SHADOW, SUBSTANCE, COINCIDENCE, SIGNIFICANCE: THE INFANCY NARRATIVES OF SAMUEL, JOHN THE BAPTIST,...

8/8/2019 SHADOW, SUBSTANCE, COINCIDENCE, SIGNIFICANCE: THE INFANCY NARRATIVES OF SAMUEL, JOHN THE BAPTIST, JE

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Shadow, Substance,

Coincidence, Significance:

The infancy narratives of

Samuel, John the Baptist,

Jesus and Mason Duries

Tapa Wha model

Paper presented to the 2009 Annual meeting of

Aotearoa/New Zealand Association of Biblical Studies

(ANZABS) at Dunedin, New Zealand

John C. Douglas12/8/2009


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Abstract

The birth narrative texts of Samuel, John the Baptist and Jesus contain a significant

level of concurrent language within the developmental summaries of each person. A

comparison of the summary statements of Jesus development (Luke 2:40, 52) is made with

the Samuel phraseology (1 Sam. 2:21b, 26) and its progress or addition of wisdom. The

paper outlines how the Samuel and Jesus texts hold a degree of resemblance with the

Baptists development summary (Luke 1:80), in that, he continued to grow and become

strong in spirit. The broadest conflations of the tri-textual materials indicate a four-fold

development of the persons. In the Aotearoa/New Zealand environment Professor Mason

Durie (1994) described the four-fold developmental Tapa Wha model containing the same

headings of the infancy narratives tri-textual conflation. This paper surveys the textual

material and outlines correspondences of Duries model from the perspective of their

potential contribution to the framing of a working hermeneutic.

John C. Douglas,

Tauranga, New Zealand

[email protected]

The meetings full schedule of presented papers can be viewed athttp://anzabs.blogspot.com/
mailto:[email protected]:[email protected]://anzabs.blogspot.com/http://anzabs.blogspot.com/http://anzabs.blogspot.com/http://anzabs.blogspot.com/mailto:[email protected]


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Shadow, Substance, Coincidence, Significance: The infancy

narratives of Samuel, John the Baptist, Jesus and Mason Duries

Tapa Wha model.1

Presented by John C. Douglas to the Annual meeting of ANZABS in Dunedin,78 December 2009

Over a number of years in the general discussions and academic endeavour the term

capital has morphed in nomenclature. It has lost its previous ability to stand alone, now

when seen in public it is generally in the company of an adjective. In fact there are four of

them who may alternatively hang together with it; fiscal/material, intellectual, social, or

spiritual. Yet, capital often seen as power is not to be regarded as essentially such, or should

it be reduced to collateral towards means for achieving ends. It is that, and much more than

that. Nor is it merely acquired or amassed, its fourfold-existence necessitates capitals

essential development and stewardship in community. Within Aotearoa/New Zealand

academic endeavours, there is ongoing engagement and output of studies analysing,

synthesising or applying operational relevancies all of the capitals. In our context (biblical

studies) a tacit outsider assumption is the fourth one, the spiritual, would most probably our

interest. I hasten to suggest, not so. Study of, within and from the biblical text is diverse by

nature. It is from this background I offer a brief survey of the birth narrative texts of

Samuel, John the Baptist and Jesus; focus on concurrent language within the developmental

summaries of each person, outline correspondences of Duries model from the perspective of

possible connection in the framing of a working hermeneutic.

SURVEYING THE TEXTUAL MATERIAL

Narrative or story is the most common single type of writing in the text; its volume

approximates forty percent of Biblical material. It is not generic story; it embraces an

1Mason Durie, Whaiora: Maori Health Development, 2nd ed. (Auckland: Oxford University Press,

1994).


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extensive classification of genre. Like capital, its genre associates extensively with adjectives

which at times seemingly an enormously encompassing crowd of analysis. It should be

noted that the nomenclature prefixes are by no means universally applied or accepted.

Birth Narratives and their Common Features

In the biblical text birth accounts of the persons whom community narratives are

woven around are literary commonplace. Isaac, Jacob, Joseph, Moses, Samson, Samuel,2

John the Baptist and Jesus.

There are several designations applied to these narratives, namely; birth narratives,3

infancy narrative,4 childhood narrative,5 or genesis introductions.

As integral parts of longer complexes they need to be read against a broader

background for proper understanding. They commonly convey the introductory elements

within the larger stories of a person, their community/nation/people. In general, textual birth

stories are reserved for extraordinary rather than routine births, which are briefly chronicled

instead of receiving a full-fledged birth story. The more extended biblical birth narratives

tend loosely to follow a general pattern:6 1) a barren wife or couple desire a child, 2) an angel

appears to announce the promise of a son, 3) the birth occurs, accompanied by miracles or

extraordinary events, 4) hostile forces threaten the newborn baby, 5) God protects the child so

that he or she may grow to maturity, and 6) the grown person becomes a hero, saint or

saviour. Realising of course not every ingredient is present in every birth story, for example

2First Testament examples are generally defined as birth reports. Timothy D. Finlay, The Birth

Report Genre in the Hebrew Bible (Tbingen: Mohr Siebeck, 2005), 1.

3William Manson, The Gospel of Luke (London: Hodder and Stoughton, 1930), xx.

4Raymond Edward Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in

Matthew and Luke, 1st ed. (Garden City, N.Y.: Doubleday, 1977), 25.

5Walter L. Liefeld,Luke: The Expositor's Bible Commentary , ed. Frank Ely Gaebelein, 14 vols., vol. 8

(Grand Rapids, Mich.: Zondervan, 1995), 823.

6Birth Story in Leland Ryken and others,Dictionary of Biblical Imagery (Downers Grove, Ill.:

InterVarsity Press, 1998), 90.


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Alters work on Hebrew birth-report genre sees that ancient Hebrew convention narrated the

birth of a hero through first three.7

In a consideration of the birth stories, this paper identifies four in its general-scope,

and will engage briefly three of them. The general considerations8 have been narrowed by

three factors; 1) Common factors in Semitic style and hymn/song material, 2) a

growth/development summary of the child, and 3) the grown childs later connection to

discipling community.

Birth of Samson(Judges 13:2-25)

Birth of Samuel(1 Sam 1:1--2:11)

Birth of John(Luke 1:5-25, 57-80)

Birth of Jesus(Luke 1:26-38; 2:1-40)

Mother's

Situation

Anonymous Wife:

barrenHannah: barren Elizabeth: barren, old

Mary: virgin, not yet

married

Father's RoleManoah: dialogueswith wife

Elkanah: comfortsHannah

Zechariah: priest intemple

Joseph: no major role

Child Requested (not explicit) by Hannah's prayerby Zechariah's prayer

(implicit)(not requested)

Birth Announcedby an angel to thewoman

by Eli's assurance toHannah

by angel Gabriel toZechariah

by angel Gabriel to Mary

Initial ReactionWoman tells herhusband

Eli thinks Hannah isdrunk

Zechariah questions /doubts

Mary questions / believes

Result of

AnnouncementAngel appears again to

both

Hannah conceives from

husband

Elizabeth conceives

from husband

Mary conceives from Holy

Spirit

Birth of Child brief mention (13:24a)very brief mention

(1:20)

brief narration

(1:57-58)

extensive narration

(2:1-20)

Circumcision (not mentioned) (not mentioned)extensive narration

(1:59-79)brief mention (2:21)

Boy's NameSamson(13:24a)

Samuel(1:20)

John(1:13, 59-63)

Jesus(1:31, 35; 2:21)

Reaction

Praising God

(sacrifice offered

before birth)

by Hannah

(2:1-10)

by Zechariah

(1:67-79)

by Mary (1:46-55)

by angels (2:8-14);

by shepherds (2:20)by Simeon (2:28-32)

Child Growsmentioned briefly(13:24b-25)

(1:24-28; 2:11)mentioned only briefly(1:80)

incident at age twelve(2:40-52)9

FIGURE #1:ANALYSIS OF SAMPSON,SAMUEL,JOHN THE BAPTIST AND JESUS BIRTH TEXTS

7Robert Alter,Biblical Type-Scenes and the Uses of Convention (Chicago: University of Chicago,

1978), 118-120.

8Ryken and others, 90.

9Felix S.J. Just, Ph.D. , "The Infancy Narratives in Luke's Gospel" http://catholic-

resources.org/Bible/Luke-Infancy.htm (accessed 11/25/2009).


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Of the possible four stories, Samson (Judges 13:2-25), Samuel (1 Samuel 1:12:11), John

the Baptist (Luke 1:5-25, 57-80), and, Jesus (Luke 1:26-38; 2:1-52), the Samson narrative

does not meet the narrowed criteria.

Common factors in Semitic style and hymn/song material

The Samuel narrative sits in Hebrew community text, is essentially Semitic in style,

and shares these common rudiments through Lukes LXX styled vocabulary in his birth

narrative accounts.10 There are three elements to the narrative, 1) the barrenness of Hannah

with her prayer and covenant she will give the sought son to the Lord (1 Samuel 1;11), 2) her

response through prophetic poem/song in the giving the son/boy Samuel to the Lord at the

Shiloh tabernacle/temple (1 Samuel 1: 24-2:10), and 3) Samuels continuing growth,

development and spiritual maturity under Elis care at Shiloh (1 Samuel 2:21b, 26).

The similarity of material in Hannahs song (1 Samuel 2:1-11), with those of Mary

(Luke 1:46-55) and Zachariah (Luke 1:68-79), Youngblood suggests, It may well be that

Hannah's song is seedplot for Mary's Magnificat also the Song of Zechariah.11

In the narratives of both John the Baptist and Jesus one distinctive characteristic is an

atmosphere reminiscent of the First Testament, with a grammatical and stylistic Semitic

cast.12 Tyson in considering Lukes use of images from Judaism in Luke/Acts, notes:

The influence of the LXX on Luke is most obvious in the infancy narratives. Not only is there a

multitude of quotations and allusions to a wide variety of texts from the Hebrew scriptures in their

Greek translation, but the linguistic style itself appears to be a conscious imitation of Septuagintallanguage.

13

10Liefeld.

11Ronald F. Youngblood, 1 & 2 Samuel: The Expositor's Bible Commentary, ed. Frank Ely Gaebelein,

14 vols., vol. 3 (Grand Rapids, Mich.: Zondervan, 1992), 570.

12Liefeld.

13Joseph B. Tyson,Images of Judaism in Luke-Acts (Columbia, S.C.: University of South Carolina

Press, 1992). 46.


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was rare; there were not many visions. The narrators summaries identify observable

progress in three developmental quadrants. Physical, growth in stature (2:26), spiritual,

grew up in the presence of the Lord (2:21b), and favour with the Lord (2:26), and social,

favour with men (2:26).

The Baptists development summary follows as conclusion to the prophecy-song of

Zechariah.18 While the conception and birth of John are connected by the recital of angelic

announcement to Zechariah (Luke 1:11-20), concurrent witness of the Spirit in Elizabeths

encounter with Mary (1:39-45), and extensive narration of Johns circumcision (1:59-79); the

text serves as both terminal summary and transition.

And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to

Israel.19

In the 1:80 text, Luke summarises observable progress in two developmental quadrants;

physical, the child grew, and spiritual, became strong in spirit. It is important to note at

this point, some scholars (Brown 1977: 374; Schweizer 1984: 44) regard the reference to

as reference to the Holy Spirit; while others (Hendriksen 1978: 132; Godet 1887:

1.117; Schweitzer, TDNT6:415), see the pneuma reference more naturally refers to Johns

personal spirit, based on the observation it is placed next to the idea of physical strength.

Bock comments, Such growth (physical and personal spirit) is related to Gods Spirit, but

the Lukes primary point is Johns growth.20 In Lukes ending his weaving of Jesus and

Johns birth stories, shifting to concentrate on the Messiahs birth he anticipatorily sets the

Baptists developmental continuance in the desert until he appears publicly to Israel (3:2).

The prophetic song-poem of Zechariah is the central defining event against which the

developmental summary is set.

18Luke 1:80

19Ibid.

20 Darrell L. Bock,Luke (Grand Rapids, Mich.: Zondervan Pub. House, 1996). 194.


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The Jesus development summaries are set at two points the developees chronological

age, the second later than those of the previous persons are. Samuels is within his

childhood, designated by the recurring use of word boy (1 Samuel 2:11b, 18, 21b, 26) in

the summarys context. Johns summary is in his circumcision narrative (Luke 1:59-80).

Jesus summaries are set firstly, flowing his presentation at the temple and childhood return to

Nazareth (2:39-40), and secondly following his second temple visit, encounter with the

elders, self-conscious statement in reply to Mary and Josephs questioning (2:48),

"Why were you searching for me? . . . Didn't you know I had to be in my Father's house?"

and second return to Nazareth. Both summaries mark separate defining events and

transitions, with the common locative factors of the Jerusalem and home life in Nazareth.

Noland (1989),21 and Brown (1977)22 see a parallel in the manner in which the first event is

narrated to be under the influence of 1 Samuel 12 (c.f. Luke 2:22) in the bringing of the

child to the temple. Liefeld cites the significance rests in that Jesus' parents were faithful to

the Jewish law and that the child grew normally.23 The Luke 2:40 growth summary defines

observable progress in three developmental quadrants. Physical the child grew and became

strong,intellectual, he was filled with wisdom, and spiritual, the grace of God was upon

him. The second and fullest summary (2:52) covers Jesus development in all quadrants;

stating he grew intellectually, grew in wisdom, physically, grew in stature, spiritually,

grew in favour with God, and grew socially, in favour with men/others. Bock notes, the

mention of both God and humans is a way of saying that all perceived the

growth/development of Jesus.24 This extension of the three quadrants into all quadrants

21John Nolland,Luke, Word Biblical Commentary (Dallas, TX: Word Books, 1989). 124.

22Brown., 450ff.

23Liefeld. 560.

24 Bock. 274.


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through the inclusion of the social, is associative with the Samuel summary (1 Samuel 2:26),

not isolated citation.

The summaries of Samuel, John, and Jesus in survey include all quadrants. The

wisdom designation applied twice and only to Jesus, social to both Samuel and Jesus, and

while both the physical and spiritual applied to all persons, the spiritual is in all texts.

INTELLECTUAL PHYSICAL SPIRITUAL SOCIAL

Samuel 1 Sam. 2:21b -- --grew up in the presence of

the LORD--

Samuel 1 Sam. 2:26 -- Grow in stature favor with the LORD favor with men

John B Luke 1:80 -- Child grew became strong in spirit --

Jesus Luke 2:40filled with

wisdom became strong; grace of God was upon him --

Jesus Luke 2:52 Wisdom stature favour with God favour with men

2 4 5 2

FIGURE #2:ANALYSIS OF SAMUEL,JOHN THE BAPTIST AND JESUS BIRTH TEXTS BY QUADRANTS

The birth narrative texts of Samuel, John the Baptist and Jesus contain a significant level of

concurrent language within the developmental summaries of each person. The comparison of

the summary statements of Jesus development (Luke 2:40, 52) is made with the Samuel

phraseology (1 Sam. 2:21b, 26) and its progress or addition of wisdom. The Samuel and

Jesus texts hold a degree of resemblance with the Baptists development summary (Luke

1:80) in the statement John continued to grow and become strong in spirit. The broadest

conflations of the tri-textual summary materials of these infancy narratives indicate four-fold

development.

The grown childs later connection to discipling community

Each summary expresses ongoing and observable growth of persons. Each narrative

context included a hymn/song or prophetic poem relating to the glory and glorious actions of

God, future social justice and divine kindness, the future of Israel and in the Song of

Zechariah or Benedictus (Luke 1:66-67), the future ministry of the child John toward


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Israel and its Messiah is declared. Declaration precedes or opens narrative, summary is in the

textual transition, in the following narratives of the Samuel chronicler and Luke as

author/narrator each now grown child connects to a discipling community.

Samuel is judge, prophet, and priest in Israel. It is the second office through which he

emerges to prominence; it is also the one, which connects him to leadership in a discipling

community. He embraces the spectrum of prophecy. He is narrated as a distinct prophet

(3:19-4:1a), symphonic prophet (2:27-3:18) and leader of prophets in community (19:20ff).

Youngblood notes;

Saul's men "saw" (not "heard") Samuel's disciples "prophesying" (v. 20) Each such group of

prophets had a "leader" (19:20) or "father" (10:12; 2 Kings 2:12), in this case Samuel.25

The summarized physical, spiritual, and social growth elements of Samuel are

evidenced with relationships in the ongoing narration.

John the Baptist, while speaking as a voice in the wilderness is deeply connected to

others in discipling community. John as a preacher and prophetic-herald is addressed as

teacher (3:12) by seeking tax collectors. On two occasions, Luke specifically refers to

Johns disciples (5:33; 7:18); he also notes John had taught his disciples to pray (11:1).

Johns teaching of the practice of baptism endures and influences deeply into Lukes Acts

narrative (18:25; 19:3-4). Johns ministry, prominence, strength of spirit, and life are

extensively applied by Jesus in challenges to both sincere and hostile hearers (7:24ff; 16:16;

20:6). John not only developed a discipling community, it endured beyond his lifetime and

with his disciples being early26 and late adopters of Jesus. Liefeld notes;

25Youngblood. 567.

26John 1:35-42 records disciples of John transitioning to becoming followers of Jesus and joining into

his incipient community. The presenter has not included this note into the read paper, as the focus is to deal

with 1 Samuel and Lucan material in the presentation.


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The fact that John still had "disciples" (Luke 7:18, 20) does not necessarily mean he had been

continuing a separate movement because of uncertainty about the Messiah. A number continued with

John even after he had pointed them to Jesus.27

Jesus clearly called people to follow Him (5:27; 9:23; 18:22). He did not hesitate to

share all quadrants of his developed life with a discipling community. His teaching, leading

actions, briefing, de-briefing, and training of the twelve (9:1-9) and the seventy (10:1-22) are

framed in intellectual/wisdom, physical, spiritual, and social interactions.

The ongoing narrative texts of Samuel, John, and Jesus indicate they developed

communities, which continued to some observable degree to provide influence and specific

strengths into the progress of hope in Israel.

DURIES MODEL AND TEXTUAL-CORRESPONDENCES

The model did not appear off a planning board. It is organic, rooted in community

narrative and was originally framed as a summary.

Tapa Whas recent origins arise from an August 1982 training session for

fieldworkers in the Mori Womens Welfare League project, Rapuora. Starting from the

addresses in the welcome and extending through the gathering the speakers spoke directly to

health concerns ofMori.28

The importance of wairua [spirituality] as a starting point for health (kumatua Tapuna

te Hira), Mental illness and health (Henry Bennett), common physical disorders amongst

Mori (Dr. Jim Hodge). Psychiatrist, Dr. Mason Durie speaking publically drew the

contributed themes together at the close of the session calling them 1) taha wairua, 2) taha

hinengaro, 3) taha tinana, and 4) taha Whanau.

Mason Durie's whare tapawha model compares hauora to the four walls of a whare

(house), each wall representing a different dimension: taha wairua (the spiritual side); taha

27Liefeld.

28 Durie. 69.


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hinengaro (thoughts and feelings); taha tinana (the physical side); and taha whanau (family).

The model asserts all four dimensions are necessary for strength and symmetry.29

FIGURE #3:WHARE TAPA WHA MODEL30

Durie commented in his workWhairoa: Mori Health Development (1998) on the

integrated nature of the model:

Underlying the whare tapa wha model is the consistent theme of integration. Individual health is built

into a larger system, the boundary between personal and family identity being frequently blurred.Similarly, the division between temporal and spiritual, thoughts and feelings, mental and physical are

not as clear-cut as they are in Western thinking since the advent of Cartesian dualism.31

In ongoing writing, community interaction and application ofDuriesdevelopmental

summary in Mori health (hauora), his comments of Western caution should be noted. Te

Whare Tapa Wha as narrative is not a story about people; it is out of the people. In birth

narrative reflection the summary of its integrated quadrants arise out of Mori health journey

narrative. As text the model is community property in a manner similar to the surveyed

birth narratives.

29Ibid., 70.

30The model as depicted in; Howard Fancy,Health and Physical Education in the New Zealand

Curriculum (Wellington: Learning Media Limited, 1999), 31.

31 Durie. 73.


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The Whare Tapa Wha model is framed within broadest conflation of the tri-textual

materials infancy narratives headings indicate a four-fold development of

peoples/communities, especially in regard to the health ofMori in an Aotearoa/New Zealand

environment

PERSPECTIVES IN CONTRIBUTING TO THE FRAMING OF

A WORKING HERMENEUTIC

I commenced this paper by referring to four capitals; then a survey of the birth

narratives has considered the quadrants of development within the relevant texts, and with a

third, reflection given to the four walls of Te Whare Tapa Wha.

FIGURE #4:QUADRANT ELEMENTS OF JESUSLUKE 2:52 SUMMARISED DEVELOPMENT AS PAIRED AGAINST

TAPA WHAS STATEMENTS AND THE FOURCAPITALS

In dealing with biblical, written, or other life texts, the discipline/science of

hermeneutics is both sub-conscious and conscious act. In earlier Christian history the

practice of hermeneutics was functionally Antiochian or Alexandrian, and while that is a long

time ago for some old habits die hard. I am aware I draw a challenge when seeking


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working hermeneutics in narrative theology, especially when seeking to engage so-called

universal scripture text with local, limited and community specific interpretation. This is

implicit in sometime designated postmodern hermeneutics. Maarten Wisse outlines three

popular maxims of narrative theology:

(1) that narrative expressions do not have the universal pretensions of propositional expressions of

faith; (2) that references in narrative always remain implicit in the story whereas, in propositional

expressions, they are always explicit; and (3) that narrative forms of expression are typically associatedwith the ambiguity of reference, whereas propositional forms are typically associated with lack of

ambiguity.32

The considerations of scholarship in my reading have drawn extensively on works

considering the contributions from source and form critical studies; this is done with the

intention of deliberation on potential input from historic communities related in one or more

ways to the persons of the birth narrations. Four term-words share in my consideration of

identifying a suitable working hermeneutic; namely, shadow, substance, coincidence and

significance. Against the background of reading the texts, including Duries model, from a

community perspective my thoughts on the term-words infer the following considerations:

Shadow, not reading from the pervious typology perspective of hidden future reality,

but asking what exists in the text, which can exist in the narrative of contemporary

community of practice?

Substancethe summary of our working reality/praxis resonates with the reality of

the text, but not an imposed conformity (I.e. A this-is-that interpretation).

Coincidencethrough observing the continuing coming together or co-inciding of

implications from the text to the reading community.

Significancethe findings and considerations of the internal text and external textual

influencing material is too closely correlated to be attributed to chance and therefore

indicating a systematic relation, the voice of the text to the reading community.

32Maarten Wisse, "Narrative Theology and the Use of the Bible in Systematic Theology,"Ars

Disputandi Volume 5 (2005). 1.


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In identifying, a working-hermeneutic for a community reading and relating its

development and hauora (wellbeing) to textual narrative we should be expecting some

configuration of a process that enables text to inform, imply, indicate, or initiate.


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Reference Bibliography

Alter, Robert.Biblical Type-Scenes and the Uses of Convention. Chicago: University of Chicago,1978.

Auld, A. Graeme. "Exegetical Notes on I Samuel 2:18-20, 26: 'Now Samuel Continued to Grow'."Expository Times 118, no. 2 (2006): 87-88.

Bock, Darrell L.Luke. Grand Rapids, Mich.: Zondervan Pub. House, 1996.

Brown, Raymond Edward. The Birth of the Messiah: A Commentary on the Infancy Narratives inMatthew and Luke. 1st ed. Garden City, N.Y.: Doubleday, 1977.

Campbell, Antony F. 1 SamuelThe Forms of the Old Testament Literature. Grand Rapids, Mich.:

W.B. Eerdmans, 2003.

Chakoian, Karen. "Luke 2:41-52."Interpretation 52, no. 2 (1998): 185-190.

Durie, Mason. Whaiora: Maori Health Development. 2nd ed. Auckland: Oxford University Press,1994.

________. Mauri Ora: The Dynamics of Maori Health. Auckland, N.Z.: Oxford University Press,2001.

Ehrlich, Carl S., and Marsha C. White. Saul in Story and Tradition Forschungen Zum AltenTestament,. Tbingen: Mohr Siebeck, 2006.

Fancy, Howard.Health and Physical Education in the New Zealand Curriculum. Wellington:

Learning Media Limited, 1999.

Farris, Stephen. The Hymns of Luke's Infancy Narratives: Their Origin, Meaning and SignificanceJournal for the Study of the New Testament Supplement Series, 0309-0787. Sheffield: JSOT,1985.

Finlay, Timothy D. The Birth Report Genre in the Hebrew Bible. Tbingen: Mohr Siebeck, 2005.

Godet, Frdric Louis.A Commentary on the Gospel of St. Luke. New York,: Funk & Wagnalls, 1887.

Hendriksen, William.New Testament Commentary : Exposition of the Gospel According to Luke NewTestament Commentary. Grand Rapids: Baker Book House, 1978.

Just, Felix S.J., Ph.D. , "The Infancy Narratives in Luke's Gospel"http://catholic-resources.org/Bible/Luke-Infancy.htm (accessed 11/25/2009).

Liefeld, Walter L.Luke: The Expositor's Bible Commentary. Vol. 8. 14 vols., ed. Frank ElyGaebelein. Grand Rapids, Mich.: Zondervan, 1995.

Manson, William. The Gospel of Luke. London: Hodder and Stoughton, 1930.

Marshall, I. Howard. The Gospel of Luke : A Commentary on the Greek Text. 1st American ed. TheNew International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.
http://catholic-resources.org/Bible/Luke-Infancy.htmhttp://catholic-resources.org/Bible/Luke-Infancy.htmhttp://catholic-resources.org/Bible/Luke-Infancy.htmhttp://catholic-resources.org/Bible/Luke-Infancy.htmhttp://catholic-resources.org/Bible/Luke-Infancy.htmhttp://catholic-resources.org/Bible/Luke-Infancy.htm


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________. The Gospel of Luke: A Commentary on the Greek Text. 1st American ed. The NewInternational Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

McClendon, James William.Biography as Theology; How Life Stories Can Remake Today's

Theology. Nashville,: Abingdon Press, 1974.

Nolland, John.Luke Word Biblical Commentary. Dallas, TX: Word Books, 1989.

Rowles Waetford, Cheryl Moana. "A Literature Review of Spiritual Capital, Developments ofSpirituality in the Workplace, and Contributions from a Mori Perspective." Unpublished,Auckland, 2007.

Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid.Dictionary of Biblical Imagery. Downers Grove, Ill.: InterVarsity Press, 1998.

Schweizer, Eduard. The Good News According to Luke. Atlanta: John Knox Press, 1984.

Tyson, Joseph B. "The Birth Narratives and the Beginning of Luke's Gospel." Semeia, no. 52 (1990):103-120.

________.Images of Judaism in Luke-Acts. Columbia, S.C.: University of South Carolina Press,1992.

Wisse, Maarten "Narrative Theology and the Use of the Bible in Systematic Theology." ArsDisputandi Volume 5 (2005): 12.

Youngblood, Ronald F. 1 & 2 Samuel: The Expositor's Bible Commentary. Vol. 3. 14 vols., ed. FrankEly Gaebelein. Grand Rapids, Mich.: Zondervan, 1992.

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