Fede e opere in Luca. Il caso della circoncisione

Abstract

Circumcision does not constitute the main theological interest of Luke, but neither can it be ignored, given that among the audience of Luke’s works were Jewish believers in Christ. The references to circumcision in Luke-Acts are present in all three of the stages of salvific history, identified by H. Conzelmann as: the time of Israel (Acts 7:8), the time of Jesus (Lk 1:59; 2:21), and the time of the Church (Acts 15:1,5; 16:3; 21:21). Luke does not hold any hostility regarding the Israelite practice of circumcision in which he shows a good acquaintance. According to the Will of God, this sign of the covenant with Abraham (Acts 7:8: “the covenant of circumcision”) should be executed on the eighth day of the birth of a male Hebrew (Lk 1:59; 2:21). With the coming of the Messiah, the salvific plan of God is accomplished, that foretold the birth of a people formed from “those of the circumcision” (the Jews) and the “uncircumcised” (the Gentiles). To become part of this people, faith in Christ is now required; this is the only condition to be saved (Acts 15:11). Opposing the false accusations against Paul (Acts 21:21), Luke reassures on the other hand the Jewish Christians that their commitment to their ancestral practices inspired by the Mosaic Law is worthy of respect. Not only this, but according to the Lucan view which can be deduced from the circumcision narrative of Timothy (Acts 16:3), it is possible to live in harmony the believers of various origins, united in the common faith in Christ but free to express their ethnic and cultural identity within the People of God. Therefore it is perhaps not an exaggeration to say that the auctor ad Theophilum in some ways has indicated the way for the formation of a multi-ethnic and pluralistic Church; a Church capable of building a bridge between diverse peoples, in order to achieve the unity of faith in Christ with full respect of each ethnic and cultural identity.