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69-668: The text of the canticle is taken from the Gospel of Luke ( 1:46–55 ) where it is spoken by Mary upon the occasion of her Visitation to her cousin Elizabeth . In the narrative, after Mary greets Elizabeth, who is pregnant with John the Baptist , the latter moves within Elizabeth's womb. Elizabeth praises Mary for her faith (using words partially reflected in the Hail Mary ), and Mary responds with what

138-615: A Magnificat . Gospel of Luke The Gospel of Luke is the third of the New Testament 's four canonical Gospels . It tells of the origins, birth , ministry , death , resurrection , and ascension of Jesus . Together with the Acts of the Apostles , it makes up a two-volume work which scholars call Luke–Acts , accounting for 27.5% of the New Testament. The combined work divides

207-576: A libretto by Helmut Schlegel includes the full Latin text of the Magnificat, expanded by writings of Clare of Assisi , Francis of Assisi and Pope Francis . In Nicaragua , the Magnificat is a favorite prayer among many peasants and is often carried as a sacramental . During the Somoza years, campesinos were required to carry proof of having voted for Somoza; this document was mockingly referred to as

276-623: A Magnificat in every major key, and Herbert Howells published 18 settings over his career, including the Collegium Regale setting and the Magnificat and Nunc dimittis for St Paul's Cathedral . An Eastern Orthodox setting of the Magnificat (text in Latin and English) is to be found in the 2011 All-night Vigil (Section 11) by the English composer Clive Strutt. Maria Luise Thurmair wrote in 1954

345-716: A degree of promise on the part of the speaker over and above mere futurity.) Especially in Anglican circles, there are various alternative forms of the Gloria Patri designed to avoid masculine language . The form included in Celebrating Common Prayer is: The doxology in use by the English-speaking Orthodox and Greek-Catholic Churches follows the Greek form, of which one English translation is: The translation of

414-569: A historical justification of the Christian faith – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?" Following the author's preface addressed to his patron and the two birth narratives (John the Baptist and Jesus), the gospel opens in Galilee and moves gradually to its climax in Jerusalem: The structure of Acts parallels the structure of the gospel, demonstrating

483-458: A magician. The disciple Peter is given a notably more positive depiction than the other three gospels, with his failings either occluded or excused, and his merits and role emphasized. Despite this, he follows Mark's narrative more faithfully than does Matthew. Despite being grouped with Matthew and Mark, the Gospel of Luke has a number of parallels with the Gospel of John which are not shared by

552-407: A setting of the Latin text for soloists, choir, and orchestra, as did Johann Sebastian Bach in his Magnificat (1723, rev. 1733). Other notable examples include C.P.E. Bach's Magnificat and two extant settings by Jan Dismas Zelenka (ZWV 106 is missing). Anton Bruckner composed a Magnificat for soloists, choir, orchestra, and organ. Rachmaninoff and, more recently, John Rutter also composed

621-408: A setting , inserting additions into the text. Dieter Schnebel wrote a Magnificat in 1996/97 for small choir (schola), percussion and additional instruments ad libitum. Arvo Pärt composed a setting for choir a cappella . Kim André Arnesen 's Magnificat for choir, strings, piano, and organ premiered in 2010. The Taizé Community have also composed an ostinato setting of the text. Together with

690-497: A single author, providing the framework for both the Church's liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus . The author is not named in either volume. According to a Church tradition, first attested by Irenaeus ( c.  130  – c.  202 AD), he was the Luke named as a companion of Paul in three of

759-926: Is also referred to as the Minor Doxology (Doxologia Minor) or Lesser Doxology , to distinguish it from the Greater Doxology, the Gloria in Excelsis Deo . The earliest Christian doxologies are addressed to the Father "through" (διὰ) the Son , or to the Father and the Holy Spirit with (μετά) the Son, or to the Son with (σύν) the Father and the Holy Spirit. The Trinitarian doxology addressed in parallel fashion to all three Divine Persons of

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828-552: Is always sung at Matins . The Magnificat may also be sung during worship services, especially in the Advent season during which these verses are traditionally read. Mary's Magnificat, recorded only in Luke's Gospel, is one of four hymns, distilled from a collection of early Jewish-Christian canticles, which complement the promise-fulfillment theme of Luke's infancy narrative . These songs are Mary's Magnificat; Zechariah's Benedictus (1:67–79);

897-615: Is appended to the canticle, but is not part of Luke's Gospel. Traditional Modern The oldest (likely original) version of the Magnificat was written in Koine Greek . In Eastern Orthodox worship, the Ode of the Theotokos is accompanied by the following refrain sung between the verses (a sticheron ) and a megalynarion , which is the second part of the Axion Estin hymn: Amharic In

966-647: Is as follows: This differs from the Greek version because of the insertion of "sicut erat in principio", which is now taken to mean "as it (glory) was in the beginning", but which seems originally to have meant "as he (the Son) was in the beginning", and echo of the opening words of the Gospel according to John : "In the beginning was the Word ". In 529, the Second Synod of Vasio ( Vaison-la-Romaine ) in Gaul said in its fifth canon that

1035-458: Is by reading Luke in the context of similar Greco-Roman divine saviour figures (Roman emperors are an example), references which would have made clear to Luke's readers that Jesus was the greatest of all saviours. A third is to approach Luke through his use of the Old Testament, those passages from Jewish scripture which he cites to establish that Jesus is the promised Messiah. While much of this

1104-568: Is disputed. Papyrus 75 (= Papyrus Bodmer XIV–XV) is another very early manuscript (late 2nd/early 3rd century), and it includes an attribution of the Gospel to Luke. The oldest complete texts are the 4th-century Codex Sinaiticus and Vaticanus , both from the Alexandrian family; Codex Bezae , a 5th- or 6th-century Western text-type manuscript that contains Luke in Greek and Latin versions on facing pages, appears to have descended from an offshoot of

1173-447: Is familiar, much also is missing: for example, Luke makes no clear reference to Christ's pre-existence or to the Christian's union with Christ, and makes relatively little reference to the concept of atonement: perhaps he felt no need to mention these ideas, or disagreed with them, or possibly he was simply unaware of them. Even what Luke does say about Christ is ambiguous or even contradictory. For example, according to Luke 2:11 Jesus

1242-509: Is now known as the Magnificat. Some ancient authorities have Elizabeth, rather than Mary, speaking the Magnificat. The Magnificat is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn . Within the whole of Christianity, the canticle is most frequently recited within the Liturgy of the Hours . In Western Christianity , the Magnificat is most often sung or recited during

1311-462: Is part of the sung Vespers, many composers, beginning in the Renaissance , set the words to music, for example Claudio Monteverdi in his Vespro della Beata Vergine (1610). Henry Dumont , André Campra (1713), Antoine-Esprit Blanchard (1741), Marc-Antoine Charpentier , 10 settings (H.72, H.73, H.74, H.75, H.76, H.77, H.78, H.79, H.80, H.81), François Giroust (12 settings), Vivaldi composed

1380-669: The Gloria Patri is mainly used at the Daily Offices of Morning and Evening Prayer , to introduce and conclude the singing or recitation of psalms, and to conclude the canticles that lack their own concluding doxologies. Lutherans have historically added the Gloria Patri both after the chanting of the Responsorial Psalm and following the Nunc Dimittis during their Divine Service , as well as during Matins and Vespers in

1449-749: The Gloria Patri is not to be said"). Instead, the phrase "Praise him, and magnify him forever" is used. The Gloria Patri also figures in the Introit of the Latin Mass . It is also present in the Introit in the form of the Roman Rite published in Divine Worship: The Missal . The prayer also figures prominently in pious devotions, notably the Rosary , where it is recited at the end of each decade. Among Anglicans ,

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1518-607: The Gospel of Mark , Marcion's gospel lacked any nativity story, and Luke's account of the baptism of Jesus was absent. The Gospel of Marcion also omitted Luke's parables of the Good Samaritan and the Prodigal Son . Gloria Patri The Gloria Patri , also known in English as the Glory Be to the Father or, colloquially, the Glory Be , is a doxology , a short hymn of praise to God in various Christian liturgies . It

1587-543: The International Consultation on English Texts (ICET) used since 1971: This was adopted in the publication, Liturgy of the Hours (Catholic Book Publishing Company), but has not come into popular use by lay Catholics . It is found also in some Anglican and Lutheran publications. A variant found in Common Worship has "shall" instead of "will": (In the third person, "shall"—as opposed to "will"—implies

1656-513: The Liturgy of the Hours principally at the end of psalms and canticles and in the responsories . There are a few exceptions: for the canticle in the Book of Daniel , Chapter 3 ( The Prayer of Azariah and Song of the Three Holy Children ), the Gloria Patri is not chanted; rubrics in the liturgical books direct that: In fine huius cantici non dicitur Gloria Patri ("at the end of this canticle

1725-695: The Magnificat is always sung during the Matins service before the Irmos of the ninth ode of the canon (except on greater feasts of the Lord or the Theotokos, where the magnificat is excluded completely). After each biblical verse, i.e. as a sticheron , the following megalynarion or troparion is sung: More honourable than the Cherubim , and more glorious beyond compare than the Seraphim , without corruption thou gavest birth to God

1794-631: The Magnificat —the Cantate Domino , Psalm 98 —and some Anglican rubrics allow for a wider selection of canticles, but the Magnificat and Nunc dimittis remain the most popular. In Anglican, Lutheran, and Catholic services, the Magnificat is generally followed by the Gloria Patri . It is also commonly used among Lutherans at the Feast of the Visitation (July 2). In Eastern Orthodox liturgical practice,

1863-516: The Nunc dimittis , the Magnificat is a regular part of the Anglican Evensong . The "Mag and Nunc" has been set by many composers – such as Thomas Tallis , Ralph Vaughan Williams , Herbert Sumsion , Charles Wood and John Tavener – of Anglican church music , often for choir a cappella or choir and organ. Since the canticles are sung every day at some cathedrals , Charles Villiers Stanford wrote

1932-490: The Septuagint . As with other canticles and psalms, Western liturgical tradition usually adds the doxology known as Gloria Patri to the end of the Magnificat. This is not found in the original text. In a style reminiscent of Old Testament poetry and song , Mary praises the Lord in alignment with this structure: The Gloria Patri is appended to the canticle but is not part of Luke's Gospel. The Gloria Patri

2001-534: The Word : true Theotokos , we magnify thee. As a canticle, the Magnificat has frequently been set to music. Most compositions were originally intended for liturgical use, especially for Vesper services and celebrations of the Visitation, but some are also performed in concert . In the Catholic Church, the Enchiridion Indulgentiarum of 2004 provides for partial indulgence . As the Magnificat

2070-458: The dismissal at the end. When it is used in a series of hymns it is chanted either before the last hymn or before the penultimate hymn. In the latter case, it is divided in half, the "Glory..." being chanted before the penultimate hymn, and "Both now..." being chanted before the final hymn (which is usually a Theotokion ). In the Roman Rite , the Gloria Patri is frequently chanted or recited in

2139-511: The history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the messiah ( Christ ) from his birth to the beginning of his mission in the meeting with John the Baptist , followed by his ministry with events such as the Sermon on the Plain and its Beatitudes , and his Passion , death, and resurrection. Most modern scholars agree that

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2208-643: The 7th century, the present Roman Rite version became almost universal throughout the West. The similarity between this version used in the then extreme west of the Church and the Syriac version used in the extreme east is noteworthy. The following traditional form is the most common in Anglican usage and in older Lutheran liturgical books: The translations of "semper" as "ever shall be", and " in saecula saeculorum " as "world without end" date at least from Thomas Cranmer 's Book of Common Prayer . The Catholic Church uses

2277-469: The Gospel of Luke clearly admired Paul, but his theology was significantly different from Paul's on key points and he does not (in Acts) represent Paul's views accurately. He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up

2346-558: The Gospel of Luke fall into two "families" with considerable differences between them, the Western and the Alexandrian text-type , and the dominant view is that the Western text represents a process of deliberate revision, as the variations seem to form specific patterns. The fragment 𝔓 is often cited as the oldest witness. It has been dated from the late 2nd century, although this dating

2415-538: The Greco-Roman world at large. He begins his gospel with a preface addressed to " Theophilus ": the name means "Lover of God", and could refer to any Christian, though most interpreters consider it a reference to a Christian convert and Luke's literary patron. Here he informs Theophilus of his intention, which is to lead his reader to certainty through an orderly account "of the events that have been fulfilled among us." He did not, however, intend to provide Theophilus with

2484-833: The Greek form used by the Melkite Greek Catholic Church in the United States is: In the Eastern Orthodox Church , Oriental Orthodoxy , the Church of the East , and the Eastern Catholic Churches , the Lesser Doxology is frequently used at diverse points in services and private prayers. Among other instances, it is said three times by the reader during the usual beginning of every service, and as part of

2553-410: The Jews ( Antiquities of the Jews ). All three authors anchor the histories of their respective peoples by dating the births of the founders (Romulus, Moses, and Jesus) and narrate the stories of the founders' births from God, so that they are sons of God. Each founder taught authoritatively, appeared to witnesses after death, and ascended to heaven. Crucial aspects of the teaching of all three concerned

2622-584: The Oriental Orthodox Church Scripture of Ethiopia according to the Ye' Luqas Wongel, Gospel of Luqas (Luke): 46፤ ማርያምም እንዲህ አለች። 47፤ ነፍሴ ጌታን ታከብረዋለች፥ መንፈሴም በአምላኬ በመድኃኒቴ ሐሴት ታደርጋለች፤ 48፤ የባሪያይቱን ውርደት ተመልክቶአልና። እነሆም፥ ከዛሬ ጀምሮ ትውልድ ሁሉ ብፅዕት ይሉኛል፤ 49፤ ብርቱ የሆነ እርሱ በእኔ ታላቅ ሥራ አድርጎአልና፤ ስሙም ቅዱስ ነው። 50፤ ምሕረቱም ለሚፈሩት እስከ ትውልድና ትውልድ ይኖራል። 51፤ በክንዱ ኃይል አድርጎአል፤ ትዕቢተኞችን በልባቸው አሳብ በትኖአል፤ 52፤ ገዥዎችን ከዙፋናቸው አዋርዶአል፤ ትሑታንንም ከፍ አድርጎአል፤ 53፤ የተራቡትን በበጎ ነገር አጥግቦአል፤ ባለ ጠጎችንም ባዶአቸውን ሰዶአቸዋል። 54-55፤ ለአባቶቻችን እንደ ተናገረ፥ ለአብርሃምና ለዘሩ ለዘላለም ምሕረቱ ትዝ እያለው እስራኤልን ብላቴናውን ረድቶአል። The translation of

2691-400: The Pauline letters, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters." An example can be seen by comparing Acts' accounts of Paul's conversion (Acts 9:1–31, Acts 22:6–21, and Acts 26:9–23) with Paul's own statement that he remained unknown to Christians in Judea after that event (Galatians 1:17–24). The author of

2760-435: The Roman Empire and Judaism. Regarding the Empire, Luke makes clear that, while Christians are not a threat to the established order, the rulers of this world hold their power from Satan, and the essential loyalty of Christ's followers is to God and this world will be the kingdom of God, ruled by Christ the King. Regarding the Jews, Luke emphasises the fact that Jesus and all his earliest followers were Jews, although by his time

2829-439: The Trinity, joined by and (καί), as in the form of baptism, Matthew 28:19 , became universal in Nicaean Christianity , which was established as the official faith of the Roman Empire with the Edict of Thessalonica in 380. The Greek wording is as follows: The second part is occasionally slightly modified and other verses are sometimes introduced between the two halves. According to Worship Music: A Concise Dictionary ,

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2898-468: The angels' Gloria in Excelsis Deo (2:13–14); and Simeon's Nunc dimittis (2:28–32). In form and content, these four canticles are patterned on the "hymns of praise" in Israel's Psalter . In structure, these songs reflect the compositions of pre-Christian contemporary Jewish hymnology. The first stanza displays graphically a characteristic feature of Hebrew poetry—synonymous parallelism—in ascribing praise to God: "my soul" mirrors "my spirit"; "proclaims

2967-499: The appearance of John the Baptist; second, the epoch of Jesus, in which the Kingdom of God was preached; and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming . Luke's understanding of Jesus – his Christology – is central to his theology. One approach to this is through the titles Luke gives to Jesus: these include, but are not limited to, Christ ( Messiah ), Lord , Son of God , and Son of Man . Another

3036-532: The authentic Pauline letters (the view that the author, not necessarily Luke, met Paul is more common, perhaps including most scholars). The most probable date for its composition is around AD 80–90, and there is evidence that it was still being revised well into the 2nd century. Autographs (original copies) of Luke and the other Gospels have not been preserved; the texts that survive are third-generation copies, with no two completely identical. The earliest witnesses (the technical term for written manuscripts) for

3105-418: The authentic letters of Paul the Apostle . The eclipse of the traditional attribution to Luke the companion of Paul has meant that an early date for the gospel is now rarely put forward. Most scholars date the composition of the combined work to around 80–90 AD, although some others suggest 90–110, and there is textual evidence (the conflicts between Western and Alexandrian manuscript families) that Luke–Acts

3174-438: The early church of Paul and were presumably Luke's audience. The interpretation of the "we" passages in Acts as indicative that the writer relied on a historical eyewitness (whether Luke the evangelist or not), remains the most influential in current biblical studies. Objections to this viewpoint, among others, include the claim that Luke-Acts contains differences in theology and historical narrative which are irreconcilable with

3243-473: The enabling power of the Spirit, expressed through non-discriminatory fellowship ("All who believed were together and had all things in common"), to be the basis of the Christian community. This community can also be understood as the Kingdom of God , although the kingdom's final consummation will not be seen till the Son of Man comes "on a cloud" at the end-time. Luke needed to define the position of Christians in relation to two political and social entities,

3312-661: The god who sent Jesus into the world was a different, higher deity than the creator god of Judaism. While no manuscript copies of Marcion's gospel survive, reconstructions of his text have been published by Adolf von Harnack and Dieter T. Roth, based on quotations in the anti- Marcionite treatises of orthodox Christian apologists , such as Irenaeus , Tertullian , and Epiphanius . These early apologists accused Marcion of having "mutilated" canonical Luke by removing material that contradicted his unorthodox theological views. According to Tertullian, Marcion also accused his orthodox opponents of having "falsified" canonical Luke. Like

3381-404: The greatness" with "has found gladness"; "of the Lord" with "in God my Savior." The balance of the opening two lines bursts out into a dual Magnificat of declaring the greatness of and finding delight in God. The third stanza again demonstrates parallelism, but in this instance, three contrasting parallels: the proud are reversed by the low estate, the mighty by those of low degree, and the rich by

3450-413: The hungry. Although there is some scholarly discussion of whether the historical Mary herself actually proclaimed this canticle, Luke portrays her as the singer of this song of reversals and the interpreter of the contemporary events taking place. Mary symbolizes both ancient Israel and the Lucan faith-community as the author/singer of the Magnificat . The canticle echoes several biblical passages, but

3519-461: The hymn into Church Slavonic is as follows: [REDACTED] The text forms a part of the daily office in the Catholic Vespers service, the Lutheran Vespers service, and the Anglican services of Evening Prayer , according to both the Book of Common Prayer and Common Worship . In the Book of Common Prayer Evening Prayer service, it is usually paired with the Nunc dimittis . The Book of Common Prayer allows for an alternative to

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3588-439: The introduction by scribes of "proofs" for their favourite theological tenets. The Holy Spirit plays a more important role in Luke–Acts than in the other gospels. Some scholars have argued that the Spirit's involvement in the career of Jesus is paradigmatic of the universal Christian experience, others that Luke's intention was to stress Jesus' uniqueness as the Prophet of the final age. It is clear, however, that Luke understands

3657-423: The lesser doxology is of Syrian origin. There is an alternate version which the Syriac Orthodox Church and Syriac Catholic Church use in their liturgies: Arabic is one of the official liturgical languages of the Church of Jerusalem and the Church of Antioch , both autocephalous Orthodox Churches and two of the four ancient Patriarchates of the Pentarchy . The Arabic wording of this doxology

3726-553: The lyrics for a popular German ecumenical hymn based on the Magnificat, " Den Herren will ich loben ", set to a 1613 melody by Melchior Teschner (that of Valet will ich dir geben ). Timothy Dudley-Smith wrote " Tell Out, My Soul ", a popular paraphrase of the Magnificat, in 1962. Krzysztof Penderecki composed an extended Magnificat for the 1200th anniversary of the Salzburg Cathedral in 1974, for bass soloist, men's and boys' voices, two mixed choirs and orchestra. The oratorio Laudato si' composed in 2016 by Peter Reulein on

3795-400: The main evening prayer service: Vespers in the Catholic and Lutheran churches, and Evening Prayer (or Evensong) in Anglicanism . The traditional form is found the Book of Common Prayer (1662) and in Common Worship , as well as the Book of Common Prayer (1928) and Book of Common Prayer (1979) of the Episcopal Church (United States) . In Eastern Christianity , the Magnificat

3864-400: The main manuscript tradition, departing from more familiar readings at many points. Codex Bezae shows comprehensively the differences between the versions which show no core theological significance. The gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts . Together they account for 27.5% of the New Testament , the largest contribution by

3933-432: The main sources used for Luke were a), the Gospel of Mark , b), a hypothetical sayings collection called the Q source , and c), material found in no other gospels, often referred to as the L (for Luke) source . The author is anonymous; the traditional view that Luke the Evangelist was the companion of Paul is still occasionally put forward, but the scholarly consensus emphasises the many contradictions between Acts and

4002-404: The majority of Christ-followers were gentiles ; nevertheless, the Jews had rejected and killed the Messiah, and the Christian mission now lay with the gentiles. The gospels of Matthew , Mark and Luke share so much in common that they are called the Synoptics , as they frequently cover the same events in similar and sometimes identical language. The majority opinion among scholars is that Mark

4071-435: The most pronounced allusions are to the Song of Hannah , from the Books of Samuel ( 1 Samuel 2:1–10 ). Scriptural echoes from the Torah , the Prophets , and the Writings complement the main allusions to Hannah's "magnificat of rejoicing". Along with the Benedictus , as well as several Old Testament canticles, the Magnificat is included in the Book of Odes , an ancient liturgical collection found in some manuscripts of

4140-432: The other synoptics : There are also several other parallels that scholars have identified. Recently, some scholars have proposed that the author of John's gospel may have specifically redacted and responded to the Gospel of Luke. Some time in the 2nd century, the Christian thinker Marcion of Sinope began using a gospel that was very similar to, but shorter than, canonical Luke. Marcion was well known for preaching that

4209-459: The relationship between rich and poor and the question of whether "foreigners" were to be received into the people. Mark, written around 70 AD, provided the narrative outline for Luke, but Mark contains comparatively little of Jesus' teachings, and for these Luke likely turned to a hypothesized collection of sayings called Q source , which would have consisted mostly, although not exclusively, of "sayings". Mark and Q account for about 64% of Luke;

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4278-534: The remaining material, known as the L source , is of unknown origin and date. Most Q and L-source material is grouped in two clusters, Luke 6:17–8:3 and 9:51–18:14, and L-source material forms the first two sections of the gospel (the preface and infancy and childhood narratives). Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's Supper . The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to

4347-421: The same English form, but today replaces "Holy Ghost" with "Holy Spirit", as in The Divine Office the edition of the Liturgy of the Hours used in most English-speaking countries outside the United States. Divine Worship: The Missal , published by the Holy See in 2015 for use under the Apostolic Constitution Anglicanorum Coetibus allows "Holy Spirit" and "Holy Ghost" to be used interchangeably. In 1971,

4416-410: The second part of the doxology, with the words "sicut erat in principio", was used in Rome, the East, and Africa, and ordered that it be said likewise in Gaul. Writing in the 1909 Catholic Encyclopedia , Adrian Fortescue , while remarking that what the synod said of the East was false, took the synod's decree to mean that the form originally used in the West was the same as the Greek form. From about

4485-400: The speeches of Jesus and the Apostles, as such speeches were the mark of a "full" report, the vehicle through which ancient historians conveyed the meaning of their narratives. He seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus , who wrote a history of Rome ( Roman Antiquities ), and the Jewish historian Josephus , author of a history of

4554-442: The universality of the divine plan and the shift of authority from Jerusalem to Rome: Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview. His "salvation history" stretches from the Creation to the present time of his readers, in three ages: first, the time of "the Law and the Prophets", the period beginning with Genesis and ending with

4623-477: Was still being substantially revised well into the 2nd century. Charlesworth, James H. (2008). The Historical Jesus: An Essential Guide . Abingdon Press. ISBN   978-1-4267-2475-6 . Luke–Acts is a religio-political history of the founder of the church and his successors, in both deeds and words. The author describes his book as a "narrative" ( diegesis ), rather than as a gospel, and implicitly criticises his predecessors for not giving their readers

4692-570: Was the Christ at his birth, but in Acts 2:36 he becomes Christ at the resurrection, while in Acts 3:20 it seems his messiahship is active only at the parousia , the " second coming "; similarly, in Luke 2:11 he is the Saviour from birth, but in Acts 5:31 he is made Saviour at the resurrection; and he is born the Son of God in Luke 1:32–35, but becomes the Son of God at the resurrection according to Acts 13:33. Many of these differences may be due to scribal error, but others are argued to be deliberate alterations to doctrinally unacceptable passages, or

4761-424: Was the earliest of the three (about 70 AD) and that Matthew and Luke both used this work and the "sayings gospel" known as Q as their basic sources. Luke has both expanded Mark and refined his grammar and syntax, as Mark's Greek writing is less elegant. Some passages from Mark he has eliminated, notably most of chapters 6 and 7, which he apparently felt reflected poorly on the disciples and painted Jesus too much like

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