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ROJ 5/24: Team 4, Question 2

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Luke’s gospel is the latest written synoptic. It follows the Markan outline, but includes elaborate reworking and additions of the Q material, as well as insertions of unique L material. The audience of Luke’s gospel is broad, and is the most inclusive of the previously excluded group, the Greek-roman Gentiles, while still inclusive of Jews. At the same time, the Lukan gospel is also focused on fighting the chains of poverty, hunger, and oppression (White 331).

A key theme in the gospel of Luke is Jesus’ focus on welcoming all who follow certain conditions of discipleship. To begin, Lk 4:17-28 portrays Jesus being rejected in his hometown Nazareth. In this passage, Jesus begins by appealing Jesus is portrayed as being relatable to the Jewish population because he read the scriptures. Yet, Jesus then uses reminds the crowd that their beloved prophets, Elijah and Elisha, had smaller mission fields, performed less healing, and overall weren’t as impressive. Therefore, Jesus also puts the Jews in their place, and begins to widen his appeal to non-Jews. After chapter 4, Jesus delves into many passages that may seek to detail a significant story, and key moment of teaching, for Jesus. This moment of when a sinner, a women, anoints his feet, a washes his feet with her tears and hair. Caught under criticism, Jesus rebukes the critical Pharisee’s (those who strictly abide by the Hebrew bible). Jesus makes the point that those who have the greatest debts to be paid, will be that much more thankful if it is forgiven. The women, while a sinner, will be more thankful for the forgiveness of her vast number of sins, and hence “shows great love” (Luke 7: 47).  As a gospel storyteller, Luke uses this moment, in conjunction with many others, to help build the interpretation of this story of a sinful women.

For example, Jesus dines with sinners and tax collectors, knowing its controversial nature. Through the Pharisee and the scribes’ challenging, Jesus responds with an essential understanding of his ministry in Luke’s gospel: “Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinner to repentance” (Lk 5:31-32).  It seems now, that no matter someone’s background, they key to the call of Christ is being a repentant sinner- a fairly large constituent. This evidence supports the sinful women’s actions, because she acts in love towards Jesus through a repentant, thankful heart, and Jesus uses her as a prime example of who would be forgiven. Furthermore, in the Sermon on the Plain, Luke’s version of Matthew’s Sermon on the Mount, the focus of who is blessed includes the poor, hungry, and those who weep. When Luke’s Jesus says “Blessed are you who weep now, for you will laugh,” (6:21), and then the sinful women is seen “weeping, and bathing his feet with her tears” (7:38), the audience recognizes sorrow and guilt as desirable attribute for those seeking to be part of the kingdom of God. In Lk 6:35-38, 41-42 Jesus lists do unto other types of phrases. He emphasizes being merciful and avoiding judgement, and loving enemies, because the Father shows them the same. The reflection of God’s character is now an important key to receiving what He has to offer. Jesus reflects these values when he shows mercy and love to the sinful women. He also infers that those who pass judgement, should subject themselves to careful scrutiny, because they themselves probably have things that would render them “unclean” as well. By putting the Pharisee’s into their place, the audience of Luke’s gospel begin to see that Jesus’ message if for more than previously thought.

The sinful women in Luke’s gospel is based on a similar outline that appears in Mark 14:3-9.The women in Mark’s gospel isn’t identified as “sinful”, but she is criticized for “wasting” expensive oil for pouring over Jesus’ head. Jesus responds saying her intentions were correct and also prophesizing his resurrection. Here, and in most of Mark’s gospel, the disciples repeatedly misinterpret and are close minded and only acknowledge their personal beliefs. This is true in their interpretation of the misuse of expensive oil, and how they saw it would be most fitting use, but ever furthermore, the disciples confuse Jesus with their expectations for a messiah. In conclusion, the disciples in Mark are portrayed as examples of what not to do.

Similarly, there is a story in Luke, but now the women is clearly presented as a sinner. Instead of the disciples scoffing at oil misuse though (Mk 14:5), it is the Pharisee’s who say surely if Jesus was actually a prophet, he would know to avoid the touch of an unclean person (Lk 7:39). The Lukan Jesus that turns to his disciples and asks them a questions, and tests their understanding of the situation. Instead of getting it wrong, like in Mark’s gospel, Simon responds correctly and gives Jesus a satisfactory answers (Refer to Mk 7:40-43). Now, in the Lukan gospel, the disciples understand the character and purpose of Jesus mission.

 

Team 4: Question 2 (ROJ 4/28)

Posted on by under words

The teachings of Jesus are an important part of the gospels. From oral tradition, these sayings were unique and separate traditions from other part of the gospels, as were the “miracle stories”. Before examining specific gospel passages, it is beneficial to look once again at the authors intended goal of interpretation and the context of the book. To review, Matthean is written for a Jewish audience. According to White the Jewish tradition was one that tied teaching with prophets with parables(190). When Jesus speaks in parables “he was being cast” in light of older prophets(190). The audience relates their older tradition with this new teacher. The portrayal of Matthew’s Jesus is one with a “prophetic image”. This, by definition, of prophecy, means that the saying has both application for the present and the future. On the other hand, the Lukan gospel is aimed at a Greco-Roman audience. In order to relate to them more, he expands the oral tradition into a Jesus that aims at philosophical sayings. Luke’s audience is familiar with the philosophy akin to Socrates or Pythagoras (White 191). While these philosophers, or sages, were quite similar to prophets, the former is said to distinctly stand for “betterment of individuals and of the society as a whole,”(191). Now, one can look at the parallels between the gospel synoptic’s “sayings”, and witness how each author expands on oral tradition as needed.

The Matthean and Lukan gospels have similarities because they probably come from the same oral tradition and source (Q). This means that the sayings that show up in each have very similar themes at a basic level, but each author takes the interpretation to a new level for their intended audience. The relevant theme of the sayings is instructional saving, or sage advice. For example in Mt 5:1-12 & Lk 6:17-26, also known as the Beatitudes, Jesus speaks on the blessedness of certain actions or feelings. The meaning behind the bulk of this famous saying differs in Matthew and Luke. Though, they are both apocalyptic “sayings”. They provide a future reward, or punishment, if on does not follow that is in the scope of heaven. Matthew’s gospel addresses a list of desirable ethics in order for a spiritual being to “enter into the kingdom of God”(NSRV p1752, Mt 5:10). But, the Lukan gospel is more focused on the social and economic well-being of its audience, while also still inserting the part about the entrance into heaven (NRSV p1840). This is wisdom for the philosophical “betterment of society”, and is less specific on the same rules of Matthew’s gospels. Similar themes of following commands to be right with God (through being like him) and found in Matthew 5:38-48 and Luke 6:27-36. This passage includes the famous “Golden Rule”. Matthew’s Jesus quotes Hebrew scripture, then actually changes the saying to fit the moralistic point he is trying to make. Jesus is re-interpreting this idea to his followers: to love your enemy or risk not being a child of God (v.45). This is prophesying for the future through reinterpreting, and also changing, the old scriptures. A real life implication of this radical saying, was that loving those who persecuted them, was extremely relevant, and difficult, for the persecution of the Christian church. Jesus is seen as a moral philosopher, and a prophet (sometimes radical) depending on the context. ”

The tradition “sayings” are split into four categories. One of these categories is called a “pronouncement story”, which is exactly what it says, a narrative(White 193). Now, a subset of this type is a chreia (White202). Simply put, a chreia is a biography followed by a quick “punch-line of a moral anecdote”(Costa p152). Examples of chreiai show up in multitudes. They can be seen throughout the gospels; Lucian’s discourse on Cynic Philosopher, Demonax; and Arrian’s discourse on stoic philosopher, Epicletus. There are also a few parallels that can be drawn between the sayings attributed to Jesus, and the sayings attributed to these other philosophers. For example, Epicletus says that in order to be part of the Cynic’s “you must completely change everything about you from your current practices…turn your tendencies toward moral consideration(v13). One can compare with Jesus’ radical saying to “love your enemies and pray for those who persecute you,”(Mt 5:44). While the idea of loving an enemy is hard, both Jesus and Epicletus cite this change of natural tendency as a way to enter into a greater group. Another example can be seen in Lucian’s works: “[it is] best exercise authority with calmness and a lot of listening,”(Demonax 51). Calling upon the beatitudes where the meek are called righteous (Mt 5:5) one can see this same principle, one of a gentle spirit getting them further, applied in the gospel of Matthew. Another example of a Cherai, but in contrasting two gospels, is the “Rejection of Nazareth” story in Mark6:16 and Luke4:16-30. Mark’s is a very concise narrative and teaching. Luke’s on the other hand is much longer. While he has all the same basic elements of Marks (the earliest), Luke expands a lot in ways that are actually not typical of his style or purpose. For example, Luke has Jesus quote Hebrew scripture and read the scroll of the prophet Isaiah in the synagogue (Lk4L16-17). In this gospel, this provides a way for the Nazarene’s to accept Jesus. Mark’s gospel makes no space for anyone liking Jesus, because part of the punchline of the Markan Cherai is that Jesus won’t be accepted by his people (Mk 6:4). This is added to the Lukan gospel, only after the Jewish community is seen getting upset with Jesus continuing on with recalling scripture.

Jesus is portrayed as offering an alternative way to live in order to live by God’s will. The sayings of Jesus are offered as hope to many. For those who hunger, thirst, or are persecuted- they may listen to the words of Jesus and believe their suffering is for a greater purpose. While the ailments of society cause these things, they also allow for entrance into the kingdom of God. This may be why in the “golden Rule” narrative Jesus asks his audience to turn the other cheek. Jesus does not seek retaliation. He wants these followers to be set apart from what the normal person would do. He also connects living ones enemies as offering mercy similar to that of God’s. Not only are these sayings suggesting a superior moral code, they are also supposing the chance ot be perfect like God (Mt5:48).

 

Team #4, Question 2

Posted on by under sophia

The portrayal of Wisdom, or Sophia, throughout ancient scriptures and texts, was a powerful tool in the for the encouragement of the pursuit of “righteousness” and the avoidance of “ungodliness”. This was not the first time in Historical thought though, that the importance of knowledge was emphasized. The main writers of wisdom texts have similar writings to the ancient texts from before them, and parallels can be drawn to help indicate these influences.

Sophia is portrayed as having a very close, if not inseparable relationship with God. Since she is personified as dwelling with God and knowing the depths of Heaven’s expanse, and even being his (God’s) daily delight (Pr 8:30), one can see that Sophia and God are very important to each other. Before the beginning of the ages, Sophia existed (Sr 24:9), acknowledging the importance in this order of creation and who God desired to dwell with Him. Although being a created thing by God, Sophia is said to play a key role in helping God to develop the rest of Creation. Proverbs says she worked beside Him(Pr 8:30). The story of creation, one could argue, would not be complete without God having sent Sophia down to cast herself over the Earth, and live and grow among God’s chosen people, thereafter being the thing these people pursued. By being sent down, she becomes the “source of life” to these creations. Ultimately the portrayal of Sophia’s role being side-by-side, and one with God, since the beginning, lends itself to the importance of pursuing her as a way to know God.

The texts of Sirach, 1 Enoch, and the Wisdom of Solomon all honor Sophia’s great power. One of the most prominent recognitions made is her power to save them from death and bring them into abundant life with God’s blessings. Within tradition of these passages, the pursuit of worldly desires and pleasures are shunned. Conversely, the person (Jew most of the time, but not solely, according to White) that delights in Sophia draws nearer to the blessings of God. In a passage from Sirach, Sophia is found glorifying herself, and staying, in the Jerusalem Temple. This is an indication that this place of worship for their God, is also the place knowledge. For Jewish readers, this would be important. Furthermore, following Sophia is represented as the way to gain the status of righteousness and goodness (See part C.). Along these lines, the pursuit of ethical character is, of course, a trajectory that Sophia provides for these people too. While looking at the ancient Greek texts, one finds similarities between it and the Wisdom Literature. Both guide towards a morally and ethically ideal human, which is achieved through a life of acknowledging God’s/Gods word(s). For example, in the pursuit of Godliness, wisdom is a qualifier found in both Greek and Jewish texts. To demonstrate where the consequences for not pursuing wisdom occurs, the Wisdom literature says “for those who despise wisdom and instruction are miserable (Wisdom of Solomon 3:11), and the other Ancient Greek texts, quite similarly states: “devoid of this intelligence they rush into evil,”(Cleanthes p327). The parallel between these two texts is something to consider in how the Jewish texts took on the influence of Greco-Roman literature.

The Wisdom of Solomon is chalk full of dramatizations used to stir the readers to concern themselves with pursuing Sophia. Immediately verse one commands “Love righteousness”. This sets the tone for the following passages that set the stark comparison between both the examples of life with wisdom, as well as a life without wisdom. Terms such as “The righteous” and the “ungodly” are used and portrayed those with these different lives. There is a call to being “righteous”, as a way to avoid “ungodliness”. The authors indicates some of these ways including: one should not utter grievances and lies, think foolish thoughts, or be unjust. For ultimately this path of life leads to sin and death. Comparatively, Sophia is portrayed as a “kindly spirit” (v1:6), and after only some discipline, this wisdom brings “great good” (v3:5). This path of knowledge is presented with much gentler phrases and an attractive ending. Again though, on the other hand, words like punished, miserable, useless, and foolish are all used to describe the “ungodly…as their reasoning deserves”(v3:10).  This passage shows connection between those who are not of God and their rationing, or wisdom, being their downfall. Readers of this passage are stirred into the desire for following Sophia, because this leads to an outcome of goodness and righteousness, as opposed to a life of despair.

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