Gospel according to Luc

The Gospel according to Luc ( kata Lukas , where kata means according to) has as an author Luc (doctor and, according to the legend, painter, companion of saint Paul). He did not know itself Christ, during his public ministry. He also composed the Acts of the Apostles, who are the continuation of sound Gospel. The two books pareillement are pareillement dedicated to " Theophilus " (real character, or perhaps fiction, figure of the " friend of Dieu" , Theophilus).
Les two works were probably written in the Sixties, before the destruction of the Temple (into 70), and before the martyrdom of the Apôtres Pierre and Paul with Rome (in 64 or 67).

With the Gospel according to Marc and the Gospel according to Matthieu, it belongs to the Gospels known as Synoptiques. It is longest of the four Gospels, retained in the New Testament.

Genesis of the Gospel of Luc, and his author

The unanimous tradition always allotted to Luc, companion of Paul, the composition of our third Gospel. Saint Irenee noted in his Adversus Haereses (towards 180): " On its side Luc, the companion of Paul, in a book the Évangile consigned which that-ci." preached; (Adv. Hae. III, Prolog)

An old Greek prolog of the Gospel of Luc, dated from the end of the second century, thus described the genesis of this Gospel, and its author: " Luc was a Syrian of Antioche, doctor of profession, disciple of the Apôtres, and later a guide of Paul until his martyrdom. He served the Lord without entertainment, woman and children. He died at the 84 years age, in Béotie, filled of the Esprit." Saint;

This prolog continued: " Though Gospels existed already, that according to Matthieu, composed in Judaea, and that according to Marc in Italy, it was encouraged by the Holy Spirit, and composed this Gospel entirely in the area bordering the Achaïe; it returns very clearly in the prolog that the others (Gospels) had been written before his Later same the Luc wrote the Acts of the Apostles. " (Cf Joseph A.Fitzmyer, The Gospel according to Luke, I-IX, 1981, page 38-39).

In the same way the Canon de Muratori (Roman document of the middle of the second century): " Thirdly, the book of the Gospel according to Luc. This Luc was doctor. After the Rise of Christ, Paul having taken it for second because of his knowledge of the right, it wrote with its approval what it judged bon."

It continues: " However either the Lord in the flesh did not see him. And consequently according to that of which it had been able to get information it started to say it starting from the Nativity of Jean. " (Biblical Review, 1933). Luc is well-known for us by the New Testament, if it is true that he was the author of the third Gospel and the Acts of the Apostles, if it is true that he was the guide of Paul and that he would be expressed, with the first nobody, in all the sections " Nous" acts (16,10-17; 20,5 --- 21,18; 27,1 --- 28,16).

One finds already the " Nous" in the Western text of Acts (T.O.) to verse 11,28 and thus as of the time of the foundation of the Church of Antioche (about the year 37). That confirms the information given in the prolog above, that Luc would be antiochien.

Paul refers to Luc in Collar 4,14 where it calls it " the dear doctor " ; in the same way in the epistle with Philémon (24) where Luc is in company of Marc, during the first Roman captivity of Paul, and in the second with Timothée (4,11): " Seul Luc is with me. "

The mention above made suppose with probability that Luc was to be, under the directives of Paul, the writer of the epistles known as pastoral (1 Tm; 2 Tm; Tt). Indeed, one believes to recognize his style there. *

All that appears clear and concordant. But it remains to explain a precise literary fact, revealed by the internal analysis of the Gospels, and the reports/ratios which they seem to maintain between them.

How it is made that Greek Matthieu and Luc used jointly, on the one hand the Gospel of Marc whom they inserted in their narration into the point to make the groundwork of their own work, and on the other hand a source unknown, but common, which one baptized of the name of " Source Q " (of the German word Which , source)?

They supplemented this work by the parallel addition of the accounts of childhood, and by the results of their personal investigation. It also remains to be explained why, if Luc wrote the Gospel and the Acts in Greece (see above), the book of the Acts finishes at the end of the first Roman captivity of Paul, to Rome, and does not tell the end of its life.

It is with all these questions that " will try to answer; the assumption of the deacon Philippe " , development of the Theory of the two sources (of which the source Q).

The assumption of the Philippe deacon

The assumption of the deacon Philippe is an installation of the " Theory of both sources" (see the article: synoptic Problem). According to this assumption, the deacon Philippe, one of the Seven, would be the real author of the Gospel of Matthieu, after dialog with Luc, companion of Paul of Tarsus at the time of the stay in Palestine of this last, towards 57-59 (cf ac 21,8 --- 27,2); more precisely with maritime Césarée, place of residence of Philippe, where Paul itself was retained prisoner during nearly two years.

Philippe and Luc would have inherited two sources:

the logia of the Lord written in araméen by the apostle Matthieu, according to the tradition,
and the Gospel of Marc, resulting from the testimony and preachings of the Apostle Pierre.

Philippe as Luc would have had all the time to carry out their personal survey.

The hellenist Philippe and Luc would have then composed independently one of the other, in Greek, their Gospel respective, one with maritime Césarée (Philippe), and the other with Rome (Luc).

It would not be impossible that Philippe as Luc had made use of a private of Marc, older version (the Urmarkus of the German exégètes), not published and slightly different from that which we know.

The deacon Philippe (or the Église after him) would have left the first Gospel under patronage of the Apôtre Matthieu, because it largely inserted the logia there and that the name of a Apôtre was more prestigious. It should be noticed that out of ac 21,8 Philippe is known as " Philippe the evangelist " , which announces at the very least a specialist in the Gospel.

This assumption with the advantage of remarkably reconciling the data of the tradition (critical external) and the data textual of the synoptic question (critical intern). In particular, it raises certain aporias of the Théorie of the two sources.

Why Greek Matthieu (according to this assumption Philippe) and Luc, though having worked independently one of the other, they despite everything the remarkable agreements know: even place of the Gospels of childhood with parallel developments though different, insertion at the same place in the screen of Marc (3,19) of the Blisses and the Sermon on the Mountain (though in very dissimilar forms, and though Marc in this place speaks neither about blisses nor of sermon), use of two identical sources: the logia and Marc (though with very diverse methods), without speaking about many agreements of detail (against Marc) which are for a long time " croix" for the exégètes.

There was not thus copy between them, but well prior cooperation, and even common reading of the same sources.

In addition it is very probable that the first Gospel (Greek Matthieu) was composed in Palestine because it indicates a precise knowledge of this country.

One can raise in addition that the intensive testimony of the Diacre Philippe for the drafting of the Acts of the Apostles appears more than probable.

Certain very old traditions say to us that the Gospel of Luc, and the Acts, would have been composed in Greece, and that Luc itself would have died in Greece.

But precisely Luc followed Paul in Greece after the end of the first Roman captivity (cf 1 Tm 1,3) and it could turn over in Greece after the martyrdom of the Apôtre. One must note indeed that the Gospel of Luc and the Acts reached us in two slightly different forms: the text alexandrine, or received text, and the text known as " occidental" (the T.O.), which both appears authentic, of the hand of Luc. These books could know two editions, with Rome, the end of the first Roman captivity of Paul (indeed the narration of the Acts stops there). And the other in Greece. Luc, which had not inevitably carried all its documents, could reconstitute his text of memory, while bringing there some original alternatives, though tiny.

Use of the Gospel of Marc by Luc

One already said elsewhere (see: Gospel according to Marc) that Luc had used, in substance, at least 350 verses of Marc on 661.

But it made much more. It made use of the work of Marc as of the reinforcement of its own book, following the example Greek Matthieu (Philippe). Better than Philippe, it respected of it the sequence, or continuation, or order.

Last nines short péricopes of Marc, only, are moved by Luc. And still among these nine, several of these apparent displacements are due simply to the fact (one can the inférer with a good probability) that Luc, having found them in double, in Marc and the logia , removed them in the parallel with Marc and left them with the logia .

The episodes that Luc really moved thus reduce to five péricopes, that one can quote:

LLC 3,3 = Mc 1,4
LLC 3,16c = Mc 1,8b
LLC 8,19-21 = Mc 3,31-35
LLC 22,19-20 = Mc 14,22-25
LLC 23,33b = Mc 15,27

It is noted, they are the displacements unimportant, and very limited in space; rather editorial inversions.

Let us note however that at the time of the last Cène, Luc placed the institution of the Eucharistie (cf LLC 22,19-20) before the advertisement of the treason of Judas Iscariote, whereas Marc (14,22-25), followed by Matthieu (26,26-29), placed it afterwards.

Actually Luc was useful of Marc, and its other sources, by intercalating them in quite visible beaches, with clear joinings, so much so that the plan which one will have to establish of the Gospel of Luc account will hold, in priority, of these beaches, before any other consideration, theological or chronological.

The passages of Luc whom one can allot to Marc are:

3,1 --- 6,19 (less genealogy: 3,23-38)
8,4 --- 9,50
18,15-43
19,28 --- 23,7
23,13 --- 24,8

That is to say majority of the accounts of Luc, not all however, because it took some in its personal investigation, or even in the Source Q. But Marc remains obviously the guide, and the prototype of its book: this fact underlines the consideration and the authority that it granted to him, him historian, following the example Greek Matthieu. Because this Gospel represented the testimony of Pierre.

One must however raise, which comes a little to attenuate the preceding remarks, that Luc, unlike Greek Matthieu, practiced great cuts in the narration of Marc, that, very often, one is explained, because it has equivalent episodes, and that, other times, one is not explained.

Let us note especially the great omission of Mc 6,45 --- 8,26 which includes the second miracle of the loaves and fishes, the stage in Pérée and the question about the divorce (Mc 10,1-12), the request of wire of Zébédée (Mc 10,35-45), the sterile and desiccated fig tree (Mc 11,12-14.20-26), the greatest command (Mc 12,28-34) etc

One should never forget that between the moment of the consultation common of the documents by Greek Matthieu and Luc (towards 57-59) to maritime Césarée, and that of the drafting of the third Gospel with Rome (towards 60-62), a sensational event occurred: one of the most spectacular shipwrecks of all the ancient literature, told by Luc in person (cf ac 27,9-44). Luc had to lose on the way more than one manuscript!

The logia in Luc

It seems that Luc used the logia Apôtre Matthieu (famous the " Source Q " German exégètes) in two well delimited beaches of its Gospel:

LLC 6,20 --- 8,3
LLC 9,51 --- 18,14

In other words the Sermon on the mountain (or rather, at Luc, while going down again of the mountain) and famous insertion in the chain of Marc (between the two verses Mc 9,50 and Mc 10,1) of immense beach LLC 9,51 --- 18,14 that one could call the “insertion of the rises”, by allusion to the Psaumes of the same name, since it lies within the scope of the last rise of Jesus with Jerusalem as told by Luc. " But it occurred, as achieved the time when it was to be removed, which it took resolutely the way of Jerusalem. " (LLC 9,51) For these two beaches, it is advisable to add the logion insulated: LLC 22,30 correspondent with MT 19,28, but especially imprécations of Jean-Baptiste and the detail of temptations of Christ, at the beginning of the public life: LLC 3,7-9.17; 4,2b-13 = MT 3,7-10.12; 4,2-11a.

The aforementioned imprécations and temptations could be the subject besides of a document with share, distinct from the Source Q. But there is no means of showing it.

It is known that the existence of the Source Q is not any doubt, since Greek Matthieu and Luc jointly has texts which are not in Marc.

On the other hand it is very difficult, impossible even, to delimit precise contours of this document, its plan, its exact wording, since on the one hand Greek Matthieu (Philippe) and Luc did not include it in the same order nor generally according to the same wording; and in addition it is not known if they brought it back in extenso (the opposite is even probable). In the famous beach: LLC 9,51 --- 18,14 Luc undoubtedly added accounts or parabolas of sound grown, drawn from its funds personnel: for example history of good Samaritan LLC 10,29-37); Lazare and the bad rich person: LLC 16,19-31; the pharisee and the publicain: LLC 18,9-14; since these péricopes does not have an equivalent in Greek Matthieu.

One has no means of ensuring oneself some; and in the continuation, by method, one will make as if it had taken them in the Source Q, in other words in the logia of the Apôtre Matthieu.

Gospels of childhood in Luc

One saw in connection with the Gospel according to Matthieu that " Matthieu grec" (perhaps the Deacon Philippe) and Luc, which had lengthily consulted each other with maritime Césarée (towards 57-59), had had to decide to tell each one on their side the Gospels of childhood, one (Philippe) according to the point of view of Joseph, father legal of Jesus, and the " brothers of Seigneur" , and the other, Luc, according to the point of view of Marie, mother of Christ, undoubtedly after having contacted the apostle Jean who, one knows it (cf Jn 19,27), had collected Marie.

Their accounts are laid out symmetrically in their respective Gospel, and although the told facts are different, they are superposable, and in any case perfectly reconcilable, concerning the principal historical or doctrinal assertions on Jesus:

birth of Jesus at the end of the reign of Hérode (MT 2,1; LLC 1,5);
Joseph, of the house of David (MT 1,16.20; LLC 1,27; 2,4);
virginal birth (MT 1,25; LLC 1,26-38);
design thanks to the action of the Holy Spirit (MT 1,18.20; LLC 1,35);
the name of Jesus chosen by the sky (MT 1,21; LLC 1,31);
birth in Bethlehem (MT 2,1; LLC 2,4-7);
life hidden in Nazareth (MT 2,23; LLC 2,39.51);
Jesus, called Sons of God (cf MT 2,15; Luc 1,32);

etc Objectively, one distinguishes no divergence between them. What, being given their independent mode of development, except prior cooperation as we think it, can appear an exploit.

When Paul and Luc arrived to maritime Césarée (undoubtedly into 57), they arrived both of Anatolia. Luc had been able to question the Apôtre Jean with Éphèse, if it were already installed there like wants it the tradition. Or Luc it could meet it in Palestine, if he were not yet expatriate. Perhaps even Luc it could discuss directly with Marie, the mother of Christ. In Luc, Marie delivering her memories, either with the Apostle or directly with the evangelist, affirms twice that " it preserved carefully all these things, contemplating them in its heart. " (LLC 2,19; cf 2,51). If it preserved all these memories, it was for the posterity. If she contemplated them, it is that she had to very often sing in her heart the canticles which are contained there: that of Marie (cf LLC 1,46-56), that of Zacharie (cf LLC 1,67-79), that of the old man Syméon (cf LLC 2,29-32). All this poetry is filled up biblical reminiscences. Indeed, so of such memories arrived at the knowledge of Luc, and with ours, it can be only by Marie.

The genealogy lucanienne of Jesus

Contrary to the genealogy matthéenne (cf MT 1,1-17) which was a royal genealogy, on the basis of Abraham and passing by David, Solomon and all the Kings de Juda, the genealogy lucanienne of Jesus (cf LLC 3,23-38) would like an ascending genealogy (of Jesus with Adam) and collateral (passing by Nathan, or Natân, other wire of David, cf 2 S 5,14). As holy Irenee would like it this genealogy would be the " recapitulation of Adam " and with him of all humanity. (Cf Adv. Hae. III, 21,10).

The genealogy of Matthieu sought to convince the Jews that Jesus was well the awaited Messie, the " Wire of David " , i.e. the heir legitimates Kings de Juda. That of Luc would like only to inform the Christians, the " Theophilus " of LLC 1,3, on the real and carnal origin of Jesus, Sons of God, " concerning his/her Son, resulting from the line of David according to the flesh. " (Rm 1,3). It was undoubtedly on the order of Paul, of which he was the immediate collaborator, that Luc will have inserted in this place of " my Gospel " (Rm 2,16) exact genealogy of Jesus, whereas that of Matthieu was not, of his own consent to it (cf MT 1,16), that an official and putative genealogy.

Saint Irenee, Father of the Church, defended this point of view vigorously, affirming on several occasions that Marie was itself downward of David (cf Adv. Hae. III, 9,2; 16,3; 21,5) and that: " It is of Marie still Vierge that rightly it received this generation which is the recapitulation of Adam. " (Adv. Hae. III, 21,10).

In the wording of the genealogy of Luc: " Being the son of (Joseph was believed), of Héli, of Matthat,… " (LLC 3,23), the incidental clause (" believed one Joseph ") is a negation, as one knows it by the first two chapters of the Gospel. But this negation relates only to the first term of the list, except leading at once to nonsenses: Jesus would be the son of Joseph, neither of Héli, neither of Nathan, neither of David, neither of Jessé, neither of Abraham, neither of Noah, neither of Adam, nor of God!

One does not see in which interest, apologetic or documentary, Luc would have inserted in his Gospel a genealogy which it would have known distorts from beginning to end. It was certainly authentic, not only in the spirit of Irenee but of saint Luc.

In the Talmud, Marie, mother of Jesus, is formally identified like " girl of Héli". (Chagig. 77,4. Cf Frederic Cup, Comment on the Gospel of Luc, Volume I).

Héli, diminutive of Eliacin (God raises), could be an equivalent of Joachim (Yahvé raises), name traditionally allotted to the father of Marie.

Moreover, objectively, in the account of the Annunciation, when the angel called to Marie: " the Lord God will give him to the throne of David his father " (LLC 1,32), it would be only by Marie that it could be known as true the " wire of David " since a few moments after we learn that it would be conceived of the Saint Spirit.

Saint Irenee was to repeat on all tons them that Marie was this " center of David " that the psalm had predicted to carry the Son of God (cf PS 132,11).

Contact points of Luc with the johannic tradition

One enters here a conjectural field, for which one will be inevitably short.

However, one cannot deny the contacts more but probable of Luc with Jean and the early johannic tradition.

As we saw, Luc initially collected the testimony of Jean, which had taken Marie at his place (cf Jn 19,27), and undoubtedly of Marie itself, for the invaluable memories of the childhood of Christ and the genealogy.

This genealogy was certainly a family good which one was transmitted in the line (patrilineal) of Marie, as in that of Joseph. The Jewish people were set on these genealogies, and of the books of the Bible are almost entirely composed of lists of ancestors (cf Premier book of the chronicles, or Paralipomènes). But with the other end of sound Gospel, Luc had to also call upon the memories of the Apôtre, about the appearances of Christ after the Résurrection, when the testimony of Marc was lacking.

Indeed, the authentic end of the second Gospel stops with Mc 16,8 correspondent with LLC 24,8. Starting from LLC 24,9 and of Jn the 20,2 accounts of the appearances in Luc and Jean, as many commentators noted it, have many common points.

In the appearances of Christ told by Luc and Jean, the disciples do not recognize the Lord with the first access, but only on one word or a sign. (To compare LLC 24,30-32.35.39-43 and Jn 20,14.16.20; 21,4.6-7). Péricopes:

LLC 24,12 and Jn 20,3-10
LLC 24,36-43 and Jn 20,19-23

correspond. Verse LLC 24,12 in particular: " Pierre however left and ran to the tomb. But, leaning, he sees only the linens. And it from went away at his place, very surprised of what " had arrived; , of style lucanien at the same time as johannic, a tradition common to the third and the fourth Gospel represents. Verse LLC 24,24 (in the pilgrims of Emmaüs) makes him echo, and implies that Pierre was not alone in the race with the tomb the morning of Easter, as it is known as in Jean. It seems well that this testimony of Jean, in this end of the third Gospel, continues for the beginning of the Acts of the Apostles who are only the continuation of the Gospel of Luc, at least in the first five chapters.

The character of Jean, side of the Pierre apostle, will play a paramount role there. In addition it will be called much there upon the notion of the " Name " divine or of the " Name " of Jesus-Christ, who is of typically johannic invoice (cf Jn 1,12; 14,13.14; 15,16; 16,24.26; 20,31; 1 Jn 3,23; 5,13; 3 Jn 7).

Starting from verse 6,1 in the Acts, the testimony of the Diacre Philippe will seem to take over.

Finally the final of Marc, which could be an appendix of the hand of Luc for a republication of the second Gospel, appears a summary at the same time of the end of Luc, end of Jean and beginning of the Acts.

Jean was an authentic witness of the appearances of Christ, and it could inform first hand Luc, including for the account of the pilgrims of Emmaüs and the report/ratio which they made to the Eleven (cf LLC 24,35) on their return to Jerusalem.

Clean contributions of Luc. Results of its personal investigation

The editorial work of Luc thus proves considerable in this Gospel, which is longest of our four canonical.

In addition to the written documents: Marc, and the logia of the Apostle Matthieu undoubtedly translated with its intention by the Deacon Philippe, Luc had all the time, towards years 57-59 where Paul was retained prisoner with maritime Césarée, not only to consult Philippe with Césarée even, the administrative capital, but still to go up to Jerusalem, the religious capital, to contact the Église there, and to traverse the Palestine.

Its own contributions in the Gospel, and the results of its personal investigation, are very sensitive, though difficult to delimit with precision. Because in the great insertion of LLC 9,51 --- 18,14 (the “insertion of the rises”), Luc could include elements of grown sound, which were not taken again a " Source Q " , but that we leave there, by provision, fault of benchmarks.

And in the chain of Marc, it moved and modified elements according to, perhaps, the conclusions of its personal investigation and the information which it could collect.

The principal additions of Luc are thus:

I. accounts of the birth and childhood (1 --- 2).

According to Jean, and undoubtedly Marie, as we said.

II. Advertisement of the imprisonment of the Baptist (3,19-20.

Luc will remove further the incidental clause from Marc (6,17-29) on the execution of Jean-Baptiste, and anticipates it, here, by an early advertisement of its imprisonment. Work of historian.

III. Genealogy of Christ (3,23-38).

Inserted here, after the baptism of Christ in the the Jordan, in a way very different of Greek Matthieu (Philippe) which had placed his in entry, to show that Jesus was the legitimate heir to all the kings of Juda. Luc place his just after the official recognition of the Son by the Father with the the Jordan, according to the psalm: " You are my Son; me, today, I generated you " (LLC 3,22) to prove that Jesus was at the same time, according to the flesh, the very real " wire of David " (cf Rm 1,3), therefore by his/her mother, and the very real " sons of God " , in Adam, even in his humanity.

IV. A visit with Nazareth (4,16-30).

Luc anticipates here the visit with Nazareth of Mc 6,1-6a perhaps according to clean information. The two visits differ much. That of Luc, placed at the beginning of the public ministry, is tragic and ends in an attempted murder. That of Marc, after the alleviated storm, will be more alleviating.
At Luc, the theological stake of this passage is considerable. Placed by the author at the beginning of the public ministry of Jesus, it can be regarded as an important key of reading of the 3rd Gospel. Jesus seems the Envoy come there to express the mercy of the Father firstly (cf the quotation of Isaïe 61,1ss). He as teaches with people of Nazareth, appears of Israel, as there is to reconsider the election: it does not have as a function to hold the access to the hello with its only profit first, excluding the others, but rather to make safety accessible to those which live with the margins of the elected people: the poor and pagan. " There were many widows in Israel at the days of Elie, (...) however it was not with any of them that Elie was sent, but well in the country of Sidon, with a widow of Sarepta… " (Holy Luc, IV, 25-26) But Nemo propheta acceptus is in patria sweated . No one is not prophet in his country.

V. descent with Jumble (4,31-32).

Announced in this place in.liaison.with Greek Matthieu (4,13), though in dissimilar terms, without being explicitly in Marc, under the terms of a preliminary agreement or of a common reading of Marc. One can see a confirmation of " there; the assumption of the Philippe" deacon;.

VI. A miracle on the lake (5,1-11).

Luc jumped the call of the first disciples at the edge of the Mc 1,16-20 old lake. It replaces it by the account of a miraculous fishing, located a little later. Perhaps in accordance with the testimony of Jean.

VII. Crowd following Jesus (6,17-19).

Luc just transposes this episode of Marc (3,7-12) after the choice of the Twelve, whereas Marc has it right front. In this place, it stops Marc to place there, of agreement with Greek Matthieu, the Sermon on, or while going down again of, the mountain.

VIII. The resurrection of the son of the widow of Naïm (7,11-17).

Luc is alone to bring back this bright miracle. One can think that it was in the " Q" source; , like, in the text of Luc, the preceding episode and the following episode. Or perhaps this is an addition of Luc, according to his personal investigation.

IX. Forgiven pecheress (7,36-50). Female entourage of Jesus (8,1-3).

Even uncertainty. The very beautiful account of the forgiven pecheress is not without recalling oiling to Béthanie of Mc 14,3-9 that Luc will omit. The event however is different. With the description which makes him continuation, of the female entourage of Jesus, one supposes it taken in the Source Q.

X. the true relationship of Jesus (8,19-21).

The anecdote of Marc (3,31-35) transposed by Luc of front Juste to Juste after the parabolic speech.

XI. Last rise with Jerusalem (9,51).

Luc benefits from the mention of Marc (10,1): " On the basis of there Galileo, it came in the territory from Judaea " to place its large " insertion of the montées" (LLC 9,51 --- 18,14): towards Jerusalem while passing by the Samarie (cf LLC 17,11).

XII. The great command (10,25-28). The good Samaritan (10,29-37). Marthe and Marie (10,38-42). The importunate friend (11,5-8). The sterile fig tree (13,6-9). Cure of a curved woman (13,10-17). Cure of hydropique (14,1-6).

In its great insertion, Luc place many episodes which it has into clean, and that we supposed by provision, for lack of reference mark, taken in the " Source Q " , although they do not have equivalents in Greek Matthieu. It may be that they come from the results of the personal investigation of Luc.

XIII. The choice of the places (14,7-11). The choice of the guests (14,12-14). The guests who conceal themselves (14,15-24).

Even problem that previously, except that Greek Matthieu has a verse parallel (MT 23,12) placed after the entry with Jerusalem.

XIV. To give up its goods (14,25-33).

Speech of Jesus specific to Luc, except parallel verses in Greek Matthieu, or Marc.

XV. Three parabolas of the mercy (15,1-32).

Even problematic, except that Greek Matthieu has in parallel (MT 18,12-14) the parabola of the lost ewe.

XVI. The inaccurate intendant and his continuations (16,1-15).

Even problematic, except that Greek Matthieu has a parallel verse (MT 6,24) in the Sermon on the mountain.

XVII. Lazare and the bad rich person (16,19-31). Power of the faith (17,5-6). To be useful with humility (17,7-10). The ten leprous ones (17,11-19). The arrival of the Kingdom (17,20-21).

Clean in Luc.

XVIII. The iniquitous judge (18,1-8). The Pharisee and the publicain (18,9-14).

Clean in Luc, and still in great insertion.

XIX. Zachée in Jericho (19,1-10). The parabola of the mines (19,11-27).

After the resumption of the parallel with Marc in LLC 18,15. Only Luc with the beautiful story of Zachée. Only it places in this place, right before the entry with Jerusalem, lasts it parabola of the mines. Let us notice how much this parabola is judiciously located, from a geographical point of view, because it was marked in front of the palate of Hérode, with Jericho, which was not without pointing out the history of Archélaüs, left with Rome (" in a remote country " (LLC 19,12) to be made give the royalty. And its pitiless return to the place of its opponents (cf LLC 19,27). It is supposed that these elements are due to the personal investigation of Luc.

XX. The first insults (22,63-65).

Luc placed the first insults made at Jesus, after the disavowal of Pierre, while Marc (14,65) has them front.

XXI. Appearance before Hérode (23,8-12).

With the account of the Passion of the others evangelists, Luc adds the appearance of Jesus in front of Hérode Antipas, according to the results of its personal investigation.

XXII. Accounts of the appearances of Christ, and the Rise (24,9-53).

Complements given to Marc, according to the oral testimony of Jean.

Luc, the evangelist of the mercy

In spite of its limits, due especially to uncertainties on the real extent of the " Source Q " , the analysis showed the work of development of the author. It made touch finger the originality of our third Gospel.

Saint Irenee strongly summarized, in a page celebrates (cf Adv. Hae. III, 14,3), the innovation of the Gospel of Luc. Our talk of the preceding title recut it mainly.

Luc in person, in his Prolog, specified its method and its concern first: " Since several undertook to compose an account of the events which were achieved among us, according to what those transmitted to us which were as of the eyewitnesses beginning and servants of the Word, I decided, me also, after me to be exactly informed of all since the origins, to write for you the followed talk of it, excel Theophilus. " (LLC 1,1-3).

Theophilus was to be an editor of Rome by which Luc published his double work of the Gospel and the Acts (cf ac 1,1), but also an enthusiastic Christian who, in the species, represents them all.

Luc decided to follow the example of several fellow-members: Matthieu the Apostle which, in Hebrew, had published the teaching of the Lord and several of his actions, Marc the interpreter and the confidant of Pierre, and which itself had assisted, with leaving childhood, the Passion of the Saver and which had attended, in his mother, the apostles and the first Christian community.

Philippe finally, the Deacon and companion of Etienne, which undertook with the assistance of Luc to make a original Gospel taking again the logia Matthieu, but that he would not write and would publish only after the departure for Rome of Luc and Paul.

Luc questioned the " eyewitnesses and servants of the Word " , those of the first generation which had known the Lord: above all Jean, the Apostle, and even the mother of Jesus, as well as the " brothers of Seigneur" : Jacques, Simon and Jude, and with them all the Church of Jerusalem, heiress with the first chief of the thought and the memory of Jesus Nazaréen. He inquired on the spot in Palestine, benefitting from his enforced stay and prolonged in the fatherland of Christ. Philippe and Luc, in their investigations, had to work in.liaison.with Paul, since it is specified to us that this last could receive freely in its prison (cf ac 24,23).

Luc went to the sources, like with the original documents, as itself affirms it with insistence. It did it as a conscientious historian, even if its work remains artisanal with many regards, as the analysis showed it.

We will finish our matter, while inspiring to us freely by the Bible of Jerusalem (1998, 1675 sq. pages).

If one in detail continued the comparison between Luc and the others Synoptiques, one would observe on sharp the activity of a writer who excelled presenting the things in a manner which was clean for him, avoiding or attenuating all that could froisser, or what would be not very comprehensible to the reader, sparing the people of the apostles, or excusing them, interpreting the obscure terms, or specifying the geography.

In truth " scriba mansuetudinis Christi" , writer of the leniency of Christ (Dante), it would like to underline the mercy of his Master for the sinners (15,1.7.10), to tell scenes of forgiveness (7,36-50). He would insist readily on the tenderness of Jesus for the humble ones and the poor, while the proud ones and the rich person sensualists would severely be treated (16,19-31). However even the right judgment would be done only after the patient times of the mercy (13,6-9). It was necessary only that one repented. Here Luc made a point of repeating the requirement of a decisive and absolute detachment of the richnesses (14,25-33).

One will note the passages specific to the third Gospel on the need for the prayer (18,1-8) and the example that Jesus (6,12) gave some.

Finally as in saint Paul, and in the Acts (continuations of the Gospel), the Holy Spirit would occupy a place of foreground that Luc alone would underline (4,1; 24,49).

This, with the atmosphere of recognition and spiritual joy which would wrap all the third Gospel, would complete to give to the work of Luc this enthusiasm which touches.

Notes Sources

Random links: