The work of the evangelist Luke has two books: the Gospel and the Acts of the Apostles. The first tells the story of Jesus, the second story of the origins of the Church. The intent of the leaflet is to illuminate the experience that the people of pagan origin were in the community Church, explaining in the light of its historical origin.
How? Showing-on current experience of the Holy Spirit poured out in the first communities, the continuity of the action of the Spirit had wrought in the Church of the Apostles in the Life and Work of Jesus and in their prior to the past history Israel.
1. The intent of Lucas
Lucas's concern partly because of this, and to account for it and interpret its religious significance, dating back to the past. Instead his written work, purely because of the method, part of past and, following a chronological order of events, comes to mind. The prologue of his Gospel shows us clearly that Lucas has used cinematic technique of "raconte"
"Since many have tried to tell orderly facts that have taken place between us, as have been transmitted to us who witnessed personally from the very beginning and they were made servants of the message, including me, who have diligently investigated everything from the beginning, I was fine for you, write neatly-most excellent Theophilus, so knew the accuracy of the information you have received " .
Lucas is well aware of his condition and late secondary witness. There is an apostle or a witness to the origins of the Christian miracle. has been incorporated into the Church, because it was within a relatively obscure figure and second rank. But he is not Jewish, and has approached this new "sect", born of Judaism, from Greek culture and mentality, as it illustrated child, lover of clearness and certainty, order and critical review of facts and witnesses.
clear distinction in his preface: 1 º) Eyewitnesses (autoptai: those who saw themselves) and from the beginning (ap'arjés) and converted into servers that message, forwarded it (wall). They are the source of the tradition. 2 º) Others took on the task (epejéiresan: put hand written) to repeat written in the same order as the oral tradition, stories of witnesses ("Mark, for example?). They are what set writing these ancient traditions. 3 º), Lucas, who adopts a proper order. Order based on a diligent investigation of the facts, intended to bring out in them their internal consistency and therefore credibility.
From your current relationship (Catechetical - apologetic) to Theophilus " real or personification of the educated pagans (like Lucas) who had come to learn about the Christian faith, "Lucas begins his work, which is both history of faith and theology of history. And as a good Greek historian, is based on eyewitness accounts and reliable.
His scruples reflected, among other things. In placing the events related in connection with certain coordinates or landmarks of history.
Theophilus had received information or instruction in one of those contemporary communities, their own and Luke, which has seen the works of the Spirit .. Lucas from there back, explaining everything from the beginning as Holy Spirit. This centrality of the Holy Spirit in the work of Lucas is clear from the prologue to the Acts of the Apostles, the second volume of his work:
"In my first book, O Theophilus, of what Jesus did and taught from the first, until the day when, after having taught the Apostles that He was chosen by the Holy Spirit, was taken to heaven. "
The Holy Spirit has chaired and inspired the choice of the apostles and is the divine link between Jesus and the Church's mission begins.
Lucas, who wrote to Gentiles or Christians from of the Gentiles, not content with the use of the Old Testament and the Writing test. For your age you need to integrate these elements into a meaningful framework. Lucas must meet the strength and certainty, and these must be demonstrated from actual facts, visible in the church. From these facts can now go back to the biblical past, that does not provide for public pagan self-interest.
When Luke tells the childhood of Jesus, is the area farthest from the mind, touches the remotest part of its history. Lucas could have been omitted as Mark and John. It was particularly thorny matter to explain to Gentiles. Matthew however, could more easily show your audience, Jewish, and through the events of childhood of Jesus fulfilled the Scriptures. But for the audience of Luke, the argument of force if Scripture had acquired as part of the testimony of a witness, and clearly linked historically led to the explanation of this church.
2. Mary as a witness
And that witnessed the infancy of Jesus is Mary. Lucas owe a number of features of Mary, an enrichment of details of his figure comes precisely from an interest in her as a privileged witness not only the life of Jesus but also the theological significance of that life.
If the entire Gospel of Luke is based on eyewitness testimony and if Lucas dares to talk about the childhood of Jesus is because it has the testimony of Mary about it. L ucas evokes twice in his narration of childhood memories of Mary: " Mary treasured all these things and pondered them in her heart" (2, 19); "His Mother kept all things in her heart " (2, 51). These formulas remember how John puts forward his own testimony in his gospel and similar terms used by him when it seems to refer to the testimony neighbors and relatives,
"fear invaded all its neighbors (see what happened to Zechariah)
and throughout the mountains of Judea were talked about all these things, everyone who heard them laid them in her heart" (1.66) .
"neighbors and relatives heard that the Lord had done great mercy" (1.58).
"They returned, glorifying God for all they had seen and heard" (2, 20).
Some of these testimonies, which are unlikely to able to pick up Lucas directly from the eyewitnesses, must come to him through Mary or Jesus' family as it is known that integrating the primitive community and to keep family traditions, of which, however, the ultimate source must be Mary.
3. Mary's qualities as a witness
Lucas takes great care to qualify it as a witness: Mary is a person full of grace of God, as he says Angel. Instructed in the Scriptures, as appears from the Magnificat biblical language, as it presupposes the profound biblical reflection on the facts, which are inextricably interwoven in his narrative, and as is also explained kin-related Levitical Mary Elizabeth, her cousin, a descendant of the priestly line of Aaron and wife of the priest Zacharias.
We pause to emphasize this, because some people can quite easily be inclined to attribute the infancy narratives of Jesus to the imagination of the evangelists, as if they had invented the free, inspired by the Old Testament stories that often do the childhood of the great men of God, like Moses or Samuel.
is undeniable that these stories of the childhood of Jesus are like a tapestry, woven with threads of reminiscence Old Testament. But how else could weave his meditation thread facts about Mary, a Jewish girl, related to the Levites and priests, pious and full of God, regular attendance and careful readings of the explanations of the synagogue? Who can tell when you open the hood of his fondest memories, between what might be called a historian cold facts, chronic, and the burden of evocation and personal interpretation of affective resonance between who become like velvet, the jewels of our memory?
Lucas knows he can not ask for Mary, his witness, a testimony written in the genre of a part of police. Nor is interested. Because in meditation with which Mary saw the recalls events and midrashic rumination that made object, something Lucas appreciates more than the chronicle of a file. There is the revelation, made at a privileged child of faith, the meaning of the events of Jesus' childhood in the light of scripture, and there is an illumination of dark passages of scripture in light of the mysteries of the Savior's life . And in that reciprocal light of present events for the past, and passed by those present, there is a method invented by Mary, it is a highly Bible reveals, without signatures on the fabric to the real author, the Spirit Ghost. Which, as Luke likes to stress, work in the Church worked in the life of Mary and who reveals himself as the driver of the whole history of salvation, not only to Abraham (Matthew), but even Adam himself, as Luke trace his genealogy of Jesus. is the Holy Spirit, through Mary, is bearing witness to Jesus and who began teaching her the task of believers in Jesus Christ all things.
So Mary could not miss and not lacking in the work of Luke, not only at the time of the childhood of Jesus, as the child's voice is not yet able to speak, but not in the infancy of Church when the Apostles after the Ascension still locked in their homes for fear of the Jews persevere in prayer, as Luke tells us at the beginning of the Acts of the Apostles, together with the mother of Jesus, not even encouraged to speak, apostles infants until the age of the Spirit .
why Mary away quietly and humbly gave the word to his son when he was twelve, in his Bar-Mitzvah at the Temple of Jerusalem becomes an adult teacher of wisdom of his people and becomes able to give valid testimony of himself and the Father.
So Mary very soon disappears from the Acts of the Apostles, barely they filled with the Holy Spirit at Pentecost, become masters of the New Law of the Spirit, servants of the Word, clothed with strength and power from on high to valid witnesses to the Passion and Resurrection is, of identity Jesus' messianic and divine.
Mary has, therefore, a very humble position as a witness, and gave sentences that made his mission, made temporary stops essential. But his witness remains eternally valid and irreplaceable that period of conception and childhood of the Lord that she witnessed and whose modest and dark prominences could read it with faith, enlightened by God and before anyone else el cumplimiento de las profecías.
El contenido del testimonio de María en los relatos de la infancia según Lucas está polarizado en la persona de Jesús, protagonista de todo el evangelio, alrededor del cual se mueven muchas figuras: Zacarías, Isabel, Juan el Bautista, parientes y vecinos, pastores de Belén, Simeón y Ana la profetiza, doctores del templo, María y José.
4. La plenitud de los tiempos
Lucas, discípulo de Pablo refleja en su obra una idea muy paulina. Idea que ya hemos visto en aquél pasaje de la carta a los Gálatas que citábamos hablando de Mateo: “Pero al llegar la fullness of time God sent his Son, born of woman " (Gal 4.4). The fullness of time has arrived, and she starts and is the life of Christ, since he is the center of the history of salvation.
period
The hidden children of the Lord is the critical edge in that fullness which begins and ends the old, John the Baptist is the last character of the Old Order. Jesus is the first of the New. Hence, Lucas put his miraculous conceptions in parallel, the angelic announcement to his parents their symbolic names, revealing their identities and missions, their childhoods and their growth. This leaflet highlights text some similarity but also the radical difference between the two figures: Juan-precursor and Jesus the Messiah. Juan last prophet of the Old Order and Jesus the Son of God.
Lucas is happy to read since childhood, even more since before the birth of John the Baptist, the herald of the Messiah destination. The child John jumps for joy in his mother's womb. And it is filled with the Holy Spirit. Spirit is the same as the miraculous intervention should inauguration of the fullness of time in the womb of Mary. The Spirit who ensures the continuity of a single divine work through the discontinuity of the time one dies and another one opens.
5. A cloud of witnesses
Around the birthplace of Jesus, Luke, the only evangelist who tells his birth brings its witnesses. Everyone talks about it. Zechariah witnesses even his silence. Is the negative testimony of the silence of the Old Law, which is priest to explain what happens. God does not need his testimony or his word to carry out their work. Despite the silencing of the Old Law, the former liturgy, the Old Temple, of which Zacharias is a minister, God raises a witness and forerunner, John the Baptist. And when the still-mute him well within his mother rejoices, and communicate converted the barren old woman miraculously fertile mother to conceive the ultimate fruit of ancient Israel, the testimony about to come: "Where me that the mother of my Lord should come to me?" (1.43). Isabel
lends his voice is not alone as a witness of the Lord is coming. And this we must take into account when considering the figure of Mary according to Luke. Into the fabric of Luke, Mary is not drawn in isolation, solitary figure of a portrait, but in a group. And for contrast and refelejo by air reflected contrasting familiar and peculiar genius, and highlight their features. On the one hand Zechariah and Elizabeth. Joseph and the other Mary. There is the father receives the angelic message, here Mary, the mother. One question with no faith and is reduced to silence. This question is full of faith and gives voice to a transcendent consent.
In this group of witnesses who painted Luke, Joseph is just dumb. Zachary is the same in the end his voice returned to impose the child her name, as mandated by the Angel, and to sing the Benedictus, testimony of Davidic origin of Jesus and John the precursor mission. Elizabeth, Simeon and Anna are filled with the Holy Spirit, and testify about the Child. It is also for reflection and contrast with all these voices as Luke presents the content of Mary's canticle, the Magnificat, a window not only into the soul of the character, but towards the inner landscape, to the heart pondered all these things, jealously guarding.
The eyes of the control groups converge in Jesus, but the light that illuminates their faces comes from the Child. And so with the light of divinity of which they speak, we lit their faces and joyful including Mary.
is what many artists have expressed their true plastic fabrics, making the child the light source that illuminates the characters of birth. Lucas is the literary precursor.
6. Midrash Peshes
But Lucas also collects and uses a technique that could be called impressionistic. His literary style, especially in these tales of childhood, is riddled with implicit references to the Old Testament, allusions are-each-evocation and suggestion of a world of ancient texts, they also called as witnesses. Was not there perhaps invoked Jesus in his earthly life, the testimony of Scripture: "Search the Scriptures, and who believe it to have eternal life, they are they which testify of me"? (Jn 5.39). That
Media Research did not invent Writing Lucas. It was a work of the wisdom of Israel, and performing it, it says the first psalm blessed. Obeys certain rules and had his name: Midrash (= search) This derivative of the verb darash (= search, research) called the effort and insight meditation believer of the sacred text, to find an explanation deep and practical application. This study may be directed to seek inspiration from the biblical text of the behavior (and then called Halakhah: derived from halakha walking), or meditation is a saving sense of event recorded in Scripture. Hidden meaning that the text that shows him to meditate and research, communicating the meaning divine history. And then called Haggadah: story, story, advertisement of events. But never chronic, but Christian interpretation of history.
One way of Midrash Haggadah is so both in Sacred Scripture and rabbinic literature and especially qunrámica is known as the Pesh (plural: pesharim). The Pesh is the interpretation of facts in the light of biblical texts and vice versa: the interpretation of biblical texts in light of facts. As seen in the appendix to the chapter on Mark, the Pesh mythological fable is not free but serious reflection on Scripture and assumes the historical reality the facts are interpreted in their light, and whose light is projected onto the Scriptures.
Midrash is often said to reflect that seeks to respond to a problem or a new situation arose in the course of history the people of God, Revelation incorporate a new element, boldly extending the potentialities of the writing.
But transposing the limits of the study, the midrash Israel invades everyday life style is proverbial that colors the conversation, not only educated but also the popular and domestic. There is a contamination of sanctifying profane themes as heard in the Jewish synagogue Saturday to Saturday. Takes and accommodates expressions of the text to their life situations, and makes the vehicle Scripture and through communication. Create a style
allusive, metaphorical, indirect, family style unintelligible to the uninitiated in Scripture.
In this style of arcane allusions Gabriel speaks to Mary, to paraphrase the text of a prophetic oracle of Zephaniah:
(Zephaniah 3: 14-17)
Rejoice,
Daughter of Zion, Yahweh is king
of Israel
you.
Fear not, Jerusalem
Lord your God is within you, brave
savior, king of Israel
you.
(Lk 1, 28ss)
Hail, Mary,
object of God's favor.
The Lord (is)
You.
not fear, Mary.
conceive in your womb and bear a son
and call him: Lord
Salva. The reign
One of the standard procedures of the Midrash is to describe a current event (or future) in the light of a past, returning to the same terms to indicate their correspondence and compared. Is the procedure that uses the Book of Consolation (Deutero-Isaiah), that to speak of the return from exile uses the terms of release from Egypt (Exodus). God is about to repeat the feat liberation of his people.
use in the Annunciation Gabriel makes the terms of Zephaniah implies a double identification: Mary is identified with the Daughter of Zion, Lord Jesus, King and Savior.
7. Mary: Daughter of Zion
Daughter of Zion (Bat Zion) is a term first appears in the prophet Micah (1, 13, 4, 10SS.). Saying "Daughter" was a common way in ancient times to refer to the population of a city. Daughter of Zion also appointed new neighborhood north of Jerusalem City of David, where, after the debacle of Samaria and before the fall of Jerusalem's population had fled the north: the remnant of Israel.
What is his identification with Mary?
Daughter of Zion, as a theological term, means writing the ideal Israel and faithful people of God in its most genuine and pure, and may occasionally find expression in specific groups, but remains open to future and also to a person. The Midrash can thus subtly reflect the mysteries for which is open, with particular skill. Throughout the history of theological expression Daughter of Zion, has been a process from the part to the whole, now the Angel reinvested back quite a party, a person, Mary. The neighborhood of Jerusalem went to shelter under their name to the entire city and the entire people as bearers of a promise of salvation. Now is a person, Mary, who is revealed as the Daughter of Zion par excellence and the tiny dot in the cosmos that wonderful promise becomes reality.
8. Mary and the Ark of the Covenant
not stop to show us, as we are mainly interested in the figure of Mary as the second part of Gabriel's message, the reference Jesus, gloss too, are to the text capital of the promise made to David (2 Sam 7), or we pause at the other allusions to other biblical texts which contains the short-or short-message of the Angel. But Mary is on the parallel between Exodus 40, 35 and what the Angel tells him about the mysterious way of conception. This parallel allows us to invoke Mary pious, mystically in the Marian litany as foederis Ark (Ark of the Covenant) in all probability, because it is also about pruning the shadow of the cloud of God, where he is present and acting for of his people.
Cloud overshadowed
the tabernacle.
And the glory of the Lord filled the dwelling
.
power of the Most High will overshadow you. So what
born of thee shall be called holy, Son of God
.
The virginal conception described here through the Epiphany of God in the Ark of the Covenant. The Cloud of God appears on both and its consequences are similar. The Ark is full of Glory, Mary is filled with the presence of a being that deserves the name of Holy Son of God.
But the action of the Holy Spirit appears as lighter Cloud is not limited to rest on Mary. This event is pointing forward in the work of Luke to the scene of Baptism to the Transfiguration, texts in which the voice from heaven bears witness to His Holiness and his divine Sonship. "This is my beloved Son, in whom I am well pleased. Listen to him. "
also impossible to stop here to unravel the midrashic allusions contained in the greeting of St. Elizabeth to Mary, or the mosaic-midrashic anthology, also consisting of the Magnificat, Mary's true testimony about itself.
9. The sign of the Spirit = the joy
I just keep
end-to-one aspect of the image of Mary, Luke, that transforms the face of his privileged witness. Gabriel invites the joy and gladness, and in the Magnificat Mary rejoices. Let us look at the face of Mary who is happy and goes on joy. Let's see it burst into a song. Let us not dwell on the words, which may divert or distract us into a curious biblical archeology. Behold the joy in the features that Luke draws.
testimony is the leading Lucas stop recording. Because in that primal joy is the source of joy that pervades the Christian communities when they sing their faith in the Lord. Also happy have believed them.
The only Gospel that we recorded a thrill of joy in the Lord is one in which Christ has. Why? Because the Father has revealed to his believers. The episode is preserved in Matthew and Luke. But while Matthew is limited soberly say that Jesus spoke Luke states that at that time Jesus rejoiced in the Holy Spirit and said
"I thank you, Lord of heaven and earth , for hiding these things from the wise and prudent and hast revealed them to infants. Yes, Father, for you are pleased with this. Everything has been given by my Father and nobody knows who the Son except the Father, and who is the Father except the Son and anyone to whom the Son chooses to reveal him. " (Lk 10, 21-22, Mt 11, 25-27).
"And turning to the disciples and said privately, 'Blessed are the eyes that see what you see. I tell you that many prophets and kings desired to see what you see, but did not see it and hear what you hear, but not heard! ". (Lk 10, 23-24, Mt 13, 16-17).
If someone feels the joy of believing, if he rejoices and exults in the pure and joyful joy of Christian living, know that this is an angelic voice inside, and who is hearing the speech of angels. Know that this is the protective shadow of the Spirit upon him and within him. Is the cloud of the Spirit and the divine presence within. It is the glory of the manifestation of the glory and the glorious appearing of the Spirit in the Church. The one that caught the attention of most excellent Theophilus. Lucas wants to explain that, going back to its origin in Mary, Jesus' disciples.
And if someone does not feel that joy itself, look at his face lit with joy of Mary Christian and hear the exultation of the Magnificat, and let that joy will inspire and infect him.
She is for Luke warranty soundness of the things that Theophilus has heard.
Source: "The figure of Mary through evangelicals" of Father Horacio Bojorge sj
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