Luke’s parables are narratives of disorientation that subvert conventional wisdom about many issues such as the use of wealth and possessions. The parables use specific rhetorical strategies (character identification and premature closure) in order to transform the lives of Luke’s readers/hearers via (4) Luke’s Artistic Parables: Narratives of Subversion, Imagination, and Transformation | Matthew Rindge – Academia.edu.
Admittedly, I have never read Dean Printer before, but I have read Josephus and I have read Luke. When it comes to Josephus, I suspect Printer and I will disagree about him and his hidden transcripts, but will agree when it comes to Luke. Unlike Willitts who has Carter as his foil, Printer’s essay is generally a collection of talking points aimed roughly across the Third Gospel but not hitting anyone in particular in a cordon defensive manner. Printer’s aim, then, without another scholar to directly challenge, is to use Josephus as a foil to Luke. This, I believed,
The real slave master, keeping the human race in bondage, is death itself. Earthly tyrants borrow power from death to boost their rule; that’s why crucifixion was such a symbol of Roman authority. We need to remember this.. People often think that resurrection means “life after death” or “going to heaven”, but in the Jewish worldview of the first century it meant an embodied life in God’s new world; a life after “life after death” so to speak. By embodied, we mean “in a body” – not floating about in the clouds nebulously playing a harp.. In
14 Jesus returned to Galilee in the power of the Holy Spirit, and stories about him spread all through the area.15 He began to teach in their synagogues, and everyone praised him. 16 Jesus traveled to Nazareth, where he had grown up. On the Sabbath day he went to the synagogue, as he always did, and stood up to read. 17 The book of Isaiah the prophet was given to him. He opened the book and found the place where this is written: 18 “The Lord has put his Spirit in me, because he appointed me to tell the Good News to the poor. He
Luke Johnson shows in his recent work, that a biblical scholar can retain the prophetic mantle and issue a call to the Church Universal (“I recognize as authentic realizations of church any community where two or three gather in the name of the risen Lord Jesus and both speak and act the truth of the gospel in love.” (p7)) to rediscover the vision of Jesus Christ. Ever present is Johnson’s trademark critique of the search for the historical Jesus who he insists is second to the Christ of Faith. For him, Luke’s Jesus is the Jesus which he examines. It is
For my NT Rhetoric Class. Rough Draft. Blah Blah. The deal is, is that the question is posted, I write a response, and we wade through that for a week. So, this may not be the final word, or summation, but more than likely, it’s all I’m going to post. I thought that I might summarize and react to Carey’s article, so as to present a chance to correct a deficit in my thinking, before I get to the Sermon on the Plain. The pages are from the Kindle version and may not be accurate. Carey opens his article
Okay, so a few of us are working on a book regarding Jesus and Economics. Plus, we are using it as a curriculum for a class I am teaching this Fall at Church. Here is the notes and outline of the first chapter. Note, this is a rough draft and doesn’t really tell you how it is going to be written: “Jesus wasn’t an –ist, but he did have economic views. This class will explore many of the economic views held by Jesus as told by Luke in his Gospel. It will be 8 sessions, focusing on the songs