In this book, Samson Uytanlet states his observation that there is an unnecessary disjunction between Luke's theology and literature in previous studies on Luke-Acts: Luke's theology is typically studied in light of Jewish writings while Luke's literature is studied in relation with Greco-Roman works. The author shows that there are theological, literary, and ideological elements that ancient Greco-Roman and Jewish writings share which are also present in Luke's work. In areas where they diverge, however, Luke-Acts shows closer affinity to Jewish writings.
For centuries scholars have recognized the apologetic character of the Hellenistic Jewish historians, Josephos, and Luke-Acts; they have not, however, adequately addressed their possible relationships to each other and to their wider cultures. In this first full systematic effort to set these authors within the framework of Greco-Roman traditions, Professor Sterling has used genre criticism as a method for locating a distinct tradition of historical writing, apologetic historiography. Apologetic historiography is the story of a subgroup of people which deliberately Hellenizes the traditions of the group in an effort to provide a self-definition within the context of the larger world. It arose as a result of a dialectic relationship with Greek ethnography. This work traces the evolution of this tradition through three major eras of eastern Mediterranean history spanning six hundred years: the Persian, the Greek, and the Roman.
"Juel demands that Christians interpret Luke-Acts together within the framework of the Jewish crisis literature out of which they came. His hypothesis is that the best approach to understanding Luke-Acts is to study them as a single entity from the perspective of the literary dimension of New Testament texts. His reappraisal of Luke-Acts is sensitive to the historical concerns as well as the literary concerns. He provides a comprehensive treatment showing how the two books are intricately and integrally connected." --
This survey of the history of critical scholarship on the Gospel of Luke and the Acts of the Apostles draws particular attention to the interpretation of Luke's treatment of Jews and Judaism. It notes that the Holocaust was a major turning point in the history of New Testament scholarship.
Uncovering ancient texts and rethinking early Christian identity with the Gospel of Luke and the Acts of the Apostles Shaping the Past to Define the Present comprises both new and revised essays by esteemed New Testament scholar Gregory E. Sterling on Jewish and early Christian historiography. A sequel to his seminal work, Historiography and Self-Definition, this volume expands on Sterling’s reading of Luke-Acts in the context of contemporary Jewish and Greek historiography. These systematically arranged essays comprise his new and revised contributions to the field of biblical studies, exploring: the genre of apologetic historiography exemplified by Josephus and Eusebius the context of Josephus’s work within a larger tradition of Eastern historiography the initial composition and circulation of Luke and Acts the relationship of Luke-Acts to the Septuagint the interpretation of the Diaspora in Luke-Acts the structure of salvation history as it is manifested in Luke-Acts Socratic influences on Luke’s portrayal of Jesus’s death the early Jerusalem Christian community as depicted in Acts compared with other Hellenized Eastern traditions such as Egyptian priests and Indian sages the establishment of Christianity’s “socially respectability” as a guiding purpose in Luke-Acts Engaging with current critical frameworks, Sterling offers readers a comprehensive analysis of early Christian self-definition through Judeo-Christian historiography.
J. Andrew Cowan challenges the popular theory that Luke sought to boost the cultural status of the early Christian movement by emphasising its Jewish roots – associating the new church with an ancient and therefore respected heritage. Cowan instead argues that Luke draws upon the traditions of the Old Testament and its supporting texts as a reassurance to Christians, promising that Jesus' life, his works and the church that follow legitimately provide fulfilment of God's salvific plan. Cowan's argument compares Luke's writings to two near-contemporaries, Dionysius of Halicarnassus and T. Flavius Josephus, both of whom emphasized the ancient heritage of a people with cultural or political aims in view, exploring how the writings of Luke do not reflect the same cultural values or pursue the same ends. Challenging assumptions on Luke's supposed attempts to assuage political concerns, capitalize on antiquity, and present Christianity as an inner-Jewish sect, Cowan counters with arguments for Luke being critical of over-valuing tradition and defining the Jewish people as resistant to God and His messages. Cowan concludes with the argument that the apostle does not strive for legitimisation of the new church by previous cultural standards, but instead provides theological reassurance to Christians that God's plan has been fulfilled, with implications for broader debate.
David Moessner proposes a new understanding of the relation of Luke’s second volume to his Gospel to open up a whole new reading of Luke’s foundational contribution to the New Testament. For postmodern readers who find Acts a ‘generic outlier,’ dangling tenuously somewhere between the ‘mainland’ of the evangelists and the ‘Peloponnese’ of Paul—diffused and confused and shunted to the backwaters of the New Testament by these signature corpora—Moessner plunges his readers into the hermeneutical atmosphere of Greek narrative poetics and elaboration of multi-volume works to inhale the rhetorical swells that animate Luke’s first readers in their engagement of his narrative. In this collection of twelve of his essays, re-contextualized and re-organized into five major topical movements, Moessner showcases multiple Hellenistic texts and rhetorical tropes to spotlight the various signals Luke provides his readers of the multiple ways his Acts will follow "all that Jesus began to do and to teach" (Acts 1:1) and, consequently, bring coherence to this dominant block of the New Testament that has long been split apart. By collapsing the world of Jesus into the words and deeds of his followers, Luke re-configures the significance of Israel’s "Christ" and the "Reign" of Israel’s God for all peoples and places to create a new account of ‘Gospel Acts,’ discrete and distinctively different than the "narrative" of the "many" (Luke 1:1). Luke the Historian of Israel’s Legacy combines what no analysis of the Lukan writings has previously accomplished, integrating seamlessly two ‘generically-estranged’ volumes into one new whole from the intent of the one composer. For Luke is the Hellenistic historian and simultaneously ‘biblical’ theologian who arranges the one "plan of God" read from the script of the Jewish scriptures—parts and whole, severally and together—as the saving ‘script’ for the whole world through Israel’s suffering and raised up "Christ," Jesus of Nazareth. In the introductions to each major theme of the essays, this noted scholar of the Lukan writings offers an epitome of the main features of Luke’s theological ‘thought,’ and, in a final Conclusions chapter, weaves together a comprehensive synthesis of this new reading of the whole.
Luke/Acts and the End of History investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. In addition to Luke/Acts, it considers ten comparison texts as detailed case studies throughout the monograph: Polybius's Histories, Diodorus Siculus's Library of History, Virgil's Aeneid, Valerius Maximus's Memorable Doings and Sayings, Tacitus’s Histories, 2 Maccabees, the Qumran War Scroll, Josephus's Jewish War, 4 Ezra, and 2 Baruch. The study makes a contribution both in its method and in the questions it asks. By placing Luke/Acts alongside a broad range of texts from Luke's wider cultural setting, it overcomes two methodological shortfalls frequently evident in recent research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish parallels. Further, by posing fresh questions designed to reveal writers' underlying conceptions of history—such as beliefs about the shape and end of history or divine and human agency in history—this monograph challenges the enduring tendency to underestimate the centrality of eschatology for Luke's account. Influential post-war scholarship reflected powerful concerns about "salvation history" arising from its particular historical setting, and criticised Luke for focusing on history instead of eschatology due to the parousia’s delay. Though some elements of this thesis have been challenged, Luke continues to be associated with concerns about the delayed parousia, affecting contemporary interpretation. By contrast, this study suggests that viewing Luke/Acts within a broader range of texts from Luke's literary context highlights his underlying teleological conception of history. It demonstrates not only that Luke retains a sense of eschatological urgency seen in other New Testament texts, but a structuring of history more akin to the literature of late Second Temple Judaism than the non-Jewish Graeco-Roman historiographies with which Luke/Acts is more commonly compared. The results clarify not only Lukan eschatology, but related concerns or effects of his eschatology, such as Luke’s politics and approach to suffering. This monograph thereby offers an important corrective to readings of Luke/Acts based on established exegetical habits, and will help to inform interpretation for scholars and students of Luke/Acts as well as classicists and theologians interested in these key questions.
