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00:00The author
00:28Brothers, 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,
01:00details that had no meaning for the Christians who came from the Gentiles.
01:06As 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, such as the one we find in the prologue of Luke chapter 1 verse 1 to 4.
01:46The author's great interest in the Old Testament has led some to believe that Luke was of Jewish origin.
01:56and even Saint Epiphanius considered him one of the 72 disciples that Luke speaks of in his work.
02:06Although 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.
02:32Traditions about Luke
02:34On the other hand, in the book of Philemon 24 and Colossians 4.14 we are told that Luke was a companion or collaborator of the apostle Paul.
02:47Even Saint Irenaeus commented that Luke was Paul's inseparable companion.
02:54However, 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,
03:18nor was he by his side when the apostle to the Gentiles was structuring his theology,
03:24or that he wrote his most outstanding letters, does not mean that they were never colleagues.
03:31And if Luke only accompanied Paul in his early years and only for intermittent periods,
03:39It can be understood that Luke's Pauline teachings do not agree with the Pauline teachings of the apostle himself.
03:47already in his times of theological and pastoral maturity.
03:50The text of Colossians 4:14 tells us that Luke was a beloved physician,
03:58a statement that tradition has taken very seriously,
04:03and it has become one of the most categorical statements when talking about the author of the third gospel.
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 doctors who had been unable to cure her,
04:31It was an indication that Lucas was indeed a doctor.
04:37However, 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 whether the author is the Luke mentioned in Colossians,
05:01nor that he actually practiced medicine.
05:07Sources, date and place of composition
05:11In 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,
05:30which, as we know, is the acronym we use to signify the German word QELE,
05:36which translates as source,
05:38and we believe that rather than an oral tradition, it should have been a written source,
05:45given that Matthew and Luke have coincidences not only in pericopes,
05:51but also of a verbal nature and of the order of the material.
05:56But unlike Matthew,
05:58who has received his sources and rearranged them to compose his thematic material,
06:05Lucas has respected the order of these sources,
06:08and has used them in a more thoughtful way and with a specific plan in mind.
06:16Luke follows the general outline of Mark's Gospel,
06:19into whose material he has inserted the chapters of childhood
06:24and those related to the appearances of the resurrected one.
06:28And although Lucas adheres to the Marcan order,
06:33We miss a considerable section on Mark in his work,
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.
07:12One of the reasons that may have moved the evangelist to remove part of this narrative
07:18It is their tendency to avoid duplicates,
07:21as happens in the double narrative that Mark offers about the multiplication of loaves.
07:29Furthermore, brothers,
07:31Luke 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 actually used said material
08:01in 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 the year 70 AD,
08:49Therefore, we must date the Gospel of Luke after the work of that author.
08:56In addition to this,
08:58Lucas doesn't seem to be aware of the strong controversy
09:02between the Jewish synagogue and the Christianity that we do find in Matthew
09:07and which took place between the years 1985 and 1990.
09:13And if we add to all this what Lucas does not reflect in his work
09:18the great persecution that broke out in the time of Domitian
09:22between the years 1981 and 1996,
09:26We will have to situate the creation of these works
09:29around the years 80 and 85 AD.
09:34As well as regarding the dates,
09:37We 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.
09:47It is still believed that both books were published in Antioch of Syria,
09:54Rome, Achaea or Bithynia.
09:57In both cases we did not get discouraged,
10:01since to interpret the Lucan work
10:03The exact date of composition of these writings does not affect much.
10:08nor the place where they were created.
10:11It is enough for us to have these works before us
10:15which reflect the two key points of Lucas's thinking,
10:21the life and works of Jesus
10:23and the life and early events of the early Christian community.
10:30In any case, brothers,
10:32everything related to authors, dates and places of composition
10:36They have only secondary and incidental importance to faith,
10:42because of the authority that comes from these texts
10:45because they are inspired and the word of God remains intact.
11:06Thank you!