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00:26The author
00:29Brothers, what can we say about Luke, the evangelist?
00:34First, we discover that Luke is a Christian of pagan origin,
00:40since it avoids the use of words of Semitic origin, with the exception of the word amen.
00:47It also omits traditions relating to the interpretation of the law and data on rules of ritual purity and impurity,
00:59details that had no meaning for the Christians who came from the Gentiles.
01:05As a particular fact, it should be noted that Lucas is an excellent writer with an extraordinary quality Greek style.
01:16This quality is evident in his talent when using different styles of Greek,
01:24from the purest style, close to the classic Neo-Attic,
01:28or a Greek tinged with Hebrew expressions similar to that of the 1970s version,
01:35or a Greek similar to that used by Greek historians,
01:39such as the one we find in the prologue of Luke, chapter 1, verses 1 to 4.
01:46The author's great interest in the Old Testament
01:51has led some to believe that Luke was of Jewish origin,
01:56and even Saint Epiphanius considered him one of the seventy-two disciples mentioned by Luke in his
02:04construction site.
02:05Although the New Testament invariably calls our author Luke,
02:11It is thought to be a diminutive or affectionate form of names such as Lucano, Luciano, Lucio or Lucilo.
02:22However, none of the possible names allows us to say whether a person is Jewish or pagan.
02:31Traditions about Luke
02:34On the other hand, in the book of Philemon 24 and Colossians 4:14,
02:40They tell us that Luke was a companion or collaborator of the apostle Paul.
02:46In fact, Saint Irenaeus commented that Luke was Paul's inseparable companion.
02:53However, St. Irenaeus has made the texts say more than they directly state.
03:01What we can confirm is that Luke was an occasional companion of Paul during his early years as an evangelist.
03:12However, the fact that Luke did not accompany Paul on all his journeys or was by his side when
03:20The apostle to the Gentiles structured his theology
03:24Whether he wrote or wrote his most outstanding letters, it doesn't mean they were never colleagues.
03:31And if Luke only accompanied Paul in his early years and only for intermittent periods,
03:38It can be understood that Luke's Pauline teachings do not agree with the Pauline teachings of the apostle himself in his own time.
03:48of theological and pastoral maturity.
03:51The text of Colossians 4:14 tells us that Luke was a beloved physician, a statement that tradition has taken very seriously.
04:02oh really
04:02and it has become one of the most categorical statements when talking about the author of the third
04:11gospel.
04:12Initially, it was accepted that the details with which the good Samaritan tries to care for the assaulted man
04:21or the Lucan silence on the expense incurred by the woman with the flow of blood at the hands of the
04:29doctors who had been unable to cure him,
04:31It was an indication that Lucas was indeed a doctor.
04:36However, nothing in the gospel offers us certainty about the fact that Luke was a doctor by profession,
04:46except for the tradition contained in Paul's letter to the Colossians.
04:51But the interpretation and quality of the work does not depend on the author being the aforementioned Lucas
05:00in Colossians,
05:01nor that he actually practiced medicine.
05:07Sources, date and place of composition
05:10In our introductory study for the Synoptic Gospels,
05:16as well as for the study we did on the Gospel of Mark,
05:20We affirm that the Gospels of Matthew and Luke have two common sources,
05:26the Gospel of Mark and the Q source, which as we know is the acronym we use to signify the word
05:34German Cuele.
05:36Which translates as source and which we believe should have been a written source rather than an oral tradition,
05:45since Matthew and Luke have coincidences not only in pericopes, but also in verbal type and order of the
05:54material.
05:55But unlike Matthew, who received his sources and rearranged them to compose his thematic material,
06:05Lucas has respected the order of these sources and used them in a more thoughtful way and with a
06:13a specific plan in mind.
06:15Luke follows the general outline of Mark's Gospel,
06:19to whose material he has inserted the chapters on childhood and those related to the appearances of the resurrected one.
06:28And although Luke adheres to the Marcan order, we find a considerable section missing from his work.
06:37de Marcos,
06:38which the third evangelist has ignored.
06:41We are referring to Mark chapter 6, verse 45 to chapter 8, verse 26.
06:49This absence has been called the great omission or Lucanian gap.
06:55But we have no reason to explain this absence,
07:00because some believe that Luke used a version in which these 74 verses were absent,
07:08which is highly unlikely.
07:11One of the reasons that may have moved the evangelist to remove part of this narrative
07:18It is their tendency to avoid duplicates,
07:22as happens in the double narrative that Mark offers about the multiplication of loaves.
07:29Furthermore, brothers, Luke has no need to present material relating to Jewish discussions.
07:36about ritual purity and impurity,
07:40themes that Marcos later expands upon with the narrative of the Syrophoenician woman
07:45who asks Jesus to free his daughter from the demon that is tormenting her.
07:51But we don't know why the rest of the material was omitted.
07:56which does not preclude Lucas from having used said material in other contexts and for other purposes.
08:06Luke takes advantage of Mark's brief account of Jesus' ascent to Jerusalem
08:13to develop his grand narrative of Jesus' journey to the Holy City
08:20in the long section contained in Luke chapter 9, verse 51 to chapter 19, verse 27.
08:30A narrative that combines original material with material from the Q source,
08:36Thus shaping his exceptional theology of the path of Jesus and of Christians towards God.
08:44If Mark was written around 70 AD,
08:49Therefore, we must date the Gospel of Luke after the work of that author.
08:55In addition to this, Luke does not appear to be aware of the strong controversy within the Jewish synagogue.
09:04and the Christianity that we do find in Matthew and that developed between the years 85 and 90.
09:12And if we add to all this that Luke does not reflect in his work the great persecution that broke out in
09:21times of Domitian
09:22Between the years 81 and 96, we will have to place the creation of these works around the years 80 and 85
09:32AD
09:34As with the dates, we cannot offer more precision as was done in the past.
09:42We also do not have precise data regarding the place of composition of the work.
09:48It is still thought that both books were published in Antioch of Syria, Rome, Achaea, or Bithynia.
09:57In both cases, we are not discouraged, since to interpret the Lucan work
10:03Neither the exact date of composition of these writings nor the place where they were created matters much.
10:11It is enough for us to have before us these works that reflect the two key points of Lucas's thinking,
10:20the life and works of Jesus, and the life and initial events of the early Christian community.
10:30In any case, brothers, everything related to authors, dates and places of composition
10:36They have only secondary and incidental importance to faith,
10:42because the authority that comes to these texts from being inspired and the word of God remains intact.
11:09Thank you!