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New Testament Studies > The Kingdom of God in Luke > Flashcards

The Kingdom of God in Luke Flashcards

1
Q

What is the idea of the KoG a key part of?

A

The idea of the KoG is a core part of JC’s original kerygma (preaching).

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2
Q

How can we see the KoG as appearing in all 4 Gs?

A

It features in all 4 gospels, but Mt substitutes it for the ‘Kingdom of Heaven, while J prefers to write about eternal life

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3
Q

How does L explore the idea of the KoG?

A

L explores the idea of the KoG through parables. Parables are stories or brief narratives with a hidden meaning

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4
Q

What is J’s equivalent to L’s KoG?

A

L’s idea of the KoG is equivalent to J’s idea of eternal life

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5
Q

What is significant about L?

A

It is the longest gospel

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6
Q

Who is traditionally thought to have wrote L?

A

Traditionally thought to have been written by a companion of St Paul who was a doctor, as many scholars claim to find evidence of medical knowledge within this gospel

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7
Q

What did the writer of L also write?

A

Whoever wrote the gospel also wrote the Book of Acts, which describes the creation of the early church and the activities of Peter and Paul following the resurrection. Taken together, L and Acts takes up ¼ of the NT

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8
Q

How does L begin?

A

L begins with a prologue addressed to someone called Theophilus, in which the author claims to have gathered the info in this gospel from earlier sources: ‘Since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account’ (Luke 1: 3)

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9
Q

What does Theophilus translate to?

A

Translates from Greek as ‘lover of God’

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10
Q

List the different theories about what Theophilus might mean

A

Some think he was L’s wealthy patron, a wealthy Christian convert who wanted to know more about the background of the religion

Others suggest he might be a Roman Official, since L goes out of his way to present Christianity as an official Roman religion that poses no threat to the Roman Empire

Since the term means ‘lover of God’, then the name might not refer to a single person at all, but rather the entirety of L’s Church

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11
Q

How often do miracles appear in L compared to the other gospels?

A

In L, JC performs 21 miracles, compared to 7 signs in J, and many involve casting evil spirits who recognise him as the SoG. This fits in with L’s view of JC’s ministry as a ‘cosmic drama’, involving Heaven and Hell as well as Earth. In L’s gospel, there are more mentions of angels than in any others; JC’s birth narrative involves angels and there are angels present at his empty tomb

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12
Q

What is the most distinctive feature of L’s G?

A

Another distinctive feature in L is the use of parables. 6 of them are also present in Mt and Mk, but L adds another 18 from his own sources

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13
Q

How did L redact previous texts about JC?

A

As a redactor, L alters material from Mk: not just correcting Mk’s Greek, L moves material around to produce a more logical and coherent story and alters the representations of the JC into something more respectful, removing scenes where JC is harsh, angry or emotional. At JC’s trial, L removes the description of JC being mocked and whipped by soldiers

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14
Q

What audience is L trying to reach out to?

A

L’s main concern is with the poor and the outcast. It is sometimes referred to as the ‘Gospel of Compassion’, as it shows JC in a very compassionate light. JC blesses the poor and condemns the rich, and women and gentiles feature prominently

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15
Q

What kind of titles does L use for JC?

A

L is the only gospel writer to use the word ‘saviour’ to describe JC and his most common title for JC is ‘Lord’ - a title also applied to God.

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16
Q

Explain the theme of salvation in L

A

‘Salvation’ is a big theme in L, who explores the idea of salvation through the OT, through the ministry of JC, and afterwards, through the subsequent history of the Church

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17
Q

What did eschatology mean for the Greeks?

A

Hellenic culture said that the world passed the aeons or ‘ages’. Eschatology for the Greeks referred to the end of one age and the beginning of another

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18
Q

What was the Jewish idea of eschatology?

A

Jewish beliefs were more dramatic, with the idea of just two ages – this age and a ‘Messianic Age’ to come. For Jews, the end of the current age was going to be an apocalypse (an unveiling or revelation) in which God makes his presence known to all. The arrival of this new age would be a great crisis brought about by the arrival of the messiah. Different sects had different hopes about what the Messiah and the Messianic Age would look like. Most expected some sort of Earthly Kingdom, ruled over by a Messiah, with other empires in the world conquered by this Messiah. In this new world, order, Jews would no longer be persecuted

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19
Q

What was the pharasaical view of eschatology?

A

The Pharisees went further than this, believing that the dead would be returned to life and judges by either God or God’s representative, the ‘Son of Man’

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20
Q

What was the pharasaical view of eshcatology based upon?

A

This was based on OT prophecies such as: ‘Multitudes who sleep in the dust of the Earth will awake: some to everlasting life, other to shame and everlasting contempt’ (Daniel 12:2)

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21
Q

What was the main eschatological discourse in L?

A

In Luke 21 there is an extended discourse called the ‘Little Apocalypse’ where JC describes the destruction of Jerusalem and its Temple and the persecution of loyal Christians; these events culminate in a cosmic crisis where the ‘Son of Man’ comes to judge the world. Christians interpret this in four ways…

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22
Q

Explain the preterist interpretation of the ‘Little Apocalypse’ discourse

A

The Apocalypse refers to the events of JC’s lifetime and the lifetime of his immediate followers who experienced his Resurrection and founded his Church, with the destruction of the Temple representing the crucifixion of JC

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23
Q

Explain the futurist interpretation of the ‘Little Apocalypse’ discourse

A

Refers to the end of time, which is yet to come, with the destruction of the Temple symbolising the literal end of the world

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24
Q

Explain the literal interpretation of the ‘Little Apocalypse’ discourse

A

Describing factual events, as the temple was literally destroyed in 70 CE

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25
Q

Explain the symbolic interpretation of the ‘Little Apocalypse’ discourse

A

Describing spiritual events in the soul or after death, with the destruction of the Temple symbolising the death that will happen to everyone

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26
Q

What does Johannes Weiss argue about JC’s eschatological views?

A

Critics like Johannes Weiss argue that JC preaches a preterist eschatology. This means that he thought the end times were literally imminent. One famous remark by JC backs this up: ‘This generation will certainly not pass away until all of these things have happened’ (L 21: 32)

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27
Q

State L 21:32

A

‘This generation will certainly not pass away until all of these things have happened’

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28
Q

What does SC Lewis think about L 21:32?

A

CS Lewis calls this ‘the most embarrassing verse in the Bible’ because, despite what JC said, all his disciples did die without the world ending. Because of this, many Christians interpret JC’s apocalyptic language symbolically rather than literally, as referring to the punishment for sin and a life without God

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29
Q

Give the literal preterist interpretation of the ‘Little Apocalypse’ discourse

A

Refers to the persecution of Christians under Nero and the destruction of the Temple by the Romans in 70 CE

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30
Q

Give the symbolic preterist interpretation of the ‘Little Apocalypse’ discourse

A

Apolcalptic statements describe the birth of the Church: the end of the world of Judaism and the creation of the world of Christianity

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31
Q

Give the literal futurist interpretation of the ‘Little Apocalypse’ discourse

A

Describes the end of the world and Christ as the judge of mankind, although this might be far in the future

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32
Q

Give the symbolic futurist interpretation of the ‘Little Apocalypse’ discourse

A

Describes what the church will experience in the future and what happens after we die

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33
Q

What does Albert Schweitzer say about how Christian eschatological views developed over time?

A

Albert Schweizer argues that JC literally believed the world would end with his own crucifixion and that the first Christians believed that the world would end at the parousia, which was supposed to happen very soon after the Resurrection. Schweitzer thinks JC died disappointed and that the first Christians were disappointed too. In response to this disappointment, Christians reinterpreted JC’s teachings and started claiming the parousia would not take place until a date far in the future

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34
Q

What does Howard Marshall say to support CS Lewis’ ideas that early Christian eschatology is an embarrassment for Christians today?

A

Howard Marshall sums up the problem for Early Christians of having a mistaken belief in the imminent apocalypse that never happened: ‘How can the teachings of JC be valid when they rest on a set of mistaken assumptions, concerned with the central theme of his message

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35
Q

What does CH Dodd say about JC’s eschatology?

A

CH Dodd thinks that JC thought that the apocalypse was taking place during his ministry (RE). However, Dodd claims that JC saw the apocalypse symbolically rather than literally – it was a dramatic change in the way people live rather than being the literal end of the world

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36
Q

How many references to the KoG are there in L?

A

39

37
Q

What type of prayer does L introduce that refers to the KoG?

A

L contains the Lord’s Prayer, which asks for the Kingdom to come: ‘Father, hallowed be your name, your kingdom come’ (Luke 11:2)

38
Q

What is debated about the KoG?

A

When it is actually supposed to come about

39
Q

Explain the view that the KoG is something from the past

A

A golden age that people want to return to

40
Q

Explain the view that the KoG is something from the present

A

Being an opportunity to connect with God right now

41
Q

Give the view that the KoG is something that will come about in the future

A

An eschatological event, probably at the end of time

42
Q

Explain the idea of the Kingdom in the past

A

The KoG is an eternal Kingdom – it has always existed. When God created the world, he extended his Kingdom to Earth, but A and E rebelled against him

43
Q

What is the OT about according to the Kingdom in the past idea?

A

The OT is the story of the KoG breaking through into the world. God extended his Kingdom by taking the Israelites as his chosen people. He appointed Kings like David to be his representatives on Earth. This produced a golden age where the KoG was also a political Kingdom within Israel, ruled over by David

However, David’s descendants were unworthy in various ways and the Israelites kept rebelling

44
Q

How does L share the view of the kingdom in the past?

A

L shares this view of the KoG extending from the distant past into the present: ‘The Law and the Prophets were proclaimed until J. Since that time, the good news of the Kingdom is being preached, and everyone is forcing their way into it’ (L 16:16). L sees JTB as the end of the KoG in the past and the beginning of a new phase introduced by JC, with the Kingdom available to everyone (including Gentiles), with everyone crowding to get into it

45
Q

Explain the idea of the Kingdom in the present

A

The KoG is something that happens during JC’s ministry and through the work of his first disciples

46
Q

How do JC’s utterances in L support the idea of the Kingdom in the present?

A

Jc refers to the KoG as being ‘entos hymon estin’, a Greek phrase meaning ‘within you’, ‘among you’ or ‘in your midst’

‘The coming KoG is not something that can be observed, nor will people say ‘here it is’ or ‘there it is’, because the KoG is in your midst’ (L 17:20-21)

47
Q

What does L think about the idea that the KoG is ‘within you’?

A

L seems to treat many references to the Kingdom in the spiritual sense: it is ‘within you’ in the sense that it is a special state of mind, being spiritually close to God, rather than just living in a society that follows religious rules. This is linked to the symbolic interpretations of eschatology

48
Q

What eschatological concept is the idea that the KoG is a future reality that will take place at the end of this age linked to?

A

Futurist eschatology

49
Q

What do Christians expect will happen in the parousia?

A

The living and the dead will be judged, with some going to heaven and others going to hell

50
Q

What two futurist views about the KoG must we distinguish between?

A
  • The idea that it will arrive in the imminent future
    The idea that it will arrive in the distant future
51
Q

Why do some scholars think that it is wrong to view the KoG as a physical place?

A

Because they see it as better to interpret it as God’s ‘reign’

52
Q

Give a quote from Howard Marshall where he supports the view that the KoG should refer to the idea of God’s sovereignty rather than a physical place

A

‘KOG should be taken primarily to refer to God’s sovereignty rather than the realm over which he is sovereign’

53
Q

Explain the idea that the KoG refers to God’s sovereignty rather than a physical place

A

In other words, it is not a place, it is a state of affairs where God is in charge. When God, rules over people’s lives, there will be no more evil or sin. This means that the KoG can exist at the same time as an earthly empire. The spiritual kingdom grows when more people join but it doesn’t have territories or borders

54
Q

How can John’s gospel be seen as aligning with this view that the KoG refers to God’s sovereignty rather than a physical place?

A

This view is dominant in J where the idea of an apocalypse is downplayed. Instead, the KoG is linked to being spiritually born again

55
Q

Give a quote from John which shows the importance of being spiritually born again to the writer

A

John 3:3

56
Q

State John 3:3

A

‘No one can see the KoG unless they are born again’

57
Q

How does the idea that the KoG refers to God’s sovereignty rather than a physical place perhaps solve the debate about when the KoG will occur?

A

In this view, the KoG can be past, present and future. The Kingdom grows or shrinks throughout history according to how many people submit their lives to God

58
Q

When will the KoG have arrived according to the view that the idea refers to God’s sovereignty rather than a physical place?

A

When everyone submits their lives to God and is ruled by him

59
Q

Describe Hans Conzelmann’s idea of parousia delay

A

Hans Conzelmann proposes a popular theory that L was faced by a Christian community disappointed by the failure of Christ to return, something called the parousia delay

60
Q

What does he say L did in response to the disappointed caused by parousia delay?

A

reinterprets the idea of the KoG in a new historical sense

61
Q

What is this radical reinterpretation of the KoG in the historical sense called?

A

Salvation history

62
Q

How does salvation history view the OT?

A

Throughout the OT, prophets urge the Jews to live within God’s Kingdom, but are often ignored. This is the ‘Age of Israel’ and comes to the end with the preaching of JTB

63
Q

How does salvation history view the ministry of JC?

A

JC’s ministry marks a new age in salvation history where salvation becomes available to everyone who believes in him; satan is defeated in this time

64
Q

Describe the 3rd age of salvation history

A

After the ascension, a 3rd age of salvation history begins. JC’s followers have to spread the word and win converts. This age will eventually end with the parousia in the future and the church has to prepare for a long haul through history until Christ returns. During this age, Satan’s power returns, so Christians are faced with temptation and persecution

65
Q

How does salvation history view the KoG as an ongoing historical project?

A

Salvation history views the KoG as an ongoing historical project, begun in the ancient past by the prophets of Israel, demonstrated in practise by JC and now has to be carried in to the future by the church

66
Q

How does salvation history reinterpret the eschatological passages in the NT?

A

As referring to what will happen to humans after they die

67
Q

Why does Conzelmann think it is important to distinguish between the message of the Kingdom and the Kingdom itself?

A

Because the message of the Kingdom refers to moral instructions to do things like repent and love thy neighbour, whereas the Kingdom itself refers to a future state without sin

68
Q

What does Conzelmann see as the key difference between L and the other synoptics?

A

Conzelmann sees L as different from Mt and Mk by breaking away from apocalyptic thinking and viewing Christianity as a religion that guides you on how to live a good life in a society that isn’t going to be destroyed anytime soon

In support of this idea, L has a strong social message: an emphasis on feeding the hungry, caring for the poor and settling disputes peacefully. These would not be concerns for a writer who thought the world was going to end soon anyway. L 11: 2-4 introduces the Lord’s Prayer where Christians ask for their daily bread and ask for the KoG to come – this is not the prayer of someone who thinks the world will imminently end

69
Q

Which scholar opposes Conzelmann’s ideas about L?

A

Howard Marshall

70
Q

Why does Marshall disagree with Cs idea that L is different to the other synoptics because it lacks the same apocalyptic focus?

A

Says that there are still moments of urgent apocalyptic discourse in L, such as the ‘Little Apocalypse’ and L 21:32

If L was a redactor who wanted to adapt JC’s original teachings to a new less-apocalyptic message, then why would he leave these passages in? These passages count against Conzelmann’s view

71
Q

Explain Schweitzers interpretation of the KoG

A

Scheitzer has a literal preterist interpretation of the KoG, thinking that JC mistakenly thought that world would end upon his execution

72
Q

Explain CH Dodd’s interpretation of the KoG?

A

CH Dodd has a symbolic preterist intepretation with the idea of RE

73
Q

How do Marshall and Conzelmann differ in terms of their views about when the apocalypse would happen?

A

Marshall thinks that the writer of L thought that the apocalypse was going to come imminently due to discourses like the ‘Little Apocalypse’ and 21:32

Conzelmann sees the parousia as something that will happen in the distant future

74
Q

List the arguements in the favour of the idea that the KoG should be interpreted as coming about in the future

A

JC warned his followers that it was near and predicted specific things would happen when it arrived – Little Apocalpyse discourse.

The kerygma of the early church was that Christian should expect the parousia where JC returns to glory

JC should be interpreted as preaching a salvation history, where the KoG has existed in the past in a partial and incomplete way, was demonstrated by JC in the full sense and then becomes a project for the church to spread. This will be completed at a future date when JC returns

75
Q

List arguements against the idea that the KoG should be interpreted as occuring in the future

A

he parousia the 1st Christians expected did not come about. They were interpreting JC wrongly. He describes the KoG as being ‘within you’ - it is a spiritual state in the present rather than a physical state in the future. Marshall calls it God’s reign rather than God’s realm

There is no getting around the embarrassing verses in L 21:32 where JC clearly talks about the KoG arriving in an apocalypse in a few years time. This doesn’t fit in with salvation theory but does fit in with Schweitzer’s theory that JC was a ‘failed messiah’ who believed in an apocalypse that never happened

76
Q

What are parables in L?

A

Stories with a hidden spiritual meaning

77
Q

How does JC use parables to teach his ideas?

A

his followers debate their meaning before JC explains more clearly

78
Q

Why could the parables be different to the ones JC originally said?

A

Because they could have been adapted to be more relevant to L’s first century audience

79
Q

How does FC support this idea?

A

FC views the parables as pericopae or textual units that owe more to the beliefs of 1st century Christians than to JC’s original teachings

80
Q

How does RC support the idea that the parables may not be what JC originally said?

A

RC views them as being edited by L to serve his own viewpoint

81
Q

What would Conzelmann support RC’s view that L edited the parables to serve his own viewpoint?

A

Conzelmann would say to serve the viewpoint of salvation history and parousia delay

82
Q

What is the impact of the parables on Conzelmann’s idea of salvation history?

A

They can be used to support and challenge it

Some back up his idea that L sees the KoG as happening in the far future or just symbolising judgement in the afterlife. L seems to have adapted the original preterist meaning for his futurist agenda

Some support Marshall’s theory that KoG is imminent but not immediate; meaning L faithfully reproduces the earliest traditions about JC without editing them

83
Q

Explain CH Dodd’s idea of RE

A

CH Dodd says that JC preached RE, the idea that the apocalypse was occuring during his ministry. Dodd sees this as symbolic, representing breaking free from sinful, corrupt society and living a new life

84
Q

What passage from L supports this idea?

A

There are passages supporting this view like when JC says ‘the Kingdom is within you’ (L 17:21)

85
Q

Lists the arguements in favour of the idea that the parables show that the Kingdom will occur in the future?

A

They support the idea of salvation history, with apocalyptic passages in Mt and Mk removed by L

Parables offer lots of advice about how to live in a world that isn’t about to end. They urge perseverance and commitment to Christian ideals over the long haul rather than an imminent ending

86
Q

Lists the arguements against the idea that the parables show that the Kingdom will occur in the future?

A

Still a note of apocalyptic urgency in some passages. Although Mt adds more apocalyptic material, L mostly follows Mk, whose references to the apocalypse are more toned down and less specific; JC still preaches the end of the age as something that will happen in the imminent future

L uses material from Mark or Q without removing apocalyptic material when it would be easy to do so. L seems to be less interested in Christ’s crucifixion and resurrection and more interested in the resurrection as the beginning of the apocalypse

87
Q

Who does the parable of the sower start of by describing?

A

Parable in introduced with a description of the 12 disciples, but also a group of women, including Mary Magdalene, Joanna, the wife of one of Herod’s officials (perhaps the mother of the boy JC healed in J 4:43-54), Susanna and others

88
Q
A

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