Our Father Abraham and The Universal Promise of Salvation in The Writings of Luke

The theme of »fathers« constitutes for Luke\u27s writings, an important element that demonstrates the continuity between ancient Israel and the present course of the history of salvation; concretely, between the promises made to »our father•« Abraham and their fulfillment in the Christ event. The analysis of a series of Lucan texts (Lk 1:54-55,72-73; 3:8; 16:19-31; Acts 3:13,25; 7:2-8,17) shows that Luke linked the paternity of Abraham with the promise of God, both interpreted by him in the perspective of the Messiah Jesus, the true descendent of Abraham who became the blessing for all peoples. In this way, Luke emphasizes the unity of God\u27s plan and the linear development of the redemptive history which begins with Abraham, the father of Israel, and ends with the People of God (the Church) - the continuation of the people of Israel and the inheritor of the promises made to Abraham. Luke did not »christianise« the figure of Abraham. Nevertheless, the Abrahamic event is for all Christians, be they Jewish believers or pagan converts, the common heritage of the history of salvation. The historical reading of Luke accords therefore with the theological view of Paul (cf. Rom 4:11,16; Gal 3:7): if the descendents of Abraham according to the flesh can obtain salvation, through repentance and the acceptance of God\u27s revelation brought by the Messiah Jesus, then pagans as well have the right to become spiritual children of Abraham, »our father«, owing to faith in Christ and the inclusion into the People of God.Tema o »očima« predstavlja za Luku važan čimbenik kojim pokazuje kontinuitet između starog Izraela i sadašnjeg tijeka povijesti spasenja, a konkretno između obećanja danih »ocu našem« Abrahamu i njihova ispunjenja u događaju Krista. Analiza niza tekstova Lukina djela (Lk 1,54-55.72-73; 3,8; 16,19-31; Dj 3,13.25; 7,2-8,17) pokazuje da Luka povezuje Abrahamovo očinstvo s Božjim obećanjem, oboje iščitano u svjetlu Mesije Isusa, istinskog baštinika Abrahamova, koji je postao blagoslov za sve narode. Na taj način Luka naglašava jedinstvo Božjega nauma i linearni razvoj povijesti spasenja koja započinje s Abrahamom, ocem Izraela te stiže sve do naroda Božjega (Crkve) - nasljednika izraelskoga naroda i baštinika obećanja danih Abrahamu. Luka nije kristijanizirao Abrahamov lik, a pripovijest o njemu svjesno je predstavljena svim kršćanima, kako židovskim vjernicima tako i obraćenim poganima, kao zajednička povijest spasenja. Lukino povijesno čitanje slaže se, dakle, s Pavlovim teološkim pogledom (usp. Rim 4,11.16; Gal 3,7): ako nasljednici Abrahamovi po tijelu mogu zadobiti spasenje pokaju li se i prihvate Božju objavu što ju je donio Mesija Isus, onda i pogani imaju pravo osjetiti se duhovnim sinovima Abrahama, »oca našega«, zahvaljujući vjeri u Krista i uključenjem u narod Božji