DOCSLIB.ORG

Women in Luke's Gospel

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Women in Luke's Gospel View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship Women in Luke’s Gospel Edith Ashley A thesis submitted in fulfilment of the requirements for the degree of Master of Philosophy School of Studies in Religion University of Sydney March 2000 ii ABSTRACT Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke’s narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God’s favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God’s presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community – those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke’s gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel. iii iv PREFACE This thesis aims to explore Luke’s theology of God’s disclosure and human response from the presentation of women in the Lucan narrative. The stories of women, read within their narrative context, both embrace the symbolic world of the first century Judaism but also stand over against it. They present a narrative in which Luke creates new symbols of God’s presence and new patterns of human response. Through this Luke articulates a theology of God’s disclosure and human response to address the particular issues facing the Lucan community in the late first century. The thesis is written in two Parts with a Conclusion. Background issues are addressed in Part One. Chapter 1 addresses issues regarding the narrative - approaches to reading Luke, author, date, sources and redactional issues, purpose, and audience. Historical perspectives are explored in Chapter 2 and cultural perspectives in Chapter 3. Chapter 4 reviews the roles and place of Hellenistic, Roman and Jewish women of the period. Part Two forms the main argument and focuses on the presentation of women in the narrative. The five chapters in this Part, Chapters 5 to 9, relate to women in the birth narratives, widows, women who were presented as sick or sinners, to women as disciples and as members of the new community of faith and to women and the cross. The Conclusion summarises the position and role given to women in the Lucan narrative and the ways in which these stories transmit Luke’s theology of God’s disclosure and human response. A final word is given to articulating gospel hermeneutics for the Lucan community. This thesis has been in the writing for many years, alongside a demanding full-time job. I acknowledge the contribution of supervisors along the way - Philip Esler, John Squires and Garry Trompf. To family, friends and colleagues who have given encouragement and support, I express my thanks and appreciation. v TABLE OF CONTENTS PART ONE BACKGROUND ISSUES....................................................................... 1 CHAPTER 1: LUKE’S GOSPEL NARRATIVE .............................................................. 2 CHAPTER 2: HISTORICAL PERSPECTIVES ............................................................. 26 CHAPTER 3: CULTURAL PERSPECTIVES ................................................................ 38 CHAPTER 4: WOMEN IN 1ST CENTURY MEDITERRANEAN SOCIETY..................... 53 PART TWO WOMEN IN TH E STORY.................................................................... 78 CHAPTER 5: WOMEN IN THE BIRTH NARRATIVE ................................................. 80 CHAPTER 6: WIDOWS IN LUKE’S GOSPEL ............................................................ 99 CHAPTER 7: SICK, SINNERS, PHARISEES AND GOD........................................... 118 CHAPTER 8: DISCIPLESHIP AND COMMUNITY ................................................... 155 CHAPTER 9: WOMEN AND THE CROSS ............................................................... 195 CONCLUSION ....................................................................................................... 217 BIBLIOGRAPHY ...................................................................................................... 225 vi LIST OF ABBREVIATIONS BTB Biblical Theology Bulletin CBQ Catholic Biblical Quarterly JBL Journal of Biblical Literature JFSR Journal of Feminist Studies in Religion JJS Journal of Jewish Studies JR Journal of Religion JSNTSS Journal for Study of the New Testament – Supplement Series JSOT Journal for the Study of the Old Testament JSR Journal for the Study of Religion NovT Novum Testamentum NTS New Testament Studies RelSRev Religious Studies Review SBL Society of Biblical Literature SNTSMS Society for New Testament Studies Mongraph Series TToday Theology Today ZNW Zeitschrift fur die neutestamentliche Wissenschaft AJ Antiquitates Judaicae, Josephus Con Ap II Against Apion, Josephus Leg. Spec On the Special Laws ( De Specialibus Legibus), Philo Mor Moralia, Plutarch Virt On the Virtues (De Virtutibus), Philo Wars The Wars of the Jews, Josephus vii PART ONE BACKGROUND ISSUES While it is commonly acknowledged that the two volume work of Luke’s gospel and The Acts of the Apostles form the Lucan narrative only the gospel of Luke will be addressed in this thesis. The Acts of the Apostles does not come within the compass of this thesis. Part One of this thesis will focus on the background issues that contribute to the uniqueness of the gospel narrative. It will give particular attention to the social, cultural and historical setting of the gospel narrative, to the place of women in the first century Mediterranean world. Issues relating to the composition of the gospel as narrative - its sources, authorship, redactional issues, audience and purpose - will be addressed in Chapter 1. The history of the Jewish people as it has contributed to their formation and their understanding of God in the first century will be outlined in Chapter 2. Chapter 3 draws on the work of social scientists and cultural anthropologists to present three models that give insight into the cultural and social assumptions of the gospel setting. Chapter 4 explores gender expectations with reference to Hellenistic, Roman and Jewish women. Part Two of this thesis, Women in the Story, draws on the assumptions and issues of Chapters 1 to 5 to explore the presentation of women in the Lucan narrative. The Conclusion summarises the presentation of women in the narrative, highlighting the way in which their role and position in the narrative contributes to an understanding 1 of Luke’s theology of God’s disclosure and human response. The final section of the Conclusion articulates a gospel hermeneutic for the Lucan community. CHAPTER 1: LUKE’S GOSPEL NARRATIVE In this thesis I am concerned essentially with the theological intent of the evangelist and the impact of the gospel for the original readers. To this end a redaction critical approach is used which focuses on the text in its final form and the role and intent of the evangelist as author. This is in distinction from a form critical approach where the focus is on the pieces of traditional material and their original historical context. Sources are addressed only as an aid to understanding the finished text. There is no attempt to trace sources to their original historical situation or even to earlier forms of tradition. Luke has written a narrative. The author expressly sets out to write ‘an orderly account’ (Luke 1:1-4). Luke’s gospel tells a story - the story of God’s disclosure and human response. In the light of this, a composition critical approach will be used, recognising the literary work of Luke’s gospel, but consciously relating text and context.1 ‘The text operates with an implicit knowledge about its own period which the interpreter must re-activate in order to be
Load more

Recommended publications
  • What Did Jesus Say About the End Times: Part 1
    1 What Did Jesus Say About The End Times: Part 1 Mark 13:1-23 Introduction: 1) Few subjects spark greater interest than the study of eschatology or the “end times.” Christians and non-Christians alike are fascinated by the issue, even if they are skeptical about much of what they hear and read. Unfortunately much of this skepticism is warranted when you consider the spectacularly erroneous predictions of so many pseudo-prophets and prognosticators. 2) No one has swung and missed on the coming of the end more than the Jehovah’s Witnesses whose false predictions currently stands at 9 (1874, 1878, 1881, 1910, 1914, 1918, 1925, 1975, and 1984). In 1988 many evangelical Christians looked rather foolish when they were seduced by Edgar Whisenant’s 88 Reasons Why the Rapture is in 1988. Not to be out done, New Age advocates cite Mayan & Aztec calendars and predict the end will come on December 21, 2012. And, I could continue down this tragic trail for quite some time. 3) Jesus addressed issues related to the end times in what is often called “the Olivet Discourse” since it was delivered on the Mount of Olives overlooking Jerusalem. So important was this teaching that we find it recorded in all 3 synoptic gospels (Matt 24:1-25: 46; Mark 13:1-37; Luke 21:5-36). As we examine these verses we do not find Jesus encouraging us to set dates or identify the Antichrist, False Prophet or the 4 Horsemen of the Apocalypse. Rather, He admonishes us be on guard (v.
    [Show full text]
  • LUKE 2:25-38 Jesus Is the Promised Messiah
    Session 4 Anticipated Jesus is the promised Messiah. LUKE 2:25-38 04 36 EXPLORE THE BIBLE © 2020 LifeWay Christian Resources What do you anticipate most during the Christmas season? Does it usually fulfill your expectation or leave you wanting? This time of year is filled with anticipation. We might have expectations for receiving a particular gift, for the people we will see, or the activities in which we will participate. No doubt, some of the things we have anticipated meet our expectations and some do not. In today’s lesson, the anticipation of the Messiah did not disappoint two people who had waited for His birth. UNDERSTAND THE CONTEXT Prophecy had a rich tradition in Old and prophets that God built His church Testament times. Moses spoke prophetically (Eph. 2:20). The activity of the prophets to the people of God, and messianic in the early church included predicting expectations included a Messiah who would events (Acts 11:28; 20:23; 27:22-26) be a prophet like Moses (Deut. 34:10). and announcing judgments (Acts 13:11; Prophets like Deborah (Judg. 4:6-7) and 28:25-28). These prophetic insights were Samuel (1 Sam. 3:20; 7:6,15) helped conquer not to glorify the prophet but to result and settle the land of Israel. Prophets such in missionary efforts (Acts 13:1-3). as Elijah and Elisha guided the kings by Prophecy was not to be blindly accepted giving both welcome and unwelcome advice but evaluated by the church (1 Cor. 14:29; to them. Prophets continued to deliver God’s 1 Thess.
    [Show full text]
  • 12 Disciples Series: John: the Beloved Disciple 1 Corinthians 13 and John 19:25-27 by John Gill
    12 Disciples Series: John: The Beloved Disciple 1 Corinthians 13 and John 19:25-27 By John Gill The disciple we will be thinking about this morning has a very good name! For some reason, I have always been a little partial to this disciple because anyone with a name like, “John,” has to be a pretty good guy! Perhaps John is your favorite disciple, as well. If so, it could be that you are partial to this disciple because, more than any other disciple, John has been associated with “Love.” In fact, the Gospel and the three letters which bear John’s name contain almost all the beautiful passages about “Love” which we treasure most (with the exception of the beautiful “Love Chapter” in Paul’s First Letter to the Corinthians). Just listen to some of the beloved passages found in the writing of this disciple: “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life…” “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, than a man lay down his life for his friends.” “Beloved, let us love one another, for love is of God, and everyone who loves is born of God and knows God. If God so loved us, we ought also to love one another.” Yes, John was a very “loving” disciple. But this was not always so. What do we know about John from the scriptures? In fact, we know much more about this disciple than about most of the others.
    [Show full text]
  • The Feast of the Annunciation
    1 Pope Shenouda III series 5 THE FEAST OF THE ANNUNCIATION BY HIS HOLINESS AMBA SHENOUDA III, POPE AND PATRIARCH OF ALEXANDRIA AND OF THE APOSTOLIC SEE OF ALL THE PREDICATION OF SAINT MARK Translated from the Arabic first edition of April 1997 Available from: http://www.copticchurch.net 2 All rights are reserved to the author His Holiness Pope Shenouda III Pope and Patriarch of the See of Alexandria and of all the Predication of the Evangelist St. Mark Name of the book: The Feast of the Annunciation Author: His Holiness Pope Shenouda III Editor: Orthodox Coptic Clerical College, Cairo First Edition: April 1997 Press: Amba Rueiss, (Offset) - The Cathedral - Abbassia Deposition number at "The Library": 97 / 475 977 - 5345 - 38 In the Name of the Father, the Son, and the Holy Spirit, the One God, Amen. You will read in this pamphlet about the Annunciation of the Nativity of Christ, glory be to Him, and the annunciations which preceded and succeeded it. It is the annunciation of salvation for the world. It is the first feast of the Lord. It is an annunciation of love, because the reason of the Incarnation and Redemption is the love of God for the world. The Lord Christ has offered to us rejoicing annunciations and has presented God to us as a loving Father. What shall we then announce to people? Let there be in your mouths, all of you, a rejoicing annunciation for everybody. Pope Shenouda III 3 The feast of the Annunciation comes every year on the 29th of Baramhat.
    [Show full text]
  • The Census of Quirinius. I
    274 THE CENSUS OF QUIRINIUS. I. THE difficulties caused by the association established in Luke ii. 1 between the birth of Christ and a census taken in J udma at the order of the Emperor August us are well known. Dr. Schiirer devotes thirty-four pages in his Gesch. des Jiid. Volkes im Zeitalter Jesu Christi to the subject, and any discussion of the difficulties might properly be rested on the foundation of his learned and careful work; but it is better merely to acknowledge my debt to him, and to leave our difference of opinion unnoticed. In the Ex­ POSITOR for January, 1897, p. 72, it is mentioned that exigencies of time prevented me at the moment from stat­ ing an argument on this subject. The pledge implied may be now redeemed; and though it is obviously beyond the bounds of an article to discuss the subject as a whole, one point at least, which is of central importance, may be illustrated. The words of Luke should, as I believe, be understood thus : " There was issued a decree by Cmsar Augustus that census should be taken of the entire Roman world ; this [with which we are concerned] took place, the first census [of the series], while Quirinius was administering the province Syria." I believe that the synchronisms in Luke ii. 1, 2 and iii. 1, 2 are founded on a careful and extended study of history, and that the author wished to place Christian history in its proper position on the background of Roman history. Obviously it is impossible to maintain that view, if the first synchronism, which he establishes at such a critical point in his narrative, is a mere blunder, not merely erroneous in some detail, but involving false views in a number of essential points (as some scholars maintain).
    [Show full text]
  • The Gospel of Luke Overview of Luke Resources November Reading Plan (Underlined Text Is Linked to Online Resources.) on Sundays, Take a Break Or Catch Up
    NOVEMBER 2020 The Gospel of Luke Overview of Luke Resources November Reading Plan (Underlined text is linked to online resources.) On Sundays, take a break or catch up. Jesus carries the covenant story of God and (Links are to the NRSV text.) Israel to its culmination, and he announces Enter the Bible Intro & Overview the good news of God’s kingdom. Luke November 2: Luke 1 November 3: Luke 2 Eyewitness accounts in the Gospel of Luke show NIV Study Bible Intro & Outline how Jesus fulfills Old Testament prophecies Luke November 4: Luke 3-4 relating to the covenant between God and Israel. November 5: Luke 5 The book of Luke documents how Jesus NIV Dramatized Audio Bible November 6: Luke 6 expands God's covenant and kingdom. Jesus describes a new family of God that includes the Luke November 7: Luke 7 poor, outcasts, and others to whom Jesus brings November 9: Luke 8 restoration and reverses their life circumstances. Lumo “Visual Translation” Videos November 10: Luke 9 He offers freedom from the tyranny of evil and sin Luke November 11: Luke 10 to all those who recognize him as the Son of God. November 12: Luke 11 Throughout the book, we see that Jesus is The Big Picture indeed the messianic King, but he will claim his Luke’s Gospel is the third of the Synoptic November 13: Luke 12 throne through suffering and servanthood. His Gospels, alongside Matthew and Mark. Luke November 14: Luke 13 actions usher in an upside-down kingdom marked uniquely includes the births of John the Baptist November 16: Luke 14 by self-giving love, and he challenges his and Jesus, familiar parables such as the November 17: Luke 15 disciples to follow his example and share in his prodigal son and the good Samaritan, and November 18: Luke 16-17 ministry.
    [Show full text]
  • Reading the Gospels for Lent
    Reading the Gospels for Lent 2/26 John 1:1-14; Luke 1 Birth of John the Baptist 2/27 Matthew 1; Luke 2:1-38 Jesus’ birth 2/28 Matthew 2; Luke 2:39-52 Epiphany 2/29 Matthew 3:1-12; Mark 1:1-12; Luke 3:1-20; John 1:15-28 John the Baptist 3/2 Matthew 3:13-4:11; Mark 1:9-13; Luke 3:20-4:13; John 1:29-34 Baptism & Temptation 3/3 Matthew 4:12-25; Mark 1:14-45; Luke 4:14-5:16; John 1:35-51 Calling Disciples 3/4 John chapters 2-4 First miracles 3/5 Matthew 9:1-17; Mark 2:1-22; Luke 5:17-39; John 5 Dining with tax collectors 3/6 Matthew 12:1-21; Mark 2:23-3:19; Luke 6:1-19 Healing on the Sabbath 3/7 Matthew chapters 5-7; Luke 6:20-49 7 11:1-13 Sermon on the Mount 3/9 Matthew 8:1-13; & chapter 11; Luke chapter 7 Healing centurion’s servant 3/10 Matthew 13; Luke 8:1-12; Mark 4:1-34 Kingdom parables 3/11 Matthew 8:15-34 & 9:18-26; Mark 4:35-5:43; Luke 8:22-56 Calming sea; Legion; Jairus 3/12 Matthew 9:27-10:42; Mark 6:1-13; Luke 9:1-6 Sending out the Twelve 3/13 Matthew 14; Mark 6:14-56; Luke 9:7-17; John 6:1-24 Feeding 5000 3/14 John 6:25-71 3/16 Matthew 15 & Mark 7 Canaanite woman 3/17 Matthew 16; Mark 8; Luke 9:18-27 “Who do people say I am?” 3/18 Matthew 17; Mark 9:1-23; Luke 9:28-45 Transfiguration 3/19 Matthew 18; Mark 9:33-50 Luke 9:46-10:54 Who is the greatest? 3/20 John chapters 7 & 8 Jesus teaches in Jerusalem 3/21 John chapters 9 & 10 Good Shepherd 3/23 Luke chapters 12 & 13 3/24 Luke chapters 14 & 15 3/25 Luke 16:1-17:10 3/26 John 11 & Luke 17:11-18:14 3/27 Matthew 19:1-20:16; Mark 10:1-31; Luke 18:15-30 Divorce & other teachings 3/28
    [Show full text]
  • 1 Ted Kirnbauer Luke 18:31-43 5/21/17 in Luke 9:51 It Says That Jesus “Set His Face Toward Jerusalem." the Cross Moved H
    1 Ted Kirnbauer Luke 18:31-43 5/21/17 In Luke 9:51 it says that Jesus “set His face toward Jerusalem." The cross moved Him in that direction. Jesus had said that He did not come to be served, but to serve and to give His life a ransom for many (Mk. 10:45). From the very beginning He was declared to be the one who would save His people from their sins (Matt. 1:21) by offering the perfect sacrifice for sin that would satisfy the wrath of God (Jn. 1:29). 18:31 Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 18:32 "For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 18:33 and after they have scourged Him, they will kill Him; and the third day He will rise again." 18:34 But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said. As Jesus and His disciples approached Jerusalem, He reminded them of what was about to take place. He was going to suffer and be killed. This was not the first time He had spoken of His death. In Luke 5:34 He alluded to it in the imagery of a bridegroom that was going to be taken away. Then, in Luke 12:50, He referred to His sufferings and death as “a baptism” He needed to undergo.
    [Show full text]
  • The Hermeneutics of Women Disciples in Mark's Gospel: an Igbo Contextual Reconstruction
    The Hermeneutics of Women Disciples in Mark's Gospel: An Igbo Contextual Reconstruction Author: Fabian Ekwunife Ezenwa Persistent link: http://hdl.handle.net/2345/bc-ir:108068 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2018 Copyright is held by the author, with all rights reserved, unless otherwise noted. THE HERMENEUTICS OF WOMEN DISCIPLES IN MARK’S GOSPEL: AN IGBO CONTEXTUAL RECONSTRUCTION A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE LICENTIATE IN SACRED THEOLOGY (S.T.L) DEGREE FROM THE BOSTON COLLEGE SCHOOL OF THEOLOGY AND MINISTRY BY EZENWA FABIAN EKWUNIFE, C.S.SP MENTOR: DR ANGELA KIM HARKINS CO-MENTOR: PROF. MARGARET E. GUIDER, OSF MAY 3, 2018 BOSTON COLLEGE | Ezenwa, C.S.Sp DEDICATION TO MY MOTHER, MARCELINA EZENWA (AKWUGO UMUAGBALA) AND ALL UMUADA IGBO i | Ezenwa, C.S.Sp TABLE OF CONTENTS GENERAL INTRODUCTION ……………………………………………………………….1 CHAPTER ONE: SCHOLARSHIP REVIEW ………………………………………….…..9 1.1. QUESTION ABOUT MARK’S PORTRAIT OF WOMEN ………………………….…..10 1.2. QUESTION ABOUT THE APPROACH AND PARADIGM OF INVESTIGATION ......18 1.3. CHALLENGING THE CONCEPT, “ἩO MATHĒTAI” (“THE DISCIPLES”) ……..…..24 CONCLUSION ………………………………………………………………………………...30 CHAPTER TWO: IGBO CULTURAL STUDY IN CONTEXT …………………….....…32 2.1. DEVELOPMENT OF BIBLICAL CRITICISM ……………………………………......…33 2.2. IGBO COMMUNITY CONSCIOUSNESS, THE “NWANNE” PHILOSOPHY OF LIFE.35 2.3. THE IGBO PEOPLE OF NIGERIA ………………………………………………………39 2.3.1. WHO ARE THE IGBO? …………………………………………………………….….39 2.3.2. SOCIO-POLITICAL LIFE OF THE IGBO ……………………………………….…....40 2.3.3. IGBO WORLDVIEW ……………………………………………………………….….42 2.3.4. IGBO PATRIARCHY ………………………………………………………………….44 2.3.5. ROLES PLAYED BY INDIVIDUALS IN IGBO SOCIETY ……………………….....47 2.3.6.
    [Show full text]
  • The Beatitudes
    THE BEATITUDES Matthews 5:1-12 The Beatitudes have been typically understood as: (1) Jesus’ Pronouncement of the rewards for the virtuous, committed Disciple (2) Signaling reversals for the unfortunate who are defined as the ones who suffer for the cause (3) Ethical requirements for participating in the Kingdom of God The word Blessed means to be fortunate or how happy because of circumstances or conditions. The benefits of living out what is associated with it are first internally then externally. Each of these “Blessed” statements present traits of those who honors and pleases God. They are grounded in Old Testament images and speak to the Kingdom of God as it is revealing itself in a new way. Jesus teaches us that to be one of his disciples, embodying and expressing these traits is a must. 5:3 Poor in spirit warns us immediately that the thought here is not (as it is in Luke 6:20) of material poverty but rather those who: a. Humbly trust God, even though their loyalty results in oppression and material disadvantage. Psalms 138:6 b. Dependent on God, not on material poverty as such. Exodus 14:14; Isaiah 41:13 c. Empty themselves of anything that distracts from a life of obedience. Gal 5:19-21 d. Control one’s thoughts, submitting to the authority of the Holy Spirit Phil 4:8 e. Lives in the daily realization that all gifts and blessings come from God. Note: To be Poor in Spirit is to live opposite of pride which is the driving force of many unhealthy and destructive traits and tendencies.
    [Show full text]
  • Prayer Or Despair? the Parables of the Friend at Midnight and the Unjust Judge
    PRAYER OR DESPAIR? THE PARABLES OF THE FRIEND AT MIDNIGHT AND THE UNJUST JUDGE By Ronald A. Julian An Integrative Thesis Submitted To The Faculty of Reformed Theological Seminary In Fulfillment of the Requirements For the Degree Master of Arts THESIS ADVISOR: ________________________________ Dr. Simon Kistemaker RTS/VIRTUAL PRESIDENT ________________________________ Dr. Andrew J. Peterson September 2006 ii CONTENTS ACKNOWLEDGMENTS ........................................................................................................ v LIST OF ABBREVIATIONS.................................................................................................. vi Chapter 1. INTRODUCTION......................................................................................................1 2. METHODOLOGY.....................................................................................................3 The Interpretation of Parables............................................................................3 Higher Criticism.................................................................................................4 3. THE PARABLE OF THE FRIEND AT MIDNIGHT ...............................................8 Background and Context....................................................................................9 Exegetical Details in the Story.........................................................................12 The Meaning of the Parable.............................................................................22 4. THE PARABLE OF
    [Show full text]
  • Adam L. Porter
    January 2014 Adam L. Porter Department of Religion 1120 West Lafayette Avenue Illinois College Jacksonville, IL 62650 1101 West College Avenue 269-767-8373 Jacksonville, IL 62650 [email protected] Voice: 919-245-3429 www2.ic.edu/aporter Fax: 919-245-3480 Education: Ph.D., Religious Studies, Duke University May 1999 Major Field: Judaic Studies Minor Fields: Old Testament, Art and Art History Master of Theological Studies, Harvard Divinity School May 1993 Concentration in Western Traditions Bachelor of Arts, Oberlin College May 1988 Major: Economics, Minor: Religion Dean of the Faculty, July 2014 - present Overseeing search and hiring of faculty Assessing faculty performance Associate Academic Dean, July 2013-June, 2014. Leading the team writing Illinois College’s HLC re-accreditation assurance argument Overseeing search and hiring of non-tenure track faculty, as well as meeting with them to discuss their performance Coordinate efforts to improve student retention, serve on college’s Early Intervention Group, student academic advising and progress monitoring Coordinate selecting and brining major speakers to campus as part of Convocation program Special projects and troubleshooting as assigned by the Dean of the College Teaching Experience: Professor, Illinois College, fall 2012-present Associate Professor, Illinois College, fall 2006-spring 2012 Assistant Professor, Illinois College, fall 2000-spring 2006 Courses Taught Abrahamic Religions (fall 2002, 2003, spring 2005, 2006, 2007, 2009, 2010, 2012, 2013) Ancient Near Eastern Religions (fall 2003, 2005) Art and Archaeology of the Ancient Mediterranean (spring 2003, fall 2004, 2006) Biblical Greek (AY 2004-05, AY 2008-09, AY 2010-11, spring 2012, fall 2012, spring 2013) BreakAway: Ancient Greece (spring 2008, 2010) BreakAway: Jews, Christians, and Muslims in Medieval Spain (spring 2003) BreakAway: Italy (May 2012) BreakAway: London (May 2013) BreakAway: Morocco (January 2008) BreakAway: Peru, Past and Present - Inca Trail (Spring 2009) Curriculum Vitæ A.
    [Show full text]