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By Murray Rae, Stephen R. Holmes (eds.)

Figuring out the individual of Christ impacts our figuring out of all Christian theology. All ten members to this quantity proportion a dedication to the orthodox theological culture in Christology as expressed within the creedal background of the Christian church, and search to explicate the continued coherence and value of that theological culture. The book's ten essays conceal such subject matters as prolegomena to Christology, the incarnation, the individual and nature of Christ, the communicatio idiomatum, the baptism of Christ, the redemptive paintings of Christ, the ascended Christ, and New testomony Christology, and gives serious engagements with such various theologians as John Calvin, Charles Williams and John Zizioulas. The participants, all prime teachers, comprise: John Webster, Richard Burridge, Robert Jenson, Stephen Holmes, Douglas Farrow, Brian Horne, Murray, Douglas Knight, Sandra Fach, Christoph Schwoebel.

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Although I myself think that Luke was the companion of Paul, it is rare that a decision on this traditional controversy is required for interpreting the Gospel. But there are passages which in my view imply that Luke has been influenced by some of the Pauline letters, especially 1 Corinthians and 1 Thessalonians; and Chapter 4 offers some justification for this unorthodox conclusion. Chapter 5 is a minimizing restatement of the relation of Luke to a first-century church calendar. In The Evangelists' Calendar (1978) I explored the possibility that Luke in particular was writing in the light of the liturgy: that his Gospel was intended to be read serially round the year, to give suitable Christian material for both the festivals and the weekly lections.

Old mistakes—the reliability of Papias, apostolic authorship of the Matthaean discourses, the significance of the doublets, the wide circulation of lost source-documents—have been replaced by new mistakes—the impossibility of Luke’s shortening a discourse, or re-organizing Matthaean material, or re-writing it, errors over conflation and over the various steps in the language arguments. The record is a depressing one, but the straightforward observer must look the depressing truth in the eye. The conclusions of Gospel criticism have been to a large measure built on sand, much of it shifting sand.

50), What could have moved Luke to break up Matthew’s Sermon on the M ount and to embody part o f it in his Sermon on the Plain, to distribute part over the various chapters of his Gospel, and to omit part? How is the fact to be explained that Luke not a single time brings the texts common to Matthew (naturally apart from the Baptism text and the Temptation story) to the same place in the Marcan plan as Matthew, if he took them over out o f Matthew, and therewith in dependence upon the Markan sequence which is also encountered in Matthew?

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