AbstractThis article provides a fresh examination and exegesis of Jesus’ sevenfold programmatic declaration at Nazareth, in Galilee, in the light of the various challenges faced by the Church in Africa and elsewhere at the present time. It is a call on the Church to be holistic in its approach and proclamation of the gospel, relating the message to the socio-economic, political and spiritual problems facing the continent, and taking practical steps towards the realization of life in its fullness in Africa.
Abogunrin, Samuel O. “Luke.” In The International Bible Commentary: A Catholic and Ecumenical Commentary for the Twenty-First Century, edited by Willam R. Farmer, Sean McEvenue, Armando J. Levoratti, David Dungan, and Andre LaCocque, 1368–1438. Collegeville, MN: The Liturgical Press, 1998.
AbstractAfter considering the meaning of "savior," the article discusses how Luke presents Jesus as the universal savior and as God's answer to the needs of people in the birth narrative and in the accounts about Jesus' activities and teachings (especially in Lk 4:18-19). It concludes with reflections on the urgency of the liberating gospel in Africa.--D.J.H. Abstract Number: NTA45-2001-3-1725
Achilla, Patrick. “Signs and Wonders in Luke-Acts and Church History, with Reference to the Church in Africa.” M. Th. Thesis, Nairobi Evangelical School of Theology, 1996.
AbstractThe twenty-first century heralded a new phase in global migration trends which have led to the hyper diversities of cultures, ethnicities, social and religious idiosyncrasies in these contexts. The various economic, political, social and religious crises in the Middle East, North Africa and Africa that have taken place in the last sixty years (1960-2016) have contributed significantly to mass migration from these continents to Europe and America. However, it is pertinent to state that migration is not only to the West but multi-directional as many migrate within nations and continents in search of economic opportunities, safety and religious freedom. This development has generated diverse responses from various governments, organisations and individuals as well as non-governmental agencies on how to handle the migration crisis in these contexts. Despite the declining fortunes of Christianity in the West particularly England, the Church of England, Methodist, Catholic Churches and a host of others have lent their voices to giving the migration crisis a human face by the European governments. Nevertheless, the burgeoning stream of the Christian tradition in Britain which is the African Pentecostalism seems indifferent to Europe's migration crisis. Ironically, the African Pentecostal churches' proliferation is one direct gain of migration to Britain as the churches welcome their kith and kin from Africa and Africans that travel through North Africa to Europe. This paper aims to utilise the interpretative framework of Luke 10: 29 to explore the non-response of African Pentecostal churches in London to Europe's migration crisis. Likewise, this paper examines the biblical motif of who is thy neighbour and its implications in the intercultural engagement of these churches about the membership of these churches who are predominantly Africans.
Adeso, Patrick. “An Exegesis of Luke 5:1-11.” In Universalism and Mission in the Bible: Proceedings of the Fifth Congress of African Biblical Scholars. Abijan, 16-23 July 1991, edited by D. Atal Sa Angang, P. Buetubela Balembo, L. Nare, Chris U. Manus, Sidbe Sempore, Edmond G. Djitangar, Paulin Poucouta, and Patrick Adeso, 112–36. Nairobi: Catholic Biblical Centre for Africa and Madagascar, 1993.
AbstractThere are three noticeable conflicts in the parable of the Prodigal Son in Lk 15:11-32: the younger son's request for his inheritance (v. 12), the younger son's squandering of his estate (v.13), and the older son's refusal to join the feast (vv. 25-28a). The way in which the two serious interpersonal conflicts are handled by the father in the parable provides a paradigm that the church can offer the world as a recipe for conflict resolution.--C.R.M. Abstract Number: NTA51-2007-2-1028
Agbiji, Obaji M., and Godwin A. Etukumana. “Leadership, Violent Conflict and Reconciliation in Africa: The Theological-Sociocultural Engagement of Luke’s Gospel in Social Transformation.” Stellenbosch Theological Journal 4, no. 1 (2018): 11–37.
AbstractCette étude, fruit d'une lecture du matériau féminin du troisième évangile et d'une enquête sur les conditions du disciple en Luc, met en pleine lumière la qualité du parcours des femmes avec Jésus. Elles acquièrent un statut nouveau dans son coeur, par l'avènement du Royaume du Christ qui fait tomber les barrières et libère les captifs. Au-delà du langage de Luc, les femmes sont des disciples dans l'intimité du coeur et de la volonté de Jésus ; des disciples engagées à servir le royaume de Dieu. Cette praxis de Jésus signe et annonce des communautés ecclésiales intégrées où hommes et femmes sont appelés à servir dans la diversité des charismes.
Asante, E. “The Theological Jerusalem of Luke-Acts.” Africa Theological Journal 15, no. 3 (1986): 172–82.
AbstractLuke used the Jerusalem motif to make the christological point that Jesus was the promised messiah. After surveying Luke's redactional utilization of the Jerusalem motif, the article deals with the role of Jerusalem in Israel's history and religion, and then focuses on Luke's view of Jesus as redeemer of Jerusalem and universal Messiah.--D.J.H. Abstract Number: NTA31-1987-3-1105
Assaad, Marie. “Reversing the Natural Order.” In New Eyes for Reading : Biblical and Theological Reflections by Women from the Third World, edited by John S. Pobee and Bärbel von Wartenberg-Potter, 25–27. Bloomington, IN: Meyer Stone Books, 1987.
AbstractIncludes bibliographical references; The woman who decided to break the rules / Elizabeth Amoah -- The woman who complicated the history of salvation / Elsa Tamez -- One woman's confession of faith / Lee Oo Chung -- Liberation, theology and women / Julia Esquivel -- Reversing the natural order / Marie Assaad -- Living stones / Grace Eneme -- Water in the slums / Maria Teresa Porcile S. -- Our presence among the poor / Priscilla Padolina -- Birth / Mercy Oduyoye -- New Testament reflections on political power / Elizabeth Dominguez -- A letter to Job / Elsa Tamez -- Two Christmas stories. -- Born to her a son / Aruna Gnanadason -- The beating of a young heart / Mahat Farah El-Khoury -- Woman, for how long not? / Bette Ekeya -- Churchwomen and the church's mission / Mercy Oduyoye -- Mission of women in the church in Asia : role and position / Virginia Fabella -- God weeps with our pain / Kwok Pui Lan -- "Women that make Asia alive" / Marianne Katoppo -- God in man's image / Louise Kumandjek Tappa
Avebe, Jean François. La notion du prochain : Une relecture exégétique et contextuelle de Luc 10.25-37. UPAC. Thèses de doctorat. Université Protestante de l’Afrique Centrale, 2009.
Berg, David. “‘Blessed Are They upon God’s Holy Mountain’: Reflections on Luke 6:17-26.” Currents in Theology and Mission 29, no. 6 (December 2002): 452–55. link.gale.com/apps/doc/A95148876/AONE?u=anon~e3d8e526&sid=googleScholar&xid=1446f5b4.
AbstractThis article investigates the reception of Luke 19:8b in the works of Chrysostom. The ambiguous nature of Luke 19:8b in its Lukan context provides a glimpse into Chrysostom’s thoughts on this passage. In asking the question of how Chrysostom viewed Zacchaeus’s salvation to be effected (cf. the direct speech of Jesus in Luke 19:9−10), the article demonstrates that Chrysostom’s consistent concern, wherever reference to Luke 19:8b is made, is with adequate compensation to people who have been wronged. The article also points out how Chrysostom did not shy away from making slight changes to the biblical narrative to convey this message.
Boesak, Allan A. “Proclamation and Protest: The Lost Sons, and Outside the Gate [Luke 15:11-32; Hebrews 13:13].” In Resistance and Hope: South African Essays in Honour of Beyers Naude, edited by C. Villa-Vicencio and John W. De Gruchy, 74–82. Grand Rapids, MI: Eerdmans, 1985.
AbstractIn this paper some elements of the reading process of Luke 12:35-48 are analysed according to the theory of Wolfgang Iser. Two problems are stated in the introduction, namely the impossibility of accounting for the reading process exhaustively in one all-encompassing theory, and the difficulty of "applying" Iser's theory, which is proposed as a theory of the reading process and not a method for analysing the reading process of an actual text. After a short exposition of the philosophical background and the main elements of the theory, a description of some elements of the reading process of this particular text is given. The paper concludes with a short reflection on the viability of this theory for a practical reception analysis.
Burnett, C. “Eschatological Prophet of Restoration: Luke’s Theological Portrait of John the Baptist in Luke 3:1-6.” Neotestamentica 47, no. 1 (2013): 1–24.
AbstractThis book, the first comprehensive study of persecution in Luke-Acts from a literary and theological perspective, argues that the author uses the theme of persecution in pursuit of his theological agenda. It brings to the surface six theological functions of the persecution theme, which has an important paraenetic and especially apologetic role for Luke's persecuted community. The persecution Luke's readers suffer is evidence that they are legitimate recipients of God's salvific blessings.
Dickie, June F. “Communicating Biblical Text to Be Heard Well: Lessons from Orality and Performance Studies.” Neotestamentica 52, no. 2 (2018): 289–311.
AbstractBible translation generally is prepared for people to read individually, rather than to hear. However, in much of Africa, most people receive the text aurally. This requires specific attention to features of orality and performance if the text is to be heard easily and remembered well. Orality and performance studies (with examples from the Jesus film, which qualifies as a performance translation of Luke) can provide useful cues for the translator who is preparing biblical text for aural reception. In this study, Kirundi and French speakers listened to text prepared specially for aural reception and compared this to listening to the reading aloud of printed biblical text. These Kirundi and French speakers also prepared a performance translation of the same text. The latter was found to be most acceptable for most listeners, followed by the aurally-prepared version. Translators and communicators of biblical text can thus benefit from utilising principles of orality and performance in order to facilitate intelligibility and memorability for a listening audience.
Dickie, June F. “Older Persons in Biblical Texts: Using Modern Gerontological Theories to Cast Light and Raise Questions on Four Older Persons in Luke 2.” Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 4 (2021): 35–45.
AbstractIn the ancient world, the average life expectancy was far lower than that in the western world today. There are some biblical characters, however, even in the New Testament, who lived into their 80s and beyond. In this article, modern theories of gerontology are examined to indicate questions to ask, and insights to gain, in seeking to understand four such persons of mature years who are briefly mentioned in Luke’s Gospel but who play critical roles in the biblical story. The wisdom available to them on coping with the latter years (as seen in the “aging poem” in Ecclesiastes 12:1–7) is reviewed to assess whether those values are apparent in these four characters, and to compare it with modern ideas.
Doole, J. A. “Observational Comedy in Luke 15.” Neotestamentica 50, no. 1 (2016): 181–209.
Draper, Jonathan A. “‘For the Kingdom Is inside of You and It Is Outside of You’: Contextual Exegesis in South Africa.” In Text and Interpretation: New Approaches in the Criticism of the New Testament, edited by P. J. Hartin and J. H. Petzer, 235–57. Leiden: BRILL, 1991.
Draper, Jonathan A., L. Hulley, L. Kretzschmar, and L. L. Pato. “‘Was There No-One Left to Give Glory to God except This Foreigner?’ Breaking the Boundaries in Luke 17:11-19.” In Archbishop Tutu: Prophetic Witness in South Africa, 222–29. Capetown, 1997.
Fanusie, Lloyda. “Christianity and African Rituals (Matthew 11:25-30; Leviticus 12:1-5; Luke 2: 21-24).” In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, edited by Mercy A. Oduyoye and Rachel A. Kanyoro, 84–88. Ibadan: Ibadan University Press, 1990.
Fischer, Bettina. “Dialogic Engagement between the Birth Stories in Luke 1 and 2 and Selected Texts from the Hebrew Bible : A Bakhtinian Investigation : : General.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 94, no. 1 (January 1, 2007): 128–42.
AbstractPart of a larger study of narrative strategy in the Gospel of Luke, this article makes use of Bakhtin's criteria of locus, form, and degree as an investigative tool to explore the intertextual presence of texts from the Hebrew Bible in Luke 1 and 2. To begin with, the presence of these texts is identified by name, quotation, and near-quotation in the gospel text. Having once established that, parallels in the use of form and sayings are identified between the older texts and the new host text. After that, the question of association in the collective memory of a verbal community is touched upon. In questioning as to what function the Hebrew texts perform in the gospel, their locus, form and degree of presence are identified. Having established how the similarities root the gospel text into the Hebrew canon, the older texts lending weight and legitimacy to the host text, the focus is then directed at the differences. This reveals how the gospel narrative, having anchored itself in canonical scripture is then set to diverge from it, ushering in unprecedented events and a new era in the relationship between God and his people.
Fischer, Bettina. “The Lord Has Remembered: Dialogic Use of the Book of Zechariah in the Discourse of the Gospel of Luke.” Neotestamentica 37, no. 2 (2003): 199–220.
Folarin, George O., and Comfort Folarin. “Concrete Evidence of Change (Mt 3:1–12; Lk 3:8–14): The Prophetic Challenge of the Church to Civil Governance.” HTS Teologiese Studies / Theological Studies 72, no. 3 (August 19, 2016).
AbstractDemocracy is not just about governing by the majority, but also respect and protection of the right of the weak and the minority. The tendency in any government is that the rights of the weak and the minority are denied them and their members are marginalised. In such a situation, what is the role expected of the church which perceives itself to be the mouth-piece of God to checkmate the abuse and promote the positive use of governance for the good of all? In this article, ‘John the Baptist’s ministry’ is used as the springboard for this paper. Grammatical exegesis is adopted to study Matthew 3:1–2 and Luke 3:8–14. The paper integrates the message of John the Baptist in the context of the contemporary democratic experience in such a way that the prophetic voice of the church is heard afresh.
Francis, Leslie J., and Greg Smith. “Reading and Proclaiming the Birth Narratives from Luke and Matthew: A Study in Empirical Theology amongst Curates and Their Training Incumbents Employing the SIFT Method.” HTS Teologiese Studies / Theological Studies 69, no. 1 (July 30, 2013).
AbstractDrawing on Jungian psychological type theory, the SIFT method of biblical hermeneutics and liturgical preaching suggests that the reading and proclaiming of scripture reflects the psychological type preferences of the reader and preacher. This thesis is examined amongst two samples of curates and training incumbents (N = 23, 27), serving in one Diocese of the Church of England, who completed the Myers-Briggs Type Indicator. Firstly, the narrative of the shepherds from Luke was discussed by groups organised according to scores on the perceiving process. In accordance with the theory, sensing types focused on details in the passage, but could reach no consensus on the larger picture, and intuitive types quickly identified an imaginative, integrative theme, but showed little interest in the details. Secondly, the narrative of the massacre of the infants from Matthew was discussed by groups organised according to scores on the judging process. In accordance with theory, the thinking types identified and analysed the big themes raised by the passage (political power, theodicy, obedience), whilst the feeling types placed much more emphasis on the impact that the passage may have on members of the congregation mourning the death of their child or grandchild.
Fung, Benjamin W. W., Aida B. Spencer, and Francois P. Viljoen. “Do the Writing Methodologies of Greco-Roman Historians Have an Impact on Luke’s Writing Order?” HTS Teologiese Studies / Theological Studies 73, no. 3 (September 7, 2017).
AbstractLuke in the preface of his Gospel says that he is going to write ‘in an orderly account’ (Lk 1:3). However, scholars have no consensus about the kind of order Luke is seeking. Many believe that Luke writes as a historian. Because Greco-Roman historians seem to have a practice to indicate in their prefaces the writing methodologies of their writings, this article aims to ascertain Luke’s writing order through a comparison of Luke’s two prefaces with those in the writings of the Greco-Roman historians. This article proposes that Luke most likely adopts the common writing methodologies of the Greco-Roman historians and writes in chronological order.
Gabaitse, Rosinah M. “Towards an African Pentecostal Feminist Biblical Hermeneutic of Liberation : Interpreting Acts 2:1-47 in the Context of Botswana.” PhD, University of KwaZulu-Natal, 2012.
AbstractThis study is motivated by my own experience as a Motswana Pentecostal woman who inhabits patriarchal spaces of both the Setswana cultures and the Pentecostal church. It highlights the status of women in Botswana society and the Pentecostal church. The study seeks to construct a Pentecostal feminist hermeneutic through a contextual reading of selected texts from Luke-Acts with Pentecostal women in Botswana. The Pentecostal movement is growing exponentially throughout the world, especially in Africa. Botswana is not an exception. Studies on Pentecostalism indicate that the overwhelming membership of the Pentecostal churches is female, yet the teaching and leadership are largely male dominated. Further, women are marginalised within the Pentecostal spaces through Pentecostal hermeneutics. This is ironic because the contemporary Pentecostal church traces its origins to the Pentecost narrative in Acts 2 and their theologies emerge from Luke-Acts. On the face of it, Acts 2 and Luke-Acts encourages egalitarian existence between men and women. This means that Pentecostal beliefs and doctrines are supposed to be inherently inclusive and yet accusations of gender exclusion are often levelled against Pentecostalism. Therefore, one of the other aims of this study is to explore how Pentecostal hermeneutics advances gender exclusion, and how that is contrary to the theologies that Acts 2:1-47 embody. Using narrative and feminist hermeneutical principles, the study engages with Acts 1-2 in order to establish the importance of using this text to construct a liberating Pentecostal hermeneutic. Further, Acts 1-2 are situated within the larger context of Luke-Acts and women. In order to gain insights from Pentecostal men and women about the status of women in the church and home, Pentecostal hermeneutics, and Luke-Acts, qualitative data collection methods were employed. These are focus groups, in depth interviews, participant observation and the Contextual Bible study (CBS). The data from the different research contexts is used throughout the chapters so that there is no specific chapter on data analysis. The data is filtered through feminist theoretical framework of analysis. The research sample consists of 51 Pentecostal women and 3 pastors from two different churches located in Molepolole, Gaborone and Mogobane. The ages of the women range from 17-73. The literacy levels also differ; some have never attended formal schools while some had diplomas and degrees in different disciplines.
Garcia, Miguel A. “Committed Discipleship and Jesus’ Lordship. Exegesis of Luke 6:46-49 in the Context of Jesus’ Discourse on the Plain.” African Christian Studies 9, no. 2 (1993): 3–10.
Gaula, Given. “The Gospel of Luke as a Model for Mission in an African Context: With Special Reference to the Challenges of Mission in the Anglican Church of Tanzania.” Thesis, University of Auckland, 2012.
AbstractThe main objective of this study is to offer the Anglican Church in central Tanzania (ACT) a new biblical mandate for mission so that its mission can bring holistic transformation to the community. To achieve this objective the study is divided into three parts: the first two chapters examine the historical mission of the ACT in the colonial context, the work of Church Missionary Society (CMS) in central Tanzania and the East Africa Revival Movement (EARM) influences upon its mission formation. The study finds that, because of the dominance of a Matthew 28:18-20 based narrow missional understanding of the CMS and the EARM, the ACT's mission in the post-colonial era has failed to address the political and social changes that have overtaken Tanzania in recent decades, despite the shift to indigenous church leadership. Chapters three to five form the second part, the reading of the Gospel of Luke. These chapters begin by proposing a hermeneutical method for reading the gospel, using a Tanzanian ujamaa lens. Ujamaa is a communal ethos which aims to build an equal society by liberating the community from threats to human well-being, such as poverty, ignorance and preventable disease. The ujamaa lens therefore allows an approach to the text that focuses on the social issues apparent in the world behind the text, the world of the text, and the world in front of the text. I demonstrate that Luke's gospel presents Jesus as saviour of all, especially the socially marginalised poor. Throughout the gospel, Luke presents Jesus in solidarity with the powerless and the voiceless poor, bringing them life-transforming good news and intending to liberate them from suffering and dependence. As the manifesto in chapter 4.16- 21 shows, Jesus comes to realise the promise of the prophets, bringing good news to the poor, releasing captives from bondage, and announcing the year of the Lord's favour. Jesus' mission thus has practical effects, bringing transformation, hope, and justice to communities, and so aligning with the Tanzanian ujamaa culture. For further evidence of this alignment, I examine the story of Jesus raising the widow's son in Luke 7:11-17. Read through the ujamaa lens, this text appears pressingly relevant to the Tanzanian situation and so to the ACT's mission. Thus, in chapter 6, this thesis argues that by using an ujamaa lens, the ACT can recover Luke's missiology, and so expand the church's limited mission praxis to better reflect the mission of Jesus. In this way, the ACT will be equipped to practise holistic gospel mission that is transformative for the whole community.
Geldenhuys, Norval. Commentary on the Gospel of Luke: The English Text. Grand Rapids, MI: Eerdmans, Wm B Pub Co, 1971.
AbstractInterpretation has to take into consideration three poles: author, text and interpreter. In the field of literary studies deconstruction has provoked much interest and concern. The scope of this paper is to illustrate this activity of deconstruction unfolding by means of a reading of the parable of the Supervising Servant. This illustration from the Scriptures shows what happens to every text which is read again. It is reinterpreted anew according to new contexts. It is an example of the dissemination of the Word, whereby the Word becomes flesh.
Hays, C. M. “Slaughtering Stewards and Incarcerating Debtors: Coercing Charity in Luke 12:35-13:9.” Neotestamentica 46, no. 1 (2012): 41–60.
Hogeterp, Albert, and Adelbert Denaux. Semitisms in Luke’s Greek : A Descriptive Analysis of Lexical and Syntactical Domains of Semitic Language Influence in Luke’s Gospel. Tübingen: Mohr Siebeck, 2018.
AbstractThis book identifies Semitic language influence in Luke's vocabulary and syntax through a descriptive analysis. It begins with an overview of the history of scholarship on the Greek of the NT and its Semitisms, and then introduces five major theories about Luke's Semitisms: Semitic sources, use of Septuagintal Greek, the Greek of the ancient synagogue, literary code-switching, and bilingualism. It next discusses Semitisms in Luke's vocabulary (e.g. nouns, noun word groups, verbs, idiomatic expressions), and Semitisms in Luke's syntax (e.g. syntax of pronouns, verbal syntax, word order). It concludes with a review of the five theories in light of the research, proposes a complementarity of linguistic backgrounds (illustrated by a number of examples) in lieu of a monocausal explanatory model, and offers suggestions for further research. Hogeterp is a research fellow in the NT department at the University of the Free State, Bloemfontein, South Africa, and Denaux is professor emeritus of KU Leuven and dean emeritus of Tilburg School of Catholic Theology. Abstract Number: NTA62-2018-3
Houngbedji, Roger. “L’église-famille en Afrique selon Luc 8, 19-21 : problèmes de fondements.” [s.n.], 2006. /z-wcorg/.
AbstractAfter considering the context and meaning of the story of the Good Samaritan (Lk 10:29-37) and the elements of universality and love that emerge in its image of the neighbor, the article retells the story with a suffering and heavily indebted Africa in the role of the man who went down from Jerusalem to Jericho and reflects on its implications.--C.R.M. Abstract Number: NTA45-2001-3-1746
Igboin, Benson O. “An African Understanding of the Parable of the Rich Man and Lazarus : Problems and Possibilities.” Asia Journal of Theology 19, no. 2 (2005): 256–69.
AbstractThe author of Lk-Acts was a Gentile (not a Jew) who possessed a high intellectual capability, moral integrity, and spiritual perception. Third World theologians can be greatly encouraged by the Gentile Luke's high intellectual attainment and spiritual insight.--D.J.H. Abstract Number: NTA32-1988-2-641
Igenoza, Andrew O. “Prayer, Prophecy, Healing and Exorcism in Luke-Acts in an African Context.” PhD Thesis, University of Manchester, 1982.
AbstractThe author of Luke-Acts presents a ―messianic kingdom theology‖ – a synthesis of Christology and ecclesiology woven with the chord of soteriology. This theology has often been reduced in many a study by isolating Christology or some other aspect of Luke‘s theology as his focus. Reading Luke-Acts from a language-in-life-situation hermeneutic reveals that Luke weaves the ideas of a people of God in unfavourable condition with those of a community messiah concerned with the wellbeing of his people in presenting the Jesus story. He projects two prongs of this theology: Prompted by his royal theology, Jesus Messiah challenged the dehumanisation and oppression of the vulnerable of his society through campaigns to create a new society built on respect for human dignity and the rights of the people (Luke). His commissioners after him continued his liberation and human rights advocacies and completed the formation of his messianic countercultural community (the ἐκκληζία), in spite of fierce opposition from a coalition of Jewish parties and Roman imperial officials (Acts). This article suggests and traces this synthetic theology of the messianic kingdom in Luke-Acts based on Luke‘s motivation and goal in writing.
Isaak, Paul J. “Luke.” In Africa Bible Commentary: A One-Volume Commentary Written by 70 African Scholars, edited by Tokunboh Adeyemo, 2nd ed., 1229–76. Grand Rapids, MI: Zondervan Academic, 2010.
AbstractThe Africa Bible Commentary is a unique publishing event—the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance. The Africa Bible Commentary gives a section-by-section interpretation that provides a contextual, readable, affordable, and immensely useful guide to the entire Bible. Readers around the world will benefit from and appreciate the commentary’s fresh insights and direct style that engage both heart and mind. Key features: · Produced by African biblical scholars, in Africa, for Africa—and for the world · Section-by-section interpretive commentary and application · More than 70 special articles dealing with topics of key importance in to ministry in Africa today, but that have global implications · 70 African contributors from both English- and French-speaking countries · Transcends the African context with insights into the biblical text and the Christian faith for readers worldwide
John, H. C. “Legion in a ‘Living Landscape’: Contextual Bible Study as a Disruptive Tool (Luke 8:26-39 Interpreted in Owamboland, Namibia) 1.” Expository Times 128, no. 7 (2017): 313–24.
Kanyoro, Musimbi R. A. “Daughter, Arise (Luke 8:40-56).” In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, edited by Mercy A. Oduyoye and Rachel A. Kanyoro, 54–62. Ibadan: Ibadan University Press, 1990.
Abstract[Due to the popularity of the name Marcus, C. Clifton Black has argued that there is no necessary identity between the John Mark of the book of Acts (12:12, 25; 13:5, 13; 15:37-39) with the Mark(s) found in the Pauline corpus (Col 4:10; Phlm 24; 2 Tim 4:11), the first epistle of Peter (1 Pet 5:13) or the writings of Papias of Hierapolis (cf. Eusebius, Hist. eccl. 3.39.15). On the contrary, this paper will propose that the author of Luke-Acts was not only aware of Mark's connection with Paul and Barnabas, but also critically interacted with the developing traditions about the evangelist Mark. The positive and negative aspects of the literary characterization of John Mark may be a clue to the ambivalent reception of Mark's gospel in Luke-Acts.]
Lategan, B C, and J Rousseau. “Reading Luke 12:35-48: An Empirical Study.” Neotestamentica 22, no. 2 (1988): 391–413.
AbstractThis study is a venture in empirical research. Starting with some theoretical considerations on reader-oriented studies, this paper reports on the findings of the reading of Luke 12:35-48 by first-year students in Biblical studies. The purpose was to obtain a better understanding of the reading process itself and in this way to contribute to an evaluation and possible revision of existing theoretical frameworks of reception. The findings of this study suggest that there is a correlation between the potential (Wirkung) of the text and its actualisation (Rezeption) by concrete readers. This is a facet of the autonomy of texts which should be explored in further empirical studies.
Lephakga, Tshepo. “Radical Reconciliation: The TRC Should Have Allowed Zacchaeus to Testify?” HTS Teologiese Studies / Theological Studies 72, no. 1 (2016): 1–10.
AbstractThis journal article undertakes a comparison and analysis of Luke 18:18-30 and 19:1-10. One reason for doing so is the paucity of scholarship exploring the interrelationship between these two texts. A second motivation is that both passages showcase two contrasting responses to the Saviour, one characterized by unbelief and the other by belief. A third incentive for this endeavour is that the importance of believing in the Saviour receives elucidation. As this essay demonstrates, each narrative advances a key theme of the third Synoptic Gospel, namely, that Jesus, the divine-human Son, came to earth to unshackle those enslaved to sin and restore them in their relationship with God.
Loba-Mkole, Jean-Claude. “The Social Setting of Jesus’ Exaltation in Luke-Acts (Lk 22:69 and Ac 7:56).” HTS : Theological Studies 61, no. 1–2 (March 1, 2005): 291–326.
AbstractThis article presents a model for "intercultural exegesis" and applies this model to Luke 22:69 and Acts 7:56. In this process, the term "Son of Man" is approached from two perspectives: that of a biblical culture in the first century Graeco-Roman world, and that
of a current Christian culture in Africa. The study concludes that the "Son of Man" concept in the selected texts not only includes a reference to the eschatological saviour, judge and defender, but also creates a sense of Jesus' solidarity with his fellow human beings. Such an understanding
would certainly have led to Jesus' exaltation by his followers, who lived under conditions of social turmoil in the Graeco-Roman world of the first century, and would lead to such an exaltation by those who experience similar circumstances in Africa today.
Loubser, J. A. “Invoking the Ancestors: Some Socio-Rhetorical Aspects of the Genealogies in the Gospels of Matthew and Luke.” Neotestamentica 39, no. 1 (2005): 127–40.
AbstractThe ideological perspective of the implied author in Lk-Acts may be summarized as follows: (1) God's offer of salvation and real peace to the world required the evangelization of the Roman empire. (2) In this endeavor the role of the house churches was of critical strategic importance. (3) This placed a special burden on Christian members of the Roman elite to open their households to the church and to care for the poor. From the perspective of these three points it is clear that Luke recontextualized the gospel within the framework of the Roman empire.--C.R.M. Abstract Number: NTA39-1995-3-1484
Loubser, J. A. “What Is Biblical Media Criticism? A Mediacritical Reading of Luke 9 : 51-56.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 80, no. 1 (January 1, 2002): 206–19.
AbstractIn Luke 9 : 51-56 Jesus rebukes his disciples for wishing revenge on the Samaritans for their lack of hospitality. The paper investigates the rich residual orality in the text and the probable transformations that occurred when this narrative was recorded and translated. A review of the available communications technology at the time of text production is followed by an examination of explicit and implicit data on orality and literacy. Some exciting communicative and social aspects of the text are explored. The paper concludes with a brief reflection on the relation between transmediation and the ethics of interpretation.
Mahali, Faustin. The Concept of Poverty in Luke in Perspective of a Wanji from Tanzania. Neuendettelsau: Erlanger Verlag für Mission und Ökumene, 2006.
Mangayi, Lukwikilu C. “Mission as Local Economic Development in the City of Tshwane: Towards Fostering a Grass Roots, ‘Glocal’ Alternative Vision, with Specific Reference to Luke 16:19–31.” HTS Teologiese Studies / Theological Studies 70, no. 3 (2014): 1–9.
AbstractNo one doubts, as the contemporary social political handwriting on the African walls indicates, that Africa is in the throes of moral crises. Unethical acts and indiscipline are quite common place in virtually all the countries of the African continent. Heinous crimes, in fact, do interpenetrate border after border everyday unchecked. The African society is generally and fast yielding to unspeakable and pernicious sadism. The article adopts the socio-critical method as represented in the studies of recent African biblical scholars (Abe 1986; Manus 1986, Onah 1991, Olubunmo 1991, Young III, 1993). It seeks to interpret the gospel of Jesus as recorded in Lk. 9, 46ff and parallels from the perspectives of contemporary African social-political contexts.
Manus, Chris U. “The Areopagus Speech (Acts 17:16-34): A Study of Luke’s Approach to Evangelism and Its Significance in the African Context.” Africa Theological Journal 14, no. 1 (1985): 3–18.
Manus, Chris U. “The Universalism of Luke and the Motif of Reconciliation (Lk 23:6-12) : Reflections on Their Implications in the African Cultural Context.” Asia Journal of Theology 3, no. 1 (1989): 192–205.
AbstractIn Lk 23:6-12 Luke was referring to the imperfections of the religions of the two authorities (Pilate and Herod Antipas) who assisted at the proceedings leading to Jesus' death. The Lukan vision of reconciliation in Christ with regard to the major cultural religions of the Greco-Roman city-states provides a foundation for viewing the religious heritage of Africa as reflecting rays of the truth that enlightens all peoples (see Jn 1:9).--D.J.H. Abstract Number: NTA33-1989-3-1194
Manus, Chris U. “The Universalism of Luke and the Motif of Reconciliation in Luke 23:6-12.” Africa Theological Journal 16, no. 2 (1987): 121–35.
Mathews, Steven H., and Ernest Van Eck. “Fasting, Justification, and Self-Righteousness in Luke 18:9–14: A Social-Scientific Interpretation as Response to Friedrichson.” HTS Teologiese Studies / Theological Studies 69, no. 1 (September 12, 2013): 9.
AbstractThis article provides a social-scientific interpretation of the role of fasting in Jesus’ parable of the Pharisee and the tax collector in Luke 18:9–14. Specifically, the article considers such social realia as honour and shame, collectivism, and purity in the interpretation of the text. The textual and social contexts of the text are considered. It is contended that in the parable Jesus presents a caricature of both the Pharisee and the tax collector to make a larger point, in which fasting is not a major consideration. The article also evaluates Friedrichson’s interpretation of this text, which depicts the Pharisee as fasting vicariously, resulting in the justification of the tax collector. Finally, the significance of this text in a holistic theology of fasting in the New Testament is considered.
Mazamisa, Llewellyn W. Beatific Comradeship: An Exegetical- Hermeneutical Study on Luke 10:25-37. Kampen: JH Kok, 1988.
AbstractThis article is part of a larger research project that wrestles with the following
question: ‘What inﬂuence do dijferent contexts of social transformation have on the use of the Bible when Reformed Christian Churches respond to social issues? ’ The hypothesis is that diﬂerent contexts of social transformation lead to diﬂ'erent modes of Biblical interpretation. These modes range on a spectrum from legitimization to resistance (with accommodation and apology somewhere in between). In order to test this hypothesis four case studies are done from diﬁerent contexts of social transformation. One of the case studies focuses on the Confession of Belhar (from now on just 'Belhar). The issue tackled in this article is how this Confession interpreted the Gospel of Luke in its particular context. The article intends to be mostly descriptive. https://scriptura.journals.ac.za/public/site/images/emuller/Meyer.png
Mgaya, G. L. “Identifying the Poor Lazarus and the Rich Man in Our Time (Luke 16:19-31).” Africa Theological Journal 30, no. 2 (2007): 54–75.
AbstractThe article considers the interaction of the rich and the poor and the custom of reciprocity during the time of Jesus with reference to the parable of the rich man and Lazarus in Lk 16:19-31. It discusses the setting of the parable, the characters, the role of Moses and the prophets, and the parable in our context.--C.R.M. Abstract Number: NTA52-2008-2-1018
Moessner, D. P. “The Triadic Synergy of Hellenistic Poetics in the Narrative Epistemology of Dionysius of Halicarnassus and the Authorial Intent of the Evangelist Luke (Luke 1:1-4; Acts 1:1-8).” Neotestamentica 42, no. 2 (2008): 289–303.
AbstractIn Luke-Acts, Jesus and his Apostles are characterized by language that is reminiscent of the Old Testament prophets, particularly Moses and Elijah. This article atttempts to understand the meaning of such characterization in the narrative world of Luke-Acts. This world includes the frameworks of Judaism of the first century as a hierocratic symbolic empire, the perception of the prophet par excellence like Moses in Judaism, and the plot and geographical movement of Luke-Acts. This article argues that the earthly Jesus (Lk. 4:16-30) and the Twelve Apostles after the Pentecost (Acts 2) are characterized in Luke-Acts as prophets par excellence who confront the current hierocratic symbolic empire, participating in the making and renewal of the Covenant, which underlies the identity of God's people.
Morris, Leon. “Luke and Early Catholicism.” Journal of Theology for Southern Africa 40 (September 1982): 4–16.
AbstractThe case for regarding Luke as having perverted the original gospel and replaced it with an institutional "early catholicism" seems to be a very weak one. The basis in Luke's treatment of eschatology seems erroneous, he insists on the importance of the Word and he fails to emphasize and in most cases even to notice characteristics in "catholicism". What Luke is doing is not wrestling with the problem of the delayed parousia and coming up with early catholicism as his novel solution. He is putting on record an accurate account so that Theophilus (and others with him) may know the certainty of the tradition in which he has been instructed. Luke does not stop at the end of the life of Jesus as do the other evangelists, but goes on to a further stage in the unfolding of God's plan, the preaching of the gospel by the apostles and others with the growth of the church under the leadership of the Spirit. To characterize Luke as "catholic", even if we prefix the adjective "early", is to miss what he is about. [excerpt].
Mothoagae, Itumeleng D. “Moopa or Barren: A Rereading of the 1840 English–Setswana Gospel of Luke 1:36–38 from a Setswana Traditional Practice.” HTS Teologiese Studies / Theological Studies 75, no. 3 (December 11, 2019).
AbstractThe 1840 gospel of Luke as translated by Moffat presents us with the cultural and imperial surveillance performed by a patriarchal system through the institutionalisation of motherhood and womanhood (bosadi). Motherhood or womanhood (bosadi) as a patriarchal institution has been a space in which patriarchal discursive practices have been realised through an act of politicising motherhood or womanhood. At the centre of this act of politicisation of motherhood or womanhood (bosadi) is the ability to carry and bear children (pelegi). The institution of motherhood or womanhood has facilitated a binary between motherhood (bosadi) and bareness (moopa). The womb/popelo as a symbol of fertility becomes the space of mothering women, of labelling, categorising and naming women that the system locates as moopa or barren. The article seeks to reread the narrative on childbearing in the 1840 gospel of Luke from a decolonial framework. I will argue that childbearing, as a patriarchal institution, has been a space in which the gaze of patriarchy has been produced to subjugate women through cultural and imperial masculinist gaze. I will also argue that there is a need to decolonise and liberate such a space (womb) as not a determinant of motherhood.
Mothoagae, Itumeleng D. “The Transmutation of Bogwera in Luke 2:21 in the 1857 English-Setswana Bible.” HTS Teologiese Studies / Theological Studies 73, no. 3 (September 30, 2017).
AbstractIn her article on ‘translating ngaka’ (diviner-healer), Musa Dube argues that in the writings of Robert Moffat and subsequently in his translation of the Bible into Setswana, the person of the ngaka, rather than being portrayed as occupying a central and positive role in Setswana culture, is relegated to a marginal position and is even depicted as evil and an imposter. The article seeks to argue that firstly, there is a fundamental connection between ngaka and bogwera in Setswana tradition. This is because ngaka performed the rite of initiation and was a central figure in the circumcision (rupa) of those undergoing the rite of imitation. Secondly, in his 1857 English–Setswana Bible Moffat alters the word bogwera in Luke 2:21. In representing and translating bogwera as circumcision in Luke 2:21 Moffat rewrites and reorders the political, economic and religious beliefs of Batswana. It is in the transmogrification of bogwera in Luke 2:21 that an act of hybridisation and creolisation takes place through the ordering of the Batswana cosmology and culture. I would further argue that not only did this marginalisation colour the perceptions of the Batswana regarding bogwera, but also that the translated text was used as a tool to disrupt, marginalise, replace, subvert and colonise the spiritual spaces of the Batswana. Furthermore, the article attempts to critically engage with the translated text from an ideological criticism within postcolonial theory, engaging with the fundamental question: why did Moffat translate and alter bogwera as circumcision rather than using the proper word which is rupa (circumcision)? Selected letters published in the newspaper Mahoko a Becwana (Words of Batswana) are quoted and discussed, as it is in these letters that we are confronted with an act of hybridisation and creolisation. The letters also point to the effects of such a translation and transmogrification as a discursive tool to reorder and to pervert the Batswana cosmology and culture. In translating and altering circumcision as bogwera Moffat performs an act of mutation of meaning. It is in this morphing of bogwera into something that is charged with negativity in order to reorder and rewrite through an exercise of transmutation that Moffat attempts to subvert and to indoctrinate, resulting in the subversion of the spiritual spaces of Batswana.
Moyo, A. M. “The Gospel and Common Humanity : Jesus’ Tolerant Attitude towards the Samaritans in the Gospel of Luke.” Africa Theological Journal 24, no. 2 (2001): 91–97.
AbstractAfter noting the social and political events responsible for the historical separation of Jews and Samaritans, the article examines the three Lukan pericopes that feature Samaritans (Lk 9:51-56; 10:29-37; 17:11-19) to see how Luke addresses Jewish-Samaritan ethnic conflict and to highlight his appeal for common humanity. It concludes that Luke was in complete agreement with Jesus' disapproval of the exclusion of the Samaritans from the heritage of Israel.--C.R.M. Abstract Number: NTA47-2003-1-220
Ndekha, Louis W. “Zechariah the Model Priest: Luke and the Characterisation of Ordinary Priests in Luke-Acts.” HTS Teologiese Studies / Theological Studies 74, no. 1 (April 30, 2018): 7.
AbstractThis article argues that Luke’s characterisation of Zechariah and the other ordinary priests in Acts 6:7 represents the most striking characterisation of the priesthood in the Gospels. This positive depiction, seen against the generally stereotypical image of chief priests in the Gospels, makes Zechariah’s image that of a model priest. Such characterisation demonstrates that despite Jewish hostility towards early Christianity, not all Jewish priests were against early Christianity. Through this, the article presents a fascinating and obscure dimension of the Jewish priesthood and, therefore, helps uncover the hidden voices in the gospels’ representation of Jewish priesthood.
Ngewa, Samuel. “Who Is the Neighbor?: An Application of Luke 10:30-37 to the HIV and AIDS Crisis.” Africa Journal of Evangelical Theology 31, no. 1 (2012): 5–9.
Nguuh, John-Wesley G. “An Evaluation of the Strategies of Mission to the Urban Poor by Nairobi Pentecostal Church-Central, in the Light of Luke-Acts /.” M Thesis, Africa International University, 2014.
AbstractThe objective of this study was to evaluate the strategies of the mission to the urban poor by the Nairobi Pentecostal Church(NPC)-Central in the light of the concept of poverty in Luke-Acts. In order to achieve this purpose, an extensive review of related literature on the concept of poverty in Luke-Acts was carried out. This dealt with the practices of Jesus, his disciples and the early church in their ministry to the poor among them.Data was collected by means of interviews, questionnaires and written records. The principles of the mission to the poor by Jesus, his disciples and the early church as gleaned from Luke-Acts were used as the criteria for judgement. The views of the leadership, mission policy, strategies and programs of the church towards the urban poor were used as items of evaluation.
The research indicated some significant findings:
1. The views of the leadership and the current strategies of the church towards the urban poor were found to be conceptually in line with the biblical insights gleaned from Luke-Acts.
2. The mission policy and strategies of the church towards the poor did not adequately and comprehensively deal with the issue of poverty in the same way that Jesus, his disciples and the early church dealt with poverty.
3. The church has a great potential, with many resources, which the leadership can mobilize fora more effective and holistic ministry to the poor in the city of Nairobi.The conclusions were recommendations for mission mobilization, leadership commitment to gospel ideals, program development in the church and for further research:l. Regardless of the focus of the church, ministry to the urban poor is central to the mandate of the urban church and hence there should be deliberate planning, training and leadership development for mobilization of all possible resources within the church for a holistic ministry to the urban poor.
2 The Nairobi Pentecostal Church-Central, while not losing its focus to reach the elite members of the society, should network and partner with the various stakeholders for partnership in meeting the needs of the urban poor.
3 There is need for further research to establish how the church members, while meeting their needs in a holistic manner, can best be mobilized for ministry to the urban poor.
Nyiawung, Mbengu D. “In Search of a Samaritan: The Risk-Taking Motif in Luke 10:30-35 as a Paradigm for African Socio-Economic Development.” Neotestamentica 52, no. 2 (2018): 267–87.
Nyiawung, Mbengu D., and Ernest Van Eck. “An African Hermeneutic Reading of Luke 9:18–22 in Relation to Conflict and Leadership in Pastoral Ministry: The Cameroonian Context.” HTS Teologiese Studies / Theological Studies 69, no. 1 (March 4, 2013).
AbstractThe practice of ministry is an intricate issue which involves the combination of individual efforts from diverse backgrounds. This diversity has been a breeding ground for conflict between the clergy and all the stakeholders involved in parish administration. This article attempted to highlight some of these conflicts, using the Presbyterian Church in Cameroon as a case study. The approach employed is an African hermeneutic reading of Luke 9:18–22 in which the clergy’s leadership has been likened to that of Jesus. The presence of many distracting agents did not perturb Jesus’ ministry instead, he remained focused. Conclusively, it is observed that the clergy often face conflict within the ministry because they ignore the fact that (1) they are expected to know their mission better than anyone else; (2) the diverse backgrounds of their followers are potential causes of conflict; and (3) there are several distracting agents within the ministry. In short, Jesus’ model of conflict management is recommended to the clergy for an effective pastoral ministry.
Nyiawung, Mbengu D., and Ernest Van Eck. “Characters and Ambivalence in Luke: An Emic Reading of Luke’s Gospel, Focusing on the Jewish Peasantry.” HTS Teologiese Studies / Theological Studies 68, no. 1 (January 11, 2012).
AbstractThe Jewish peasantry as a character group in the Gospel of Luke has, thus far, not really attracted much attention in Lukan scholarship. In cases where it has been studied, scholars have often treated ὄχλος [crowd] and λαὸς [people] as synonymous characters. But the question of Jesus’ identity, as depicted in the New Testament, was crucial to the early church and it is this exact question that animates the relationship between Jesus and the various ‘systems’ functioning as part of Luke’s Gospel. From an etic viewpoint, the context of Luke’s Gospel indicates that Jesus’ leadership was characterised by conflict, opposition and rejection. Therefore, this article attempted, through an emic reading of Luke, to differentiate between (and describe) the role played by each of these character groups in Luke’s narrative, focusing on the relationship between Jesus and the Jewish peasantry – with special reference to the ambivalent attitude of the latter. It was argued that each Lukan character group has to be read and understood in terms of their attitude, as well as in the broader context of Luke’s intention with their inclusion and specific description. Therefore the various terminologies used when referring to the Jewish peasantry were also discussed; for any analysis of a biblical character group should begin with a reading of the Greek text, because working only with translations can lead to a misappropriation of the text. In order to attain the goals as set out above, this study used a character group which seemed ambivalent and hypocritical in their attitude to analyse Jesus’ leadership approach.
Obiorah, Mary J., and Favour C. Uroko. “‘The Spirit of the Lord God Is upon Me’ (Is 61:1): The Use of Isaiah 61:1–2 in Luke 4:18–19.” HTS Teologiese Studies / Theological Studies 74, no. 1 (October 29, 2018).
AbstractCopious citations of the Old Testament (OT) by the New Testament (NT) writers confirm the continuity of the divine revelation in both parts of the sacred scripture and at the same time underscore the newness of the NT. This is evident in the theological development of the reality of the ‘spirit of the Lord’ from the OT to the NT. In this article the writer traces the development of this biblical concept from its occurrence in the context of Isaiah 61:1–2 to the use of this text in a programmatic passage of Luke 4:18–19. The aim of the research is to shed light on the concept and nature of the spirit of the Lord in its context in Isaiah and the use of this by a NT writer. Both texts are carefully compared, using a literary approach, with the intention to discover how the NT writer used this concept in his presentation of the person and mission of Jesus as a charismatic figure and the anointed of the Lord.
Occidental, Les Sociétes Bibliques en Afrique. Enundêyo “mi n” Luk “mrüon n” = Évangile selon Luc. Abidjan: Les Sociétes Bibliques en Afrique Occidental, 1973.
Oduyoye, Mercy A. “Talitha Qumi: Celebrating Africa’s Struggles against Structures and Cultures That Legitimize Exclusion and Inequalities: A Study of Mark 5.21-24; 35-43; Luke 8.40-42; 49-56.” Reformed World 58, no. 1 (March 2008): 82–89.
Okoronkwo, Mike E. “Of What Use Is the Sword for the Disciples of Jesus? A Discourse Analysis of Luke 22:35-38 in the Light of New Testament Ethics on Non-Violence.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 113, no. 1 (January 1, 2014): 1–16.
AbstractThis essay conducts a biblical exegetical study of Luke 22:35-38 to clarify Jesus' directive to the disciples: "And the one who has no sword must sell his cloak and buy one!" The sword saying is interpreted with the background of Jesus' teachings and actions in other related sections of the New Testament. The purpose of the study is (i) to evaluate the sword saying and situate it correctly within the New Testament setting, and with special emphasis (ii) that the use of sword in the defence of Jesus at his arrest (Lk.:22:49f par) and Jesus' reaction demonstrate clearly Jesus' absolute rejection of violence of any kind; (iii) that the sword-saying is a didactics in metaphor; (iv) that Christians who insist on any form of legitimate violence must themselves consider how they fit in their belief with the verdict of Jesus on violence and arm resistance. Discourse analysis and word study are the main exegetical tools applied. The result of the search may be less desired especially in an environment of Christian persecution, but Christians ought to appreciate the sword metaphor and stimulate thought of other meaningful ways to survive, and mission in an unfriendly environment.
Okouma, Polycarpe Woukobouè Kokou. Le père et le frère de l’enfant prodigue: drame en un tableau d’après l’Evangile de Saint Luc, chapitre 15, versets 11-32. Lomé: Echos d’Afrique, 2016.
Okure, Teresa. “The Will to Arise: Reflections on Luke 8: 40–56.” In The Will to Arise: Women, Tradition, and the Church in Africa, edited by Mercy A. Oduyoye and M.R.A. Kanyoro, 221–30. Maryknoll, NY: Orbis Books, 1992.
AbstractWritten from the perspective of composition criticism, this volume seeks to uncover Luke's contribution to understanding the love that Jesus' followers are invited to practice toward their enemies. After a five-page introduction, it treats the historical background of the love-of-enemy command and its motivation, and provides a short history of the interpretation of the Lukan teaching on the love of enemies. Next in two chapters (introductory questions and exegesis) it deals with Jesus' teaching on love of one's enemy according to Lk 6:27-36, and concludes with chapters on the idea of love of one's enemy in Luke's Gospel and in Acts, respectively.Owczarek, who teaches at Tangaza College in Nairobi, contends that by his development of the theme of love toward one's enemies Luke showed that Jesus not only taught but also practiced what he taught, and that his word was effective in the lives of at least some of his followers as well. The book is based on a doctoral dissertation defended at the Pontifical Gregorian University in Rome in 2000. Abstract Number: NTA47-2003-1
Oyemomi, Emmanuel O. “The Challenges of the Concept of Medicine and Healing in the Gospel of Luke for the Church in Africa.” Ogbomoso Journal of Theology 18, no. 3 (2013): 113–27.
AbstractWritten in the context of the HIV/AIDS crisis in Africa, the article explores how a woman deemed "invisible" by the natural order of things transcends oppressive attitudes and practices by claiming freedom and equality in public assembly. This rereading of Lk 7:36-50 is an invitation to rediscover the transformative potential of a NT text in the light of past (and present) discrimination and androcentric readings of biblical texts that contribute to and sustain the marginalization of women in the church and society.--D.J.H. Abstract Number: NTA50-2006-3-1704
Plaatjie, Gloria K. “Toward a Post-Apartheid Black Feminist Reading of the Bible: A Case of Luke 2:36-38.” In Voices from the Margin: Interpreting the Bible in the Third World, edited by Rasiah S. Sugirtharajah. Maryknoll, NY: Orbis, 1991.
AbstractHuman dignity can be studied from two perspectives: a fundamental approach and also that of existential experience of human dignity and indignity. This study addresses both aspects. Taking into account that the first audience of Luke was mixed, but probably included a significant number of 'haves', a social analysis is done to discern criteria of worthiness in the Early-Mediterranean world that is addressed by the Lucan narrative. Then follows a literary and semantic analysis of relevant passages from Luke, and finally some conclusions are drawn about Lucan perspectives on human dignity. These are: Jesus as the vantage point for bestowing dignity; dignity is assigned through association; one of the main Lucan viewpoints is that dignity involves powerlessness and vulnerability; and finally that dignity does not exclude suffering.
Plessis, Johann du. “Reading Luke 12:35-48 as Part of the Travel Narrative.” Neotestamentica 22, no. 2 (1988): 217–34.
AbstractThis paper stresses the importance of reading any text within its imntediate and larger context. Tlte significance of the repetition and recurrence of certain themes within Luke 12:35-48, as well as within the wider context of the syntactic unit of Luke 11:14-13:9 and, even beyond, within the travel narrative (Lk 9:51-19:28/44) and in the remainder of Luke's Gospel and Acts, is investigated and illustrated. The repetition of specific themes is shown to have added to their significance. The technique enriches the story, strengthens the unity of the narrative and persuades the reader through its forcefulness.
Plessis, Johann du. “The Christian Community in the Gospel of Luke Looking for a Biblical Model for Church Renewal Today.” Journal of Religion and Theology in Namibia 3, no. 1 (January 1, 2001): 57–81.
AbstractSabinet African Journals - reliable research that offers more than 500 African journals, including the African Journal Archive. It is the most comprehensive, searchable collection of full-text African electronic journals available on one platform.
Plessis, Johann G. du. “Why Did Peter Ask His Question and How Did Jesus Answer Him? Or: Implicature in Luke 12:35-48.” Neotestamentica 22, no. 2 (1988): 311–24.
AbstractThe concept of implicature as defined by Leech is explained and then employed to interpret the motives for Peter's question and the intent of Jesus' answer. It is concluded that Peter is experiencing the possible extension of the rewards and the responsibilities mentioned in Luke 12:35-40 as a threat to the disciples' privileged position. His question indicates that he has no comprehension of the true foundation of their privileged position, which is the serving κύριος. The only threat to their privilege is their lack of concern for others.
Potchefstroom Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika. Essays on the Gospel of Luke and Acts : Held at the University of South Africa from the 11th to the 13th of July 1973. Potchefstroom: Potchefstroom Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika, 1973.
AbstractAfter introductory comments on new generation science fiction films and cultural studies (reversed hermeneutical flows), the article explores the intertextual links between the 1982 film Blade Runner and the parable of the Prodigal Son in Lk 15:11-32 within the context of the existential issues with which the movie deals. It focuses in particular on an interesting analogy at the level of the relationships between maker/father and sons, and how animosity seeps through these relationships and is addressed and negotiated.--C.R.M. Abstract Number: NTA52-2008-1-259
Reinstorf, Dieter H. “The Parable of the Shrewd Manager (Lk 16:1–8): A Biography of Jesus and a Lesson on Mercy.” HTS Teologiese Studies / Theological Studies 69, no. 1 (May 27, 2013): 7.
AbstractMany scholars have regarded the parable of the shrewd manager (Lk 16:1–8) as the most puzzling of all parables as Jesus seems to use the unrighteous actions of a dishonest (worldly) manager as a model for emulation by others. The unease associated with this understanding was managed in part by focusing almost exclusively on the ‘shrewdness’ of the dishonest manager. In this interpretation, it is not his unjust behaviour that is to be imitated but his wise and intelligent actions. This interpretation has led to a divergence of applications regarding the ‘property’ that was entrusted to him. The author, however, argues that, in the context of the historical Jesus, the entrusted property in the parable references first and foremost the Torah entrusted to God’s people and that the manager mirrors the life of Jesus, who was ‘accused’ by the religious leaders of being unjust. Despite being threatened, he continued unabatedly to scatter God’s mercy, epitomised by the reduction of debt and symbolising the dawning of God’s Kingdom. The manager is therefore not a negative figure but a positive (diaphorical) example of what it means to be a faithful manager of God in the light of adversary and opposition.
Renju, Peter M. “The Exodus of Jesus (Luke 9:31).” The Bible Translator 46, no. 2 (1995): 213–18.
AbstractA syntactical reading of a text aims at providing the parameters for the interpretation of the text. The aim of this paper is to do just that: to provide these parameters for the interpretation of Luke 12:35-48, to evaluate possible syntactic readings of Luke 12:35-48, and to suggest a syntactically viable reading.
Robbins, Vernon K. “Bodies and Politics in Luke 1-2 and Sirach 44-50 : Men, Women, and Boys : Proceedings of the Eigth International Conference on Rhetoric and Scripture.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 90, no. 1 (January 1, 2005): 824–38.
AbstractAlternative body politics place the body in the world and the world in the body in decisively different ways. Luke 1-2 uses a priestly offering of incense in the Jerusalem Temple to begin a body politics that establishes prophetic wisdom in family households. Sirach 44-50, in contrast, uses worship led by the high priest Simon to establish a priestly body politics that brings Woman Wisdom into the Jerusalem Temple. When ritual actions and pronouncements of blessing occur not only in the Jerusalem Temple but also in "family households of God" in Luke, distinctly different "bodies" bring priestly blessing in "holy locations" and distinctly different guidelines determine "inclusion" and "exclusion." Reversing the body politics of Sirach, Luke 1-2 configures the Jerusalem Temple as a house of God that empowers a new group of "famous men and women" for God's mighty work in the world.
Roux, Jurie le. “The Different Manifestations of Suffering and the Lukan Jesus.” HTS Teologiese Studies / Theological Studies 75, no. 3 (November 14, 2019).
AbstractEben Scheffler wrote much on poverty and social injustice, and this article focusses on his understanding of the Gospel of Luke and the Book of Acts in order to comprehend the different dimensions of suffering and the healing ministry of the Lukan Jesus. Scheffler stressed that Jesus’ life, from birth to cross, was immersed in suffering thus becoming part of the human condition of sorrow and misery, but Scheffler ultimately stressed the compassion of Jesus’ ministry which continued in the early church and which must be reflected by his followers to all people.
Scheffler, Eben. “A Psychological Reading of Luke 12:35-48.” Neotestamentica 22, no. 2 (1988): 355–71.
AbstractThis paper contains a theoretical reflection on psychological exegesis in which its relationship with other approaches of exegesis (especially sociological exegesis and historical criticism) is investigated. It is emphasised that psychological exegesis cannot be limited to one single approach. Attention is paid to a selection of models (psychoanalysis, analytical psychology, behaviourism and cognitive psychology) and an attempt is also made to read Luke 12:35-48 in terms of these models.
Scheffler, Eben. “Empathy for the Psychological Underdog: A Positive Psychological Approach to Luke’s Gospel.” HTS Teologiese Studies / Theological Studies 70, no. 1 (November 20, 2014).
AbstractTaking the lead from Wisdom of Solomon 7:20, which clearly indicates that ancient authors did engage in the specialised ‘scientific’ (although contemporary) study of mental processes (διαλογισμοὺς ἀνθρώπων), it is argued that the author of Luke’s Gospel paid special attention to the alleviation of human psychological suffering. Employing an approach recently being labelled as ‘positive psychology’, attention will be paid to general affliction (e.g. Lk 4:18; 6:21, 25), old age (Lk 1:5−80; 2:25−38), grief (e.g. Lk 7:11−17) and the emphasis on mental processes in Luke’s portrayal of Jesus’ exorcisms (e.g. Lk 4:35; 6:18−19; 9:38), as well as the psychological dimension involved in other types of suffering (e.g. poverty, sickness, enmity and social ostracism). The ‘mental process’, ‘feelings’ or ‘empathy’ that motivate the alleviation of suffering (in the behaviour of Jesus and his followers) will also come into focus in the discussion of the Lucan use of the terms οἰκτίρμων (Lk 6:36), ἔλεος and σπλαγχνίζομαι (e.g. Lk 10:33, 37).
Scheffler, Eben. “Luke’s View on Poverty in Its Ancient (Roman) Economic Context : A Challenge for Today : The Decalogue and Human Dignity in Africa.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 106, no. 1 (January 1, 2011): 115–35.
AbstractAfter a brief sketch of the diversity of perspectives on poverty in literary corpuses of the Bible, attention is paid to the Roman economic context as backdrop for Luke's view on poverty. This is followed by focusing on Luke's view on poverty within this context, scrutinising the term 'ptochos' (poor), his attitude towards the rich (or relatively) wealthy and his view on renunciation of possessions and charity. After a brief look at some receptions or appropriations of Luke's view throughout history (e.g. individual charity, monastic life, Marxism and liberation theology) some (preliminary) hermeneutical conclusions regarding the need for present-day poverty eradication are drawn.
Schnell, C W. “Historical Context in Parable Interpretation: A Criticism of Current Tradition-Historical Interpretations of Luke 12:35-48.” Neotestamentica 22, no. 2 (1988): 269–82.
AbstractThe tradition-historical method emerged at the turn of the century. It is used to understand biblical texts not only as products of the final author or redactor, but as documents which evolved over a period of time within a particular society. Consequently it grapples with the problems of how such texts refers to historical events, how one relates individual and collective religious experience and what authority these texts have in the lives of Christians today. Luke 12:35-48 is used to investigate the application of these ideas to practical exegesis.
Sebothoma, Wilfred A. “Luke 12:35-38: A Reading by a Black South African.” Neotestamentica 22, no. 2 (1988): 325–35.
AbstractThe different "readings and readers" are evaluated, with a view to responsible hermeneutics, on three levels. First, the question is asked as to whether the different readings took place in a responsible way in terms of their own presuppositions and goals. Some general remarks are made on the possible comparison and integration of these readings are made. Second, the question is asked whether some of these readings are more appropriate, responsible or legitimate readings of literature than others. The point is argued that such an evaluation cannot be timeless and abstract, but will depend on the purpose of the reader. Third, the question is asked how the specific pencope, namely a text from the Christian New Testament, can be responsibly read by New Testament scholars.
Speckman, McGlory T. “A Kairos for the Lowly? Reflections on Luke’s Story of a Rejected Fortune or Tyche and Lessons for South Africa.” Verbum et Ecclesia 37, no. 1 (2016).
Speckman, McGlory T. “Jesus and the Tyche of Jerusalem: A Reflection on the Mission of Jesus in Luke 19:41-44 with Special Reference to the Mission of Kairos in Greek Mythology.” Missionalia 42, no. 3 (November 2014): 168–91.
AbstractThe paper argues that Luke 19:41-44 has, since the publication of the Kairos Document in South Africa in 1985, been understood in eschatological terms by biblical scholars and missiologists. However, when read as an episode in a long narrative of Luke-Acts which is about the fortune (tyche) of Israel and against the backdrop of the mission of Kairos in Greek mythology, the picture suddenly changes. The episode becomes a watershed point between the rejected ministry of Jesus and the future mission of the church (the Way) which provides countless opportunities to individuals and groups who fail to recognise and snatch the first opportunity presented to them. The conclusion of the paper is that unlike Kairos, son of Zeus who offered a lifetime opportunity to individuals, Jesus, the representative of God offers countless opportunities to all who turn to the Way that leads to him. A foundation for the latter is laid in the gospel while it continues in the Acts of the Apostles.
Speckman, McGlory T. “The Kairos behind the Kairos Document: A Contextual Exegesis of Luke 19:41-44.” Religion & Theology 5, no. 2 (1998): 195–221.
AbstractA sociological analysis of a text should take care lest the text is lost from sight. In this paper concepts from the sociology of knowledge are used to analyse the indicated text for its yield on sociological information that could facilitate the understanding of the text. The paper has two main parts: firstly, it gives an exposition of the theoretical issues within both the discipline of sociology and the subfield of the sociology of knowledge; secondly, these concepts are applied to the text, and the data that result from this application interpreted. Some possible inferences are tentatively drawn from the result.
Tönsing, J. G. “Scolding the ‘Wicked, Lazy’ Servant; Is the Master God?: A Redaction-Critical Study of Matthew 25:14–30 and Luke 19:11–27.” Neotestamentica 53, no. 1 (2019): 123–47.
Togarasei, Lovemore. “Christianity and Hegemonic Masculinities : Transforming Botswana Hegemonic Masculinity Using the Jesus of Luke.” Scriptura : Journal for Contextual Hermeneutics in Southern Africa 112, no. 1 (January 1, 2013): 1–12.
AbstractIn dealing with dangerous hegemonic masculinities, there is need to rethink the position of Christianity since the religion itself is sometimes used in the construction of such dangerous masculinities. This is true of the case discussed in this article. The article shows how culture, traditional religion, colonial attitudes and Christianity help in the construction of dangerous masculinities in Botswana. Having done that, it then argues for a specific use of certain biblical traditions, in this case the tradition of the Jesus of Luke's Gospel. The article shows how Jesus' attitude to women as presented in this gospel was revolutionary and called for a new way of defining a man. It then concludes by showing that, in communities that still value the life and teaching of Jesus, the masculinity expressed by Jesus can serve as a model to address dangerous hegemonic masculinities.
Udo, Effiong J. “Bridging the Gap in the African-Ibibio Socio-Religious Landscape: Spirituality and the Social Justice Paradigm in Luke’s Gospel.” International Journal of Religion and Spirituality in Society 7, no. 1 (2016): 39–51.
Ukpong, Justin S. “The Parable of the Shrewd Manager (Luke 16:1-13) : An Essay in Inculturation Biblical Hermeneutic.” In “Reading With”: An Exploration of the Interface between Critical and Ordinary Readings of the Bible: African Overtures, edited by Gerald O. West, Musa W. Dube Shomanah, and Phyllis A. Bird, 189–210. Atlanta, GA: Scholars Press, 1996.
Ukpong, Justin S. “The Story of Jesus’ Birth (Luke 1-2): An African Reading.” In The Bible in a World Context: An Experiment in Contextual Hermeneutics, edited by Walter Dietrich and Ulrich Luz, 59–70. Grand Rapids, MI: Eerdmans, 2002.
AbstractEvery text, including a narrative discourse, reflects the social context from which it originates, although in truncated form, presented from a particular ideological perspective. This article describes the temporal order of the incidents in Luke 12:35-48, the imagined social context, and the narrator's ideological perspective that knowledge entails responsibility. It suggests the reason for a "second" story in Luke 12:35-48, similar to that in Luke-Acts as a narrative whole.
Van Aarde, Andries G. “Syncrisis as Literary Motif in the Story about the Grown-up Child Jesus in the Temple (Luke 2:41–52 and the Thomas Tradition).” HTS Teologiese Studies / Theological Studies 75, no. 3 (February 18, 2019): 9.
AbstractSyncrisis as literary motif in the story about the grown-up child Jesus in the temple (Lk 2:41–52 and the Thomas tradition): The article explores hermeneutical solutions for the negative response from the child Jesus towards his biological parents in the Lukan temple story (Lk 2:41–52). The ‘wisdom’ of the child who acts in an ‘adult-like’ way is interpreted as a syncrisis. This literary motif is explained by an analysis of the contrasting positive and negative acts of the child Jesus towards teachers of the Torah in the Infancy Gospel of Thomas.
Van Aarde, Andries G. “Verset teen mag: die pelgrim se reis in drie ‘Sondergut’ gelykenisse in Lukas 15 en 16.” HTS Teologiese Studies / Theological Studies 68, no. 1 (2012).
AbstractResistance against power: The pilgrim’s journey in three Sondergut parables in Luke 15 and 16. The aim of this essay is to explain the philosophical viewpoints of Michel Foucault concerning the power of knowledge and its consequences when individuals are subjectified into ‘docile bodies’. According to this perspective, resistance against power commences when the little stories of individuals are told in opposition to the master narratives of ideologies of power. The essay refers to Steve Biko and Martin Luther King whose stories of resistance against racism as an ideology of power serve as examples. Their examples of resistance are hermeneutically and heuristically applied to the interpretation of the parables in Luke 15 and 16. These parables are peculiar to Luke’s theology. The essay exposes the subjectifying of the identities of the ‘lost son’ and ‘father’, the ‘master’ and ‘steward’, and the ‘rich man’ and the ‘poor man’, as these heteronormative categories occur in parabolic stories in Luke 15 and 16. The essay concludes with a vision for Christians today on how to recognise power relationships and how to respond in a non-violent way to the dominant ideologies promoting power.
Van Eck, Ernest, and Robert J. Van Niekerk. “The Samaritan ‘Brought Him to an Inn’: Revisiting Πανδοχεῖον in Luke 10:34.” HTS Teologiese Studies / Theological Studies 74, no. 4 (November 14, 2018).
AbstractThis article traces the meaning of κατάλυμά and πανδοχεῖον in available Roman-Egypt papyri, the LXX, early-Jewish literature, and Greek writings to determine the meaning of πανδοχεῖον [inn] used in Luke 10:34. It is argued that a lexical study of κατάλυμά and πανδοχεῖον and available information on travel in the ancient world indicate that there is no evidence for the so-called non-commercial inns in the ancient world and that commercial inns and innkeepers, in principle, were all ‘bad’. In conclusion, the implications of this understanding of πανδοχεῖον and πανδοκεύς (Lk 10:34, 35) for the possible intended meaning of the parable are discussed, a conclusion that begs further research regarding the identity of the protagonist in the parable.
Van Eck, Ernest, Wayne Renkin, and Ezekiel Ntakirutimana. “The Parable of the Feast (Lk 14:16b-23): Breaking down Boundaries and Discerning a Theological -Spatial Justice Agenda.” HTS Teologiese Studies / Theological Studies 72, no. 1 (2016): 1–8.
AbstractThis article attempted to read the parable of the minas in a 30 CE context, employing a social scientific reading. The integrity of the parable was delimited to Luke 19:12b–24 and 27. It was argued that this version of the parable (that stems from Q) goes back to the earliest layer of the historical Jesus tradition and is a realistic version of the historical background, political background and socioeconomic background of 30 CE Palestine. In this reading of the parable, attention was given to an aspect much neglected in previous scholarship regarding the interpretation of the parable, namely that the third slave in the parable is not condemned. It was argued that this neglected aspect is important for the strategy of the parable. The reading concluded that the parable has two foci; it shows how, in the time of Jesus, the elite exploited the nonelite and how to protest in a situation where the peasantry (the exploited) had no legitimate way of protesting against the exploitative practices of the elite.
Van Eck, Ernest. “In the Kingdom Everybody Has Enough – A Social-Scientific and Realistic Reading of the Parable of the Lost Sheep (Lk 15:4–6).” HTS Teologiese Studies / Theological Studies 67, no. 3 (November 4, 2011).
AbstractThis article presents a social-scientific and realistic interpretation of the parable of the lost sheep (Lk 15:4–6). Attention is given to the history of the interpretation of the parable, its integrity and authenticity, and verisimilitude. It is argued that the Lukan-version (Q 15:4–6) of the parable represents the earliest layer of the historical Jesus-tradition. Specific attention is given to the social and economic registers presupposed in the parable, as well as certain cultural norms and values of the first-century Mediterranean world in which Jesus told the parable. The conclusion reached is that the parable exemplifies several aspects of the kingdom of God, aspects that are also present in several other parables that Jesus told about the kingdom.
Van Eck, Ernest. “Invitations and Excuses That Are Not Invitations and Excuses: Gossip in Luke 14:18–20.” HTS Teologiese Studies / Theological Studies 68, no. 1 (August 15, 2012).
AbstractIn modern Western culture, gossip is seen as a malicious activity that should be avoided. In ancient oral-cultures, gossip as a cultural form did not have this negative connotation. Gossip was a necessary social game that enabled the flow of information. This information was used in the gossip network of communities to clarify, maintain and enforce group values, facilitate group formation and boundary maintenance and assess the morality of individuals. Gossip was a natural and spontaneous recurring form of social organisation. This understanding of gossip is used to interpret the two invitations and three excuses in the parable of the Feast (Lk 14:16a–23). The conclusion reached is that gossip, when understood as a social game, can be a useful tool to curb anachronistic and ethnocentristic readings of texts produced by cultures different from that of modern interpreters analysing these texts.
Van Eck, Ernest. “When Neighbours Are Not Neighbours: A Social-Scientific Reading of the Parable of the Friend at Midnight (Lk 11:5–8).” HTS Teologiese Studies / Theological Studies 67, no. 1 (April 11, 2011).
AbstractThis article presents a social-scientific interpretation of the parable of the friend at midnight. As starting point, attention is given to the history of the interpretation of the parable, as well as to its integrity and authenticity. A social-scientific reading of the parable is then presented. The parable is read against the socio-economic and political backdrop of firstcentury Palestine village life in which friendship, hospitality, limited good and reciprocity played an important role. The interpretation of the parable hinges on the understanding of [foreign font omitted] [shamelessness] Luke 11:8. Therefore, special attention is given to honour as a pivotal value in first-century Palestine. The parable tells the story of an alternative world, a world wherein neighbours are kin and practice general reciprocity. The gist of the parable is that when neighbours do not act as neighbours, then nothing of God’s kingdom becomes visible.
Van Eck, Ernest. “When Patrons Are Patrons: A Social-Scientific and Realistic Reading of the Parable of the Feast (Lk 14:16b–23).” HTS Teologiese Studies / Theological Studies 69, no. 1 (May 9, 2013).
AbstractThis article presents a social-scientific and realistic interpretation of the parable of the Feast. The characteristics of a pre-industrial city are used to determine the realism of the parable. The social-scientific interpretation of the parable considers meals as ceremonies. The cultural values embedded in meals, namely honour and shame, patronage, reciprocity and purity, receive attention. The social dynamics of invitations in the 1st-century Mediterranean world is used as a lens to understand the invitations as an honour challenge, and the social game of gossip is used to obtain an understanding of the excuses in the parable. The conclusion reached is that the parable turns the world in which it is told upside down. As such, the parable has something to say about the injustices that are a part of the society we live in.
Welzen, Huub. “The Revelatory Text and the Prologue of the Gospel of Luke.” HTS Teologiese Studies / Theological Studies 74, no. 3 (September 18, 2018).
AbstractThe first print of the book of Sandra Schneiders, The Revelatory Text, appeared more than 25 years ago. With the help of the hermeneutic theories of Gadamer and Ricoeur, she proposes a kind of exegesis that integrates scholarly methods and spiritual reading. In this article we investigate how the model of Sandra Schneiders is congruent with the old intuition of the lectio divina. We compare the model of Schneiders with the systematisation of the lectio divina by Guigo II, the Carthusian. As a result, we see in the text of Guigo the pre-understanding of the Carthusian spiritual life at work. And as a result we also recognise Schneiders’ transformative understanding of the subject matter of the text in the phase of the oratio and the comtemplatio. In the model of Guigo, there is also room for critical analysis in the phase of the meditation. We investigate also if the Bible itself gives indications for the kind of exegesis Schneiders proposes. What Schneiders says about pre-understanding is present in the prologue of the Gospel of Luke. Luke considers the story he tells as a history guided by God. What Luke tells about the genesis of his text belongs to the world behind the text. The world of the text is present as a well-ordered world. Luke speaks also about the transformation of the reader. In this, we recognise what Schneiders says about the world before the text and the transformative understanding of the subject matter of the text. We conclude that the model of Schneiders is innovative in relation of common academic exegesis. It is rooted in the tradition of Christian spiritual reading, and it is present in those biblical texts which indicate how to read.
Welzen, Huub. “Vrede en oordeel in het evangelie volgens Lucas.” HTS Teologiese Studies / Theological Studies 71, no. 1 (August 31, 2015).
AbstractPeace and judgement in the gospel according to Luke. Quite rightly Luke is called an evangelist of peace and non-violence. It is recognised in several studies that peace, nonviolence and love for the enemy are integral parts of the message of the Lucan Jesus. Yet this statement cannot be made without criticism. In the gospel of Luke there are many texts in which violence is present, which is incongruent with the message of peace and non-violence. Sometimes there is even violence that is excessive. In many of these texts violence has to do with vengeance in the judgement. In some recent studies the relation of the peace-message of Jesus and the retribution in the judgement is discussed. In this article we first examine the problem of violence in Luke’s gospel with the help of Luke 19:9–27. In the vision of Luke the destruction of Jerusalem in 70 CE is a consequence of the refusal to accept the message of Jesus. To understand this it is necessary to place the fall of Jerusalem in the eschatological timetable of Luke. We see here a certain equivalence between the situation of the contemporaries of Jesus within the gospel and the situation of the intended readers in the last quarter of the first century CE. Moreover we propose to reverse the way the question is put. We do not have to enlighten how it is possible that after the peace-message of Jesus there will be vengeance in the judgement. First there is the announcement of the judgement. After that a delay is announced for the contemporaries of Jesus as well as for the intended readers of Luke’s gospel: a year of the Lord’s favour. This delay gives room for repentance.(Full text article to follow)
Wendland, E. R. “Contextualising Bible Reading in South-Central Africa : The Preparation of an Annotated Edition--with Special Reference to the Gospel of Luke in Chichewa.” Neotestamentica 34, no. 1 (2000): 143–72.
AbstractThe article explores some of the ways in which the Chichewa (spoken in Malawi, Zambia, Mozambique, and beyond) NT version, starting with Luke, will differ from those available in English in terms of the very different linguistic, literary, educational, religious, and cultural setting that characterizes its potential readership. After surveying the general nature and goals of a study Bible, it treats the diverse types of explanatory-descriptive comments to be incorporated; the need for notes that involve the greatest degree of contextualization--those pertaining to language and culture; and illustrations of the need for contextualization from Luke (1:7, 9, 19, 27, 41, 59, 80; 2:8, 22; etc.). It concludes with a preview of what lies ahead for this important study Bible project.--C.R.M. Abstract Number: NTA49-2005-1-76
Wendland, E. R. “Mwini-Chuma ('Owner-of-Wealth’) : A Dramatic Radio Contextualisation of the Lukan ‘Rich Man’ Parable in Nyanja.” Neotestamentica 37, no. 2 (2003): 312–45.
AbstractWith reference to Lk 16:19-31, the article discusses an imaginative radio adaptation of the parable in the Nyanja language, and shows how it may serve as a model for similar efforts at contextualizing the message of Scripture for contemporary African audiences and at developing "practical" theologies to meet pastoral exigencies. It concludes with several proposals about using radio drama to promote biblical studies and Christian communication in Africa and abroad.--D.J.H. Abstract Number: NTA49-2005-3-1556
Woodbridge, Noel, and Willem Semmelink. “Wealth and Poverty in Luke’s Gospel and Acts in Terms of Brewer’s Analysis and Its Challenge for Today’s Church.” Conspectus (South African Theological Seminary) 18 (September 2014): 59–78.
AbstractIn recent times, there has been a great deal of controversy surrounding the issue of wealth and poverty. The article describes the Lukan theology of wealth and poverty in the Gospel of Luke and Acts in terms of Brewer's analysis and indicates its implications for today's Church and the individual Christian. In terms of Brewer's analysis, the Gospel of Luke focuses largely on the condition of the poor, the way that God views poverty, the attitudes, actions and teachings of Jesus relating to the poor, and his warnings regarding their abuse and neglect. Brewer's analysis of the Book of Acts reveals that Luke seeks to exemplify the theological principles found in his gospel in the circumstances and responses of the Early Church. When one applies the Lukan theological concepts to the present day, it can be concluded that the church has a particular obligation to acknowledge and address the problem of poverty effectively.
Wuellner, W. “The Rhetorical Structure of Luke 12 in Its Wider Context.” Neotestamentica 22, no. 2 (1988): 283–310.
AbstractThe study of the wider context of the rhetorical structure (as distinct from discrete rhetorical features) is proposed to apply to two areas: (1) the story and discourse, or signified and signifier, which concerns all matters in, and of, the text; and (2) the materiality of reading which concerns all matters presumably outside the text The polarity between text and textuality is explored at length in the five most important relations in which rhetorical features figure importantly.
Yide, S. O., and T.G. Groenewegen. Luke’s Gospel and Its Relevance to Africa Today. Nairobi: Longman Schools Division, 1984.
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