Thomas Cahill

April 22, 2001 Summarize Lus concerns from last time¦ 188 ff: entreaty         Model appealingness         Friend at Midnight 190: Prayer and Kindness aim QUOTE: But for Luke there is one thing that bum make the Christ- exchangeable life impossible¦. ¦Matthew¦hyp¦Lu¦wealth.                  Matt: deceiver = play actor ? note Greek theater                  Lu: wealth ? Broader productions = greed, selfishness, idolatry What might wealth and hypocrisy arouse in common?                  Blindness // self-deception // anxiety (note Lu 12:22ff ? be not anxious) 191: The fiction of the affluent accept                  ¦piles up treasure but is not spirited toward God. What does it mean to be plenteous toward God? CAHILL follows the fiction of the gamy fool with the parable of Lazarus and Dives and then doesnt labor around to the depicted object of worry until p. 193. NOTE: this is not Lukes order -- Like near of us, Cahill arranges material to make the points that HE motives to make. Does Cahills arrangement betray LUKEs ends as a redactor? NOTE ARRANGEMENT:         LUKE: The parable of the well-heeled fool and the discourse on anxiety are opposite contextually (ch. 12). THEN, the parable of Lazarus and Dives is in ch. 16 and paired with the thematic statement in 16:16 ? The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed and everyone tries to enter it by force. Cahill is right that the compose concerning the danger of wealth continues throughout Luke. He is careless, however, in placing the parable closely Lazarus immediately following the parable of the rich fool. Lukes designing is clearer if we take Lukes order and treat the issue Anxiety next. 193 (Lu 12:22ff)         Anx iety/worry 191 (Lu 16:19-31 in the context ! of 16:16-17)         Rich man and Lazarus A Miracle for Me ? Cahill, pp. 208-213 I.         Miracle a.         The division of miracle, like evangelism in some circles, has been tainted by people who abuse the folk for their own selfish ends: W.V. Grant, Oral Roberts, Gold Dust at a local charismatic congregation b.         Likewise ¦ sane difficulty with the category from a modern, scientific perspective i.          non to show that there has to be a dichotomy ? The outmatch of the Angli can tradition affirms reason as well as tradition and revelation. ? We dont have to commit intellectual suicide to conk by faith. ii.         Premodern, modern, postmodern c.         What is a miracle? -- class input d.          II.         Cahill begins prick on miracle w/ a case-study: Mary Magdalene a.         Mary: apostle ? Luke 8 (note women in mi nistry issue: Smyth/Helwys) // $$$ her money supported Js ministry b.         Cahills point: deal like Mary M witnessed and experienced Jesus providential practise -- enough to change their lives. III.

        p. 207 ? Cahills Either/Or a.          each bigotry or substrata of sum that was later embellished i.         Is this either/or alternative our only option? ii.         What are other options? b.         theological stories i.          objective ? works of power ii.         Matt ? Messianic say-so iii.         Luke ? compassionateness and inclusion iv.          John -- signs IV.         ! P. 211 ? Meier a.         Most primitive level of spontaneous tradition b.         metahistorical V.         Mystery ? p. 212 VI.         Hermeneutical options a.         Second naiveté ? narrative as it stands ? meaning disclosed b.         Fusion of worlds c.         Tupper ? [What does our approach to MIRACLE imply about our hear of God?] Given self-limitation of God ? i.         Tapestry ii.         Perlman ? trine set up iii.         God always does the most that God can do. VII.         Examples in Luke a.         8:22-25 ? storm b.         9:10-17 ? 5000 c.         13:10-17 ? lame char on Sabbath d.         14:1-6 ? healing on Sabbath If you want to get a full essay, order it on our website: Ord erEssay.net

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