By Philip Francis Esler

Continually staring at the tested recommendations of latest testomony research, in particular redaction feedback, Professor Esler makes large use of sociology and anthropology to envision the writer of Luke-Acts' theology as a reaction to social and political pressures at the Christian group for whom he used to be writing. a number of issues similar to table-fellowship, the legislations, the temple, poverty and riches, and politics are tested to figure out how they've been inspired by means of the social and political heritage of Luke's viewers. This ebook bargains a brand new testomony paradigm and warrant for these attracted to producing a theology attuned to the social and political realities affecting modern Christian congregations.

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Extra info for Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology (Society for New Testament Studies Monograph Series (No. 57))

Sample text

The universalist theme in Luke-Acts There are a number of features in Luke-Acts, not attributable to Mark or Q (the sayings source generally believed to have been used by Matthew and Luke), which, in spite of scepticism from some scholars, such as G. D. Kilpatrick,45 are rightly regarded as disclosing a universalist theme, that is, an undoubted interest of its author in the non-Jewish world as a locus for the salvation effective in Christ. 4* It should be noted, however, that Simeon also includes Israel in the divine plan.

For the context Luke establishes for these troubles is the local Christian community, the 'flock', with clear boundaries between itself and the outside world, which is threatened by enemies crossing those boundaries from without, while others rise up within. 32). This repeated use of the flock image suggests that Luke found it appropriate to the circumstances of his own readers, in other words, that they too were members of a small Christian community beset by difficulties from within and without.

But this is an erroneous presumption. As a result of a careful survey of the Hellenistic literary conventions of preface composition, H . J . 2 Theophilus may or may not have been typical of the reading public for whom the work was intended; its real readers may well have been different. The possibly formal nature of the prologue weighs against too great an eagerness to treat it (after the manner of G. Klein, for example) as containing a theological programme for Luke-Acts. 1 —4 is a further reason for caution in viewing it programmatically.

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