Others have objected that the language of the speeches is too Lukan in style to reflect anyone else's words.

Ervin was one of the first to argue for a unique Lukan pneumatology.

Issues of subsequence, evidence and empowerment all find their particular support in the view of a unique Lukan pneumatology.

Another notable theory in his writings is that of Lukan priority in the context of the Synoptic Problem.

This work, which approached Lukan theology by way of Redaction Criticism, paved the way for much scholarly discussion in the second half of the twentieth century.

But this otherness exists within the logic of the parable and is not necessarily an otherness with respect to the divine purpose as represented in the Lukan narrative.

A Lukan other and the logic of choice between In the setting for the parable of the good Samaritan, a lawyer stands up to test Jesus (10:25).

Lukan theology presents the phases of the paschal mystery in the time sequence of the `forty days': the hour of John expanded into a longer duration accommodated to human historical experience.

Against the postulation of Lukan dependence on Matthew, the more reasonable explanation is to assume that Matthew and Luke independently made use of other sources of tradition about Jesus.

It would be wrong, however, to conclude that Luke 14:1-6 is a Lukan composition because there are also traditional elements in the narrative (Jeremias, Die Sprache des Lukasevangeliums, 235-36)

By examining the Lukan parables we can train ourselves in discerning both the spiritual defenses that we build up against grace and the method of "indirection" that Jesus uses to get through to us.

The Lukan Jump is related to the chronological proximity of the Elevation of the Cross to the Conception of the Forerunner (St. John the Baptist), celebrated on September 23.

Joel B. Green and Scott McKnight (1992) wrote in The Dictionary of Jesus and the Gospels, "Others, however, observe the impressive Lukan character of these verses, which speaks for their originality to the Third Gospel."

Kyle R. Hughes has argued that one of these earlier versions is in fact very similar in style, form, and content to the Lukan special material (the so-called "L" source), suggesting that the core of this tradition is in fact rooted in very early Christian (though not Johannine) memory.