Introduction

We often hear discussions or arguments about the "Q" source of gospel material believed to be utilized by Matthew and Luke in writing their gospels. I accept the scholarly consensus, which believes that Mark wrote first, then Matthew and Luke wrote their gospels, using Mark and Q as sources. However, we hear much less about another significant source of gospel material which predates Matthew and Luke. That source is called, "L", because it is the unique material found in the Gospel of Luke.

The L Source

Some refer to "L" as everything in Luke that is not detected in Q or Mark. Many scholars, however, recognize that Luke used a number of sources in addition to Q and Mark, and use the term "L" to refer to the most significant of those sources that Luke relied on. Of course, that Luke relied on a number of sources for his Gospels is very probable. Not only have New Testament scholars determined that he used Q and Mark as source, but Luke himself speaks of "many" previous attempts to write the Gospel. "The general fidelity of Luke to his sources M[ark] and Q, where these can be certainly identified, makes one skeptical of suggestions that he created material in the Gospel on any large scale. It is much more probable that Luke's own attitudes were in considerable measure formed by the traditions he inherited." I. Howard Marshall, The Gospel of Luke, page 31.

It seems that a majority of scholars believe that Luke was relying on a substantial source of pre existing source material known as "L" that is distinct from Q and Mark. But few modern scholars have written on the subject or attempted to outline "L"'s parameters. The leading reasons underlying this conclusion were argued by Edward Schweizer:

(1) L has analogies to sections for which we have external control in Mark and Q;
(2) Luke refers in his preface to 'many' written predecessors;
(3) shared linguistic materials are notable within the proposed source;
(4) the source has unifying themes such as women, the poor, and divine grace;
(5) L has changes in the order of some of its material in comparison with Mark, and agreements with Matthew against Mark; and,
(6) tensions in Luke point to different layers of tradition beyond the use of Mark and Q.

As cited by Robert Van Voorst, Jesus Outside the Gospels, page 139.

In a relatively recent study, however, Kim Paffenroth, a Professor at Iona University, did a thorough review of the Gospel of Luke in an attempt to define the parameters and sources of the "L" material. See Kim Paffenroth, The Story of Jesus According to L.

Determining the Parameters of L

By examining the form, style, and vocabulary of Luke's gospel, Paffenroth was able to determine the parameters of the special "L" material. You may notice that some interesting parts of the Gospel of Luke are missing. Obviously, Q and Mark are not included in L. But neither is the Birth Narrative and Luke's distinctive Passion Narrative and Resurrection materials. Not to worry. As I indicated above, Luke made it clear that he was aware of many pre existing traditions. The Birth Narrative is from its own unique source, as is the Passion Narrative and Resurrection materials unique to Luke.

"The content of the L material is considerably more detailed than one would have expected if it were pure Lukan composition, since Luke tends to omit details in his redaction of Mark. Such detailed accounts are also anomalous if one postulates that the L material is Lukan reworking of one or more oral traditions, because such details also tend to be eliminated in oral transmission. The L material is particularly rich in numerical details, although several pericopae also include personal names, place names, or other seemingly superfluous 'colorful' details....

Nine specific thematic groupings have been examined in the L material. The L material begins and ends with stories about tax collectors, widows, and lepers. The first half of the L material seems to be concerned with stories of love, hospitality, and finally, watchful. This final group is the most noticeably different from Lukan theology, in that its eschatology is more imminent than Luke's own. The second half of the L material, while also echoing some of the same themes, includes many specific references to honor and shame in its stories; it also contains several stories about children of Abraham and the finding of the lost.

Paffenroth, op. cit., page 138.

The Contents of the L Source

Below is a breakdown of the L source per Paffenroth:

I. Introduction

Preaching to the Outcasts Tax Collectors, Widows, and Lepers

Luke 3:10 14
Luke 4:25 27

II. Love and Warnings

A) Jesus Heals a demonstration of love

Luke 7.11 15

B) Jesus Teaches

1. On Love and Receiving Guests

Luke 7.36 47
Luke 10.30 37, 39 42
Luke 11:5 8

2. Warnings/Watchfulness

Luke 12:16 20; 35 38
Luke 13:1 9

III. Honor and Children of Abraham

A) Jesus heals

Luke 13:10 17
-Luke 13:31 32
Luke 14:2 5

B) Jesus teaches on Honor and Joy

Luke 14:8 10
Luke 14:12 14
Luke 14:28 32
Luke 15:4 6
Luke 15:8 9
Luke 15:11 32
Luke 16:1 8
Luke 16:19 31
Luke 17:7 10

IV. The Vindication of the Outcasts Lepers, Widows, and Tax Collectors

A) Jesus Heals

-Luke 17:12 18

B) Jesus Teaches

Luke 18:2 8
Luke 18:10 14
Luke 19:2 10

The Origins of the L Source

A. A Written Source

Given the relatively sophisticated organization of L and its distinctiveness, L was likely a pre existing written source. "If Luke were the first person to put this material in writing (whether working from oral traditions or freely composing), then his stylistic stamp would be strongly, indeed pervasively, upon it; but since the first criterion used to isolate the L material was its dissimilarity from Lukan style and its retention of details...." Paffenroth, op. cit., page 148.

B. Written Between 40-60 CE

As for the date, L should be dated to before 60 CE, perhaps even earlier than 50 CE because 1) it does not hint to the fall of Jerusalem in 70 CE, 2) it lacks most of the Christological titles more common in later Christian literature, 3) it has a high level of residual orality, and 4) its preservation of a large number of sayings, especially parables, that are most often judged as origination from the historical Jesus. Paffenroth, op. cit., page 155.

C. Written by Jewish-Christians

Finally, the authorship of L by Jewish Christians in Palestine seems assured given the early dating of the L document. But even more important, the author of L has detailed knowledge of Palestine, though he elsewhere redacts out geographical locations. Nevertheless, in L he refers to four specific locations in Palestine, including one city--Nain--that is mentioned nowhere else in the New Testament or the LXX. (See Luke 7:11-15; 10:30-37; 13:1-9; 15:11-32; 19:2-10). Another reason for believing that the authorship was by Jewish-Christians is that L is thoroughly familiar with Jewish customs and beliefs, including a focus on healing stories involving violations of Jewish law (Luke 4:25-27; 7:11-15; 10:30-37; 13:10-17; 14:2-5; 16:19-31; 17:12-18; 18:10-14; 19:2-10).

Conclusion

The existence and nature of the L source tells us much about early Christianity and the Gospel of Luke. First and foremost it serves as another independent source of material that should be used by historians applying the methods of historical research, such as multiple attestation. Second, it serves as confirmation in the early Church's interest in the sayings and deeds of Jesus. Third, that L is dated so early and was a written source, we have added evidence that the sayings and deeds of Jesus were written down by his followers at an early age. Finally, it reminds us that the early Church, and Jesus, had a great concern for the disadvantaged in their society.

©2003 Christopher Price

Questions or comments concerning this article or the use of this article should be directed to Christopher Price.