Sr. Mary Karita Ivancic
February 22, 2000
ANNOTATED BIBLIOGRAPHY on Luke 24:28-35

BOOKS

Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. Excellent background material on the New Testament in general, including Gospel of Luke. Presents general analysis of the message, sources and compositional features, authorship, community/locale involved, purpose and date of writing, issues and problems for further reflection, and a fairly extensive bibliography. Very readable; intended for students rather than veteran scholars. A brief but insightful discussion of the Emmaus account. Rather than devoting a special subsection to Lukan theology, the author treats it in his analysis, since Luke's story is intrinsic to his theology.

Cadbury, H. J. The Making of Luke-Acts. 2nd ed. Peabody, MA: Hendrickson, 1999.

Craddoc, Fred B. Luke. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville: John Knox, 1990. "A commentary which presents the integrated result of historical and theological work with the biblical text" (4). Divided into seven major sections: Preface, Infancy and Childhood Narratives, Preparations for Jesus' Ministry, Jesus' Galilean Ministry, Journey to Jerusalem, Ministry in Jerusalem, Passion Narrative, and Resurrection Narrative. Further subdivided into literary units; not a verse by verse discussion emphasizing text-critical concerns. Introduction to the work is based on Luke's own Preface (1:1-4) and presents Luke primarily as a preacher. Interesting development of the Emmaus pericope according to the following outline: Christ is known by revelation; Luke, through Cleopas, summarizes the Gospel message; OT Scriptures witness to Jesus; Christ is revealed in the sacramental meal; disciples understand by remembrance; disciples witness to what they have seen and heard. Pastorally written for preachers and teachers.

Dillon, Richard J. From Eyewitnesses to Ministers of the Word: Tradition and Composition in Luke 24. Rome: Biblical Institute Press, 1978. A very scholarly and somewhat technical exegesis of the three major segments of Luke 24: the discovery of the empty tomb, the Emmaus narrative, and the appearance to the apostolic circle. Also discusses Luke 24 in the larger context of Luke-Acts as a transitional chapter bridging both works. Uses historical, form, redaction, and structural (literary) criticisms. Focuses on the "dialectic of human perception and divine disclosure" (ix). A detailed discussion of the Emmaus pericope: framework of persons, time, place; Cleopas's account and the traveler's dialogue (focusing on "the things concerning Jesus of Nazareth" as prophet/mighty/rejected); the "opening of the Scriptures"; the narrative of recognition at the meal. Widely cited in many other works. Definitely a major source for "Emmaus research."

Fitzmyer, Joseph A. The Gospel According to Luke X-XXIV. The Anchor Bible, Vol 28A. Garden City: Doubleday, 1985. The second volume of the author's magnum opus on the Third Gospel. Divided into four major sections: Journey to Jerusalem, Jesus' Ministry in Jerusalem, Passion Narrative, and Resurrection Narrative. Very extensive footnotes which practically present a verse-by-verse commentary (focusing on textual and redaction criticisms) in addition to the broad-based thematic discussion of cach subsection. Also an cxtcnsivc bibliography accompanying each subsection. Develops the Emmaus pericope at some length, using the Lucan theological motifs of geography, revelation, Christological fulfillment of the OT prophets, and Eucharist. Structures the development of Emmaus according to the meeting, the conversation en route, the meal, and the return to Jerusalem. Interesting comments on the relation of this passage to early Christian liturgical celebrations (1560).

Green, Joel B. The Gospel of Luke. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1997.

Johnson, Luke Timothy. The Gospel of Luke. Sacra Pagina Series. Vol. 3. Ed. Daniel J. Harrington. Collegeville: Glazier, 1991. A comprehensive work consisting of an original translation of the Third Gospel, copious notes on individual words and phrases, and an interpretative commentary on each pericope. A literary analysis rather than a redaction or tradition criticism. Focuses on Luke's compositional techniques: "how he accomplishes his effects and creates his themes" (xii), with emphasis on his narrative development and the interrelationship between Luke's Gospel and Acts. Seven major sections, with sixty-nine individual pericopes; also a very informative general introduction which develops circumstances of composition, genre and purpose, literary dimensions, prophetic structure, and literary-religious themes. Excellent section on the Emmaus account; notes are especially helpful, since they further explicate the actual Greek text.

Just, Arthur A. Luke 9:51-24:53. Concordia Commentary. St. Louis: Concordia, 1997.

Just, Arthur A. The Ongoing Feast: Table Fellowship and Eschatology at Emmaus. Collegevi!le: Pueblo, 1993. A literary critical analysis of Jesus' table fellowship which examines all meal pericopes and allusions to table fellowship (i.e. parables and food metaphors) in Luke in the context of the Emmaus experience. A detailed discussion of the "circular structure" of Luke 24, a "watershed chapter" which synthesizes major Lukan themes. Views the Emmaus account as the climactic meal, since it is the first time disciples recognize through his teaching "on the road" and "in the breaking of the bread" that Jesus is the risen, suffering Messiah prophesied in the Hebrew Scriptures. "Breaking of bread" at Emmaus is seen as the bridge between meals of the historical Jesus (including the Last Supper) and ongoing Eucharistic celebrations inaugurated at the Last Supper. Some good text critical insights, as well as liturgical observations. Ch. 12 on "The Center Circle--The Meal of Jesus" is especially helpful.

Keck, Leander E. and J. Louis Martin, eds. Studies in Luke-Acts. Nashville: Abingdon, 1966.

LaVerdiere, Eugene. Dining in the Kingdom of God: The Origins of theEucharist According to Luke. Chicago: Liturgy Training Publications, 1994. A biblical-liturgical exegesis of ten meal stories found in the Gospel of Luke. A fairly comprehensive discussion of the Third Gospel, since each pericope is contextualized within a broad literary framework. Views each meal as shedding light on the origins of Eucharist, which must be seen as a gospel event; climactic meal is Last Supper. Distinguishes between symposia and hospitality meals in which Jesus is presented as prophet, Christ, or Risen Lord. Excellent chapter on Emmaus, with textual, grammatical, literary, form, tradition, redaction, social-historical, and liturgical criticisms. Pastorally written and vel_3, readable.

Neyrey, Jerome H., ed. The Social World of Luke-Acts: Models for Interpretation. Peabody, MA: Hendrickson, 1991. An anthology of essay~ hn~ect on the following general topics: social psychology, social institutions, and social dynamics of first-century Mediterranean culture. Intended as a handbook helping the reader "to discover the meanings implicit in Luke-Acts through attention to the values, social structures, and conventions of Luke's society" (xi). The authors' aim is to prevent anachronism and ethnocentrism from coloring one's view of Luke's world and thus to make his social system accessible to contemporary readers. Also addresses how Luke-Acts is both a reflection and a reaction to the evangelist's social milieu. Ch. 1 on "Reading Theory Perspective" (by Brace Malina) is essential, since it presents a method for fruitful reading of Luke-Acts. Ch. 13 on "Ceremonies in Luke-Acts: The Case of Meals and Table-Fellowship" (by Jerome Neyrey) is somewhat helpful in a discussion of Emmaus as a resource for social-historical criticism.

Nolland, J. Luke 18:35-24:53. Word Biblical Commentary. Dallas: Word, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts. Good News Studies, Vol 9. Wilmington: Glazier, 1984. Explicates one basic theme seen as the synthesis of all Luke's writings: "God who brought salvation to his people in the Old Testament continues to do this, especially through Jesus Christ"(17). This thematic thread constitutes the unique feature of the author's contribution to Lukan scholarship and distinguishes his approach from "promise-fulfillment" or "proof from prophecy" approaches. Uses composition criticism (a form of redaction criticism) as an important exegetical tool, Well written for a wide audience, clear and well organized, but only a small section of Ch. 2 on the Risen Lord and Eucharist (which also is included in an article by this author) is helpful for Emmaus pericope research.

Pilch, John J. The Cultural World of Jesus: Sunday by Sunday--Cycle B Vol 2. Collegeville: Liturgical Press, 1996.

Tannehill, Robert C. Luke. Abingdon New Testament Commentaries. Nashville: Abingdon, 1996. Organized by literary units rather than by verse. Focuses on Luke in its final form for original audience (not a redactional study). Three analyses applied to each passage: (1)literary: genre, stylistic features, structure; (2) exegetical: purpose, key ideas, textual variants, meanings of important words/phrases/images, historical and social setting as well as cultural and religious context of original audience; (3) theological/eschatological: significance of text within original setting. Unique feature of this work is its basis in the author's works on Gospel of Luke as narrative literature; also applies contemporary social-scientific insights to ancient Mediterranean peoples (i.e. role of women, experience of poor). Attempts to share collective wisdom of Gospel scholarship unfamiliar to some readers. Appeals to theology students and pastors; highly endorsed by biblical scholars.

Schweizer, Eduard. Luke: A Challenge to Present Theology. Atlanta: John Knox, 1982. A hybrid between biblical exegesis (with emphasis on historical criticism) and systematic theology. Discusses the contribution of historical-critical study not only to biblical understanding but also to faith development. Theological issues discussed include history and salvation history and their meaning today; the crucified and risen Christ and how he is present today; Jesus Christ in Word and Sacrament; God's presence in Jesus Christ. Minimally helpful for my purposes.

Talbert, Charles H. Luke and the Gnostics: An Examination of the Lucan Purpose. Nashville: Abingdon, 1966. Aim of this work is "to argue in some detail that Luke-Acts was written for the express purpose of serving as a defense against Gnosticism" (15). Uses redaction criticism as primary exegetical tool and presupposes the reader's familiarity with the diverse beliefs and practices of Gnosticism. Develops three motifs which guarantee the true Word: emphasis on witness to the reality of Jesus' death and resurrection; legitimate exegesis, in which the suffering and rising of Jesus is seen as the fulfillment of OT prophecy; succession of tradition in Acts to counteract false teachers. Sees the martyrdom and persecution emphasized in Lucan writings as being inflicted by Gnostics. Uscs clear argumentation to counter alternative reasons why Luke wrote: to defend Paul against attacks of Jewish Christians; to evangelize non-Christian world; to produce an apologetic work directed at Rome; to explain delay of Parousia; to refute Marcionites. Refutation of these proposed reasons leads to the conclusion that the Third gospel "was written in the environs of the Aegean Sea during the last quarter of the first century" (45) as a defense against Gnosticism. Helpful background information on Luke's Gospel. Some applicability to Emmaus pericope.

Tannehill, Robert C. Luke. Abingdon New Testament Commentaries. Nashville: Abingdon, 1996.

Tiede, David L. Prophecy and History in Luke-Acts. Philadelphia: Fortress, 1980. A commentary on selected passages in "Luke's composition where the concern of rejection is particularly crucial to the larger purpose of the narrative" (17). Sees Luke-Acts as "an interpretation of its own times" (18) and a response to the loss of Jewish heritage caused by the destruction of Jerusalem and the Temple. Employs literary, tradition, historical, and theological criticisms to explore this "rejection" theme; addresses such questions as "Why was Jesus rejected?" and "Why was Jerusalem rejected by the Gentiles?" Although generally insightful, this work is only minimally helpful for my purposes.

Wansbrough, H. The Gospel of Luke. Doubleday Bible Commentary. New York: Doubleday, 1998.

ARTICLES

Curtis, K. and G. Peter. "Linguistic Support for Three Western Readings in Luke 24 (12,36,40)." Expository Times (Aug 1972): 344-45.

Diederich, Everett A. "Unfolding Presence of Christ in the Celebration of Mass," Communio (US) 5 (Wint. 1978), 326-43. Examines how the risen Lord reveals and communicates his presence in the celebration of Eucharist through the assembly, the proclamation of the Word, the person of the minister, and in the eucharistic species. The Emmaus account provides a biblical paradigm for this unfolding experience of the Lord's real presence resulting in a movement toward fullness of encounter and deeper communion with him and through him with the Church. This article provides a valuable application of exegesis to contemporary liturgical studies.

Moloney, Francis J. "The Eucharist as Jesus' Presence to the Broken." Pacifica 2 (Je 1989), 151-74.

Olson, Dennis T. "Temptations and Trials in Deuteronomy 6-11, Luke 4, and Luke 22-24: The Significance of a Recurring Three-fold Pattern." Word and World Supplement 1 (1992), 21-28. Examines three inner voices of militarism, materialism, and moralism which tempt Israel's "communal heart" away from allegiance to Yahweh. Parallels this to Jesus' being tempted to materialism, political militarism, and rigid moralism during his encounter with Satan in the wilderness. Presents the Passion-Resurrection narratives as the intersection of communal and individual temptations involving these same three themes; these narratives also focus on the victims of temptation. Significance of these parallels: shows major category of temptations which God's people face in every age; show how both community and individuals are subject to these same temptations; illustrates the role of internal voices and outer forces in the dynamics of temptation. Sees the women in thc Passion-Resurrection pericopes as victorious in resisting temptations. Applicability to Emmaus: "The three-fold trials of Jesus' followers resume: the proclaimed word and the breaking of bread begins to open eyes and hearts--'repentance and forgiveness of sins is to be proclaimed in his name to all nations'" (27).

O'Toole, Robert F. "Activity of the Risen Jesus in Luke-Acts," Biblica 62, no. 4 (1981): 471-98. A scholarly and more technical version of part of Chapter 2 ("Jesus, the Savior") from the author's book, The Unity of Luke's Theology. Develops the following sub-topics: the Risen Jesus as "Lord"; witnesses; Eucharist; Holy Spirit; Name. Some discussion of the Emmaus pericope, but not a major research source for this topic.

Plevnik, Joseph. "The Origin of Easter Faith.According to Luke." Biblica 61, no. 4 (1980): 492-508. Purpose of the article is to argue a "deceptively obvious" proposition: easter faith originates "in the context of the discovery of the empty tomb and the appearances of the risen Jesus" (492). Examines the different character of the disciples' faith in Jesus before and after the resurrection as presented in the third gospel. Argues against R. Pesch's assertion that the empty tomb narratives are not historically reliable and that appearances of risen Jesus neither reveal the resurrection nor make those present witnesses of his resurrection. Sees Luke 24 as a unified composition describing the faith development of disciples and apostles. Concludes that "Luke and other NT writers regard...the discovery of the empty tomb, but above all the appearances of the risen Jesus as the origin of easter faith .... Although easter faith was quickened on several separate occasions within distinct circles of the followers of Jesus, the apostolic proclamation itself is firmly based on the appearances of the risen Jesus to Peter and to the assembled disciples. Luke presents these encounters as facts fully attested by many eye-witnesses, and points out that the faith...was no light credulity. It witnesses to the resurrection" (508).

Plevnik, Joseph. "The Eyewitnesses of the Risen Jesus in Luke 24." Catholic Biblical Quarterly 49 (Ja '87): 90-103. A refinement and expansion of the previous article by the same author. Distinguishes between two aspects of "Easter faith": belief in the reality of Jesus' resurrection and acknowledgment of his divinity. Sees faith in the resurrection as happening at the empty tomb (cf. experience of women), in the Emmaus episode, and among the eleven "and the rest" who heard that Jesus had appeared to Peter. Sees faith in Jesus' divinity as occurring at the Ascension, when the disciples worship him. Posits that apostolic faith is based on the appearance of the risen Jesus to Peter, with Jesus' subsequent appearance to the Jerusalem assembly providing the apostolic witnesses with personal knowledge of the resurrected Christ. Both articles provide redaction-critical insights into Emmaus pericope and excellent explanations of the unfolding manifold presence of the risen Lord.

Saunders, Stanley, P. "Discernment on the Way to Emmaus." Journal for Preachers 20, no.3 (1997), 44-49.

Schertz, Mary. "Interpretation as Discipleshiip: Luke 24 as Model." In The Church as Theological Community. Winnipeg: Canadian Mennonite Bible College, 1990.

Senior, Donald and Pheme Perkins. "The Gospels and Acts Reading Guide." The Catholic Study Bible. New American Version. New York: Oxford University Press, 1990.

Sidal, Morven. "He was made known to them..." Pacific Journal of Theology 17 (1997): 99.

Winter, Paul. "The Treatment of His Sources by the Third Evangelist in Luke 21-24." Studia Theologica 8 (1954): 138-73.

BOOK REVIEWS

Arthur Just, The Ongoing Feast: Table Fellowship and Eschatology at Emmaus

1. Corley, Kathleen. Journal of Biblical Literature 114 (Sum 1995): 338-40. Sees this work as a contribution to recent scholarly discussion on the importance of table fellowship in Luke, However, points out some significant flaws. Questions the author's assumption of historical reliability of meal stories (i.e. meals of the historical Jesus), while attempting to take seriously their literary character. Finds the division into twelve short chapters rather awkward and the author's building of the structure of the Emmaus story with its literary themes quite slow-moving. From a literary critical perspective, views thematic connections between Lukan meal stories and the Emmaus meal as contrived and continued emphasis on "kingdom" as somewhat superfluous. Cites Just's inattention to women in Gospel meal narratives as weakening his general argumentation. Not a generaally positive review.
2. David B. Gowler. The Catholic Biblical Quarterly 57 (1995): 398-400. Views this book as "cogently and clearly written [with] its primary assertions backed by a careful reading of Luke. Many theological insights can be gleaned from J.'s work, especially in the exegetical sections found in chaps. 11 and 12" (399). However, does not see Just's discussion as "literary critical" (as the author intended it to be); designates it more as "composition criticism." Comments on the absence of crucial social-scientific data which leaves a gap in the study; among the missing points is even a basic acknowledgment of the different types of table fellowship. Despite these shortcomings, a "worthwhile contribution to our theological understanding of Luke 24" (400).
3. Lathrop, Gordon. Worship 69 (J1 1995): 377-79. Comments that this book is "eminently readable, lucidly argued and important for the concerns of liturgists" (378). Among the commendations are the author's avoidance of harshly criticizing other writers and using their research with respect. Especially appreciates Just's insights into Luke's symbolic language of faith and his assertion that Emmaus "makes anamnesis of the whole meal practice of Jesus, passing it on as the full background to the meal practice of the Church" (378, citing Feast, 242). Criticizes some aspects of the book, however: lacunae in dealing with Luke's conception of Jesus' meals vis-a-vis the actual meal practice of the historical Jesus; failure to address the actual liturgical practice of the Lukan communities; failure to relate the community's meal-practice to women. In brief, sees Just's work as a basically meritorious but somewhat incomplete study which nonetheless serves as a reminder "of the central importance of meal for Luke and for the entire biblical tradition" (379).

Luke Timothy Johnson. The Gospel of Luke (Sacra Pagina 3):

1. Karris, Robert J. The Catholic Biblical Quarterly 55 (1993): PP?? Commends Johnson's clear, readable, inclusive, and truly fresh translation as well as his commentary. Cites three outstanding strengths of Johnson's interpretation: constant interrelationship between Gospel of Luke and Acts; extensive reference to Hellenistic paralels in which Jesus is portrayed as philosopher and sage as well as prophet; demonstration of how Luke uses possessions to symbolize one's relationship with God. Also praises the ability of this work to meet the needs of a wide audience: "biblical professionals, graduate students, theologians, clergy and religious educators (160)" A very positive assessment of a truly fine work.
2. David L. Tiede. Journal of Biblical Literature 113 (Sum 1994): 339-40. Commends this work for its clear, non-argumentative tone and its excellent textual notes, which bridge Johnson's original translation and his discursive interpretation. These notes are "almost a handbook in translation" (339) since they elucidate Johnson's translation decisions. Further, they are "a well organized treasury of scriptural citations, parallels, and intertextual allusions" (340) in dialogue with Acts. Johnson's notes also offer much historical information but unfortunately downplay Luke's interpretation. A weakness in the 26-page introduction is not synthesizing the broad scholarly discussion of Luke's social location, narrative conventions, and prophetic proposals--points on which Johnson takes a definite stance. Well written and interesting narrative, focused on Luke's testimony to the prophet and the people.

Eugene LaVerdiere. Dining in the Kingdom of God: The Origins of the Eucharist According to Luke

1. Joyce Ann Zimmerman. Liturgical Ministry 4 (Fall 1995): 190. Commends LaVerdiere's work not only for spelling out Luke's special contribution to the meaning of Eucharist, but more importantly for moving from Scripture to life: "He eloquently teaches us that Eucharist as a meal means it binds us in hospitable relationships to one another"; to "do this in memory of me" implies that Eucharist leads to a life lived as Jesus lived. Of interest and value to those "pursuing the scriptural basis for a meal approach to Eucharist." Also recommends the book as "solid spiritual reading."