Torsten Jantsch on Jesus, the Savior: The Soteriology of the Lukan Doppelwerk

Since I have featured the work of Torsten Jantsch (Eng; Acad; Blog) on several occasions in the past (see here and here), I am especially pleased to include a post on his new book Jesus, der Retter: Die Soteriologie des lukanischen Doppelwerks (WUNT 381), Tübingen: Mohr, 2017, which is based on his LMU Munich habilitation thesis.

1. Translation and German Text (p. 351)

Even though this is not a “German Scholars Post” in the strict sense, I will include both a key excerpt from his book and a brief biographical note. As usual I will alternate between the English translation and the German text (p. 351):

Luke sketches a remarkably coherent picture of Jesus and his way from the prophet to the heavenly Christ, Lord, Ruler, and Savior.

Lukas zeichnet ein bemerkenswert kohärentes Bild von Jesus und seinem Weg vom Propheten zum himmlischen Christus, Herrn, Herrscher und Retter.

Jesus was active as Spirit-filled prophet and suffered the fate of the prophets of Israel, rejection and murder.

Jesus hat als geisterfüllter Prophet gewirkt und das Schicksal der Propheten Israels, Ablehnung und Tötung, erlitten.
* note: murder is not quite right for Tötung here, but it is perhaps better than “killing” or simply “death”

God, whose characteristic trait it is to exalt the lowly (Luke 1.51-53), restored the righteous and anointed servant of God Jesus, who had been lowered and killed, and exalted him to the Christ, Lord, Ruler, and Savior, who in and from heaven bestows his benefactions of the forgiveness of sins and following from this eternal life.
Gott, dessen Wesenszug es ist, die Niedrigen zu erhöhen (Lk 1,51–53), hat den erniedrigten und getöteten Gerechten und gesalbten Gottesknecht Jesus restituiert und zum Christus, Herrn, Herrscher und Retter erhöht, der im und aus dem Himmel seine Wohltaten der Sündenvergebung und daraus folgend ewiges Leben schenkt.

This will be visibly fulfilled at his parousia; in the time in between this Lord is accessible for believers in prayer.

Dies wird sich bei seiner Parusie sichtbar erfüllen; in der Zwischenzeit ist dieser Herr für die Gläubigen im Gebet zugänglich.

A fundamental statement of Lukan soteriology is: “Everyone who calls upon the name of the Lord will be saved” (Acts 2.21/Joel 3.5).

Eine Grundaussage der lukanischen Soteriologie lautet: „Jeder, der den Namen des Herrn anruft, wird gerettet werden“ (Apg 2,21/Joël 3,5).

With this Luke sets forth the picture of a salvation that is consistently grounded in the person of Jesus.

Lukas entwirft damit das Bild eines konsequent in der Person Jesu begründeten Heils.

He does not, it is true, place the death of Jesus at the center of his soteriology – but the person of the exalted Savior.

Er stellt zwar nicht den Tod Jesu in das Zentrum seiner Soteriologie – aber die Person des erhöhten Retters.

Luke is the theology of salvation, which for him is to be obtained solely through Jesus as the Christ and Savior: He is the theologian of a consistently applied solus Christus.

Lukas ist der Theologe des Heils, das für ihn allein durch Jesus als den Christus und Retter zu gewinnen ist: Er ist der Theologe eines konsequent gedachten solus Christus.
* Not sure how to best capture the force of konsequent gedachten: consistently applied, consistently considered, consistently contemplated, consistently thought out, consistently applied, something else.

2. Biographical-Bibliographical Information

Torsten Jantsch, Dr. theol. from Humboldt University, Berlin, in 2009 with a dissertation on the concept of God in 1 Thess and 1/2 Cor, published as “Gott alles in allem” (1Kor 15,28): Studien zum Gottesverständnis des Paulus im 1. Thessalonicherbrief und in der korinthischen Korrespondenz (WMANT 129), Neukirchen-Vluyn: Neukirchener 2011. Habilitation in Munich (Ludwig Maximilian University) in 2015 on the concept of salvation in Luke-Acts, published as Jesus, der Retter: Die Soteriologie des lukanischen Doppelwerks (WUNT 381), Tübingen: Mohr Siebeck, 2017. Hellenistic philosophies, particularly Cynicism, and the reception of Socrates from the beginnings (Xenophon, the early Platonic dialogues) until the time of the Roman Empire, the ancient ruler cult and prophecy in the Greco-Roman world were, among others, issues of his research so far. Several future research projects concern the perspective of collective memory in early Christianity, e.g. concerning the question of strategies of identity construction in Luke-Acts. Currently, he holds the position of Visiting Professor for New Testament II at the University of Munich (LMU).


For a complete list of my blog posts, please see here.

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German Mondays: Thank you for making it to the end of this blog post! I hope to be able to write at least one Monday blog post each month. Best, Wayne

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