4. The Gospel According to St Luke

from Background to the Gospels by J.N.M. Wijngaards
published by TPI Bangalore 1986.

The Evangelist Luke

Ancient tradition is unanimous in ascribing the third Gospel to St. Luke. Unfortunately we do not have the complete text of Bishop Papias' testimony on the Gospel editions ( see above chapters 2 and 3), so that we do not know what he said about St. Luke. St. Irenaeus (180 A.D) tells us: "Luke, Paul's companion, put down in his book the Gospel which Paul preached." We find more information in an old treatise, known as the "Anti-Marcionite Prologue": (2nd-3rd cent.)

"There is Luke, a native of Antioch in Syria, a medical doctor by profession, a disciple of the Apostles. Afterwards he was a companion of Paul until Paul's martyrdom.	Luke is distinguished from the other evangelists in many ways:
He served the Lord with full dedication He died at eighty-four years of age without wife or children, in Boeotia, full of the Holy Spirit.	a) He was not a Jew, but a convert from Antioch. b) He was a highly cultured man. As medical doctor he would know Greek science. c ) He wrote his Gospel in the centre of Greek civilization ( Achaea ) .
Gospels had already been written by Matthew in Judea and by Mark in Rome. Luke inspired by the Holy Spirit, wrote this Gospel in the neighbourhood of Achaea (near Athens in Greece).	Luke learned the Gospel from the Apostles (i.e. Peter, etc). and shared Paul's pastoral experiences. He remained celibate.

Similar information about St. Luke we find in the so called Muratorian Canon (120 A.D.? ), Clement of Alexandria ( 150-215 A.D.), Tertulian (160-240 A.D.), Origen (186-254), and others. It is said that Luke himself was no eyewitness of Christ's ministry, but that he took great care to find out the facts from the Apostles and others who had seen the Lord.

From the New Testament we learn a considerable amount about St Luke. Very helpful are the so-called "we passages'' in the Acts of the Apostles, in which St. Luke writes about events at which he himself was present (16:10-17; 20:5?21:18; 27:1? 28:16) St. Paul's letters prove another source of information. An analysis of St. Luke's Gospel itself adds details to the picture. Thus. Luke's life can be reconstructed:

Background

Luke belonged to a Greek (Hellenistic) family. His home town was Antioch in Syria (i.e. North of Palestine). His writing shows him to have been a man of good education. He practised medicine perhaps somewhat like 'Ayurvedic medicine' in our own days. He may have moved in literary circles. Like educated Greeks of his time, he would enjoy sports, discussions, poetry and art. From his way of writing he appears kindly and charitable.

Conversion 45-50 A.D.

The town of Antioch WRS one of the first great Christian centres outside Palestine. After the persecution of Stephen, Jewish converts had come to Antioch and they preached the Gospel also to non-Jews and many were baptized. (Acts 11:19-21) The Apostles at Jerusalem appointed Barnabas and Paul to minister at Antioch. Antioch became the missionary centre for the conversion of the non-Jews. Barnabas and Paul start on their journeys from this town. (Acts 13:1-3) Antioch also became the centre of 'progressive theology' which insisted that the Law of Moses need not be followed by non-Jewish Christians. In Antioch the famous public discussion between Peter and Paul took place. (Gal 2:11-21) And at the Council of Jerusalem the progressive theologians participated as the delegates from Antioch (Gal 2:1-10; Acts 15:1-19). When the first Pope, St. Peter, had settled the matter against Mosaic Law (Acts 15:7-12), the Council sent a letter of encouragement to Antioch. (Acts 15:22-33)

It is during this period and in this dynamic Church community that St. Luke was converted. His great missionary zeal, which he was to demonstrate all through life, was kindled by contact with apostolic men, such as Peter, Paul, Barnabas and Mark. From Antioch, Luke must have moved to Troas.

Missionary journey to Philippi 50 A.D

When Paul and Silas proceeded on their missionary trip to Asia Minor, they met Luke in Troas. It is in this city that Paul saw the vision of the Macedonian (a Greek) who begged him: ' Come over to Macedonia and help us!" Luke records their enthusiasm: "As soon as Paul had this vision we got ready to leave for Macedonia, for we decided that God had called us to preach the Good News to the people there!" (Acts 16:10) Luke's vocation as a missionary started at this point. With Paul and Silas he went by boat to Macedonia, and proceeded inland to Philippi, one of the principal Greek towns.

Luke's Ministry in Philippi
50-57 A.D.

In the Acts Luke recounts the foundation of the Church in that town. The first converts were pious Jews who met for prayer on the Sabbath. The Apostles stayed in the house of one of them, a lady called Lydia. (Acts 16:11-15) Paul's driving out a demon sparked off a persecution. The Apostles were miraculously liberated. They converted the jailer and his family. Afterwards' the authorities dismissed them forcing them to leave the city. (Acts 16:16-40)
Luke remained at Philippi to serve the new community. For six long years he gained pastoral experience in the apostolate among these Greek people.

Luke's Journey with Paul
57-61 A.D.

Paul came again to Philippi during his third missionary journey. Luke joined Paul for the return trip to Jerusalem. With Paul he visited the communities at Troas, Miletus and Ephesus, Tyre and Caesarea (Acts 20:5-21:16). At their arrival in Jerusalem they were heartily welcomed by St. James, the Bishop of Jerusalem, and others. They reported on their mission (Acts 21-18f). Paul ran into difficulties at Jerusalem. The Pharisees accused him of having violated the Temple. Paul was arrested and kept in prison, first in Jerusalem itself and later (for two years) in Caesarea. It would seem that Luke stayed with Paul during all this period, helping him as much as he could (Acts 21:20?26:32; see esp. 24:23)
When Governor Felix finally decided to send Paul to Rome as a prisoner, Luke went with Paul on this dangerous journey. With Paul he underwent the terrible storm, the shipwreck near Malta, and the other adventures of the trip. (Acts 27:1-28:14) The arrival at Rome, with the meeting of the Roman Christians, was a joy and a relief. (Acts 28:14-16)

Luke's ministry in Rome
61 A.D.

After his arrival in Rome, Paul began to preach Christ in spite of his being a 'private prisoner'. (Acts 28:16- 30) Luke helped him in this apostolate. Paul writes to Philemon about Luke as one of his fellow workers. (Phil 24) And to the Colossians he sends these greetings:
"Luke, our dear doctor, and Demas send you their kind regards!" (Col 4:14)

65 A.D.

We do not know precisely what happened after Paul's release from prison. It may be that Luke wrote his Gospel during this period, perhaps while visiting the Churches in Greece. Not long afterwards he may have written the Acts of the Apostles, as a continuation of the Gospel.

66-67 A.D

. During Paul's second imprisonment we find Luke once more at his side. In fact, he seems to have been Paul's only companion then:

"(Timothy), do your best to come to me soon. For Demas fell in love with this present world and has deserted me; he has gone off to Thessalonica. Crescens went to Galatia, and Titus to Dalmatia. Only Luke is with me..."

Other writers think that Luke wrote his two books only at this period, or even after Paul's death. Tradition is not absolutely unanimous regarding Luke's last years. According to some sources he died as a martyr. His feast is celebrated on October the 18th.

The Composition of St. Luke's Gospel

From a study of the Gospel we know that St. Luke collected the material for his book from three sources:

—from the common catechetical teaching, which we also find in Mark and Matthew (call it "source M", from "Mark");
—from traditions handing down the words of Jesus; also Matthew drew from this source ( it is called "source Q", from the German word Quelle)
—from some traditions specially known to St. Luke (it is called "source L", from "Luke").

When composing his Gospel, Luke followed the arrangement of the common catechetical teaching ('source M"). As a consequence he has many passages parallel to and in the same order as the (Gospel of St. Mark. But in some important places he added series of passages which he derived from other traditions ("sources Q and L"). His most important addition is the "journey to Jerusalem" (almost entirely composed from sources Q and L). St. Luke omitted the smaller journeys of St Mark (Mk 6:45-8:26). Guided by the way in which St. Luke used his (M, Q and L) sources, we may analyse his Gospel in this fashion:

1:1-4 ................................... foreword to the Gospel

1::5-2:52 ..............................Jesus' Infancy derived from own source(L)

3: 1-9:50 ..............................Jesus' ministry in Galilee
......................................................Derived from the common catechetical teaching (parallel to Mark, source M)

9:51-19 :28 ..........................Jesus Journey to Jerusalem
......................................................Derived from the source on Jesus' words (source Q) and own source (L)

19:28-23 :56 ........................Jesus' ministry in Jerusalem ?
......................................................Last teachings
......................................................Passion......................From the common catechetical teaching (source M)

24:1-53 ................................Jesus' Resurrection
.......................................................Derived from his own source mainly (L)

JERUSALEM, Capital of the Jewish nation, has a special theological significance in Luke's Gospel:

—The beginning of the Messianic era is placed by Luke in Jerusalem when Zacharias receives the promise (Lk 1:5-29).
—Luke stresses that our Lord was presented in Jerusalem (2:2-38) and that He went there as a boy of twelve years (2:41-50).
—Luke mentions that Jesus speaks about His sacrifice at Jerusalem during His transfiguration (Lk 9:31).
—Jesus makes a solemn decision to go up to Jerusalem (Lk 9:51) and is constantly aware of this: Lk 9:53; 13:22; 17:11; 19:11.
During this 'going up' Jesus weeps over Jerusalem's hardness (Lk 13:1-5; 19:41-44) and foretells His suffering in Jerusalem (Lk 18:31-34).
—Jesus' entrance into Jerusalem begins the passion (Lk 19: 28-40).
Jesus foretells Jerusalem's rejection. (Lk 21:20-24; 23:27-31)
— After His Resurrection Jesus sends the disciples of Emmaus back to Jerusalem. (cf Lk 24:13-35) He wants the Gospel to be preached "from Jerusalem". (Lk 24:47; 24:50-53)

St. Luke's Foreword to his Edition

"Most excellent Theophilus!	Who was this Theophilus? From his name we can see that he was a Greek. The title "most excellent" does not necessarily mean a high dignitary, but books were usually dedicated to people of high rank
Many have done their best to write a report of the things that have taken place among us.	Here Luke refers to Matthew, Mark and other (private) Gospel editors.
They wrote what we have been told by those who saw these things from the beginning and proclaimed the message.	The other Gospel editions (Mark's and Matthew's) contain the preaching of the Apostles. These Apostles were eyewitnesses.
And so, Theophilus, because I have carefully studied all these matters from their beginning, I thought it good to write an orderly account for you. I do this so that you may know the full truth of all those matters which you have been taught." (Lk 1:1-4)	I am not an eyewitness. But, like the others, I will also try to write a systematic summary of the apostolic preaching. I can do so, because I have investigated all very carefully. You have received catechetical instruction. My Gospel will supply more information and will confirm it.

From this prologue we may draw some conclusions:

LUKE'S GOSPEL PRESUPPOSES THE EXISTENCE OF THE CATECHETICAL TEACHING OF THE GOSPEL MESSAGE. IT AIMS AT PROVIDING FURTHER READING ON THE SUBJECT.

In this respect Luke's Gospel differs much from the editions of Matthew and Mark. Matthew's Gospel was the catechetical hand-book of the Early Church ( see chapter 2 ). Mark's Gospel was nothing else but the written form of Peter's catechetical instruction (see chapter 3). Matthew and Mark were intended for catechetical use (teaching Christian doctrine) and for liturgical use ( reading God's message in Church ) . But Luke wrote his Gospel for the sake of further personal reading, of further personal reflection and study. That is also why he dedicates it to one person, Theophilus, and through that one person, to each of us individually!

LUKE'S GOSPEL INTENDS TO EXPLAIN AND CONFIRM THE ANCIENT APOSTOLIC TEACHING TO GREEK CONVERTS.

Theophilus was a Greek. He had been instructed in the faith with the common catechetical preaching such as we find in Mark and Matthew. But this was not enough. As a non-Jew Theophilus would have special difficulties and he would be wondering how the teaching of Our Lord and the preaching of the Apostles could solve those difficulties. Luke, himself a convert from a non-Jewish background, wanted to meet those difficulties by showing how the traditional teaching contains the solution. In other words: He does not want to oppose the old teaching, but he wants to explain and confirm it. To achieve his purpose he wrote a new Gospel which Greek converts could read after their instruction. In this they would find both the ancient preaching and an explanation which they, as non-Jews, would understand.

Salvation for all mankind

In harmony with his purpose of confirming the faith of the new non-Jewish converts, St. Luke stresses all those aspects in Our Lord's teaching which show Him. as the Saviour of all men. He teaches through his Gospel the universality of Christ's salvation. Also Matthew and Mark underline this universality, but Luke has made it the main theme of his Gospel. No doubt St. Luke re-echoes in this preaching of St. Paul, the great Apostle of the non Jews! Consider the following features of Luke's Gospel:

The Gospel linked to World History

Luke places the incarnation right in the centre world history. That God became man is of concern not only to inhabitants of Palestine or to Jews. All men are involved in it.
—When elaborating Jesus' list of ancestors, Luke goes back to Adam, the father of all mankind (Lk 3:23-38). Matthew goes back to Abraham. (Mt 1: 1-2)

Its place in the Roman Empire

Luke mentions that Jesus' birth coincided with an event of world-wide repercussion:
the census of the whole Roman Empire under Augustus. (Lk, 2:1-5) At the beginning of Jesus' public ministry, Luke gives not only the names of the reigning local princes, but adds that it was "the fifteenth year of the rule of Emperor Tiberius". (Lk 3:1)

Its place in the Universal Church

—Luke also shows the same attitude by continuing the Gospel with the account of the Acts of the Apostles. For the 'Gospel' initiated by Jesus continues in the spread of the Church through out the whole world.

The Gospel meant for all mankind

With predilection Luke discusses those passages where the salvation of all men is proclaimed.
—When the angels announce Jesus' birth, they sing that it will mean peace not to the Jews only, but to all:
"peace on earth to men with whom He is pleased". (Lk 2:14)
—Simeon says: "I have seen Your salvation which You have made ready in the presence of all peoples:
a light to reveal Your way to the non-Jews! (Lk 2:30f) "

Christ Salvation and Light for all Nations

—When quoting Is 40:3 Luke quotes one line more than Matthew and Mark: "And all mankind
will see God's salvation!" (Lk 3:6)
—Luke mentions Jesus' last instruction that: "the message of repentance and of forgiveness of sins must be preached
to all nations". (Lk 24:47)

Jesus' kindness to non-Jews

Luke preserved for us some sayings and deeds of Jesus concerning the Samaritans. These Samaritans
were non-Jews, treated with contempt and hostility by the Jews.

—the disciples want to call down fire on a Samaritan village that refused to give them Lk 17:11-19 accommodation. Jesus rebuked them for this spirit so alien to his own. (Lk 9:,51-56)
—Among ten lepers healed by Jesus only one returns to give thanks: a Samaritan. Jesus praises him. (Lk 17:11-19)
—In His beautiful parable on charity Jesus makes a Samaritan` the example of true neighbourly love. (Lk 10:29-37)

The Gospel of St Luke breathes the same spirit which we find in Paul.

"You, non-Jews by birth...remember what you were in the past! At that time you were apart from Christ.
You were foreigners, and did not belong to God's chosen people. You had no part in the covenants, which were based
on God's promises to His people. You lived in this world without hope and without God! But now, in union with Christ Jesus,
you who used to be far away have been brought near by the death of Christ. For Christ Himself has brought us peace,
by making the Jews and non-Jews one people...Christ came to preach the Good News of peace to all! " (Ephesians 2:21-14, 17)

Passages Proper to St. Luke's Gospel

In Luke's edition of the Gospel we find preserved some of the most famous and moving parables spoken by Our Lord:

—the parable of the rich man who laid up treasures for himself .... Lk 12: 13-21
—the parable of the fig tree.................................................................. Lk 13:6-9
—the parable of the man who built a tower........................................... Lk 14:28-30
—the parable of the king who went to battle ........................................ Lk 14:31-33
—the parable of the lost drachma ........................................................ Lk 15:8-10
—the parable of the prodigal son.........................................................Lk 15: 11-31
—the parable of the unjust steward......................................................Lk 16: 1-12
—the parable of the rich man and Lazarus ........................................... Lk 16:19-31
—the parahle of the useless servants ................................................... Lk 17: 7-10
—the parable of the wicked judge .......................................................Lk 18:1-8
—the parable of the Pharisee and the publican .....................................Lk 18:9-14

It will be noted that all these parables were put by Luke in the setting of the 'Journey to Jerusalem' (see p. 50 above).

Luke has also taken a particular interest in noting down words and deeds of Jesus concerning women. It may be that in the common catechetical teaching the role of women in the Church had not been sufficiently dealt with. What was Jesus' attitude towards women? Did they have a place in His affection and did they have a part to play in Jesus; plan of salvation? Luke points out facts that speak for themselves:

—the most blessed of all women is Our Lady, Jesus' mother, whose greatness and vocation Luke comments on in a special
way. (Lk 1:26-56; 2:5-8; 34, 51; etc. cf. 11:27-28)
—St. Elizabeth is spoken of with high esteem (Lk 1:5-6; 13, 26, 39-45; etc,), and so is
the prophetess Anna (Lk 2:36-38).
—Jesus' heart is filled with compassion for the widow of Naim. (Lk 7:11-17)
—Jesus converts and consoles Mary Magdalene (Lk 7:36-50).
—Some pious women help Jesus in His ministry: Mary Magdalene, Joanna, Susanna and others (Lk 8:1-3).
—Jesus teaches in the house of Mary and Martha. (Lk 10:38-42)
—Jesus cures the poor woman who was bent over. (Lk 13:38-42)
—On His way to calvary Jesus speaks to the weeping women of Jerusalem. (Lk 23:27-31)

Luke also mentions the women known from Matthew and Mark: Peter's mother-in-law (Lk 4:38-39), the woman with the flow of blood (Lk 8:43-48), the poor widow who offered two coins in the temple (Lk 21:14) and the women who witnessed Jesus' passion (Lk 23:49) and resurrection (Lk 24:1-10). No doubt Luke wanted to stress this aspect of Jesus' ministry for pastoral reasons. The part played by Our Lady and other women in Jesus' plan of salvation has been described so vividly by St. Luke that it is an in-exhaustible source of meditation and inspiration to our own day.

Luke also merits our gratitude for having noted some special occurrences in Jesus' life which characterize Him
as the loving saviour:

— the conversion of Mary Magdalene (Lk 7:36-50);
—the conversion of Zacheus (Lk 19:1-10);
—Jesus' weeping over Jerusalem (Lk 19:41-44; cf. 13:34-35);
—Jesus' prayer for His executioners (Lk, 23:34);
—Jesus' promise to the good thief (Lk 23:39-43);
—Jesus conversation with the disciples goirig to Emmaus. (Lk 24:13-35)

From the above survey we can understand that St. Luke has much valuable material which we do not find
in the other Gospels. He did not want to substitute his edition for the common catechetical preaching, but he did want
to supplement it. In this he certainly has succeeded very well. His contribution to our knowledge about Christ is very great indeed.

The Good Tidings of Great Joy

Christ has liberated us from sin, from slavery and ignorance What a joy this should be to us! The Gospel message
took its name from 'Good-spell', 'good-tidings', 'joyful tidings', (see chapter 1). St. Luke has very well expressed
this joy of Christianity in His Gospel.

God's Joy over the conversion of a Sinner

Jesus taught us about God's joy and happiness when He received a sinner back into His friendship:

—"I tell you there will be more joy in heaven over one sinner who repents than over ninety-nine respectable people who do not need to repent" (in the parable of the lost sheep: Lk 15:7).
—"I tell you the angels of God rejoice over one sinner who repents."

The "Coming Home" of a Sinner is a feast for God

"The son was still a long way from hone when the Father saw him; his heart was filled with pity and he ran, threw his arms around his son and kissed him...and he said: 'Bring the best robe and put it on him. Put a ring on his finger and shoes on his feet. Then go, get the prize calf and kill it, and let us celebrate with a feast' " (in the parable of the prodigal son: Lk 15:20-23).

The Christian's joy and happiness:

The reaction to Jesus' message and all the good things He brought is always one of joy:

—How glad and happy you will be, and how happy many others will be when he is born! (the angel speaking to Zacharias: Lk 1:14)
—"I have good news for you which will bring great joy to all the people: 'This very night your saviour was born'!" (the angel to the shepherds: Lk 2:11).
—"And the seventy-two disciples came back in great joy: 'Lord', they said, 'even the demons obeyed us'!" (Lk 10:17)
—"All the people rejoiced over every wonderful thing He did" (Lk 13: 17).
JOY EXPRESSES OUR THANKS AND GRATITUDE TOWARDS GOD '

—"The large crowd of His disciples began to thank God and praise Him in loud voices for all he great things
they had seen." (Lk 19:37)
—(after Jesus' ascension into heaven:)
—"They worshipped Him and went back into Jerusalem, filled with great joy and spent all their time in the Temple giving thanks to God". (Lk 24:52-53)

In St Luke's Gospel we also find the spontaneous hymns of praise and joy of great people:

Our Lady's Magnificat

?"My heart praises the Lord,
My soul is glad because of God ' my Saviour! " Lk 1 :46-47

Zachariah's Benedictus'

"Let us praise the Lord, the God of Israel, for He came to the help of his people". Lk 1:68

The Angels' 'Gloria'

"Glory to God in the highest heavens! And peace on earth to men with whom He is pleased!" Lk 2:14

Simeon's 'Nunc Dimittis'

"Now, Lord, You have kept Your promise, and You may let Your servant go in peace". Lk 2:29

Dante called Luke 'the singer of Jesus' kindness'. Kindness is certainly a keynote of his Gospel: Jesus' kindness towards Jews and non-Jews, Jesus' kindness towards his disciples and towards women Jesus' kindness towards Jerusalem and towards sinners. God's eternal love was made tangible to us in the great mercy and kindness of our Saviour. Our only response to such love can be joy and gratitude!

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