This study uses a narrative approach to consider Luke’s lake stories (Luke 5:1-11 and 8:2239) as parallel accounts. It is argued that through the use of shared vocabulary, themes, and narrative structuring, Luke displays the journey upon the lake as a unique setting in which Jesus calls Simon and his companions to “put out into the deep water,” and then to journey with him “to the other side of the lake.” Luke’s structuring of these stories is persuasive and artful. Through his choice of vocabulary and the use of devices such as inclusio and the careful placement of direct speech, he narrates Jesus gathering and forming his disciples. Liminality is used in order to clarify the nature of the lake stories as formative discipleship journeys on the lake of Genesaret. On the lake the Lukan Jesus acts as guide or spiritual director, as he seeks to gather and then form a community of disciples who will join him in his jubilee mission (Luke 4:18-19). Place and progress are important in the lake stories. Luke carefully narrates the movement from the shore of the lake, to a little way from the shore, out into the deep water, and back to shore in the first lake story. In the second lake journey Jesus and his disciples set out, and then arrive at the other side of the lake. Jesus steps onto the shore, encounters, delivers and sends the Gerasene demoniac. He then returns to the Galilean side of the lake. The movement from the shore, across the lake, and to the “other side” is echoed in the overall shape of Luke-Acts. Luke begins and ends in Jerusalem, while Acts moves from Jerusalem and crosses into the Gentile world, ending in Rome. The discipleship cycles identified in this study give a setting or context for the two lake journeys. These cycles have been usefully considered both as three pairs of parallel episodes, and as six related episodes in temporal sequence. The cycles connect Jesus’ mission, the lake stories, and the choosing and sending of the twelve with the broader discipleship journey in Luke and Acts. The cycles also provide a way to track the disciples’ development and formation, which in the Galilean section of Luke culminates with the sending of the twelve in 9:1-6. The lake journeys present Simon and his companions with tasks they are to achieve. In Luke

https://ourarchive.otago.ac.nz/bitstream/handle/10523/5751/InnesThomasJ2015PhD.pdf;sequence=4

Story and Discourse: Narrative Structure in Fiction and Film

Into the Deep Water, to the Other Side: Discipleship in Luke’s Lake Stories

We discuss the design goals for an integrated media creation environment (IMCE) aimed at enabling the average user to create media artifacts with professional qualities. The resulting requirements are implemented and we demonstrate the efficacy of the resulting system with the generation of two simple home movies. The significance for the average user seeking to create home movies lies in the flexible and automatic application of film principles to the task, removal of tedious low-level editing by means of well-formed media transformations in terms of high-level film constructs (e.g., tempo), and content repurposing powered by those same transformations added to the rich semantic information maintained at each phase of the process.

https://dro.deakin.edu.au/eserv/DU:30044758/venkatesh-integratedmedia-2004.pdf

IMCE: Integrated media creation environment

Turning to God in Acts: Insights from Three Key Conversion Narratives by Luke

The propositional content of a reference is the proposition attributing to the referent the properties that correspond to the nouns and modifiers in the reference (for example, the propositional content of 'Mary' is that the referent is named 'Mary'). During language comprehension, the hearer or reader must determine the set of beliefs with respect to which the propositional content of a reference is to be understood. In the prototypical case, this set consists of the propositions that she believes that the speaker or writer believes that she and the speaker or writer mutually believe. This paper identifies two contexts in which the propositional content of a specific reference is not understood with respect to this set-subjective and objective sentences in third-person fictional narrative text-and identifies some implications of this for understanding specific references in these contexts.

References in narrative text

Cover photo: Zev Radovan/BibleLandPictures.com In this new book Shawn Zelig Aster critiques the predominant scholarly position that dates many passages in First Isaiah to the Babylonian period and later. He o ers a strong case for dating much of Isaiah 1–39 to the time of Tiglath-pileser III, Sargon, and Sennacherib and analyzes the theology of First Isaiah in relation to Assyrian imperial propaganda. By relating the prophecies of First Isaiah to the historical events of the eighth century BCE, when Assyria controlled much of the ancient Near East, Aster reveals that the arguments behind Isaiah 1–2, 6–8, 10–12, 14, 19, 31, and 36–37 contain hidden polemics against the imperial propaganda of the Assyrian Empire. Aster illustrates that the prophet adapts Assyrian motifs, while subverting Assyrian claims to universal dominion, and argues that First Isaiah promotes belief in a single omnipotent God who is more powerful than any human empire. e book exposes the meaning behind these passages in Isaiah, as well as the history of Judah and Israel in the period 745–701 BCE, for students and scholars interested in the history, politics, prophecy of ancient Israel.

/pdf/reflections-of-empire-in-isaiah-1-39-responses-to-assyrian-3oas62kpfn.pdf

Story and Discourse: Narrative Structure in Fiction and Film

Citations

Into the Deep Water, to the Other Side: Discipleship in Luke’s Lake Stories

IMCE: Integrated media creation environment

Turning to God in Acts: Insights from Three Key Conversion Narratives by Luke

References in narrative text

Reflections of Empire in Isaiah 1-39: Responses to Assyrian Ideology

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