The Gospel of Thomas, a Q-esque off shoot, is not one of the core-four canonical Gospels of the Bible, but nevertheless provides an extensive insight into early Christian communities as well as the life of Jesus as the other four main Gospels do. White explains Thomas’s authorship to be “explicitly attributed” to Didymus Judas Thomas (360). This full name translates into “twin”, or someone intrinsically connected to the Jesus figure. Thomas approaches Jesus’s identity in a spiritualized, heavenly, and Wisdom/Sophia-like way; different from the human or divine man formed aretologies of the first three synoptic gospels. Although inherently counteracting each other’s theologies, Thomas is most similar to the Gospel of John which helps readers to draw insights about the more spiritual and abstract being that is Jesus.
Thomas’s collections of the sayings of Jesus and dialogue with his disciples is complex and wordy at first read, but is formed like so to create an image of Jesus as a heavenly figure understood only at a level above that of humanity. In the very first verse of Thomas, Jesus says, “Whoever discovers the interpretation of these sayings will not taste death” (Thomas 1). Thomas sets up his gospel by having Jesus inform his followers that the words of Jesus have the key to eternal life. What Jesus says is truth, and ultimately the law of the kingdom. Understanding what Jesus says, and emulating his words and ways by how one lives their life is ultimately the key into the kingdom of heaven. In verses 13 and 17, Jesus is like a divine prophet, who has come to usher in a new age, a new time. In this new era, the old and those who have passed away are not regarded. Jesus is a figure that puts forth an optimism to looking ahead and living life on earth following the instructions of the heavenly kingdom, which Jesus as messenger delivers. Jesus is a prophet and a messenger, here and now. He often corrects his disciples and emphasizes the point that he is omnipresent. Thomas chooses to make Jesus an approachable messenger when he integrates Jesus as gentle and someone in whom one can take rest (Thomas 90), in addition to Jesus’s divinity. Jesus’s suffering and death is not mentioned in Thomas, instead, Thomas chooses to focus on the relationship that Jesus has into the eternal life and how in which to make life on earth one full of discipleship and love that most closely mirrors that of the divine and heavenly kingdom which Jesus portrays as the ultimate goal and idea of perfection.
From the start of the Gospel of Thomas, Thomas seeks to portray that the kingdom of heaven as a part of each of Jesus’s followers intrinsically and in the faith that they spread to new followers; “the kingdom is within you and it is outside you” (3). The physical conditions of humanity is not what Jesus and the kingdom of heaven is concerned about according to Thomas. The human condition, as well as the earthly world is drunk and flawed within these readings; nursing babies are within means of reaching the kingdom of heaven, but once questions regarding physicality and actions, come up, Jesus talks about the flaws of humanity for focusing and placing laws on the human condition. Jesus cares much more for the souls of humanity. Midway through Thomas’s gospel, the disciples ask Jesus, “‘is circumcision useful or not?'”, in which Jesus wittily responds, “‘If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect'” (53). Time and time again, Jesus disregards and takes the focus away from human and worldly things; to Thomas’s character of Jesus, the spirit and understanding of an individual is what makes him most in the image of Christ and the kingdom of heaven, not what he eats or wears or does to his body. Entrance to the kingdom of heaven according to Christ depends on an understanding of one’s own spirit and relationship with Jesus. The earthly world and all its worries about the physical body, riches, etc. is intrinsically flawed according to Thomas, and the only way to align oneself with Christ is a focus on the spirit and the identity of Christ.
Thomas almost presents a messianic secret in alignment with his allusions to insiders. The disciples know more than the “average Joe” due to their relationship with Christ and having heard (“drunk” (13)) his words directly from him. Even more so, what Thomas is revealed is secret and not able to be shared. Jesus reveals to his closest followers the keys and insights to achieve a place in the kingdom of heaven and to be reunited with Jesus one day, the ultimate gift from Christ.
Thomas’s form of Christianity seems to be that like aestheticism according to White. This form of Christianity appeals to the intrinsically spiritual individual, or someone/a community who lacks physical possessions. Thomas and his representation of Jesus extend the divine kingdom to anyone who can grasp the words of Christ. Body or identity does not matter to this version of Jesus, solely the soul and spiritual relationship between Jesus, God the Father, and each earthly individual. A unique gospel surely, but not one without value and insight on a different interpretation of Christ himself.
Team 5, Question 2: Jesus and Social Justice in Luke
In Luke 13:10-17, Jesus heals a woman with “a spirit that crippled her” for 18 years so she could not stand up straight. Jesus’ attention to her and subsequent healing of her infirmity is offensive to the synagogue leader who is “indignant” that Jesus healed on the sabbath. The incident juxtaposes Jesus with the Jewish leaders who were more concerned with doing things the right way then doing what is right. Jesus responds with anger and wonders at the hypocrisy of people who would help their animals on the sabbath but not a fellow Jew who has been bound up for years. The healing reflects Jesus’ larger mission, as quoted in Luke 4:18: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”
Jesus’ mission is further illustrated in the banquet parable of Luke 14:13-24. This parable has similarities to Matthew’s wedding banquet parable. In Matthew, the story seems more concerned with morality or character (using words like good and bad to describe the guests) and is a warning tale, violently depicting those who are not selected to join the kingdom of God. Luke’s story, while it has similar framework, portrays the guests quite differently. For one, it removes the idea of the originally invited guests as being bad, but further emphasizes them as too concerned with their own temporal matters. While Matthew’s version of the story serves primarily as cautionary tale, stressing the punishment of the excluded or unfaithful, Luke’s version is more focused on who is included in the kingdom of God; specifically “the poor, the crippled, the blind and the lame” and doesn’t stop there, but also extends the offer to anyone who will come. The banquet parable echoes Jesus’ earlier mission statement of who he has come for – the poor and the blind. Luke is making very clear that he sees Jesus as the champion of the oppressed and marginalized, that there is a place for all in God’s community.
Another parable further develops the social reformer aspect of Luke’s Jesus. A story in Luke 18:1-8 tells of a judge who neither feared God nor had respect for people (a description in which the judge of the story even uses of himself). He is a person of power who is wearied by the cries of a widow who comes to him continually seeking justice and begging for help. The unjust judge gives in and helps her, not out of concern for her plight, but because he is tired of her incessant pleas. This parable was meant to illustrate that God responds to the ones who cry out to him – the ones in need, vulnerable people. Jesus tells them that God hears their cries and is quick to respond with help and justice. While God will surely grant justice quickly, what about those with power to do so on earth? (v. 8 – “will he find faith on earth?”) It is a call not only to those in need to cry out and pray to God, but also a exhortation to those in power to use it justly and to care for the vulnerable in society.
White compares Luke’s Jesus to Greek and Roman philosophers (White, 340). In this way, social justices stories may have been somewhat familiar to a first-century audience who may have heard similar Cynic criticisms of wealth and improper treatment of the poor. If so, Jesus would resonate as one morally elite, a worthy leader who has wisdom, compassion and authority. This depiction of Jesus would likely be very positive to the mostly Gentile community that Luke was writing to, regardless of their particular social-economic status. For those who identified with the lower strata of society, this Jesus would be attractive as a champion of their plight. For the more educated and wealthy in the community, this Jesus would be appealing as a moral philosopher. While his ideas and inclusiveness may have been challenging or even offensive to some leaders of more established religion (such as the Jewish Pharisees), Luke is trying to build a new group that is set apart from religious elitism and portrays Jesus as both hospitable host and social reformer.
Team 2: Piepgrass, question 1
As we discussed on Tuesday the author of Luke put a lot of effort into constructing a narrative that promoted Christianity among the gentiles. Jesus is even rejected because he plans to preach to and bless the gentiles. The author of Luke illustrates this in a few stories, one of them being Luke 7: 1-10. Another is in Acts 10 1-48.
In both of these stories the men in need are centurion. I that this might be done because the position of centurion was a position that people in the greco-roman community were familiar with. It was also one that they could respect. They both have a reputation for being honest and good men. When the Jewish elders of the first centurion vouch for their masters worthiness, saying that they have built the Jewish people synagogues or that they are well spoken of by the whole Jewish nation I think it is a way for the author to underscore that these men don’t have to be Jewish to be righteous or to receive blessings. Luke-Acts tells us throughout that no matter who you are you just have to Love the Lord your God with all your heart, soul strength and mind. In 17: 11-19 he tells the story of the lepers. Here it is the Samaritan that is the better, more worthy man over the other nine Jews because he returned to Jesus to thank him. As we get further into Acts the apostles to more to spread the gospel to the ends of the earth.
These stories also work to break down barriers between the two factions. By blessing the centurion in Luke, witnessing the Holy Spirit in Acts and spreading the gospel to the Samaritans the author of Luke illustrates the worthiness of the gentiles and propagates the notion for a universal savior.
Team 4, Question 2
The Lukan Jesus is a humanitarian, concerned with social justice and inclusion of marginalized groups in the coming kingdom of God. This is explicitly stated by Jesus in Luke 4:18-19 where he states his mission, “to bring good news to the poor…to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free.”
A passage that shows Jesus’ commitment to this mission can be found in Luke 13:10-17 where, in the middle of teaching, he heals a disabled woman on the sabbath. He is faced with opposition, but his response puts into perspective how technicalities should not be important when it comes to helping someone in need. In the story, the woman had been bent over, unable to stand up straight for eighteen years and he heals and frees her from that burden. I would imagine this resonated with many in the Lukan author’s community because it was commonplace to believe that any ailment or disability was divine punishment, that God hated you. Luke’s Jesus is reassuring these people that they will not be looked down upon or rejected so long as they remain faithful and grateful as has the woman for 18 years. As far as the opposition, they are primarily against Jesus doing any type of work because it is the sabbath, but Jesus says to them that they are hypocrites for saying this. They help their thirsty animals on the sabbath day but will deny aid to a more needy and worthy human being.
Along with the poor, the new kingdom would welcome the Gentiles which we learn in the parable of the great dinner. In the parable (Luke 14:13-15, 16-24), a man was going to have a banquet but many of those invited gave excuses as to why they could not attend. In response, the master sent his slave out to bring in the “poor, crippled, blind, and lame” off the streets so as to fill the empty spots at the table. However, there were still empty seats so the slave was sent out once again to bring more people off the street. Here, the master symbolizes God, the banquet symbolizes his kingdom, and the invitations symbolize the new people welcome to join in the faith. White states that the first invitation is to the “marginal people within society” and the second is for the Gentiles (334). This further solidifies Luke’s view of Jesus as a figure that is welcoming to all, not giving priority only to Jews as the chosen people, but still aware of those that gave excuses to not attend by stating that it is their choice but they will not “taste [his] dinner” (heaven).
The theme of social justice that Luke carries is again brought up in the parable of the unjust judge and the persistent widow. The story goes just as it sounds, there is a judge who is selfish and unconcerned with others’ well-being and there is a widow who continually returns in hopes to be given justice. The judge eventually grants her that justice but only because she is wearing him out. Luke’s Jesus uses this parable to tell his listeners that God is not like this judge. He will listen to those that pray to him for justice and when he grants it it will be quick, but his followers must have faith in that. The widow, again a person normally rejected in society, ties into Luke’s overall interest in social justice. All of these stories must have resonated well with those in the first century who were suffering, but also maybe with those not. The stories may have been instrumental to changing the perception of who was welcome into the kingdom of God (Gentiles) and society in general (disabled, poor. etc).
Team 1 Question 1
The centurion in Luke chapter 7 sends people to Jesus so that he will heal a sick slave of his. And when Jesus is almost to the centurion, the centurion sends friends to tell Jesus that he is not worthy of this service. But rather than listening to them Jesus says “not even in Israel have I found such faith”. Here Luke’s gospel is depicting Jesus as appealing to more people than just the Jews, and therefore it is important to show that the gentiles have just as much or more faith than the Jews. Since gentiles are getting the word even as easily or easier than Jews it makes the story seem more inclusive to them. This is similar to what Peter tells to the centurion from Caesarea in Acts chapter 10. Peter tells him that “God shows no partiality, but in every nation anyone who fears him, and does what is right is acceptable to him” (Acts 10:34-35). Once again saying that Jesus is interested in everyone.
Jesus tries to reach out to Samaria as well, although in chapter 10 of Luke Jesus and the disciples are not greeted well, which even leads James and John to ask Jesus if they should command fire down from heaven on the people. Although Jesus does not send down fire on them, he does rebuke them, before leaving. While this event did not go well, it did depict Jesus trying to spread the word to the Samaritans who were not popular among the Jews. A slightly more successful narrative is in Luke chapter 17 where Jesus is going from Samaria to Galilee and he heals 10 Lepers, of which only one returns to thank him, in the narrative the one who happens to come back to thank Jesus is a Samaritan. Luke is continuing the theme of Jesus as the savior to everyone by having him heal a Samaritan. Not only does Jesus heal him, since he comes back to thank Jesus it makes the samaritan seem more righteous than the other ones who did not bother to thank Jesus.
Luke wants to show that Jesus is being fair minded to everyone including the Samaritans, and when a Lawyer asks Jesus what he should do to inherit eternal life. Jesus asks him what the law says, and the lawyer replies that “You shall Love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (Lk 10:27). But the lawyer then asks who he should consider as his neighbor, then Jesus gives an example of a man getting beaten by robbers, and then only a Samaritan would help him. Which is depicting Jesus as considering everyone your neighbor. Then before Jesus leaves earth he says “…you will be my witnesses in Jerusalem, in all Judea, and Samaria, and to the ends of the earth” (Acts 1:8). This was Jesus’ instructions to the disciples right before being taken up by a cloud. Luke is trying to say that the followers of Jesus need to continue teaching about Jesus to the far reaches of the earth at the time, which for them was Rome.
ROJ 5/26: Team 6, Question 2
Luke’s theme of compassion and empathy toward societal outcasts holds true in the following passages, starting with the story of the crippled woman. First, the woman is noted solely for the fact that she has been suffering and crippled for 18 years, emphasizing Luke’s attention to vulnerable outcasts. After she has been healed, the religious leader is described as “indignant” (depending on the version of your Bible) when he tries to tell Jesus the rules of the sabbath. After Jesus berates his religious opponents, they are described as “humiliated,” while the others were in awe of Jesus’ works. This story confirms the concept of Jesus looking out for outcasts even while pompous religious officials looked down upon them. In the parable of the Great Banquet, Jesus tells the story of a wealthy man who has invited many guests to his dinner. After several poor excuses from his guests, the man tells his servant to seek out and invite the sick, crippled, blind, and lame to attend. Basically, this story shows the compassionate nature of Jesus’ character. The fact that the man continually sought guests for his banquet is relatable to Jesus in that he is more willing to save people than they are to be saved. Furthermore, the banquet represents his kingdom, and reinforces the idea that all people have had a chance to follow Jesus, but many have rejected him. In the parable of the unjust judge, a persistent widow continually asks a judge for justice against her adversary. After hearing her constant pleas, the judge decides to help her, but only so that she will stop bothering him and he won’t have to worry for his safety. In the same way, the parable demonstrates that God will hear your calls for help and respond more promptly than the selfish judge. The parable indicates Luke’s interest in social justice as it draws attention to a societal flaw; many of those who are supposed to determine what is just are not necessarily fit for their duty. The judge only acts for his own self interest, while the essentially powerless woman seeking justice has a difficult time finding it. I feel that these parables would have resonated much more powerfully with a first century audience. These parables contradict the social structure of that time, often ending with an impoverished, sick, or unwanted person finding success. Meanwhile someone with high social status, such as a religious official, ends up on the wrong side of Jesus’ judgment.
Gospel of Luke
Team 6 Question 2
It takes one to know one right? In that sense, the very well educated author of Luke being a gentile convert himself does a very good job of portraying Jesus as the Perfect Man, the Perfect Sacrifice for all of human kinds’ sin in order to have his good news be inclusive to all while having a greater outlook to the Greco-Roman world. He eliminates all traces of doubt about Jesus by his mother and siblings in order to eliminate the “bad” from Mark’s narrative that would harm the image of Jesus. When Jesus does or says something in Luke, it leaves the reader in awe and amazement of how he handles the situation with his care, love and compassion. When Jesus is anointed by the sinful woman in Lk 7:36-50 he asks the questioning Pharisee the perfect question, “41 Two people owed money to a certain moneylender. One owed him five hundred denarii,and the other fifty. 42 Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?”. When this is thought of critically it becomes much easier to understand why the woman cried, wiped and kissed his feet. She had the biggest burden, the greater debt, whereas the Pharisee did not.
Forgiveness and acceptance. That’s what Jesus offer. This idea is found all throughout Luke in Jesus’ many parables such as the Prodigal Son which comes later on in Lk 15:11-32. It’s important to understand the separate audiences that Luke addresses, one is the physical person Theophilus in which he states in his prologue, but then there’s the audience that he addresses through Jesus’ ways and teachings. His main concern is addressing those who need Jesus but not excluding those who have him in order to emphasize salvation for all; sick and healthy, rich and poor, Jew and Gentile, sinner and saint. The weaker of each set (with exception to Gentile only because they’re not primarily addressed in the faith prior to the time due to the divide with Judaism but included now with Christianity) have the biggest burden, so for the sake of Luke it’s important to address and include such audience. When looking at Mk 14:3-9 an Lks expansion of Lk 36-50, the stark contrast is that the author of Mk doesn’t label the woman as sinner whereas Lk does. Lks view of discipleship isn’t someone who’s perfect already, but by having the potential to be perfect. Luke adds his material of having the woman be sinful to broaden Jesus’ inclusiveness of those deserving for his love, that even those at the very bottom who wouldn’t otherwise have a chance can now rest at peace knowing that their savior is forgiving and loving of all.
ROJ 5/24: Team 4, Question 2
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 3 Question 1 05/24
Jesus’ rejection at Nazareth is discussed in both Luke 4:16-30 and Mark 6:1-6. According to the Gospel of Luke, this story took place on the sabbath near the beginning of his Galilean ministry. Mark, on the other hand, positions this event in a way to express that Jesus is expanding his ministry beyond Galilee.
Being that Luke pulled from Mark, Q, and L, his Gospel is modified to all three. He has used these other sources to expand on Mark’s story, resulting in his depiction of the proclaimed messiah/reflection of the Holy Spirit. Added was the reading from the scroll of the prophet Isaiah. This is a significant addition because in the teaching from the scroll, Jesus claims his identity as the anointed Lord, prophet, and deliverer of the Spirit for all men.
The reaction of the crowd in Mark compared to Luke is significantly different. In Mark, the crowd is first astounded at Jesus’ knowledge and wisdom. It is stated that they soon became simply offended by him and rejected his ministry. In Luke, the crowd was also amazed at his words in the beginning. Although, once He proclaimed His ministry for all of man, including the Gentiles, the crowd was described as “filled with rage” as they proceed to drive him out of town. This reaction was not due to his claims of power, it was because he was offering his grace to the Gentiles as well.
Luke understands Jesus on more of the God end of the spectrum than the human end. In Luke 4:24-27, Jesus compares himself to prophets Elijah and Elisha in order to proclaim that he has the power to save the souls of all, heal all, and offer the Holy Spirit to all. It is clear that including the Gentiles in this offering is very offensive and rejected among the people of Nazareth, yet Jesus holds to his ministry. When the crowd reacted in rage, Luke once again hints at His prophetic power as he tells of Jesus passing through the midst of the now angry crowd and moving on. In contrast, Mark describes Jesus’ reaction as a bit more humanistic. He said that Jesus was amazed at their disbelief even after their witnessing of his power to heal. Here, he dwelled more on the emotion and realization instead of disappearing into the midst like a god.
Keeping in mind that Luke glorifies the power of Jesus, it becomes clear that the story of the rejection at Nazareth is placed at the beginning of his Galilean ministry to preface that his ministry will continue and not end with his hometown rejection. Instead of defeat, Luke emphasizes His inhuman power, love, calling, and understanding of the future. When it is all broken down, Luke’s goal is to prove Jesus’s prophecy as being the savior and healer of ALL.