This reflection paper is a compilation of the readings from week twelve (Perkins and Tyson) and thirteen (Perkins). Perkins’ chapter on the Gospel of Luke gave a detailed summation to several aspects of the good news written by the second-hand author. She of course begins by pointing out the dedication to Theophilus and its honorable admission as a work compiled by an indirect follower of Jesus. The author admits to not being present with Jesus and has in point of fact only had the tradition passed down to him/her from one of the earliest followers of Jesus, using both oral and written sources. A case in point from Perkins being the authors need for a geography lesson as he incorrectly places Jesus “between Samaria and Galilee” in 17:11. Perkins
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For instance, there are more women in Luke’s version, starting with Elizabeth and Zechariah as the pious couple awaits the birth of their son, John the Baptist. The gospel author even takes care in providing a look into the relations of women by narrating a meeting between Elizabeth and Mary, both pregnant with theologically important characters. Later on the author speaks of women being the financers of Jesus’ teaching circuit. Through Jesus teachings, it becomes apparent that Luke focused more on the virtues that Jesus lived and taught. He/she also gave little concern for the Jewish law and traditions compared to the other Gospel writers. Although the author of Luke begins with the “models of Jewish piety”, Elizabeth and Zechariah, the emphasis remains on the salvation of those in lower society, Jewish and Gentile alike, a salvation that is to be granted if modeling the prayerful life of Jesus. Jesus teachings also focus on generosity for others but it must be done without the hope of …show more content…
It was after I began my comparison of the Sermon on the Mount from Matthew and the Sermon on the Plain from Luke that the salvation of the lowly motif finally jumped off the pages for me. I can understand why the early councils chose to include this gospel, even though Luke’s author admits to using second-hand knowledge. Religion in the broadest sense, for me, has always been rooted in the relations between human beings. The most spiritual individuals I have met understand the relational elements behind the doctrines, creeds, dogmas, etc. of their religious practices. To ignore those relational elements leads to destruction within the surrounding society and even the global society given the more recent advances in technology, such as social media and travel. Luke’s motif is a universal call for social justice in many ways. The Sermon on the Plain alone shows this motif in full force as Luke’s Jesus prepares the people for his coming message of generosity, regardless of social station and without the expectation of repayment. Every society since human kind has become “civilized” has contained its wealth 1% club. Every society has needed its ethical prophets to bring reality to that club. The message of Luke can become that prophetic word to the 1% club within the United States, a club that can provide generosity to society without demolishing their lifestyle when the funds are not repaid
For instance, there are more women in Luke’s version, starting with Elizabeth and Zechariah as the pious couple awaits the birth of their son, John the Baptist. The gospel author even takes care in providing a look into the relations of women by narrating a meeting between Elizabeth and Mary, both pregnant with theologically important characters. Later on the author speaks of women being the financers of Jesus’ teaching circuit. Through Jesus teachings, it becomes apparent that Luke focused more on the virtues that Jesus lived and taught. He/she also gave little concern for the Jewish law and traditions compared to the other Gospel writers. Although the author of Luke begins with the “models of Jewish piety”, Elizabeth and Zechariah, the emphasis remains on the salvation of those in lower society, Jewish and Gentile alike, a salvation that is to be granted if modeling the prayerful life of Jesus. Jesus teachings also focus on generosity for others but it must be done without the hope of …show more content…
It was after I began my comparison of the Sermon on the Mount from Matthew and the Sermon on the Plain from Luke that the salvation of the lowly motif finally jumped off the pages for me. I can understand why the early councils chose to include this gospel, even though Luke’s author admits to using second-hand knowledge. Religion in the broadest sense, for me, has always been rooted in the relations between human beings. The most spiritual individuals I have met understand the relational elements behind the doctrines, creeds, dogmas, etc. of their religious practices. To ignore those relational elements leads to destruction within the surrounding society and even the global society given the more recent advances in technology, such as social media and travel. Luke’s motif is a universal call for social justice in many ways. The Sermon on the Plain alone shows this motif in full force as Luke’s Jesus prepares the people for his coming message of generosity, regardless of social station and without the expectation of repayment. Every society since human kind has become “civilized” has contained its wealth 1% club. Every society has needed its ethical prophets to bring reality to that club. The message of Luke can become that prophetic word to the 1% club within the United States, a club that can provide generosity to society without demolishing their lifestyle when the funds are not repaid