Abstract
In this ground-breaking work Sue Ann Mak constructs a theology of weeping in regard to the six key narratives in the Gospel of Luke that depicts the shedding of tears. This study is a revised version of a doctoral thesis written at the University of Oxford under the supervision of Prof. Markus Bockmeuhl. The volume is organized in six chapters. The first in introductory material, which outlines the study of emotions generally and tears more specifically in New Testament studies (pp. 1-7). It then identifies the six Lukan texts under consideration, the widow of Nain (Lk 7:13); the anointing woman (Lk 7:38, 44); Jairus and mourners (Lk 8:52); Jesus (Lk 19:41); Peter (22:62); and the daughters of Jerusalem (Lk 23:28). It is noted that apart from the weeping of Peter, all of these are distinctive Lukan elements. As Mak states, ‘wither the pericope is unique or, if the story has a synoptic parallel, the mention of weeping is a Lukan addition’ (p. 11). The study is enriched by a diachronic analysis that considers the perspectives of early Christian writers and also modern commentators in handling these passages.
The four main chapters that constitute the body of the volume are arranged in three parts. In part one, Mak analyses the weeping of the anointing woman and the tears of Peter which are both understood as related to the idea of repentance. Part two then considers examples that pertain to grief, with the weeping of the widow of Nain and that of Jairus and his household. Thirdly, Mak brings together the weeping of Jesus (Lk 19:41) and that of the daughters of Jerusalem, where in both instances the weeping is connected to the city of Jerusalem. This is an astute arrangement that resists following the data sequentially throughout the gospel and instead foregrounds thematic coherence between several of the expressions of tearful characters in the narrative. Furthermore, this approach helps to anticipate the multifaceted way in which the author of the Gospel of Luke understands and depicts the emotion of weeping in the narrative.
Each of the main chapters in constructed in a broadly similar, but not narrowly constraining manner. For each passage in question Mak first discusses how it relates to other gospel accounts where such parallels exist and highlights distinctive Lukan elements. In chapter 2, key terms and definitions are set out (but not in later chapters). Then a survey is given of the handling of the passage by key early Christian writers, broadly spanning the late second century to the fifth century. Then the views of modern commentators are considered, with Howard Marshall’s 1978 NIGNT commentary on Luke being the earliest of the modern commentary writers to be included. Perhaps here it may have been useful to considered a wider chronological range perhaps including Reformation, Enlightenment, as well as nineteenth and early twentieth century commentators. Although it is important to acknowledge to parameters of writing a doctoral thesis. In light of this assembled body of evidence, Mak develops a synthetic reading of the passages under evaluation, tracing different lines of interpretation. For instance, it is observed in relation to the anointing woman that ‘[t]he early and modern receptions of the anointing woman’s tears demonstrate that penitential weeping was the dominant consensus (~82% majority) in antiquity, contrasting the modern inclination for viewing these tears as an expression of gratitude’ (p. 64).
Since the analysis is driven by textual evidence spanning ancient and modern commentators the findings are eclectic, and all the more interesting because of that. Mak’s study opens up new possibilities that move beyond mere textual analysis to the possibility of thinking about how weeping is part of Luke’s christological portrayal, the way the narrative handles expressions of grief and weeping, and thus might shape pastoral responses ‘to the array of life events involving emotions and tears’ (p. 200). As such this important study both offers fresh perspectives on an under-study aspect of Luke’s gospel, and also opens up new approaches for the study of weeping and pastoral responses to grief.