A Coming Christ in Advent Introduction to the Lucan Canticles. The Benedictus. (Luke 1:67-79) Sunday, December 10, 2006 10 to 10:50 am, in the Parlor.

A Coming Christ in A Coming Christ in AdventAdvent

Introduction to the Lucan Canticles.Introduction to the Lucan Canticles.

The Benedictus.The Benedictus.

(Luke 1:67-79)(Luke 1:67-79)

Sunday, December 10, 200610 to 10:50 am, in the Parlor.

Everyone is welcome!

Stir up your power, O Lord, and Stir up your power, O Lord, and with great might come among us; with great might come among us; and, because we are sorely and, because we are sorely hindered by our sins, let your hindered by our sins, let your bountiful grace and mercy speedily bountiful grace and mercy speedily help and deliver us; through Jesus help and deliver us; through Jesus Christ our Lord, to whom, with you Christ our Lord, to whom, with you and the Holy Spirit, be honor and and the Holy Spirit, be honor and glory, now and for ever.glory, now and for ever.- Collect for the Third Sunday of Advent, Book of Common Prayer, p. 212- Collect for the Third Sunday of Advent, Book of Common Prayer, p. 212

A Coming Christ in A Coming Christ in Advent: Essays on the Advent: Essays on the Gospel Narratives Gospel Narratives Preparing for the Birth Preparing for the Birth of Jesus.of Jesus. Raymond E. Raymond E. Brown, The Liturgical Brown, The Liturgical Press, Collegeville, MN, Press, Collegeville, MN, 1988. ISBN: 0-8146-1988. ISBN: 0-8146-1587-2. 1587-2.

Raymond E. Brown, Raymond E. Brown, S.S.,S.S., was a world renown was a world renown New Testament biblical New Testament biblical scholar and the Auburn scholar and the Auburn Distinguished Professor Distinguished Professor of Biblical Studies at of Biblical Studies at Union Theological Union Theological Seminary in New York. Seminary in New York. Dr. Brown died in 1998.Dr. Brown died in 1998.

The Lucan CanticlesThe Lucan Canticles

The Lucan CanticlesThe Lucan CanticlesFour CanticlesFour Canticles

There are four canticles (= hymns or psalms) There are four canticles (= hymns or psalms) in Luke’s infancy narrative:in Luke’s infancy narrative: 1. The Magnificat (1:42-55)1. The Magnificat (1:42-55) 2. The Benedictus (1:67-79)2. The Benedictus (1:67-79) 3. The Gloria in Excelsis (2:13-14)3. The Gloria in Excelsis (2:13-14) 4. The Nunc Dimittis (2:28-32)4. The Nunc Dimittis (2:28-32)

The Lucan CanticlesThe Lucan CanticlesNote on the GloriaNote on the Gloria

The Gloria is so brief that we can only guess at The Gloria is so brief that we can only guess at its originits origin An expanded form is part of the EucharistAn expanded form is part of the Eucharist May have been structured antiphonally:May have been structured antiphonally:

One set of lines (2:13-14) now assigned to the angels: One set of lines (2:13-14) now assigned to the angels: “Glory in the highest heavens to God, and on earth “Glory in the highest heavens to God, and on earth peace to those favored (by Him),”peace to those favored (by Him),”

Other set of lines is assigned to the disciples when Jesus Other set of lines is assigned to the disciples when Jesus enters Jerusalem (19:38): “Peace in heaven, and glory in enters Jerusalem (19:38): “Peace in heaven, and glory in the highest heaven.”the highest heaven.”

The Lucan CanticlesThe Lucan CanticlesOriginOrigin

Four possibilities for the origin of the Four possibilities for the origin of the canticles:canticles: 1. composed by those they are attributed to in the 1. composed by those they are attributed to in the

narrative:narrative: Magnificat by MaryMagnificat by Mary Benedictus by ZechariahBenedictus by Zechariah Nunc Dimittis by SimeonNunc Dimittis by Simeon

2. composed by Luke as he wrote the rest of the 2. composed by Luke as he wrote the rest of the infancy narrativesinfancy narratives


Four possibilities for the origin of the Four possibilities for the origin of the canticles:canticles: 3. composed by Luke and added later to an already 3. composed by Luke and added later to an already

existing (either by Luke or before Luke) infancy existing (either by Luke or before Luke) infancy narrativenarrative

4. composed before Luke wrote his gospel by 4. composed before Luke wrote his gospel by someone other than Luke, and added by Luke to an someone other than Luke, and added by Luke to an already existing infancy narrativealready existing infancy narrative


Idea (1), that Mary, Zechariah, and Simeon Idea (1), that Mary, Zechariah, and Simeon actually spoke these words as described seems actually spoke these words as described seems unlikely – ordinary people cannot compose unlikely – ordinary people cannot compose polished poetry on the spot.polished poetry on the spot.

Idea (2), that Luke composed the canticles Idea (2), that Luke composed the canticles along with the rest of the infancy narrative also along with the rest of the infancy narrative also seems unlikely, as the canticles fit in seems unlikely, as the canticles fit in awkwardly with the narrative.awkwardly with the narrative. In fact, the narrative reads more smoothly without In fact, the narrative reads more smoothly without

the canticles!the canticles!


Some scholars support idea (3), that Luke Some scholars support idea (3), that Luke composed the canticles later and went back composed the canticles later and went back and grafted them in the narrative.and grafted them in the narrative. Main problem with this idea: we would expect Main problem with this idea: we would expect

more uniformity among the canticles if Luke more uniformity among the canticles if Luke composed them all.composed them all.

Most scholars, including Fr. Brown, supports Most scholars, including Fr. Brown, supports idea (4), that the canticles pre-date Luke and idea (4), that the canticles pre-date Luke and Luke grafted them into the infancy narrative, Luke grafted them into the infancy narrative, adding a few modifications.adding a few modifications.


So, what was Luke’s source?So, what was Luke’s source? The canticles conform to The canticles conform to Jewish hymnic styleJewish hymnic style (a (a

mosaic of lines from earlier poetry) and mosaic of lines from earlier poetry) and thoughtthought (a (a complete dependence upon God for victory) from the complete dependence upon God for victory) from the period 200 BC to 100 AD, as seen in:period 200 BC to 100 AD, as seen in: 1 Maccabees1 Maccabees JudithJudith 2 Baruch2 Baruch 4 Ezra4 Ezra Dead Sea Dead Sea War ScrollWar Scroll and and HodayothHodayoth ( (Thanksgiving Psalms)Thanksgiving Psalms)

The Lucan CanticlesThe Lucan CanticlesJewish Hymnic StyleJewish Hymnic Style

This Jewish hymnic style is a “mosaic” style This Jewish hymnic style is a “mosaic” style where nearly every phrase is taken from the where nearly every phrase is taken from the earlier poetry of Israel (Psalms, the Prophets, earlier poetry of Israel (Psalms, the Prophets, Torah hymns …)Torah hymns …)

For example: the opening of the Benedictus:For example: the opening of the Benedictus: Blessed be the Lord, the God of IsraelBlessed be the Lord, the God of Israel because He has visitedbecause He has visited and accomplished the redemption of His people,and accomplished the redemption of His people, and raised up for us a horn of salvationand raised up for us a horn of salvation in the house of David His servantin the house of David His servant


Is a mosaic of earlier poetry of Israel:Is a mosaic of earlier poetry of Israel: Psalms 41:14 (13), Psalm 72:18, Psalm 106:48 (the Psalms 41:14 (13), Psalm 72:18, Psalm 106:48 (the

endings of the three books of the psalter): “Blessed endings of the three books of the psalter): “Blessed be the Lord, the God of Israel”be the Lord, the God of Israel”

Psalm 111:9: “He sent redemption to His peoplePsalm 111:9: “He sent redemption to His people Judges 3:9: “And the Lord raised up a savior for Judges 3:9: “And the Lord raised up a savior for

Israel.”Israel.” Psalm 132:16-17: “I shall clothe her priests with Psalm 132:16-17: “I shall clothe her priests with

salvation… I shall make a horn to sprout for salvation… I shall make a horn to sprout for David.”David.”


Is a mosaic of earlier poetry of Israel:Is a mosaic of earlier poetry of Israel: Ezekial 29:21: “On that day I shall make a horn sprout for Ezekial 29:21: “On that day I shall make a horn sprout for

all the House of Israel”all the House of Israel” I Samuel 2:10 (Hannah’s hymn): “He will exalt the horn of I Samuel 2:10 (Hannah’s hymn): “He will exalt the horn of

His anointed [Messiah]”His anointed [Messiah]” Psalm 18:3(2): “My God … the horn of my salvation.”Psalm 18:3(2): “My God … the horn of my salvation.” 1515thth Benediction of the Benediction of the Shemoneh EsrehShemoneh Esreh (Jewish prayer (Jewish prayer

contemporary with Luke): “Let the shoot of David (Your contemporary with Luke): “Let the shoot of David (Your Servant) speedily spring up and raise his horn in Your Servant) speedily spring up and raise his horn in Your Salvation … May you be blessed, O Lord, who lets the Salvation … May you be blessed, O Lord, who lets the horn of salvation flourish.”horn of salvation flourish.”

The Lucan CanticlesThe Lucan CanticlesJewish vs. Jewish-ChristianJewish vs. Jewish-Christian

The canticles contains:The canticles contains: A tone of salvation A tone of salvation accomplishedaccomplished An emphasis on the House of DavidAn emphasis on the House of David

This would be difficult to explain from a This would be difficult to explain from a purely purely Jewish sourceJewish source between 200 BC and 100 AD between 200 BC and 100 AD The Jewish Maccabean victories of the second century BC The Jewish Maccabean victories of the second century BC

might have led to songs of deliverance, of salvation might have led to songs of deliverance, of salvation accomplished, but their leaders were Levitical priests, accomplished, but their leaders were Levitical priests, unlikely to emphasize the House of Davidunlikely to emphasize the House of David

The canticles therefore are felt to most likely arise The canticles therefore are felt to most likely arise from a from a Jewish-Christian sourceJewish-Christian source

The Lucan CanticlesThe Lucan CanticlesThe AnawimThe Anawim

Which particular Jewish-Christian Group might have Which particular Jewish-Christian Group might have composed the canticles?composed the canticles?

The religious thought and piety of the canticles The religious thought and piety of the canticles (complete dependence upon God for victory) (complete dependence upon God for victory) conforms to that of the conforms to that of the AnawimAnawim or or “Poor Ones”“Poor Ones”

The The AnawimAnawim or or Poor OnesPoor Ones were those who could were those who could not trust in their own strength, who knew and deeply not trust in their own strength, who knew and deeply felt their utter dependency upon God:felt their utter dependency upon God: The lowly, the poor, the sick, the downtrodden, widows The lowly, the poor, the sick, the downtrodden, widows

and orphansand orphans The opposite of the The opposite of the Anawim or Poor OnesAnawim or Poor Ones: the rich, the : the rich, the

proud and self-sufficient who showed no need of Godproud and self-sufficient who showed no need of God


After the exile in Babylon, the After the exile in Babylon, the AnawimAnawim or or Poor OnesPoor Ones were a Jewish group that regarded were a Jewish group that regarded themselves as the ultimate narrowing down of themselves as the ultimate narrowing down of the “remnant” of Israelthe “remnant” of Israel ““remnant” of Israel = the “remains” of God’s remnant” of Israel = the “remains” of God’s

chosen people that God would save.chosen people that God would save.


The Qumran community of the Dead Sea scrolls may The Qumran community of the Dead Sea scrolls may have been a sectarian group of Anawim or Poor Ones.have been a sectarian group of Anawim or Poor Ones. The writer of the Qumran or Dead Sea Scroll The writer of the Qumran or Dead Sea Scroll HodayothHodayoth

(Thanksgiving Psalms; QH) frequently called himself a (Thanksgiving Psalms; QH) frequently called himself a “poor one”“poor one”

He wrote (evocative of the Magnificat): “You, O Lord, He wrote (evocative of the Magnificat): “You, O Lord, have assisted the soul of the poor one and the needy against have assisted the soul of the poor one and the needy against one who is stronger than he. You have redeemed my soul one who is stronger than he. You have redeemed my soul from the hand of the mighty.” (1QH ii 34-35)from the hand of the mighty.” (1QH ii 34-35)

In other Dead Sea Scrolls, there are references to the In other Dead Sea Scrolls, there are references to the Qumran group as Anawim and as the Community of the Qumran group as Anawim and as the Community of the PoorPoor


Brown and other scholars have suggested the Brown and other scholars have suggested the composers of the Lucan canticles may have composers of the Lucan canticles may have been another been another group of Jewish Anawimgroup of Jewish Anawim or or Poor OnesPoor Ones who had converted to Christianity. who had converted to Christianity.

This group of Anawim or Poor Ones continued This group of Anawim or Poor Ones continued to worship in the Temple and looked for a to worship in the Temple and looked for a messiah from the House of Davidmessiah from the House of David


In Jesus they might have found a fulfillment of In Jesus they might have found a fulfillment of their messianic expectations:their messianic expectations: Jesus blessed the “poor ones:” the poor, the Jesus blessed the “poor ones:” the poor, the

hungry, the downtrodden and persecuted (Luke hungry, the downtrodden and persecuted (Luke 6:20-22)6:20-22)

Jesus was himself persecuted and put to deathJesus was himself persecuted and put to death Yet Jesus fully entrusted himself to God (Luke Yet Jesus fully entrusted himself to God (Luke

23:46)23:46) And God raised him and exalted him as savior And God raised him and exalted him as savior

(Acts 5:31)(Acts 5:31)


Some scholars go further to argue that these Jewish-Some scholars go further to argue that these Jewish-Christian Anawim might have been a community of Christian Anawim might have been a community of Jewish Christian Anawim or “Poor Ones” Jewish Christian Anawim or “Poor Ones” at at Jerusalem:Jerusalem: Acts 2:43-47; 4:32-37: Luke describes the first Jewish Acts 2:43-47; 4:32-37: Luke describes the first Jewish

Christian believers as “poor ones:” people who sold all Christian believers as “poor ones:” people who sold all their possessions and gave their wealth to the poortheir possessions and gave their wealth to the poor

Paul talks of his collection of money for the Jerusalem church, Paul talks of his collection of money for the Jerusalem church, supporting such a picture of the early Jerusalem church.supporting such a picture of the early Jerusalem church.

Acts also talks of the temple piety of the early Jewish Acts also talks of the temple piety of the early Jewish Christians in Jerusalem: “They went to the Temple together Christians in Jerusalem: “They went to the Temple together every day” (Acts 2:46, 3:1)every day” (Acts 2:46, 3:1)

The Lucan CanticlesThe Lucan CanticlesLuke’s Use of the CanticlesLuke’s Use of the Canticles

Did Luke do violence to put such Jewish-Did Luke do violence to put such Jewish-Christian canticles on the lips of Mary, Christian canticles on the lips of Mary, Zechariah, and Simeon?Zechariah, and Simeon?

If the canticle composers were indeed Anawim If the canticle composers were indeed Anawim or Poor Ones with lives of temple piety, then it or Poor Ones with lives of temple piety, then it was very appropriate:was very appropriate: Mary was a poor one.Mary was a poor one. Zechariah and Simeon lived lives of temple piety.Zechariah and Simeon lived lives of temple piety.

The BenedictusThe Benedictus

The BenedictusThe BenedictusTranslationTranslation

lntroductory Praiselntroductory Praise 68a68a Blessed be the Lord, the God of Israel: Blessed be the Lord, the God of Israel:

First StropheFirst Strophe 68b68b Because He has visited Because He has visited 68c68c and accomplished the redemption of His people, and accomplished the redemption of His people, 69a69a and has raised up for us a horn of salvation and has raised up for us a horn of salvation 69b69b in the house of David His servant, in the house of David His servant, 7070 as He spoke by the mouth of His holy prophets from of old: as He spoke by the mouth of His holy prophets from of old: 71a71a salvation from our enemies salvation from our enemies 71b71b and from the hand of all those who hate us, and from the hand of all those who hate us,

Second StropheSecond Strophe 72a72a Showing mercy to our fathers Showing mercy to our fathers 72b72b and remembering His holy covenant, and remembering His holy covenant, 7373 the oath which He swore to our father Abraham, the oath which He swore to our father Abraham, to grant us to grant us 7474 that, without fear, that, without fear, delivered from the hands of our enemies, delivered from the hands of our enemies, we might serve Him we might serve Him 7575 in holiness and justice, in holiness and justice, before Him all the days of our lives. before Him all the days of our lives.

The BenedictusThe BenedictusTranslationTranslation

Lucan insertion:Lucan insertion: 76a76a But you, child, will be called prophet of the Most High; But you, child, will be called prophet of the Most High; 76b76b for you will go before the Lord to make ready His ways, for you will go before the Lord to make ready His ways, 77a77a to grant to His people knowledge of salvation to grant to His people knowledge of salvation 77b77b in the forgiveness of their sins. in the forgiveness of their sins.

ConclusionConclusion 78a78a Through the heartfelt mercy of our God Through the heartfelt mercy of our God 78b78b by which there has visited us a rising light from on high, by which there has visited us a rising light from on high, 79a79a appearing to those who sat in darkness and the shadow appearing to those who sat in darkness and the shadow

of death,of death, 79b79b guiding our feet into the way of peace." guiding our feet into the way of peace."

The BenedictusThe BenedictusEarly Jewish Christian ChristologyEarly Jewish Christian Christology

ChristologyChristology: the theological study of “who is Jesus?”: the theological study of “who is Jesus?” The Benedictus begins with praise for the God of The Benedictus begins with praise for the God of

Israel: “Blessed be the Lord, the God of Israel”Israel: “Blessed be the Lord, the God of Israel” The early Jewish Christians thought of themselves as still The early Jewish Christians thought of themselves as still

belonging to Israelbelonging to Israel This same blessing ends the three sections or books of the This same blessing ends the three sections or books of the

psalter – attributed to David (Psalms 41:14(13), 72:18, and psalter – attributed to David (Psalms 41:14(13), 72:18, and 106:48)106:48)

1 Kings 1:48: this same blessing was also said by David 1 Kings 1:48: this same blessing was also said by David after Solomon’s accession to the throne of Israelafter Solomon’s accession to the throne of Israel


The two strophes describe the saving action of The two strophes describe the saving action of God:God: First Strophe:First Strophe: reminds us that the messiah (the reminds us that the messiah (the

“horn of salvation”) from the House of David was “horn of salvation”) from the House of David was foretold by the prophets (2 Samuel 7)foretold by the prophets (2 Samuel 7)

Second Strophe:Second Strophe: reminds us that the messiah was a reminds us that the messiah was a fulfillment of God’s covenantal promises to fulfillment of God’s covenantal promises to AbrahamAbraham

Thus Luke evokes the Old Testament history Thus Luke evokes the Old Testament history of salvation as pointing to Jesus, just as of salvation as pointing to Jesus, just as Matthew does with his genealogyMatthew does with his genealogy


Zechariah, speaking the Canticle, is praising Zechariah, speaking the Canticle, is praising God for the birth of John the Baptist. The God for the birth of John the Baptist. The Lucan insertion makes it clear that John is Lucan insertion makes it clear that John is notnot the messiah, but rather someone who will the messiah, but rather someone who will prepare the way for the messiah, for the Lord.prepare the way for the messiah, for the Lord.


The description of the saving action of God, of the The description of the saving action of God, of the messiah (the “horn of salvation”), is entirely messiah (the “horn of salvation”), is entirely in Old in Old Testament languageTestament language..

We don’t find the more sophisticated language We don’t find the more sophisticated language describing “who Jesus is” (that is, “Christology”) that describing “who Jesus is” (that is, “Christology”) that we find in:we find in: the early hymn Paul quotes in Philippians 2:6-11, speaking the early hymn Paul quotes in Philippians 2:6-11, speaking

of Jesus’ origins, humble life as a servant, obedient death of Jesus’ origins, humble life as a servant, obedient death on a cross, and exaltationon a cross, and exaltation

The Prologue hymn in John 1:1-18, speaking of Jesus, the The Prologue hymn in John 1:1-18, speaking of Jesus, the Logos or Word of God, coming into the world, rejected by Logos or Word of God, coming into the world, rejected by his own, manifesting his glory.his own, manifesting his glory.


The Canticles, describing “who Jesus is” (= The Canticles, describing “who Jesus is” (= Christology) in purely Old Testament Christology) in purely Old Testament language, are perhaps language, are perhaps the oldest preserved the oldest preserved Christian hymns of praiseChristian hymns of praise. .

Next Week:Next Week:The Annunciation to The Annunciation to Mary, the Visitation, Mary, the Visitation, and the Magnificatand the Magnificat

A Coming Christ in Advent Introduction to the Lucan Canticles. The Benedictus. (Luke 1:67-79) Sunday, December 10, 2006 10 to 10:50 am, in the Parlor.

Documents

lucan canticles origin

jesus christ

infancy narratives

set of lines

zechariah benedictus

mary benedictus

coming christ

birth of jesus