Luke S Christology Of Divine Identity

Henrichs-Tarasenkova argues against a long tradition of scholars about how best to represent Luke's Christology. When read against the backdrop of ancient ways of constructing personal identity, key texts in the Lukan narrative demonstrate that Luke indirectly characterizes Jesus as the one God of Israel together with YHWH. Henrichs-Tarasenkova employs a narrative approach that takes into consideration recent studies of narrative and history and enables her to construct characters of YHWH and Jesus within the Lukan narrative. She employs Richard Bauckham's concept of divine identity that she evaluates against her study of how one might speak of personal identity in the Greco-Roman world. She engages in close reading of key texts to demonstrate how Luke speaks of YHWH as God in order to demonstrate that Luke-Acts upholds a traditional Jewish view that only the God of Israel is the one living God and to eliminate false expectations for how Luke should speak of Jesus as God. This analysis establishes how Luke binds Jesus' identity to the divine identity of YHWH and concludes that the Lukan narrative, in fact, does portray Jesus as God when it shows that Jesus shares YHWH's divine identity.

Henrichs-Tarasenkova argues against a long tradition of scholars about how best to represent Luke's Christology. When read against the backdrop of ancient ways of constructing personal identity, key texts in the Lukan narrative demonstrate that Luke indirectly characterizes Jesus as the one God of Israel together with YHWH. Henrichs-Tarasenkova employs a narrative approach that takes into consideration recent studies of narrative and history and enables her to construct characters of YHWH and Jesus within the Lukan narrative. She employs Richard Bauckham's concept of divine identity that she evaluates against her study of how one might speak of personal identity in the Greco-Roman world. She engages in close reading of key texts to demonstrate how Luke speaks of YHWH as God in order to demonstrate that Luke-Acts upholds a traditional Jewish view that only the God of Israel is the one living God and to eliminate false expectations for how Luke should speak of Jesus as God. This analysis establishes how Luke binds Jesus' identity to the divine identity of YHWH and concludes that the Lukan narrative, in fact, does portray Jesus as God when it shows that Jesus shares YHWH's divine identity

Luke's christology is carefully designed. Luke portrays the exalted Jesus as God's co-equal by the kinds of things he does and says from heaven. Through the Holy Spirit, the divine name and personal manifestations, Jesus behaves toward people in Luke-Acts as does Yahweh in the Old Testament. His power and knowledge are supreme. Jesus sovereignly reigns over Israel, the church, the powers of darkness and the world. Luke deepens this portrait by depicting Jesus as deity who by nature behaves as servant: the earthly Jesus acted among his people as one who serves; the exalted Jesus continues serving his people by strengthening and encouraging them in their witness of him to the world. That the believers in Acts resemble the way Jesus behaved in the Gospel means that they too are now imaging some of his servant-like character in their witness of him.

Despite the striking frequency with which the Greek word kyrios, Lord, occurs in Luke's Gospel, this study is the first comprehensive analysis of Luke's use of this word. The analysis follows the use of kyrios in the Gospel from beginning to end in order to trace narratively the complex and deliberate development of Jesus' identity as Lord. Detailed attention to Luke's narrative artistry and his use of Mark demonstrates that Luke has a nuanced and sophisticated christology centered on Jesus' identity as Lord.

This study uses composition criticism to consider everything that Luke wrote about Jesus. Jesus was a human being and a prophet, yet Luke wished to say much more. He has a very extensive and developed portrayal of Jesus as a saviour. His roles as Servant of Yahweh and Son of Man play a real part in explaining a number of Jesus' experiences and actions, including his passion. Jesus' identification as the Christ can be associated with the being Son of God, but each of these identifications has its own nuances. Luke 1:35 proves crucial for a correct understanding of Son of God and guides the reader's comprehension of Jesus' identity. The OT background of Lord leads to a correct interpretation of this title when applied to Jesus, and Luke willingly predicates similar things of God and of Jesus. Robert F. O'Toole, S. J., was born and raised in St. Louis and entered the Jesuits in 1954. He holds an M. A. in Greek and Latin and he is licentiated in both philosophy and theology. He did his doctorate in Sacred Scripture at the Pontifical Biblical Institute in Rome; his director was the then Fr. Carlo Maria Martini, S. J., later Cardinal-Archbishop of Milan. Fr. O'Toole taught at St. Louis University for 17 years and in 1991 moved to the Biblical Faculty at the Pontifical Biblical Institute, where he was also Superior of the community and then Rector of the Institute. In September of 2003, he was named the President of the Gregorian University Foundation. Fr. O'Toole has published extensively. Most of his publications are studies on Luke-Acts, and he has also done numerous book reviews. This, his fourth book, addressed a topic that for years has captured his intellectual interest.

Luke has often been understood to transmit a variety of Christological traditions without reflecting on them in relation to each other. In this study, Daniel Gustafsson challenges such positions and demonstrates that when the Gospel of Luke is approached as a narrative, a different picture emerges. Presentations of Jesus as "Messiah", "Son of God", "prophet", and "Son of Man" are shown to conform to Luke's overall plot and significantly overlap each other. The voices of characters with high authority, the use of Scripture, and Jesus's relationship to the Holy Spirit are examples of other factors that contribute to coherency in Luke's Christology.

This volume offers a collection of Lukan studies by Adelbert Denaux, whose preferred field of studies has been the Gospel of Luke for many years. The thirteen papers collected in this volume have been delivered in different languages and on different occasions. The papers deal with several aspects of Luke's Gospel: structure, Old Testament influence, theology and christology, Luke and Q, language and style, and individual passages. Adelbert Denaux (1938), Professor emeritus New Testament at the K.U. Leuven, is actually Dean of the Tilburg School of Theology, the Netherlands (2007- ).

To write on the Trinity is to enter a minefield of presuppositions-presuppositions of theology, exegesis, grammar, logic, philosophy, etc. However, at the heart of Godʹs self-revelation in the Bible is God's tri-unity, that God is three, Father, Son, and Holy Spirit. Confessional Christians would identify this claim, that God is Triune, as a necessary condition of true Christian faith. To be Christian is to follow Christ who is the 2nd person of the Trinity. Yet, does following this Christ mean following the 2nd hypostasis who is eternally begotten of the Father, sharing with him his ousia? That is a more difficult question, isn't it? Indeed, many faithful men and women in my life could not make heads or tails of the latter claim while worshipping and following the Christ of the former. So, what does it mean to be Trinitarian? This book is about that question, what does it mean to be a Christian who worships a triune God, to be ʺTrinitarianʺ? Is the Trinity a doctrine, arrived at through second-order reflection on the Biblical data several hundred years after the canon closed, or is it something else? Is it, perhaps, a presupposition about the reality of God that has shaped the Christain imagination, that has shaped the framework Christians bring to the world, throughout created history?