Originally posted by Moliere
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The critical theological issue concerns whether Luke sought to portray Jesus facing his death with fear and trembling or with cool equanimity. Brun suggested that the saying at Luke 12:50, together with the frequent emphasis on the suffering Son of Man, compels the former conclusion.29 Such a depiction of Jesus would be consistent with Luke 22:43-44. Nevertheless, it can be convincingly argued, as Jerome Neyrey has done recently,30 that Luke actually presents Jesus as emotionally restrained, without λύπη or φόβος. In the scene on the Mount of Olives, Luke omits any mention of Jesus' fear or sorrow (cf. Mark 14:33-34), depicts Jesus as kneeling rather than falling on the ground (Luke 22:41; cf. Mark 14:35), omits Jesus' prayer for the hour to pass (cf. Mark 14:35), and adds an important condition, εί βούλει, to the prayer for God to remove the cup from him (Luke 22:42; cf. Mark 14:36). Elsewhere in Luke's passion narrative as well, Jesus is in control of himself and the situation: he does not allow Judas' kiss (22:48); he talks with women along the via dolorosa (23:28-31); he forgives his executioners (23:34, but another textual problem); he converses with the two thieves while on the cross (23:29-43); and instead of uttering the awful cry of dereliction (Mark 15:34-35) he commits his soul to the Father, apparently in control even of the time of his death (23:46).
Only Luke 12:50 could serve as a counterexample to the predominant portrayal of Jesus as facing death with equanimity: βάπτισμα (Εχω βαπτισθή-ναι, καί πώς συνέχομαι δως δτου τελεσθη. But even if συνέχομαι were to be rendered psychologically as "afflicted" (which itself is doubtful; cf. RSV "constrained"), Luke does not say that the συνοχή is because of the passion, but that it is until the passion is completed. Hence the συνοχή applies not to the passion itself, but to Jesus' ministry prior to the passion. Read in the context of 12:49, the verse signifies Jesus' longing to fulfill his mission in Jerusalem.
Given this understanding of Jesus' calmness in the face of his death, 22:43-44 appears to be theologically intrusive in its context. In all of Luke's passion narrative, only here is Jesus portrayed as out of control; only here does he fail to approach his fate with calm assurance.
Only Luke 12:50 could serve as a counterexample to the predominant portrayal of Jesus as facing death with equanimity: βάπτισμα (Εχω βαπτισθή-ναι, καί πώς συνέχομαι δως δτου τελεσθη. But even if συνέχομαι were to be rendered psychologically as "afflicted" (which itself is doubtful; cf. RSV "constrained"), Luke does not say that the συνοχή is because of the passion, but that it is until the passion is completed. Hence the συνοχή applies not to the passion itself, but to Jesus' ministry prior to the passion. Read in the context of 12:49, the verse signifies Jesus' longing to fulfill his mission in Jerusalem.
Given this understanding of Jesus' calmness in the face of his death, 22:43-44 appears to be theologically intrusive in its context. In all of Luke's passion narrative, only here is Jesus portrayed as out of control; only here does he fail to approach his fate with calm assurance.
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