of Mary in salvation. Mary demonstrates her mission in action. She gives birth to the child to the world and reveals the nature and role of the child in the history of salvation: the child will be the Davidic Messiah and the unique Son of God. Luke's emphasis on the role of the Holy Spirit is also very important. From the beginning to the end of the story, the Spirit is the motivating force behind the main characters. Filled with the Holy Spirit, Elizabeth praises Mary and acclaims her as blessed (1 :41-45). Mary also praises God in the Spirit in the Magnificat (1:46-55). Each of these incidents are examples of how the Holy Spirit in Luke brings about certain kinds of inauguration in the saving purpose of God. In this regard, Luke manifests the unique mission of Mary in the Spirit for the fulfillment of God's

69 salvation. Third, Luke presents Mary as the model of faith in the Lucan church. She makes a faith statement, accepting the role to which she is being called: "let it be with me according to your word (1 :38)." In contrasting Zechariah's failure, Mary's willing response in faith shows the way that humans need to respond to divine promises and commissiOns. The key faith of Mary (1:38) is obviously honored by Luke.l5.5 In the scene of the Visitation Mary's faith in God is assured by Elizabeth. She praises Mary in extravagant terms: "Blessed are you among women, and blessed is the fruit of your womb ... and blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord." (1:42, 45). Here Luke allows Elizabeth to witness that Mary is the most faithful woman, who has heard the words of God and accepted them. Besides, Mary herself manifests her faith by praising God in the Magnificat. By doing this, Luke associates Mary's faith with discipleship to Jesus. This can be seen in the Lucan scene in which Mary comes to visit Jesus (:19-21). His presentation differs significantly from those of Matthew and Mark. First of all, Luke places this story in the context of Jesus ' teaching on discipleship that begins with the and the seed that falls on to various sorts of ground (8:4- 15).156 In the las t line of the parable Jesus states: " .... As for the part in the rich soil, this is people with a noble and generous heart who have heard the word and take it to themselves and yield a harvest through their perseverance"

155 In comparison with the story of Zechariah in Luke 1:5- 25. 156 Matthew and Mark place tllis parable after their account of Jesus' reaction to Mary's arrival and they separate the two incidents by placing them in different settings. see in "MARY THE PERFECT DISCIPLE: A Paradigm for Mariology" written by Patrick ]. Bearsley in Theological Studies 41 (1980), p. 476

70 (8:15). Following the parables, his mother and his brothers ask to see him. Rather, than stretching out his hand to the crowd surrounding him, seemingly as a rejection of his mother and brothers standing outside, as in Matthew (12:46-50), Luke simply declares that "His mother and brothers are those who hear the word of God and do it" (8:21). The readers knows that Mary, his Mother, is such a person since he heard Mary proclaim to the angel, "I am the handmaid of the Lord ... let it be done to me according to your word" (1:38). In Jesus' words he indicates that Mary is his mother not simply because of blood ties. Even before his birth she acted with the kind of faith that makes for true discipleship (8:15), the kind of faith that creates the deepest ties of family relationship with him (8:21). As later Christian writers would state, her faith makes it possible for the word who is Christ to be born and bear fruit - She conceived him in faith before she conceived him in the flesh . What Jesus said of the one who is his mother is what she said at the annunciation. The only difference is grammatical: what Jesus says of the mother in description, Mary utters as her own statement,157

In another incident, Luke makes the same contrast between family relationships and hearing the word of God when a woman in the crowd raised her voice: "Blessed is the womb that bore you and the breasts that nursed you!" (11:27). Jesus replied, "Blessed rather are those who hear the word of God and obey it" (11:28). For Luke, again Mary is the first disciple who hears the word of God and obeys it in the action she stands as the model of any one who would be a disciple;

157 Ibid, p. 477

71 not only does Luke portray Mary as one who hears the word, keeps it, and obeys it, but twice Luke tells us, she also ponders it, treasures it in the center of who she is, in the heart. (2:19, 51)

Finally, it is noteworthy to cite the words of Patrick ]. Bearsley regarding Lucan discipleship in relation to Mary.158 "Discipleship, therefore, in Luke's understanding contrasts two elements: hearing the word of God (be it from the mouth of Jesus, or from one of God's messengers, or in the events of life) and incorporating that word into one's life ("keeping it," "putting it into practice," "pondering it in one's heart"). Corresponding to these two elements, we can detect the need for a divine initiative and a human response. God must first of all speak or manifest Himself in some way if the disciple is to hear. But, equally importantiy, the disciple must respond to what he has heard. The hearing of God's word must provoke a reaction in him which radically alters his life. A temporary response is not sufficient; such a person is like the seed which falls on rocky ground (M t 13:5-6, 20-21; Lk 8:6, 13). Perseverance is necessa.ry, and therefore the change must be a radical reorientation of life; for oniy if the seed falls on deeply rich soil will it yield a hundredfold increase (Mk 13:8, 23; Lk 8:8, 15). That Mary's discipleship fulfills these conditions is clear in Luke's writing."

2. Mary, Model of Christian Hope

As mentioned earlier, Christian hope m the Lucan community 1s

158 Ibid., p. 478. Bearsley's idea is based on Raymond E. Brown's interpretation of the infancy narrative.

72 mainly a daily experience of God's fulfillment smce Luke's view of salvation shifts the reality of the saving event from the eschaton to the every day of Christian life. Hence, if someone believes that God's promise is fulfilled today, that person can be a model of Christian hope in the Lucan community.l59 The person par excellence who models this kind of hope is Mary.

In the annunciation story Mary 1s primarily presented as the promised woman who is chosen by God ( see 1:30- 31 ). Through her God's promise is fulfilled in the history of salvation. God's promise to Mary is different from other Israelites since that promise is fulfilled once and for all in the salvific plan of God. Through Mary, her conception/doing of God's word, God breaks into hum an history and saves aU through Jesus' suffering, death, and resurrection.l60 Mary's active and willing response brings God's promise to fulfillment in the world.

Having experienced an unexpected fulfillment of her hope, Mary, representative of the Anaw im who awaited salvation, then breaks into a joyful song, the Magnificat, that echoes the promises and hopes of Israel's history. Luke not only makes this point through the content of her song but also structurally. The Magnificat is one of the three

159 Christian hope in the Lucan community is mainly a present experience of an eschatological reality. Just as faith brings salvation today, Lucan hope brings eschatological reality such as love, forgiveness, joy and peace, into the present time. For instance, as Simeon believed God's promise was fulfilled now, his eschatological hope was accomplished. 160 Bertrand Buby, followed by many scholars, supports the idea of post resurrection faith in the infancy narrative. (Mary of Galilee: Mary in the New Testament, p. 67).

73 hymns found m the infancy narratives.l6.l Each hymn forms the third movement of a three-fold "promise--fulfillment-praise" cycle.J62 Each of these cycles, then, ends with praise for the promise held in hope by each character (Zechariah, Mary, and Simeon) that is fulfilled.l63 These cycle a further Luke's intention of showing that hope associated with the breaking in of God's reign (eschatology) i.s already realized in midst of every day life. Luke stresses this theme in order to encourage such hope among the disciples of Jesus, his own community. The cycle of promise-- fulfillment-praise of the Magnificat is so positioned in the center as to highlight it. Structurally, the centrality of Mary and her role as the woman of hope is highlighted. She among all the characters is the model of hope, because by God's favor, the most important promise of God has been realized in her.

161 The other two are the Benedictus and the Nunc Dimittis. 162 The Hymns of Luke's Infancy NarratiY.e_s: The.i.r Orgin...__Meaning. and Significance, Stephen Farris, 1985. 163 These themes or motifs (promise, fulfillment, praise) recur throughout Luke's composition. (What are they saying about Luke?, p. 33).

74 B. Mary, Eschatological Model of All Christian Believers

1. Woman in Faith

As indicated, Luke emphasizes that disciples are to form Christian community and live out the mission in the world. With Jerusalem destroyed and Christian believers being expelled from the , th.ese needs and challenges were obvious in the Lucan Church.164 In continuing to carry out the mission of the Church, Luke highlights Christian faith as the most important way of fuifilling God's promise in salvation. For Luke, disciples of Jesus are all those who

believe in Jesus. In other words all those who have faith (pistis) in Jesus belong to the Lucan discipleship, and they are true V>'itnesses of God's salvation. In Luke's Gospel there are many people who have

faith (pistis): the friends of the man who was paralyzed (5:20); the centurion whose slave was ill (7:9); the woman who had been forgiven much (7:50); the woman suffering from a hemorrhage (8:48); the Samaritan man with leprosy (17:19); the man who was blind and begging near (18:42).165 These people demonstrate that God's salvation is already present for those who believe in Jesus. Hence, Luke frequently links "faith" with "salvation'' in relation to his eschatology, as the following statements indicate:l66 "Your faith has

164 Most scholars believe that the temple had been destroyed by the time Luke wrote his Gospel (cf. :20). 165 Choosing the Better Part?, Barbara E. Reid, p. 26 166 As mentioned earlier, Luke emphasizes the "every day" of Christian life: "the kingdom of

75 brought you salvation" (Luke 7:50; 8:48); "Believe in the Lord Jesus and you will be saved" (:31),167 Faith brings the event of Jesus' salvation back to the present time.

In the infancy narrative, Luke presents Mary as the ideal woman in faith. She is the first person to hear a.nd believe the promise

of God (1 :45),168 By her faith, she brings Jesus' work of salvation and she herself lives the realized eschatological existence. Her faith is the model for all Christians, particularly those in the Lucan Church.l69

Luke presents Mary's faith as a symbol of discipleship. In the infancy narrative, Mary is clearly presented as the first disciple who responds actively in faith and manifests her faith by praising God.

Mary, on the other hand, is not mention~d by name in the Lucan narrative of Jesus' ministry, suffering, death, and resurrection (Chapters 3- 24). She is introduced by two references to Jesus' mother durjng the public ministry of Jesus (8:19-21; 11:27-28). However, both of these incidents are not accidently placed in the context of Luke's gospel. They both confirm Mary as the first disciple who hears the word of God and keeps it. Here Luke's intention is to insist on Mary as a symbol of discipleship, from the very beginning of the Gospel. In

God is in the midst of you" (17:21). For Luke, the kingdom is already present for those who accept it: "Today tills scripture has been fulfilled in your hearing" (4:21). 167 Luke the Theologian, joseph A. Fitzmyer, pp. 130- 131 168 In contrast to Zechariah, Mary is declared blessed by Elizabeth for believing what was spoken to her by the angel of the Lord. 169 "Although Mary does not appear among the disciples in the Gospel, she prefigures the ideal response of a disciple." (Choosing the Better Part?, Barbara E. Reid, p. 2.'5).

76 addition, Luke sees Mary's faith as the fulfillment of God's promise m the history of salvation. Luke presents Mary's \Villing response to be the mother of Jesus (1 :38) as the completion of a divine initiative: "let it be with me according to your word (1 :38) " She serves as the first person who responds to divine promises and comm1sswns m faith. By her faith, Luke confirms Mary's unique role in fulfillment of God's promise: She is the mother of Jesus and the messenger of God's new

mode of salvation for humanity.l70 This ~~reat mission of Mary is revealed in the Magnificat, which makes clear the sign of the fulfillment of God's promise.m Finally, Luke indicates that Mary's faith is not

complete. (cf. 2:41··52) She still has to grow in understanding Jesus, the agent of the salvation and redemption she conceived in her womb. Nonetheless, Luke presents Mary as the model of faith in the history of salvation. In this growth in faith she also models the road that disciples in Luke must also travel. Receptive to God's word, obedient to it, pondering it her heart, and experiencing the pain of growing in understanding, she is the ideal model of discipleship,172

170 Mary Catherine Nolan has investigated the Magnificat (Luke 1:46-55) in a hermeneutical and exegetical study. In her thesis she reflects the Magnificat in a following way: "The Magnificat is the song of Mary's mature faith. It will echo down through the ages in celebration of God' s enduring love and the happiness of those who choose to intmst themselves to his mercy. Mary is the paradigm of saying "yes" to God, of entering into the paschal mystery and thus becoming a part of the dynamic creative activity of God in bringing about the fullness of "God's Reign." Her ecstatic joy is the joy of a life fulfilled." (The Magnificat.__i;anticle of_a_ Liberated People, p. 50). 171 A three fold cycle (promise-fulfillment-praise) is completed by the divine initiative (God's favor), Mary's acceptance (the fiat), and Mary's praise (the Magnificat). 172 Mary in the New Testamnet, Raymond E. Brown, Karl P. Donfried, joseph A. Fitzmyer, john Reumann, 1978.

77 2. Woman in Prayer

Among the titles of Jesus,l73 "Son of God" focuses on the umque relationship that exists between the Father and Jesus the Messiah (1:32, 35),174 This unique and close relationship is Luke's particular scheme in salvatio:r1. history. There fore, the Lucan Jesus often withdraws from the multitude in order to pray (5:16), and continues to remain in communion with God particularly at his important stages in salvation.l75 Jesus is shown to be praying at his baptism (3:21), at his transfiguration (9:28), at the times before choosing the twelve (6:12) and eliciting Peter's confession (9:18) , and on the cross itself (23:34, 46),176 By doing this, Luke intends to show how God guides people through prayer at every important event in their salvation. For Luke, prayer, that is, communion with God, is the way to discern God's own plan. Luke urges us to pray to gain access to the will of God, to gain guidance from the past for the present, and to gain strength to withstand the temptation to despair.lT/ In this regard, the need for prayer is a present reality for Lucan Church, m order to Jive and carry out the mission of the Church as exemplified m realized eschatological existence. Lucan prayer provides the most important Christian way in

173 There are various Christological titles in Lucan : Messiah or Christ; Savior; Son of God; ; Servant; Prophet; king; others. (The Gosnel According to Luke I-IX, pp. 197-219. 174 "Son of God" is understood as implication of Jesus' obedience to the Father. (ibid., p. 208). 175 Luke has a clear awareness that a new era of human historj has begun in the birth, ministry, death and . (The Gospel According to Luke I-IX, p. 247). 176 What are they saying about Luke?, Mark Allan Powell, p 115 177 What are they saying about Luke and Acts?, Robert j. Karras, p. 82

78 faith.

Luke presents Mary as a faithful woman in prayer. In the infancy narrative Mary is shown differently from other characters in terms of her relationship with God. In the annunciation story Luke clearly highlights a close relationship of Mary with God in the fulfillment of His promise. First of all, the greeting of Gabriel, the messenger of God, indicates the closeness of Mary with God: Chaire, Kecharitomene, The Lord is with you.1'18 Particularly, the expression of the "favored one" (kecharitom ene) stresses the relationship between Mary and God in the history of salvation. Next, a dialogue betv.reen the angel Gabriel and the virgin Mary offers an idea of Mary's unique relationship with God. She listens to the words of the angel (1 :30 -35), asks a question (1 :34), and makes a faith statement (1 :38) in responding to the divine plan. Luke uses this dramatic dialogue pattern to place Mary in communion with God. Moreover, Luke's literary device of the dialogue depicts Mary as the person who manifests what it means to live realized eschatology. In this dialogue Mary is also presented as someone in the midst of the discernment of God's salvation; this discernment is really a prayer in which Mary actively responds by accepting God's plan,l79

Mary's prayer appears in the Magnificat, "the song of Mary's mature faith." Luke presents Mary's prayer to show her interpretation

178 Mary in the Mystery of the Covenant, Ignace de Ia Potterie, pp. 14-21 179 It is assumed that Mary's response is never easy.

79 of the present situation on the basis of the past of God's promises.l80 She praises God in acceptance of God's promise. Furthermore, she praises God m understanding this new form of God's salvation.l81 Mary's prayer is not only for her own benefit but for all. Hence, this prayer can be a model of prayer for all Christians.l32 Finally, Luke presents Mary in the setting of prayer at Pentecost in Acts of the

Apostles. As the disciples are gathered in "the upper room" (1:13) devoting themselves to prayer, Luke presents Mary among them

(1:14),183 Luke's concern about the relationship between prayer and the working out of God's plan of salvation history is fulfilled in an exemplary way in the presence of Mary.

3. Woman In Sorrows and Perseverance

As mentioned earlier, Luke's continual concern 1s the new form of God's salvation. The Lucan Jesus is a salvation for all peoples and all ages.l84 The new form of salvation comes from Jesus' ministry,

180 What are they saying about Luke and Acts?, Robert ]. Karras, p. 79 181 The Magnificat summarizes what God has done for the people while anticipating what God is beginning now. 182 "The hymn of praise, Mary's Magnificat, opens a door to Luke's vision of how his communities should use God's prior fulfillment of his promises as a basis for detecting his hand in the present." (What are they saying about Luke and Acts?, p. 78). 183 "Luke is content in his last mention of Mary to show her of one accord with those who would constitute the nascent church at Pentecost, engaged in prayer that would so mark the life of that church (:42; 6:4; 12:5)." (Mary in the New Testament, p 177). 184 The hymns in the infancy narrative retain Lucan themes "peace," "salvation," and "light" in

80 suffering, death, and resurrection. jesus IS the fulfillment of God's promise.

The Lucan portrait of Jesus as a suffering Messiah 1s remarkable in bringing about God's salvation. Luke depicts Jesus as the Messiah who "must suffer."l85 Like the "suffering servant" of Isaiah and the rejected prophets of Israel, Jesus and his disciples accept their present suffering as a necessary part of God's pJ.an.l8G Furthermore, since God's salvation is ultimately seen in glory, Luke calls for perseverance in discipleship in order to participate in God's salvation. Perseverance through "daily self--denial, daily canng of one's cross, and a daily following in the footsteps of Jesus"l87 IS the essence of Lucan discipleship in facing suffering and tribulation.

Luke's mentioning of the words of the prophet Simeon to

Mary, "q sword will pierce you own soul," is an indication of suffering in her life.J88 Like the necessity of Jesus' suffering, Luke portrays

Jesus the Messiah. The Prophet Simeon explicitly includes the Gent~les m God's salvation'' "my eyes have seen your salvation." (2:30). 185 The Gosoel According to Luke I-IX, Joseph A. Fitzrnyer, p. 220 186 Luke wrote his Gospels for a community that had experienced suffering and tribulation. (What are they saying about Luke?, p. 50).

187 Immediately after the first announcement of (9:22), the Luc<~n Jesus proclaims, "If anyone want to become my followers, let them deny themselves and take up their cross daily and follow me." (9:23) Though Luke has derived this saying from Mark (8:34), he has significantly modified it by adding "each day or daily." 188 Raymond E. Brown lists eight different interpretations regarding Simeon's saying about the sword piercing Mary's soul: Mary was scandalized and doubted during the ; The sword refers possibly to the violent death of the virgin; The sword means suffe1ing and

81 Mary's suffering as part of the divine plan in fulfilling God's will. Luke turns to Mary immediately after he has prophesied the destination of the child: "This child is destined for the falling and rising of many m Israel, and to be a sign that will be opposed." (2:34). By doing this, Luke's mentioning of the sword which w.ill pierce Mary's soul provides an insight into the unique role of Mary in God's salvation. Her role is to be a witness of faith as the mother and the first disciple of Jesus. Jn regard to this, the saying about the sword to Mary can be interpreted as a metaphor for the sharp pain cf Mary in her relationship to God's salvation.189 No further description or interpretation is given to Mary's role in the rest of Luke's Gospel, since her role in the time of Jesus' ministry is determined as a suffering woman the behind scenes of Jesus' ministry, suffering, and death. The Resurrection event, on the other hand, is different because its motif is incorporated with the time of the Church in (cf. 1:12- 14). Luke presents Mary in the beginning of the Church to provide a new role for her, her presence in the Church.

Luke's presentation of Mary at Pentecost also demonstrates

Mary's perseverance as the model of eschatological existence. She IS the person who has passed through all sufferings or pains in terms of

the mater dolorosa at the cross; Mary underwent the sai·ne fate as her son including rejection and contradiction; The sword refers to the opposition which is the legitimacy of Jesus' conception; Mary lived to see the fall of Jerusalem and the by his own people; The sword represents the word of God; The sword is understood in the light of Gen 3:15 where there is enmity between the and the woman, between his seed and her seed. (The Birth of the Messiah_, pp. 462-463). 189 The Third Gosoel for the Third World, Herman Hendrickx, p. 232

82 God's salvation, although she does not appear m all the important events of Christ. She is a woman of perseverance who now receives the Holy Spirit, the gift of God, with other Christians. The fulfillment of God's promise is clearly revealed to Mary. Thus, she stands as a model of perseverance in living daily the salvation conceived in her womb.

4. Woman m Joy and Hope

Joy and hope are important elements in Luke's theology and in his view of salvation history and eschatology. As indicated in Chapter One of this thesis, Luke, according to Donahue and Fitzmyer, believes that God's salvation begins with the coming of Christ; eschatological existence means the daily realization of the crisis brought into human history by Christ's presence rather than preoccupation with the end of history. For Luke, all those who believe in Jesus bring God's salvation today: "Your faith has brought you salvation" (Luke 7:50; 8:48). Furthermore, Luke deliberately discovers a joyful spirit at each critical moment in the drama of salvation throughout the Gospel.J90 The

following are examples of JOY that Luke records at each critical moment m the drama of salvation: the scene of the infancy narrative (Chapters 1, 2); Hearing the word produces joy (8:13), as does success in mission (10:17 ); Persecution suffered because of Jesus is the cause for rejoicing (6:23); Heaven rejoices over repentant sinners (15:7, 10), just as one

190 Choosing the Better Part?, Barbara E. Reid, p. 78

83 does when finding what was lost (15:5, 6, 9, 32); Seeing the n s en Christ brings his followers joy (24:41); The last note of the whole Gospel is one of great joy (24:52).

In the three important hymns of praise Luke included m the infancy narrative, Zechariah, Mary, and Simeon are filled \'lith the Holy Spirit, and praise God in a spirit of joy. In so doing, Luke draws an overall picture of the infancy narrative as filled with a joyful and hopeful atmosphere in fulfillment of God's promise throughout the

Gospel. Luke's presentation of Mary as a person of joy and hope 1s obviously highlighted hope of the annunciation. Firs t of all, there are references of joy in the story. The angel greets Mary as Chaire which is an invitation to joy, "Rejoice."l9l The first words of Gabriel's greetings to Mary gives a positive and joyful picture to the annunciation scene. In fact, Mary responds to the angel with a joyful spirit in hope, since her acceptance is not a passive but an active and decisive faith statement. Ignace de la Potterie presents an insightful remark about the joyous consent of Mary (1:38): "The ' fiat' of Mary is not just a simple acceptance and even less, a resignation. It is rather a joyous desire to collaborate with what God foresees for her. It is the joy of total abandonment to the good will of God. Thus the joy of this ending responds to the invitation to joy at the beginning." 192 Moreover, at the time of the visitation Elizabeth joyfully cries out loudly and praises

Mary (1 :42 - 45). Elizabeth confirms Jesus as the source of JOY. The child in her womb leapt for joy due to the child in Mary's worn b.

191 Mary in the Mystery of the Covenant, Ignace de Ia Potterie, pp. 14-17 192 Ibid., p. 35

84 Mary is a joyful woman who cannot be compared with others both because of her child Jesus and also because of her faith in salvation. Moreover, Luke presents Mary's joyful spirit in the Magnificat: "My s oul magnifies the Lord, and my spirit rejoices in God my savior ... " (1 :46ff). Her joyful spirit is not only about what God has done for the people of Israel but also her anticipating what God is beginniP.g now ,193 And at the scene of the Birth of Jesus Luke continues to underline a joyful atmosphere, describing the angel's saying to the shepherds of Bethlehem and praising Jesus ' birth in a manger: "I am bringing you good news of great JOY for all the people" (2:10); "Glory to God in the highest heaven, and on earth peace among those whom he favors." (2:14).

As indicated earlier, in Luke's Gospel joy is alway s associated with God's salvation. The parables of the Lost Sheep, the Lost Coin, and the Lost Son (Chapter 15) are good examples which demonstrate an intimate correlation of joy and salvation. Joy is a sign of salvation. In other words, joy is a sign of hope in the fulfillment of God's prorni:3e smce Lucan hope is linked with the present reality of salvation. By living in hope a person expresses the joy of salvation. Mary lives in hope, thus she could accept her mission in a joyful spirit, as the mother of Christ and the first disciple of Jesus. Mary lives in hope therefore she can sing a joyful hymn of Jesus' salvation for humanity. In fsct,

193 Raymond E. Brown connects Mary's rejoicing in the resurrection of Jesus: '"Joy' greets the risen Jesus in :41; and the Psalm passage, 'My heart was happy; my tongue was glad' is cited in Acts 2:26 as a response to the last days ushered in by the resurrection. It is no surprise then to tell the reader that the power of God which was visible in the resu..·-:rection is at work here." (The Birtb_Qf~Messiah, pp. 272- 273).

85 Mary, IS "the cause of our joy" and that of everyone else in the gospel, as an ancient saying put it, because she is the one who gives birth to Jesus, our salvation, the source of all joy.

5. Woman with the Poor

Throughout the Gospel Luke gives special attention to the poor who are blessed in the fulfillment of God's promises.l94 It is the poor, not the rich, whc have received the "Good News." vVhen john' s

disciples came to Jesus, he responded to them, "The Good News IS

preached to the poor" (7 :22). With the preference of the poor 111 God's salvation, Luke contrasts the poor with the rich regarding the right use of possessions (eg., 6:20,24; 16:19- 31; 14:13) and insists that the disciples follow him without possessions. In fact, Lucan discipleship issues a strong demand to leave everything to follow Jesus: "Sell all that you own and distribute the money to the poor" (18:22).195

Luke's initial portrait of Mary IS that of a poor woman.

194 Robert ]. Karras has attempted to connect five Old Testament traditions on the poor with the understanding of poor in Luke--Acts: 1. To be poor is a punishment (cf. Deuteronomy 28:12- 13, Luke 18:24-25) 2. Poverty is a scandal, a brec.;ch of covenant with God (cf. Amos 8:4-6, :20) 3. The poor man is poor because he is lazy (cf. Proverbs 10:4; 6:6-11, Luke 16:14) 4. The religious duty of almsgiving (cf. Deuteronomy 15:11, Luke 16:19-31; 16:17) 5. The poor person is a symbol of a spiritual attitude toward God (cf. :2, Zephaniah 3:12, Luke 1:46-55). (What are they saying about Luke?, pp. 86--89). 195 In Mark Jesus tells a rich young man to sell what he possesses, give the proceeds to the poor, and come, follow him (10:21). (Luke_the_Theologian, p. 137).

86 Through Mary's perplexed reaction to the angelic salutation

(kecharitom ene), Luke places Mary among the poor; she considered her low status in her own thought, as seen m her wonderment about why the angel called her ''the favored one." This expression indicating Mary as one of the poor of Yahweh, presents two Lucan insights about the fulfillment of God's promises: One is a continuation of God's extraordinary way m salvation history, and the other is the prefiguration of the birth of jesus m a manger.

Mary identifies herself as one of the poor: "Here am I, the

servant of the Lord" (1 :38).196 She is the symbol of the .llnawim who were dependent upon God's might, holiness, and mercy.J97 Mary agam puts herself among the "Anawim" ("the lowliness or the poor") in the

Magnificat (1 :48, 52). She acknowledges that God has looked upon her

"lowliness" (tapeinosis); that is, here she places hei-self in a position of poverty and powerlessness in her society like others to whom she will refer in 1:51 - 53.198 In describing the "lowliness" of Mary, Luke associates her with all the memories of the Poor Ones evoked by those

196 "'servant.' The feminie form of doulos. See Luke 1:48: Acts 2:18. Mary is made to identify herself with the OT term used by Hannah in 1 Sam 1:11, expressive of her lowly condition before Yahweh, who is here the Kyrios." ( The Gosnel According to {,uke I-·IX, p. 352). 197 "During the postexilic period, qualitative and dyn<:unic members, selected by the prophets, formed the "remnant" who alone deserved to be called the "people of Yahweh." As a matter of fact this people, always being fashioned through the centuries, was composed of 'anawim: For Yahweh his people, and he adorns the lowly ( 'anawim) with victory (Ps. 149:4)." (The_ Poor of Yahweh, Albert Gelin, p. 92).

198 In the cases of Leah (Gen 29:32) and Hannah (1 Sam 1:11) the low estate that God regards is their barrenness or sterility. (The Magnificat. Canticle of a Liberated Pt:mll.e. . Mary Catherine Nolan, p. 33).

87 terms used in the Magnificat.l99 This "lowliness" 1s the opposite of the "arrogant" who are opposed by God.200 Thus, by Mary's praise of God who looked upon his servant's lowliness, Luke focuses on her humble condition in the fulfillment of God's promise. She as spokesperson on representative of the Anawim, represents the evangelist's concern for both material poverty and spiritual poverty. Therefore, Mary, along with other characters, praise God's might and mercy upon the poor.

199 Poor ones whom God had helped by His might, whether they were women yearing for children, or Israel reduced by oppression to the status of a "handmaid" (1 Mace 2:11) of "low estate" (1 Sam 9:16). (The Birth of the Messiah, p. 361). 200 Gosoel of Luke. S

88 CHAPTEH. 4 THE IMAGES OF DISCIPLESHIP IN THE PARABLES

This Chapter studies the images of discipleship through four different parables which appear in the travel narrative (9:51 - 19:44): the Good Samaritan, the Tax Collector, and the worn en in the parables of the Lost Coin and the Widow and the Unjust Judge. Luke's intention in the use of parables, many of which are situated in the travel narrative, is to support and illustrate his major theological themes such as discipleship. The Chapter concludes by indicating unifying motifs between Mary and these characters in the parables: "Perseverance and Prayer," " and Compassion," "Joy."

A. The Parable of the Unjust Judge (Luke 18:1- 8)

I. The Parable m Context

Luke 18:1 - 8 1 And he told them a parable, to the effect that they ought always to pray and not lose heart. He said, 2 "In a certain city there was a judge who neither feared God nor regarded man; and there was a widow in that city who kept coming to him and saying, 'vindicate me against my adversary.' For a while he refused; but afterward he said to himself, Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming." 6 And the Lord said, hear what the unrighteous judge says. And will not God vindicate his elect,

89 who cry to him day and night? Will he delay long over them? I tell you, he will vindicate them speedily. 8 Nevertheless, when the Son of man comes, will he find faith on earth?ZOl

This parable 1s woven into the context of an eschatological discourse that begins m :20 with the ' question which introduces the topic of the future commg of God's kingdom and the Son of M an.ZOZ Jesus responds to the Pharisees in verse 21, "Look, ... the kingdom of God is among you (entos hymon)."203 Then he turns to his disciples and speaks about the days of the Son of Man (17:22-37). Immediately afterwards, Luke introduces the parable of the unjust judge, which expresses concerns of faith, prayer, and hope ill daily life.204 Probably 18:1 --8 continues the discourse to the disciples. Although Luke

mentions the need of preparation for the eschaton, his main emphas is JS today, how to live and carry out the mission of the Church in the world. Therefore, Luke's eschatological discourse eventually concludes with the parable (18:1-8) which provides an experience of eschatological

201 The passage is taken from The Parables _of Tesus produced by the Jesus se1"ninar (Sonoma: Polebridge, 1988, p. 10).

202 The Pharisees are among those who watch jesus c!osely and suspiciously. (Lul~. Hobert C. Tannehill, p. 259). 203 This could mean "is within you" or "is among you" or "will be (suddenly) among you." The best option is "among you," understood to indicate that the Y.Jngdom is within the circle of their experience even though the Pharisees' "observation" has fmled to detect it. (ibid., p. 259). 204 John Drury introduces two Lucan themes in the context of the eschatological discourse (17:20- 18:8): the power of persistent prayer, and the delayed, but certain and dependable, eschatology. (The Parables in the Gosnels, 1985, p. 153)

90 reality m the every day lives of ordinary people. ~

To extent, the parable of the unjust judge is linked with the parable of the Pharisee and the Tax Collector (18:9- 14), concerning the right way to pray. Also, the parable is con1 pared to the parable of the Friend at Midnight (11:5-8), since the latter is in a context of instruction on prayer and since the main characters in each do not give up in the face of opposition. As indicated earlier, Luke puts a great deal of emphasis on prayer in comparison to other synoptic evangelists (see :21, 6:12, 9:18, 9:29, 11:1-13, 18:1 - 14). Luke focuses on Jesus' and the disciple's use of prayer and heightens its significance by adding several parables that extol the value of persistence.205

2. Origina] Structure of the Parable

In general, most scholars agree that the introduction (18:1) is a clear Lucan construction, affirming that verses 2·- 5 comprise the formal narrative of the parable. However, whether verses 6-8 are part of the original parable or not is still debated among the biblical scholars. vVith regard to these verses, scholarly argumentations divide into three groups: l. The first group considers verse 6 as 1esus' saying and verses 7 - 8a are the product of the early church; 2. The second group holds that verses 6- 8a are part of jesus' own interpretation; 3. The third group observes verses 6-8a are part of the interpretation of the

205 The New Testament, Stephen Harris, 1988, pp. 119, 128

91 early church.

Firstly, John Donahue, supported b y Joseph Fitzmyer regards verse 6 as the part of original parable of J e sus, even if Luke or an earlier editor has substituted "Lord" in verse 6 for "he" or "Jesus."206 In so doing, the first worc!s of Jesus in verse 6b provide a s mooth transition from the parable to the sayings in verses 7--8 by suggesting that the judge's final speech (vv. 4b - 5) is the parable's way of asserting what the Lord says in verses 7 - 8.207 This argument seems to be proper, but in order to maintain this position, it would be necessary to identify the judge as a God- figure whose words carry the burden of the parable's meaning. Donahue holds that verses 7 - Sa are the early church's application to the parable. Since the apocalyptic tone of verses 7 - Sa does not accord with Luke's eschatological outlook, it probably can be traced from the same source used by Luke in 17:20- 34.208 Donahue also argues that this parable provides an excellent example of a text which reflects the three levels of the synoptic tradition: a. Jesus (vv. 2- 6); b . the early church (vv. 7- Sa); c. the evangelist, and the progressive reinterpretation of tradition (vv. 1, 8b) .209

Secondly, Jeremias and Kuemmel hold that the verses 6 - Sa 1s an authentic part of the parable originating with Jesus himself.210

206 The Gosoel in Parable, John R. Donahue, p. 181 207 Parables as Subversive Speech, William R. Herzog, p. 216 208 The gosoel in parables, John R. Donahue, p. 181 209 Ibid., p. 181 210 Hear Then the Parable, Bernard Brandon Scott, p. 176

92 Jeremias argues that the figure of the judge is so shocking that it requires the interpretation provided by the sayings in verses 7 - 8a.211 Kummel also says that the judge's decision to avenge the woman is a metaphor for God's activity in behalf of the elect, and thus there is no necessity to detach the verses from the parable.212 Linnemann supports this argument concerning the need for interpretation. She, on the one hand, concludes exactly the opposite: there is a necessary relation between the parable and its interpretation, but the parable and interpretation are secondary. She argues so because (a) applications to parables in the Synoptic tradition are normally secondary; (b) the notion of the "elect" is unattested in the Jesus tradition; and (c) the exhortabon to general prayer is not characteristic of Jesus' teaching .213

Scott, supported by Juelicher, does not see a necessary relation between the parable and its interpretation of Jeses himself. He assumes that this interpretation (vv. 6 - Sa) could be one of many interpretations passed on by the early church. He thinks that there is no necessity for the person who creates the metaphor to also provide the interpretation since a metaphor can have a number of interpretations. With this perspective, Scott, Juelicher and Herzog consider verses 6- Sa as part of the interpretation of the early church.

211 Parables as Subversive Speech, William R. Herzog, p. 216 212 Ibid., p, 177 213 Hear Then the Parable, Bernard Brandon Scott, p. 177

93 3. Analysis of the Parable214

Verse 1: And he told them a parable, to the effect that they ought always to pray and not lose heart.

The introductory verse shows Luke's own format for presenting parables: the expression, "And he told them a parable," is the formula used by Luke alone (see :41, 13:6, 14:7, 18:1, 20:9). Luke uses this introductory phrase to provide an explicit context before his readers get the parables. Luke here provides two important themes, that is, the importance of prayer and perseverance in fulfillment of God's promise. Luke's special attention is revealed in the following two phrases, "always to pray" and "not lose heart." Instead of using the phrase

"earnestly" (eketeneo), Luke puts the word "always" (pantote) . The phrase "earnestly" can imply duration of time; for instance, Jesus' prayer at the , "In his anguish he prayed more earnestly" (Luke

22:44). "Always" (pantote), on the other hand, does not signify duration of time. It emphasizes the necessity to pray always, "at all times."

And, the phrase "not lose heart" (enkakein) calls for perseverance in the midst of difficulties or sufferings. In this regard, Luke's emphasis is clear that praying and perseverance are very essential for Christian life in this world. He makes the same point in the following phrase from the Lord's prayer: "Give us this day our daily bread" (:2).

Verse 2: He said, "In a certain city there was a judge who

214 The analysis of the text is mostly based on the interpretation by Bernard B. Scott and Herman Hendrickx (The Parables of~, 1983).

94 neither feared God nor regarded man."

In the first line, the narrator characterizes the judge for the audience. This is the usual style of biblical example stories in that the parable proper begins with the presentation of the characters. The judge is described as one "who neither feared God nor regarded man." This feature of the judge challenges the traditional picture of the judge who is appointed to carry out God's justice among the people. The judge In the parable fails to live up to the ideal on at least two counts: he is neither God- fearing nor just nor a righteous man. In the Scripture the notion of the fear of God is very important. The fear of God is used for reverential awe of the majesty and holiness of God (Ps. 34:11, Prov 1:7, Sir 12:13), and it is associated with the consciousness of God's steadfast love or of His intimacy or protection. Therefore, the judge's lack of fear of God demonstrates his lack of reverence for the a1m ighty God.

In addition, the vocabulary entrepo, "to regard" or "to respect," gives an idea of the judge's relation to another. He is not a person who cares about people. Scott argues that this judge fails to carry out his place of honor in a shame- honor society.215 In this regard, the judge is clearly portrayed as the person who has no significant others, whether God or man. He is the corrupt, outlaw judge.

215 For instance, in the parable A Man Planted a Vineyard, the father says as he sends his son off, "They will respect my son" (:6). Here, having respect for the son is derived from his relationship with the father.

95 Verse 3: and there was a widow m that city who kept commg to him and saying, "Vindicate me against my adversary."

The other character is a widow in a city, who is characterized as a bold and persistent pleader. The fact that "she kept commg to him" 1s a sign of her persistence. "Grant me justice against my opponent" in 18:3 1s a summary of her repeated pleas as dictated by the story of the parable.216 The parable implies that the widow had right on her side, but the judge did not care about her demands.

Very often in the Old Testament, widows, orphans, and foreigners are referred to as those who need special protection by the Israelite and God himself: "You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. You sh::tll not abuse any widow or orphan. If you do abuse them, when they cry out to me, I will surely heed their cry; my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children orphans." (Exodus 22:21 - 24).217 However, in the ancient Near East and throughout the Bible the widow is not only a symbol of powerlessness but was de facto a victim of injustice and exploitation.

The widow m this parable IS evidently the victim of injustice,

216 The Word in Women's Worlds: Four Parables, Susan M. Praeder, p. 60 217 Moreover, 35:12-15 describes God's role as judge on behalf of widows: "He will not ignore the supplication of the orphan, or the widow when she pours out her complaint. Do not the tears of the widow run down her cheek as she cries out against the one who causes them to fail? The one whose service is pleasing to the Lord will be accepted, and his prayer will reach to the clouds." (Sir 35:17-20).

96 probably being disrespect by a rich and influential man. The verb 'to vindicate' (ekdikeo), the vindication of a just cause against an opponent, is the key word of the parable (18:3, 5. 7, 8). Scott offers an excellent explanation of this term: "vindicate" is used in Greek papyri to mean "settle a case," but in the Septuagint it means to avenge or punish, especially in issues dealing with purity of blood. The usage in the parable resembles the papyri use, but since the word is placed with the preposition "from" npo, the Septuagint notion of avenging should not be discounted.

The widow 1s making a direct and continuous plea to the judge to defend her honor. Antidikos, "opponent," 1s a litigant in a lawsuit. It: indicates that the case in the parable is not m the exploitation of the widow, which was common, but her public and persistent cry for justice. In the cultural context it would have been rare for a widow to make a case for justice, to litigate. The fact that the widow is said to bring her case before a single judge suggests that it was a money matter which, according to the Mishna, could be settled by a single judge.218 Therefore. the Greek apo tou antidikou indicates a male adversary, and the presumption is a dispute over an inheritance or a dowry remaining after her husband's death.

The question about the nature of the case 1s a continuing controversy since we have limited information for this case, and since the legal situation in Palestine at the time of Jesus was vague and complex. Nonetheless, it is very clear that this parable is not situated

218 The , Herman Hendrickx, p. 221

97 m the legal situation but m the confrontation between judge and widow.

Verses 4 - 5: For a while he refused; but afterward he said to himself, "Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming."

After Jesus characterizes the judge and the widow, the parable turns to the judge's reaction for her persistent pleas. The indication of the time "for a while" explains the "continual coming" of the widow .219 Hendrickx claims that the soliloquy220 is nothing like a psychological analysis but constitutes a classical parabolic feature to explain the action. The grammatical construction ei kai, "even if," "although," indicates actual fact.221 The description of the judge's character in verse 2 is almost literally repeated by his mouth: "Though I neither fear God ... yet because of this widow .. .. I will vindicate her." By doing this the parable indicates without any doubt about what kind of a judge he 1s. It is the judge who is afraid of what she might do, "wear him out (hypopiazo)," literally, "hit him under the eye" or "give him a black eye."222 Since the judge would not be afraid of physical abuse from the widow, Scott translates this term as "to wear down" or "to batter down."223 Herzog, on the other hand, argues that the word is used not

219 Its contrast is "speedily" (en tachei) in the application of the parable (verse 8a). 220 The soliloquy is Luke's very frequent usage in the parables (Luke 12:17- 19, 15:17- 19, 16:3-4). 221 Hear Then the Parable, Bernard Brandon Scott, p. 185 222 The meaning of hypopiazo is also a matter of some debate. 223 Ibid., p. 185

98 so much to describe the judge's concern but to characterize the widow's action. For Luke, this widow Is not like most of the widows of that time. She IS not the same as other widows whom the judge has dealt with. She 1s active not retiring, aggressive Hot submissive. She refuges to submit to the inevitability of the injustice of the system. She realizes that she cannot appeal to the judge's honor or compassiOn. She just keeps "punching away" and the judge, with a sense of cynical humor, worn down by the widow's persistence, says simply, "She will give me 'a black eye' if I don't give her what she wants."224

Verse 6 - Sa: And the Lord said, "Hear what the unrighteous judge says. And will not God vindicate his elect, who cry to him day and night? Will he delay long over them? I tell you, he will vindicate them speedily."

"And the Lord said" is considered as a Lucan linking formula. Luke uses this expression for the transition from the parable to the interpretation. The exalted Lord applies the parable to the actual situation of the Church.225 "Hear" is a second person plural command addressed to the group audience of the parable. Thus, verse 6 is a simple alert for the readers but it also functions as a bridge between verses 7-8a which regard as the interpretation of the early church and the original parable in verses 2-5.

With regard to verses 7-Sa, many interpreters apply the parable

224 Parables as Subversive Speech, William R. Herzog, p. 230 225 The Parables of Jesus, Herma'1 Hendrickx, p. 222

99 to the delay of the parousia and allegorically identify the judge with God and the widow with the community (the elect).226 However, the identification of God with the corrupt judge and the elect with the widow is both to treat the parable as an allegory and to propose a rather repugnant comparison, that of God to the unjust judge. Following Hendrickx, it makes more sense to interpret the parable by means of the Jewish convention of proving a point by a comparison betvreen the lesser and the greater: if this is true in this lesser case, how much more will it be true m this greater case. Such a convention is operative in the interpretation of the scene of the disciples picking corn on the (Luke 6:1-5). In this pericope jesus makes the companson between himself and David. If David could allow his men to eat the loaves of proposition, how much more could a greater, Jesus, the , allow his disciples to pick corn on the Sabbath. From this perspective, then, the interpretation of ver ses 7 - Ha \S as follows: "If the unjust judge vindicates the widow, how much more will God vindicate his elect."; "If the widow constantly tries to achieve her goal such as human needs, how much more will the elect keep praying to fulfill God's saving promise."

Thus, Luke uses this parable to illustrate discipleship and to intrude himself into the narrative by interpreting it ("I tell you ... ''), Luke is appealing to the authority of jesus as the basis of his claim. The God who gives the Lucan disciples daily bread who are faithful to him,

226 In the synoptic tradition, the elect are those who hope for God's eschatological intervention and to whom applies God's saving promise. (The Parables of_ Jesus, Herman Hendrickx, p. 223).

100 Is also the God who "speedily" (1:8)227 responds to them, not simply at the end of time but in the crises of daily life.

Verse 8b: Nevertheless, when the Son of man comes, will he find faith on earth?

The final verse brings us back to the introduction (v. 1) by

asking whether the Son of Man will find faith (pistis) at bis coming.228 This question connects to Luke's concern for the need of prayer ("always to pray") and perseverance ("not 1ose heart") in the introduction. In other words, preserving faith at all times , even to the end, is evidenced in persevering prayer.

4. The Message of the Parable

Based on the structure of the parable, three levels of interpretation of the parable are possible: that of Jesus, the early church, and Luke:

1. The original parable of jesus (vv. 2- 5) talks about the kingdom of God. In jesus' preaching the "kingdom" is not just a reference to some distant event. The kingdom is already a present reality in his miraculous deeds and teaching. For instance, when the

227 Notice the final expression, "speedily" (en tachei), which gives a real hope to the elect. 228 The Gospel According to Luke X-XXIV, Joseph A. Fitzmyer, p. 1181

101 Pharisees accuse Jesus of exorcising demons by the power of "Beelzebul," he answers, "if it is by the finger of God that I cast out the demons, then the kingdom of God has come to you" (11:20). One of the most famous sayings of Jesus regarding the presence of the kingdom of God is already mentioned in Luke 17:21: "the kingdom of God is among you."229 In this parable, Jesus introduces two characters to explain how to pursue the kingdom of God: the judge is characterized as not only as the corrupt official but also the person who has no faith m God; the widow, on the other hanc}, is characterized as the person who continues acting to achieve her goal. She appears as an active and aggressive woman.230 The message here is to live in hope and faith with your perseverance.

2. The early church talks about hope 1n the midst of the delay of the parousia. The early Christian community interprets Jesus' narrative to fit their actual situation. In other words. the early church uses the meaning of the parable to maintain the community in hope in the midst of the delayed parous1a. Even if the judge will do the widow right, how much more will God vindicate his elect, who in their oppression call to him day and night, e ven when it may seem that God delays his judgement. It is the situation of an oppressed and persecuted Church which placed its trust and confidence in God, but which also needed the exhortation that this trust and confidence are not in vain.231

229 The New Testament, Stephen Harris, pp. 132-133 230 The description of the widow, "kept coming," 1s the action that the disciples should carry out. the vindication comes from persistence. 231 The Parables of Jesus, Herman Hendrickx, p. 230

102 God will come and save the elect from their adversaries.

3. Luke continues to emphasize how to preserve faith in Jesus Christ. Luke's introduction (18:1) provides the necessity of continual prayer and persistence, which are the needs and challenges for Lucan discipleship.

103 B. The Parable of The Good Samaritan (Luke 10:29-37)

1. The parable m Context

Luke 10:29--37 29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out Lwo denarii, gave them to the innkeeper, and said, 'Take care of him; and when I come back, I will repay you whatever more you spend.' 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" 37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."

The Good Samaritan story232 1s only found m Luke 10:29- 37.233

232 John R Donahue sees this parable as part an overall presentation of discipleship found in the travel narrative: "After the missionary charges of 9:5] - 10:20 which inaugurate the 'way to Jerusalem,' Luke from 10:21 to 11:4 creates a 'theological arch' depicting essential qualities of discipleship - a theme which determines the shape of the whole 'travel narrative."' (J'he_ Gosoel in Parable, p. 128) 233 This parable occurs in the first part of Luke's Travel Narrative (9:51-19:44). Most scholars

104 The story is intimately linked with the preceding scene by the introductory question put by the lawyer to Jesus, "But who is my neighbor?"234 In response to the question Jesus tells the parable of the good Samaritan. Jesus, a skillful teacher, leads the lawyer to agreement with h.im while posing a challenging message to him about envisioning

the love of neighbor in a new way, the vV ay described in the parable. Unlike :34-40 and Mark 12:28-34 which present the double love commandment in the dialogue but without follow -up of a parable, Luke presents the parable of the good Samaritan to illustrate the

question about one's neighbor in action 235

2. Original Structure of the Parable

While some scholars considers Luke 10:25 -37 as one single segment, many scholars divide it into two separate segments: the lawyer's question (Luke 10:25-28) and the parable of the Good Samaritan (Luke 10:30-·37), Luke 10:29 being a transitional verse to link

agree on the beginning of the Travel Narrative (:51), but its end is controversial (Luke 18:14, 19:10, 19:27, 19:44, 19:48). For a detailed study see H. L. Egelkraut, Tesus' Mission to Jerusalem, pp. 30-61. About the parables in the travel narrative, john H. Donahue says that "With the exception of the Two Debtors (7:41-43), the parables exclusive to Luke occur in the travel narrative (9:51-19:27), the great central section of the Gospel where Luke from 9:51 to 18:14 abandons his Marean source and incorporates only Q material or material from his own tradition, L." (The Gosoel in Parable, p. 126). 234 The Gosoel According to Luke X-XXIV, Joseph A. Fitzmyer, p. 882 235 Luke, Robert C. Tannehill, p. 181

105 two segments.236 However, there exists a strong internal consistency between the lawyer's question and the parable of the Good Samaritan.237 The diagram below, which is based on internal linking or parallel structure demonstrates how carefully the parable integrates the lawyer's question of eternal life in the context of the love of neighbor. Moreover, the presence of the word "neighbor" in both segments m Luke 10:25- 27 and Luke 10:30-37 supports the position that Luke 10:29 seems to have been formulated to combine two segments.238

Part 1 (Lk 10:25- 28) Part 2 (Lk 10:29- 37) Question (lawyer) eternal life my neighbor Counter-question (Jesus) What is written ~,-vho proved Geighbor Answer (lawyer) Deut. 6:4/ Lev. 19:18 the one who sl-}owed mercy on him Counter- answer do this and you go and do likewise shall live

Luke 10:25-28 in comparison with Mark 12:28- 34 and Matthew

22:34-40 indicates that Luke apparently chose the text but situated it in a different context. Luke places the controversial dialogue on the commandment of love between jesus and a lawyer in the course of the Travel Narrative, instead of Jesus' teaching in Jerusalem after his solemn entry.239 The Lucan setting of the lawyer's question is striking.

Unlike Matthew and Mark, only Luke, probably using the ,

236 The Parables of Jesus, Herman Hendrickx, p. 75 237 Hear Then the Parable, Bernard Brandon Scott, p. 190 238 The Parables of Jesus, Hem1an Hendrickx, p. 76 239 Ibid., pp. 75-76

106 links the lawyer's question of eternal life with the commandment of love.240 According to Bernard Scott, "The existence of the lawyer's question in Mark and Matthew, in addition to the evidence of heavy Lucan editing, indicates that the parable and the question of eternal life were separate in the oral tradition and were probably joined editorially by Luke."241

The original parable of Jesus starts in Luke 10:30 with the

phrase, "a (certain) man" (anthropos). These are the initial words of several parables m Luke's Gospel (d. Luke 12:16. 15:11, 16:1, 16:19) .242 Also, there is a logical inconsistency in the meaning of "neighbor" in Luke 10:27, 29, and Luke 10:36. In other words, the term "neighbor" has a double meaning in Luke 10:25- 37.243 For many commentators this shift in meaning of "neighbor" indicates that the parable and the Lucan context were originally separate.244

There are also various opmwns about whether 10:36- 37 were

240 Luke uses the following phrases from Q: "what must I do to inherit eternal life," in 10:25; this opening question is recalled in the conclusion in 10:28, "do this, and you will live." (ill_ Parables, John Dominic Crossan, p. 59). 241 Hear Then the Parable, Bernard Brandon Scott, p. 191 242 With the exception of the (Luke 12:16-21), all these parables are self contained and not fitted into a larger composition, as is the case with the two parables of the two debtors and the Good Samaritan in Luke 7:36-50 and Luke 10:25-37 respectively.

107 originally part of the parable. Charles H. Talbert does not believe these verses (36 and 37) are part of the original parable of Jesus: "It is generally recognized that the parable of the Good Samaritan is confined to vss. 30- 35 and that vss. 29, 36- 37 are redactional, due either to Luke or to a pre- Lucan hand that formed the two- part controversy dialogue."245 His contention is based on the fact that the parallels between the first part (on the question of eternal life) and the second part (asking who my neighbor is) indicate that the question in verse 36,

"Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" is part of Lucan formulation.246 However, there are many others who see the question in verse 36 at the parable's conclusion as origina1.247 They believe that the question gives an excellent conclusion for the original parable.

3. Analysis of the Parable

Verse 29: But wanting to justify himself, he asked Jesus, "And

who IS my neighbor?"

As mentioned above, this is a transitional verse connecting the previous controversy with the original parable. One of

the key word of Luke 10:25- 37, "neighbor" (cf. 10:27, 29, 36), appears for the second time. The lawyer's question, "who is my neighbor,"

245 Reading Luke, Charles H. Talbert, p. 121 246 This is the position that this thesis is taken in regarding to the original parable of Jesus.

247 Once More Astonishoo, ]aTl Lambrecht, pp. 67-68

108 implies that there 1s also a non-neighbor, and that therefore there are boundaries which draw the line between neighbor and non-- neighbor.248 This observation indicates that the lawyer's question is controversial for Luke's audience. Furthermore, the lawyer's question brings the readers to expect an expanded circle of neighbors since Luke's view point is the breakdown of division between Jew and Gentiles.249

Verse 30: Jesus replied, "A man was gomg down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.

The scene begins with a tragic situation of a man, who is not identified but presumed to be a Jew, has been robbed on the road from Jerusalem to J ericho.250 The detailed description of the robbed man provides a basic picture of the story which 1Nill somehow seek to be rectify, since the man's restoration IS the narrative's goal.251 The man is truly anonymous s ince he is stripped and le ft half dead. Such a description of the man indicates that the main concern is not the man's s tatus of what nation or class but the fact of the man's critical s ituation, who can only be saved by another's help.

248 "Jews currently understood the term ("neighbor") to refer to fellow- Jews, but the Pharisees tended to exclude the ordinary people from their definition, and the Qumran community excluded 'the sons of darkness.' (The Parables of Jesus, Hem1an Hendrickx, p. 84). 249 Hear Then the Parable, Bernard Brandon Scott, p. 192 250 According to Josephus, ]. W 4.8,3 & 474, the distance between Jem salern and Jerico is about eighteen miles through "desert and rocky" country. (The Gosoel According to Luke, Joseph A. Fitzmyer, p. 886). 251 Ibid., p. 193

109 Verses 31-33: Now by chance a priest was gomg down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while travelling came near him; and when he saw him, he was moved with pity.

The first two characters are introduced as a priest and Levite. They are probably on their way home from their temple duties at Jerusalem, for Jericho was a well known habitat for priests and Levites.252 They see the half dead man and pass by on the opposed side. The story does not provide any information about their motives.25:3 This is the first shock of the parable, that no offer l)f aid for the half dead man was given. At this point the Samaritan, who may not be the expected one for the audience, sees the half dead man and stops because he is moved with pity.254 The appearance of the Samaritan 1s indeed surprising, because there existed a great enmity between Jew and Samaritan.255 This is the major shock that the parable creates

252 Hear Then the Parable, Bernard Brandon Scott, p. 195 253 Based on Lev 21:1-11, concerns for ritual purity are possibly involved. (ibid., p. 195). 254 John R. Donahue claims that "After the two Jewish religious leaders, it could portray the arrival of Roman officials, Jewish laypeople, or the return of the robbers. As ]. Dominic Crossan has brilliantly noted, if the main thrust of the parable was simply an illustration of love of neighbor or even a diatribe against heartless religious leaders, the offer of aid by a Jewish layperson would be sufficient. (The Gospcl_in__Earab_l~. p. 130). 255 John R. Donahue gives a good summary on the history of the Samaritans: "Centuries of pious reflection have dulled our sensibilities to the hatred that existed between Jews and Samaritans. After the Babylonian exile the Samaritans had opposed the restoration of Jerusalem and in the second century B.C., had helped the Syrian rulers in their wars against the Jews. In Sirach (50:25-26), about 200 B.C., the Samaritans are called ,,.no nation," and in 128 B.C. the Jewish high priest burned the Samaritan temple on Mt. Ge1izim. In the early first century A.D.

110 introducing the Samaritan who stops and paradoxically fulfills the law. The main point of the story is that whereas the priest and Levite are caught in a moral dilemma whether to obs erve the Torah concerning uncleanness or the Torah on love of neighbor, the Samaritan who 1s both a layperson and an outsider, embodies the true interpretation of the law .256 This shock challenges the audience's understanding of God and whom God approves. This parabolic paradox is incorporated with Jesus' preaching on the kingdom and with his offer of God's mercy to sinners and ou tcasts.257

Verses 34-35: He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an mn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, 'Take care of him; and when I come back, I will repay you whatever more you spend.'

In these verses, the italicized five verbs indicate the smcere love of the Samaritan in action. His compassionate actions challenge the audience to look beyond the social and religious demands in the

the Samaritans scattered the bones of a corpse in the temple during Passover, defiling the temple and preventing the celebration of the feast. In :48 the jews assume that Jesus is a Samaritan and demon possessed (cf. :7-10), and, in the mission charge in Matthew, Jesus tells the disciples to avoid Samaritan tenitory (Matt. 10:5; cf. Luke 9:51-55). (The Gosnel in Parable, pp. 130-131). 256 Ibid., p. 131 257 Ibid., p. 131

111 world. His compassiOn exhibited in pounng oii and wine258 on the man's wounds also recalls the pouring of oil and wine on the high altar before God (cf. Rev 6:6). In addition, his compassiOn m taking care of him in the inn suggests his extraordinary action in love.

Verse 36: Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?

In the line of the Lucan setting of the story, the lawyer IS now forced to give an answer for his previous question. "who is my neighbor." In other words, which man acted like one who belonged to covenant people of God? Which one loved? The potential answer for

the lawyer IS inevitable.259 This question really invites the people to put into action m daily life the command to iove God and neighbor. The question also indicates that any boundaries should be broken down by acting compassionately as a neighbor. The question, "who is the neighbor," now can be changed into a question, "who is the disciple of Jesus?"

Verse 37: He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."

The lawyer's answer is fairly expected, so the point here IS the command of Jesus, the product of Lucan redaction: "Go and do

258 Oil and wine made up a first- aid kit m Jesus' time. (The Parables of Tesus, Herman Hendrickx, p. 88). 259 Reading Luke, Charles H. Talbert, p. 122

112 likewise." The point is to act like the Samaritan. The focus here is not on how Jesus acted but on what Christians in the Lucan Church should do.260 In other word, Luke presents the Good Samaritan as the way of Christian discipleship. In fact, the literal meaning, 'go and do likewise,' in the Lucan context is what constitutes of the action of discipleship. The word "do" is closely associated with "hearing and doing" in Luke's Gospel: "My mother and my brothers are those who hear the word of God and do it." (Luke 8:21 ); "That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating." (Luke 12:47).

4. The Message of the Parable

Based on the structural development of the parable, message of Jesus in the original parable and the message of Luke or Lucan Church in the redactional work in the parable of the good Samaritan can be described as follows .

1. Jesus in the parable (10:30-35) talks about the new form of God's salvation. He does not separate insiders and outsiders on the basis of religious categories. His kingdom has no boundaries. In the parable Jesus presents the Samaritan not as the enemy but the savwr. In the light of existing tensions between Jews and Samaritans, the implied Jewish hearers could be expected to respond negatively to any references to Samaritans. The Samaritan represents the one who

260 Ibid., p. 122

113 destroys a social or religious order reality such as hierarchy of priest, Levite, and Israelite. Like God has overtu·med society in favor of the oppressed (cf. the Magnificat and the Beatitudes), the action of Good Samaritan constitutes a dramatic reversal in society. Moreover, 1esu s presents this parable as a demonstration of the experience of salvation in the lives of disciples. Giving oneself to others in action and love 1s the way the disciples should follow to fulfill God ' s salvation ancl to experience it. The presentation of heavy demands upon the Samaritan in caring for the man on the roadside - expressed in several consecutive verbs - mirrors the bind of demands made on jesus and his disciples on their way to Jerusalem, as expressed m the saying, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." (Luke 9:58).

2. Luke's emphasis within the parable is to present his challenges and needs for discipleship. Since the Travel Narrative consists of Jesus' instruction about discipleship as he makes his way to Jerusalem, Luke places the parable of the Good Samaritan here in order to make clear that neighbor love described in it is an essential part of discipleship. His main perspective is to proclaim that "loving the neighbor as oneself" means acting like the Samaritan. Part of his point is that boundaries of any sort are to be broken down by compassionate action as a neighbor. That IS part of the about which the lawyer inquired. It is also what those appeared to Jesus resist and what his disciples must do. Luke's redaction of the parable, seen in the phrase, "go and do likewise," makes this point: disciples must go and do likewise. That is true discipleship in the Lucan Church.

114 C. The Parable of The Lost Coin (Luke 15:8-10)

1. The Context and Composition

Luke 15:8-10 8 "Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, 'Hejoice with me, for I have

found the coin that I had lost.' 10 Just so, I tell you, there is JOY m the presence of the angels of God over one sinner who repents."

This parable, untque to Luke, appears in Chapter 15 of Luke which combines three parables: the parable of the lost sheep (Luke 15:3-7), the parable of the lost coin (Luke 15:8- 10), and the parable of the lost son (Luke 11-32).261 These parables are such a distinctive description of the Lucan portrait of Jesus that this part of his account

has been called "the heart of the Third Gospel" (L. Ham aroson. "Le coeur"; "the Gospel of the Outcast," T. W . M anson).262 The parables share the Lucan theme of God's love and mercy for human beings, and Jesus' call for repentance and conversion.263

261 The parable of the lost sheep appears in :10-14. The parable of the lost son (15: ll-32) is unique to Luke. Regarding the source of these parables, most scholars see that two are from Luke's special source, L (15:8-10, ll-32) and a third from Q (15:4-7) 262 The Gosoel According to Luke, joseph A. Fitzmyer, pp. 1071 --1072 263 Ibid., p. 1071

115 Luke's introduction in Luke 15 is important for understanding the meaning of the three parables. It indicates that the parables are presented as Jesus' response to the grumbling of Pharisees and scribes at Jesus' table fellowship with tax collectors and sinners:264 "Now all the tax collectors and smners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, 'This fellow welcomes smners and eats with them.' So h e told them this p8.rable" (15:1 - 3).

The parables of the lost sheep and the lost com are very close

m structure, and they form a pair of parables that differ primarily 111 presenting different characters.265 The s imilarity of vocabulary makes it evident that Luke has constructed both parables so that they are similar: for example, one element in a hundred, one m ten (apollumai, apollum i: Lk 15:4a, b, 6, 8, 9); it is found (heu riskomai, heurisko: Lk 15:4, 5, 6, 8, 9a, b); the 'owner' rejoices (chairo, chara: Lk 15:5, 6, 7, 9), and shares his joy with others: 'rejoice with me' (Lk 15:6, 9).266 In other words, in each parable the main character loses, searches (15:4, 8), and finds the lost thing (15:5, 9), then calls people together to rejoice.

264 However, in the two short parables the lost sheep and the lost coin, the repentance does not occur but occurs in their applications (vv. 7, 10). This concluding applications (vv. 7, 10) are attributed to Stage II of the Gospel tradition. (The Gosoel According to Luke, Joseph A. Fitzmyer, p. 1073). 265 The lost son is a much more fully developed narrative, yet retains the themes of the lost being found and of public rejoicing. (Luke, Robert C. Tannehill, p. 237). 266 The Parables of JesllS., Herman Hendrickx, p. 138

116 2. Analysis of the Parable

Verse 8: Or what woman having ten silver coms, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it?

The initial expression "Or what woman." recalling a prevwus mam character, the shepherd, suggests that Jesus chooses a protagonist from a group that suffered religious and social discrimination in first

1 1 century society .267 The word drachma (a silver coin ) occurs only here in the New Testament, but often in the Septuagint (Gen 24:22; Ex 39:2, etc.).268 The value of the drachma to the woman is not commented on in the story except in her diligent searching. She uses precious oil to light a lamp and expends much energy in sweeping the house and searching carefully in the cracks and corners.269 The description of the search of the woman enhances the urgency of the search since she pays a high price to find the coin. Thus, the presumption is that either the lost coin was so valuable or the emphasis of the story is not the value of the coin but the woman's action. Both observations are appropriate m the context of the parable. The simple understanding of the story is that the woman has lost a valuable coin and she expends a great deal of effort to find it, just like the shepherd who loses a valuable sheep or

267 The Gosoel in Parable, John R. Donahue, p. 148 268 It is the same value as the Roman , and worth a day's wages. (The Parables of . ks.u_s., Herman Hendrickx, p. 149). 269 First century Palestinian house were dark, with small, high windows. Floors were usually of packed dirt. Some were paved with stones, between which were cracks where cracks where a coin could easily lodge. (Choosing the Better Part?, Barbara E. Reid, p. 186).

117 the father whose precious sons are lost. :Many scholars see that the lost coin was probably part of the woman's dowry or a part of decorative coins on a bridal headdress or a necklace. This would make the coin valuable.270 They consider the woman as a poor, probably miserly, woman.271 In addition, the search of the woman for a thing of little intrinsic value has been interpreted as an allegory or metaphor for God's searching love: "If a human being will exert such effort to recover her property, how much more will God himself expend?"272

Verse 9: When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin that I had lost.'

This verse is an almost literal repetition of verse 6, or VIce versa. Bernard Scott has compared the similarity of language between the parable of the lost sheep and the lost coin:273

finding he- lays on his (v. 5) finding ( v 0 9) shoulders he- calls -together ( v . 6) she-calls -together friends and neighbors friends and neighbors saying - to-them saymg rejoice with-me because rejoice with- me bee au se !- have-found my sheep I- have- found the drachma which was-lost which was -- lost

270 Ibid., p. 185 271 Joseph A. Fitzmyer says, "the main figure is a poor woman who has lost one of her ten drachmas. Luke may intend to depict her as miserly. (The Gosoel Accordi_ng_t.Q_L_uk_e_, p. 1080). 272 Ibid., p. 1080 273 Hear Then the Parable, Bernard Brandon Scott, p. 309

118 Both parables end with the finding of the lost thing, retaining the theme of rejoicing. Obviously the spirit of joy characterizes these parables. As indicated earlier, joy is one of the peculiar characteristics of Luke: The birth of John will bring "joy and gladness" to Elizabeth and Zechariah and the multitude will "rejoice " (1:14); Mary "rejoices" m

"God my Savior" (1:47); Jesus' birth is proclaimed as "good news of a great joy" (2:10).274 Furthermore, the actions of the main characters m both stories are out of the ordinary, not only m their efforts to find what is lost but also in calling their friends and neighbors together for entertainment. The cost of the celebration may have been more than the value of the lost sheep or the lost coin.275 Such a fact s uggests that a s of divine action, these parables enhance in the r eader's mind God's mercy and joy which beyond ordinary human thoughts.

Vers e 10: Jus t so, I tell y ou, t here is JOY m the presence of the angels of God over one sinner who repents .

Whereas the joy in vers e 7 was described as a future tense ('there will be'), the joy here is described in the present tense. It is

important to notice this difference since this emphas is on present JOY IS undoubtedly associated with the which has already b egun in Jesu s , thus , emphasizing the r ealized e schatology of Luke's gos pel.

274 T he Gospel in Parable, Bernard Brandon Scott, p. 150 275 Ibid., p. 150

119 3. The Message of the Parable

The parable of the lost com (15:8- 9) talks about God· s love and mercy. God's mercy and gracious initiative to sinners who are the lost is implied in the parable of Jesus. Jesus chooses a poor woman to manifest his favor on the weak or poor, as stated throughout the Gospel. He also draws an image of God as one who searches by the surprising or remarkable actions of the woman in the parable. Her intensive actions (sweeping, lighting, searching) indicates allegorically God's great compassion in action.

Next, Luke emphasizes great joy as the result of finding the lost. He does not provide a defense of Jesus' fellow ship with outcasts, which was indicated in the introduction (15:1 -3). Rather, he speaks more about the joy of finding and of being found. Obviously, the clear message of the parable is "joy." As mentionerl earlier, joy is a special Lucan theme associated with God's salvation: "By living in hope a person expresses the joy of salvation." Such a spirit is present in this parable. The woman does not give up the way she should pursue. Her perseverance and hope eventually bring joy. Moreover, the woman's dram a tic action brings about a more joyful spirit in the parable. In this regard, Luke insists on the joyful experience of finding and being found in the mission of the Church. He pushes the

disciples to live in joy which is the esch atolog ical reality .276

Lastly, Luke mentions "repentance" for salvation. In the

276 Jesus addresses to the Pharisees- scribes and the disciples in Luke 15:1-17:10.

120 Gospel, calls to repentance are found many times on the lips of Jesus.

(cf. :32, 10:1:3, 11:32, 13:3). It is clearly a Lucan theme. Repentance does not occur in the parable itself but is present in its concluding application (15:10) stresses the need for repentance.

121 D. Unifying Motifs from Mary and Other Characters in the Parab1es

Before addressing the correspondence between Mary and the characters in the parables, it is important to notice the following observations:

The first indication that Mary is an important person in Luke 1s that he displays much attention to her in the infancy narratives, which are a vehicle for his theology. Also, as has been noted, the events and persons an author introduces first into a literary work are meant to influence the reader's understanding of the rest of the narratives. Except for Jesus, Mary is the most important character introduced in the infancy narratives, partly indicated through the fact that Luke maintains her presence throughout the gospel and into Acts. Elizabeth, Zechariah, the shepherds, Simeon, and Anna all vanjs h from gospel scenes after chapter two. Less than half way through the gospel, John the Baptist also disappears. But, Mary remains. Mary 1s the only adult present before the birth of Jesus to the birth of the Church at Pentecost. She links the remnant of the Old Testament (the Anawim) with the Christian Anawim of the new - born Church. In fact, as has been noted, her hymn of pra1se, the Magnificat, actuaJ!y brings together the piety of Israel with that of the nascent Christian Church.277 But most importantly, in her representing the Anawim who have been awaiting the fulfillment of God's promise, she is the one who actually

277 The Birth of the Messiah, Raymond E. Brown, pp. 352-354

122 expenences that promise 111 a startling unexpected way through the conception of Jesus, God's gift of eschatological salvation. Among all others, she is the one who most responded in faith to the in - breaking of the eschatological reality (salvation) in her daily life. Therefore, an examination of Luke's description of her response, as representative of the Anawim, reveals how members of the Lucan Church are to respond to the in - breaking of eschatological reality in their lives.

Interestingly, as Raymond E. Brown has focused on the infancy narratives as a place to understand Luke's theological concerns, john R. Donahue has claimed that a "cameo" of the major theological themes of Luke- Acts can be found in the parables Luke has included in the gospel's travel narrative.278 This thesis has examined three of these parables. In the following sections it will show how the virtues evident in them reflect Luke's portrait of Mary, the model of the Perfect D isciple.279

1. The Motifs of "Perseverance and Prayer"

Luke pictures Mary as a woman who responds in prayer to the experience of salvation that has definitively broken into this world through the power of God in her womb. She acknowledges in her

278 The Gosoel in Parable, John R. Donahue, pp. 127-128 279 See "MARY THE PERFECT DISCIPLE: A Paradigm for Mariology" written by Patrick ] . Bearsley in Theological Studies 41 (1980), pp. 461-504

123 Magnificat that the persistence of hope among those whom she ' represents (Anaw im) has been fulfilled in her. Her response of praise and joy should be the response of any disciple who lives an existence of realized eschatology. Not only does she pray, she persists in hope, because of the salvation she has experienced, despite the sorrow that she encounters in the prediction of Simeon. In the perplexity she ponders in her heart the action and response of jesus in the temple, and in facing the truth that it is not blood ties but faith like her own that creates familial ties with Jesus, through her role in the time of Jesus ' ministry, suffering, and death."? She perseveres through experiences, waiting with the apostles for the coming of the Spirit, aware of what the Spirit had done for her by inaugurating in her womb the definitive salvation of God in this world. Her first response to the good news was, "Behold the handmaid of the Lord. Let it be done lo be according to your word." In Acts 1:14 Luke affirms that Mary has not changed her mind, that she has persevered beyond Jesus · death and resurrection to the birth of the Church, as all disciples must do.281 Moreover, the last scene of the presence of Mary bears a significant element in Lucan

theology. Mary's persistence in faith in the upper room setting IS highlighted to present her special position as a representative of the Church at prayer. Thus, Mary is portrayed as a model of faith and prayer at the beginning of Church in the Acts of the Apostles.

Like Mary, the widow m the parable of the unjust judge lives

280 See Chapter Two "Women in Sorrows and Perseverance." 281 See Mary in the New Testament, eds. Raymond Brown, Karl Donfried, Joseph Fitzmyer, and John Reumann, p. 177

'124 by hope in the midst of the events of daily life. As has been described, she persists in prayer, does not lose heart, even in the face of injustice. The fact that she is a widow means that she suffers the abuse of others in society, the insecurity of being alone without a husband to provide and protect her, and such injustices as described m the parable. Her persistence reveals her hope that she will somehow be vindicated in the course of her life.

just as disciples in Luke's community are to imitate Mary's prayer and perseverance in suffering, so they are to imitate the widow.

Luke assures them that in face of daily crises, if such an unjust judge finally relents, surely God will provide for them bee au se of their prayer and hopeful persistence.

2. The Motifs of "Justice and Compassion"

As described above, Luke portrays Mary as the representative of the Anawim, a people considered to the outcasts, lowly and despised - not unlike the Samaritans who are on the margins of society. Throughout Israelite history this remnant of the Anaw im persisted m hope and that hope has been fulfilled in the salvation conceived in their spokes worn an's worn b. Part of the prais e in which Mary exalts in her Magnificat is that God's new salvation means that the lowly will be raised up and the hungry fed. Also, though not directly expressed, the mention of Abraham and the promise in her song of praise points to the eventual inclusion of the Gentiles, those considered beyond the

125 boundaries of those who can be saved. In her "Fiat" she responds to the experience of the in - breaking of God (eschatology) in her daily life, into her very flesh through the conception of Jesus. Her words of compassion claim that justice be done, and that the barriers which separate others from God be broken down. But Mary does not only show compassion for groups of people (hungry and lowly), she also responds in compassion to individuals in need, like Elizabeth, to whom she moves in haste (meta spoudes, Luke 1 :39).

Just as Mary stands as a champion of justice and compassiOn for Luke's community, so too are its members to follow the example of the Good Samaritan. This parable teaches them that there exists an opportunity in daily life to manifest the love inherent in God's salvation which happens at any moment and in any circumstance, even on the road to Jericho. Just as the Samaritan showed compassion to the man fallen among thieves, so the disciples are to show compassion to their neighbor who is in need. The salvation brought by Jesus which they experience in their daily lives is, as the parable teaches, one that overturns the ordinary boundaries of society, calling for compassion to be shown to all. As Mary's hope and faith were a "doing," (hear the word of God and do it) (Luke 8:21) so the despised Samaritan was the person who showed by his deeds what love of neighbor meant, so must the Lucan disciples who experience the salvation of jesus "go and do likewise." (Luke 10:37)

126 3. The Motif of "Joy"

The announcement that God' new salvation has broken into the world, manifests that salvation which has been awaited in hope by the Anawim. It brings joy to them - the lowly, the hungry, the outcasts like the shepherds, and to their representative, Mary. (Luke 2:10). Angels announce a message of great joy for all people (2:10) and Gabriel specifically greets Mary with word the "Ch.aire," "Rejoice." She sings and praises God in the Magnificat: ''My soul magnifies the Lord, and my spirit rejoices in God my savior ... " (Luke 1:46ff). She is the woman of joy because her faith and hope in salvation have been fulfilled in the most intimate of ways within her womb.

The worn an in the parable of the lost coin illustrates the central meaning of God's salvation experienced as found. This experience of finding brings joy to her, which then she shares with her neighbors. Not only here but at each critical moment in salvation scenes throughout the gospel Luke indicates that joy accompanies salvation.282 In a sense, God found Mary as the person in whom salvation was conceived and that conception brought joy to both to her and Elizabeth. The woman who found the coin brought her joy to her neighbors. In the same way the members of the Lucan Church are to be found and are to find others in this experience of God's salvation in their daily lives. This result in joy for them.

282 Choosing the Better Part?, Barbara E. Reid, p. 78

127 CONCLUSION

There were two purposes in this thesis. The first purpose \Vas to present Mary as the model of all Christians in the Gospel of Luke, both from his perspective of realized eschatology and from his vision of discipleship. In Luke, particularly Chapters 1 and 2, Mary was portrayed as the first disciple and as the modei of Christian hope and as the one who follows the wi.ll of God in faith, prayer, sorrows, perseverance, joy, together with the poor. The second purpose was to demonstrate characters in the Lucan parables who follow the way which is shown by Mary in Luke 1-2. In the parables considered in this thesis, Luke developed characters who demcnstrated what living realized eschatology resulted in. Flowing from their response to the new salvation of God in their daily lives v.rere such virtues as perseverance, prayer, justice, compassion, and joy. The virtues of these characters reflected those illustrated by Luke in his portrait of Mary in Luke 1-2.

With this perspective, the thesis clarifies that Mary IS the model for Christian hope:

"She is 'the mother of the member~ of Christ ... having cooperated by charity that faithful might be born in the church, who are members of the Head.' (3) Wherefore she is hailed as a pre-eminent and singular member of the Church, and as its type and excellent exemplar in faith and charity. The Catholic Church, taught by the Holy Spirit, honors her with filial affection and piety as a most beloved mother." (Lumen Gentium, 53).

128 BIBLIOGRAPHY

Reference Books

Achtemeier, Paul ]., Boraas, Roger S., eds. Harper's Bible Dictionary. San Francisco: Harper & Row, 1985.

Alter, Robert. The Art of Biblical Narrative. New York: Basic Books, 1981.

Aune, David Edward. The Cultic Setting of Realized Eschatology in Early Christianity. Leiden: Brill, 1972.

Boucher, Madeleine I. The Parables. Wilmington, Delaware: Micheal Glazier, Inc., 1981.

Beare, F.V.f. The Earlist Records of jesus. New York: Abingdon Press. 1962.

Benko, S. The Virgin Goddess: Studies in the Pagan and Christian Roots of . Mariology. Leiden and New York: E.]. Brill, 1993.

Brennan, Walter, O.S.M. Mary: Servant, Mother, ¥/oman. Chicago: Friar Servants of Mary, 1986.

Brennan, Walter, O.S.M. The Sacred M·emory of IVlary. New York: Paulist Press, 1988.

Brown, R. E., Fitzmyer, ]. A., Murphy, R. E. The New Biblical Commentary. Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1990.

Brown, R. E., Donfrid, K. P., Fitzmyer, ]. A., Heumann, ]., eds. Mary in the New Testament: A Collaborative Assessment by Protestant and Roman Catholic Scholars. Philadelphia: Fortress Press, 1978.

129 Brown, Raymond E. The Birth of the 1vlessiah: A Commentary on the Infancy NarTatives in Matthew and Luke. New York: Doubleday & Co., Inc., 1977.

Brown, Raymond E. Biblical and Church Doctrine. New York: Paulist Press, 1985.

Brown, Raymond E. The Virginal Conception and Bodily Resurrection of jesus. New York: Paulist Press, 1973.

Brown, Raymond E. An Introduction To the New Testament. Doubleday: New York, 1997.

Buby, Bertrand, S.M. Biblical Exegesis in Greek Patristic Texts(dissertation). Dayton, OH: International Marian Research Institute, 1979.

Buby, Bertrand, S.M. Mary of Galilee: Mary in the New Testament, Vol. 1. Staten Island, NY: Alba House, 1994.

Carroll, Eamon R., 0. Carm. Understanding the 1\!Iother of jesus. Wilmington, Del.: Glazier, 1979.

Conzelman, Hans., Trans. Geoffrey Buswell. The Theology of St. Luke. ·New York: Faber and Faber, Harper & Row, 1961.

Crossan, John D. In Parables: The Challenge of the . New York: Harper & Row, 1973.

Daley, Brian E. The Hope of the Early Church: a Handbook of Patristic eschatology. Cambridge, NY: Cambridge University Press, 1991.

Dawsey, James M. The Lucan Voice: Confusion and Irony in the Gospel of Luke. Macon, GA: Mercer University Press, 1986.

Deiss, Lucien. Mary Daughter of Sian. Collegeville, MN: Liturgical Press, 1972.

130 Di Berardino, Angelo., ed. (Adrian Walford., trans.). Encyclopedia of the Early . ~ Church, Vols. 1 & 2. New York: Oxford University Press, 1992.

Donahue, John R. The Gospel in Parable: Metaphor, Narrative, and Theology in the Synoptic Gospels. Philadelphia: Fortress Press, 1988.

Donnelly, D., ed. 1W~ary: Woman of Nazareth: Biblical and Theological Perspectives. New York: Paulist Press, 1989.

Dornisch, Loretta. A Woman Reads the Gospel of Luke. Minnesota: The Liturgical Press, 1996.

Dnny, John. The Parables m the Gospels: History and Allegory. New York: Crossroad, 1985.

Edwards, Richard. A Theology of Q: Esch.atology, Prophecy, and Wisdom. Philadelphia: Fortress Press, 1976.

Ellis, Edward E. Eschatology in Luke. Philadelphia: Fortress Press, 1972.

Farris, Stephen. The Hymns of Luke's Infancy Narratives. Their Origins, _Meaning and Significance. Journal for the Study of the New Testament Supplement Series 9. Sheffield, England: JSOT Press, 1985.

Fiorenza, Francis S., Galvin, John P. : Roman Catholic Perspectives. vol. 2. Minneapolis: Fortress Press, 1991.

Fitzmyer, Joseph A., S.]., commentary. The Historical Truth of the Gospels: The 1964 Instruction of the Biblical Commission. Glen Rock, NJ: Paulist Press. 1964.

Fitzmyer, Joseph A., S.]. The Gospel According to Luke(The Anchor Bible, Vols. 28 and 28a). Garden City, N.Y.: Doubleday, 1981, 1985.

Fitzmyer, Joseph A., S.]. Luke the Theologian. New York: Paulist Press, 1989.

131 Gelin, Albert. (Sullivan, Kathryn., trans.). The Poor of Yahweh. Collegeville, Minnesota: The Liturgical Press, 1964.

Freed, Edwin D. The New Testament: a critical introduction Belmont. California: Wadsworth Publishing Company, 1986.

Green, joel B., McKnight, Scot., Marshall, I. Howard., eds. Dictionary of jesus and the Gospels. Inter Varsity: Downers Grove III, 1992.

Gryson, R. The lvfin is try of Women in the Early Church. Minnesota: The Liturgical Press, 1976.

Harris, Stephen L. The New Testament. Mountain View: Mayfield, 1988.

Hayes, Zachary. Visions of a Future: A Study of Christian Eschatology. Wilmington, Del.: Michael Glazier, 1989.

Hendrickx, Herman. The Third Gospel for the Third World. Volume One: Preface and Infancy Narrative (Luke 1:1-2:52). Collegeville, Minnesota: The Liturgical Press, 1996.

Hendrickx, Herman. The Parables of jesus. San Francisco: Harper & Row, 1983.

Herzog, William R. Parables as Subversive :3peech. Louisville: 'Westminister & John Knox, 1994.

Hill, Charles E. Regnum Caelorum: Patterns of Future Hope in Early Cl-zristianity. Oxford: Clarendon Press; New York: Oxford Press, 1992.

Jelly, Frederick M., O.P. Madonna: 1Wary in the Catholic Tradition. Huntington, Indiana: Our Sunday Vistor, 1986.

Jeremias, ]. jerusalem, in the Time of jesus. An Investigation into Economic and Social Condition during the New Testament Period. London: SCM Press, 1969.

132 Jeremias, ]. The Parables of jesus. Lop.don: SCM Press, 1972.

John Paul U. Mother of the . Boston, MA: Daughters of St. Paul, .1987.

Johnson, Elizabeth A. She Who Is: The Mystery of God in Feminist Theological Discourse. New York: Crossroad, 1992.

Johnson, Luke Timothy. The Gospel of Luke, Sacra Pagina. Vol. 3. Ed. Daniel Hanington. Collegeville, MN: The Liturgical Press, 1991.

Just, Arthur A. The Ongoing Feast: Table Fellowship and Eschatology at . Collegevl.lle, MN: Liturgical Press, 1993.

Kanas, Robert. ·what are They Saying about Luke and Acts?: A Theology (:if the Faithful God.. New York: Paulist Press, 1979.

King, Nicholas. Whispers of Liberation: Feminist Perspectives on the New Testament. Mahwah, New Jersey: Paulist Press, 1998.

Komonchak, Joseph A., Collins, Mary., Lane, Dennot A., eds. The New Dictionary of Theology. Wilmington, Delaware: Michael Glazier, 1987.

Kozar, Joseph. An Investigation of the Narrative Frame of a journey to jerusalem in the Lucan Travel Narrative. Toronto: St. Michael's University (unpublished thesis), 1989.

La Potterie, Ignace de. (Buby, Bertrand., trans.). iVIary m the 1\tfystery of the Covenant. New York: Alba House, 1992.

Lambrecht, Jan. Once More .Astonished. New York: The Crossroad Publishing Company, 1981.

Laurentin, Rene. (Wrenn, M.]., trans.). The Truth of Christmas Beyond the Myths: the Gospels of the Infancy of Cnrist. Petersham, Massachusetts: , 1986.

133 Laurentin, Rene. A Short Treatise on the Blessed Virgin Jllfary. Washington, New Jersey: AMI Press, 1991.

LaVerdiere, Eugene. Luke. Collegeville, Minnesota: Liturgical Press, 1990.

Machen, ]. Gresham. The Virgin Birth · of Christ. Grand Rapids: Baker Book House Co., 1960.

Macquarrie, ]. Mary for All Christians. Grand Rapids: Eerdmans, 1990.

Malina, Bruce ]. The New Testament World. Atlanta, Georgia: John Knox Press, 1981.

Marshall, I. H. The Gospel of Luke: A Commentary on the Greek Text. Exeter: Paternoster Press, 1978.

McBride, Denis. The Gospel of Luke: A Reflective Commentary. Dublin: Dominican Publications, 1997.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. New York: United Bible Societies, 1971.

Moloney, F. ]. Woman First Among the Faitlifu.l. Indiana: Ave Maria Press, 1986.

Moloney, F. ]. Mary: Woman and Mother. Homebush: St. Paul Publications, 1988.

Mortley, R. Womanhood: The Feminine in Ancient Hellenism, , . Sydney: Delacroix, 1981.

Moltmann, ]. (Theologie der Hoffmmg., trans.). The Theology of Hope: On the Ground and Implications of a Christian Eschatology. New York: Harper & Row, 1975.

Newsom, Carol A., Ringe, Sharon H., eds. The Women's Bible Commentary. Louisville, Kentucky: Westminister/John Knox Press, 1992.

134 Nolan, Mary Catherine. The Magnificat, C,anticle of a Liberated People: A Hermeneutical Study of Luke 1:46-55. Dayton, Ohio: The Marian Library/ International Marian Research Institute, 1995.

O'Carroll, Michael, C.S.S.P. : A Theological Encyclopedia of the Blessed Virgin Mary. Wilmington, DeL: Glazier Liturgical Press, 1982.

Paul VI. Maria/is Cultus. Apostolic Exhortation. Boston: St. Paul Editions, 1974.

Pelikan, ]., Flusser, D., Lang, ]. Mary: Images of the lv!other of jesus in .Jewish and Christian Perspective. Philadelphia: Fortress Press, 1986.

Perkins, Pheme. Hearing the Parables of jesus. New York: PauJist Press, 1981.

Plummer, A. St. Luke, The International Critical Commentary. Edinburgh: Clark, 1981.

Powell, Mark A. What is Narrative Criticism. Minneapolis: Fortress Press, 1990.

Praeder, Susan M. The Word in Women's Worlds: Four Parables. Wilmington, Delaware: Michael Glazier, Inc., 1988.

Prevost, ]. P. Mother of jesus. Ottawa: Navalis, 1988.

Hahner, Karl. On the Theology of Death. New York: Seabury, 1973.

Ratzinger, Joseph. Eschatology. Washington, D.C.: Catholic University of America Press, 1989.

Reid, Barbara E. Choosing the Better Part?: Women m the Gospel of Luke. Collegeville, MN: The Liturgical Press, 1996.

Rosenblatt, Jason P., Sitterson, Joseph C. Not zn Heaven: Coherence and Complexity in Biblical Narrative. Bloomington: Indiana University Press, 1991.

135 Roten, Johann, S.M., ed. Mary in Faith and Life in the New Age of the Church. Dayton. OH: International Marian Research Institute, 1983.

Ryken; Leland., ed. The New Testament in Literary Criticism. New York: Frederick Ungar Publishing Co., 1984.

Scott, Bernard B. Hear Then the Parable. A Commentary on the Parables of jesus. Minneapolis: Fortress, 1989.

Schaberg, Jane. The Illegitimacy of }esus: A Feminist Theological Interpretation of the Infancy Narratives. San Francisco: Harper & Row, 1987.

Schillebeeckx, E. and Halkes, C. A1ary: Yesterday - Today - Tomorrow. New York: Crossroad, 1993.

Schneiders, Sandra. The Revelatory Text. San Francisco: Harper & Row, 1991.

Schuessler Fiorenza, Elisabeth. In A1emory of Her. New York: Crossroad, 1983 .

Scott, Bernard B., Funk, Robert W., Butts, James• R. The Parables of jesus:· : A Report of the . Sonoma, CA: Polebridge Press, 1988.

Stagg, E. and Stagg, F. Woman zn the vVorld of jesus. Edinburgh: The Saint Andrew Press, 1978.

Tavard, G. H. Woman zn Ch1istian Tradition. Indiana: University of Notre Dame Press, 1973.

Tavard, G. H. The Thousand Faces of the Virgin kfary. Collegeville, Minnesota: Liturgical Press, 1996.

Talbert, C. H., ed. Luke-Acts: New Perspectives from the Society of Biblical Literature Seminar. New York: Crossroad, 1984.

136 Talbert, C. H. Reading Luke - A Literary and Theolo_gical Commentary on the Third Gospel. New York: Crossad, 1982.

Tannehill, Robert C. The Narrative Unity of Luke--Acts: A Literary Interpretation. Volume One: The Gospel According to Luke. Philadelphia: Fortress Press, 1986.

Tannehill, Robert C. Luke. Nashville: Abingdon Press, .1996.

Tambasco, A. What are They Saying About Mary? New York: Paulist Press, 1984.

Wainwright, Elaine. Towards a Feminist Critical Reading of the Gospel According to Matthew. Berlin, : de Gruyter, 1995.

137 Articles or Media

Bearsley, P. "Mary the Peliect Disciple: A Paradigm for Mariology." Theological Studies 41 (1980), 461-504.

Bossman, D.M., ed. "Mary - Woman of the Mediterranean." (Special Issue). Biblic.al Theology Bulletin 20 #2, 1990.

Buby, Bertrand, S.M. "The Biblical Prayer of Mary." Review .for Religious 39 (1980), 577- 581.

Buby, Bertrand, S.M. "Research on the Biblical Approach and tbe Method of Exegesis Appearing in the Greek Homiletic Texts of the Late Fourth and Early Fifth Centuries, Emphasizing the Incarnation Especially the Nativity and Mary's Place Within It." Marian Studies 13-14 (1981-82).

Buby, Bertrand, S.M. "The Use of Biblical Methodologies m Marian Theology Today." Ephemerides Mariologiae. Vol. XLIX (Jun 10 - December, 1999).

Chung, Jae Wang. "The Annunciation Narratives in Luke ]:5-56: An Inquiry into Luke's Literary Techniques (Gospel). A Dissertation from Evangelical Divinity School, 1996.

Derrett, ]. D. "Law in the New Testament: the Parable of the Unjust judge." N ew Testament Studies 18 (1971 - 72), 178- 91.

Dyer, George, ed. "Miryam, Woman of Nazareth." (Dedicated issue, multiple contributors ). Chicago Studies 27 #1 (1988), 3--108.

Kraemer, R. S. "Woman in the Religions of the Greco-Roman World." Review 9 (1983), 127- 139

International Theological Commission. "Some Current Questions m Eschatology." Irish Theological Quarterly 58 (1992), 209- 243.

138 Nelson, R. D. "David: A Model for Mary m Luke?" Bulletin 18 (1988), 138-142.

Phan, Peter C. "Cunent Theology: contemporary context and Issues m eschatology." Theological Studies 55 (1994), 507-536

Pontifical Biblical Commission. The Interpretation of the Bible m the Church. Boston, MA: Pauline Books and Media, 1993.

Scroggs, R. "Paul and the Eschatological Woman." journal for the American Academy of Religion 40 (1972), 283-303.

139