Luke the Evangelist

Luke the Evangelist (Latin: Lūcās, Ancient Greek: Λουκᾶς, Loukâs, Hebrew: לוקאס‎, Lūqās, Aramaic: לוקא‎, Lūqā') is one of the Four Evangelists—the four traditionally ascribed authors of the canonical Gospels. The Early Church Fathers ascribed to him authorship of both the Gospel of Luke and the Acts of the Apostles, which would mean Luke contributed over a quarter of the text of the New Testament, more than any other author. Prominent figures in early Christianity such as Jerome and Eusebius later reaffirmed his authorship, although a lack of conclusive evidence as to the identity of the author of the works has led to discussion in scholarly circles, both secular and religious.

The New Testament mentions Luke briefly a few times, and the Pauline Epistle to the Colossians refers to him as a physician (from Greek for 'one who heals'); thus he is thought to have been both a physician and a disciple of Paul. Since the early years of the faith, Christians have regarded him as a saint. He is believed to have been a martyr, reportedly having been hanged from an olive tree, though some believe otherwise.[2]

The Roman Catholic Church and other major denominations venerate him as Saint Luke the Evangelist and as a patron saint of artists, physicians, bachelors, surgeons, students and butchers; his feast day takes place on 18 October.[3]

Luke the Evangelist
Grandes Heures Anne de Bretagne Saint Luc
Miniature of Saint Luke from the Grandes Heures of Anne of Brittany (1503–1508) by Jean Bourdichon
Apostle, Evangelist
BornAntioch, Syria, Roman Empire
DiedMarch 84 AD
Thebes, Boeotia, Greece
Venerated inIn all Christian Churches
Major shrinePadua, Italy
Feast18 October
AttributesEvangelist, Physician, a bishop, a book or a pen, a man accompanied by a winged ox/winged calf/ox, a man painting an icon of the Blessed Virgin Mary, a brush or a palette (referring to the tradition that he was a painter)
PatronageArtists, bachelors, physicians, surgeons, farmers, and others[1]


Many scholars believe that Luke was a Greek physician who lived in the Greek city of Antioch, Turkey in Ancient Syria, although some other scholars and theologians think Luke was a Hellenic Jew.[4][5] Bart Koet, a researcher and professor of theology, has stated that it was widely accepted that the theology of Luke–Acts points to a gentile Christian writing for a gentile audience, although he concludes that it is more plausible that Luke–Acts is directed to a community made up of both Jewish and gentile Christians because there is stress on the scriptural roots of the gentile mission (see the use of Isaiah 49:6 in Luke–Acts).[6][7] Gregory Sterling, Dean of the Yale Divinity School, claims that he was either a Hellenistic Jew or a god-fearer.[5]

His earliest notice is in Paul's Epistle to PhilemonPhilemon 1:24. He is also mentioned in Colossians 4:14 and 2 Timothy 4:11, two works commonly ascribed to Paul.[8][9][10][11][12] The next earliest account of Luke is in the Anti-Marcionite Prologue to the Gospel of Luke, a document once thought to date to the 2nd century, but which has more recently been dated to the later 4th century. Helmut Koester, however, claims that the following part, the only part preserved in the original Greek, may have been composed in the late 2nd century:

Luke, was born in Antioch, by profession, was a physician.[13] He had become a disciple of the apostle Paul and later followed Paul until his [Paul's] martyrdom. He died at the age of 84 years. (p. 335)

Brooklyn Museum - Saint Luke (Saint Luc) - James Tissot
James Tissot, Saint Luke (Saint Luc), Brooklyn Museum

Epiphanius states that Luke was one of the Seventy Apostles (Panarion 51.11), and John Chrysostom indicates at one point that the "brother" Paul mentions in the Second Epistle to the Corinthians 8:18 is either Luke or Barnabas. (Homily 18 on Second Corinthians on 2 Corinthians 8:18)

If one accepts that Luke was indeed the author of the Gospel bearing his name and also the Acts of the Apostles, certain details of his personal life can be reasonably assumed. While he does exclude himself from those who were eyewitnesses to Jesus' ministry, he repeatedly uses the word "we" in describing the Pauline missions in Acts of the Apostles, indicating that he was personally there at those times.[14]

There is similar evidence that Luke resided in Troas, the province which included the ruins of ancient Troy, in that he writes in Acts in the third person about Paul and his travels until they get to Troas, where he switches to the first person plural. The "we" section of Acts continues until the group leaves Philippi, when his writing goes back to the third person. This change happens again when the group returns to Philippi. There are three "we sections" in Acts, all following this rule. Luke never stated, however, that he lived in Troas, and this is the only evidence that he did.

Bodleian Library MS. Arm. d.13. Armenian Gospels-0043-0
Luke as depicted in the head-piece of an Armenian Gospel manuscript from 1609, held at the Bodleian Library

The composition of the writings, as well as the range of vocabulary used, indicate that the author was an educated man. A quote in the Epistle to the Colossians differentiates between Luke and other colleagues "of the circumcision."

10 My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. 11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God, and they have proved a comfort to me. ... 14 Our dear friend Luke, the doctor, and Demas send greetings. Colossians 4:10–11, 14.

This comment has traditionally caused commentators to conclude that Luke was a gentile. If this were true, it would make Luke the only writer of the New Testament who can clearly be identified as not being Jewish. However, that is not the only possibility. Although Luke is considered likely to have been a gentile Christian, some scholars believe him to have been a Hellenized Jew.[4][5][15] The phrase could just as easily be used to differentiate between those Christians who strictly observed the rituals of Judaism and those who did not.[14]

Luke's presence in Rome with the Apostle Paul near the end of Paul's life was attested by 2 Timothy 4:11: "Only Luke is with me". In the last chapter of the Book of Acts, widely attributed to Luke, there are several accounts in the first person also affirming Luke's presence in Rome, including Acts 28:16: "And when we came to Rome..." According to some accounts, Luke also contributed to the authorship of the Epistle to the Hebrews.[16]

Luke died at age 84 in Boeotia, according to a "fairly early and widespread tradition".[17] According to Nikephoros Kallistos Xanthopoulos, Greek historian of the 14th century (and others), Luke's tomb was located in Thebes, whence his relics were transferred to Constantinople in the year 357.[18]

The authorship of Luke and Acts

The Gospel of Luke does not name its author.[19][20][21][22] The Gospel was not written and does not claim to be written by direct witnesses to the reported events, unlike Acts beginning in the sixteenth chapter.[23][24][25] One analysis of the Gospel has suggested the possibility that the author of "Luke" may have been a woman.[26]

The earliest manuscript of the Gospel, dated circa AD 200, ascribes the work to Luke; as did Irenaeus, writing circa AD 180, and the Muratorian fragment from AD 170.[27]

The gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. Together they account for 27.5% of the New Testament, the largest contribution by a single author.[28]

De heilige Lucas schildert de Madonna - Maarten van Heemskerck-1532
Luke paints the Madonna and the Baby Jesus, by Maarten van Heemskerck

As a historian

Luke by roslin
A medieval Armenian illumination of Luke, by Toros Roslin

Most scholars understand Luke's works (Luke–Acts) in the tradition of Greek historiography.[29] The preface of The Gospel of Luke[30] drawing on historical investigation identified the work to the readers as belonging to the genre of history.[31] There is disagreement about how best to treat Luke's writings, with some historians regarding Luke as highly accurate, and others taking a more critical approach.

Based on his accurate description of towns, cities and islands, as well as correctly naming various official titles, archaeologist Sir William Ramsay wrote that "Luke is a historian of the first rank; not merely are his statements of fact trustworthy... [he] should be placed along with the very greatest of historians."[32] Professor of Classics at Auckland University, E.M. Blaiklock, wrote: "For accuracy of detail, and for evocation of atmosphere, Luke stands, in fact, with Thucydides. The Acts of the Apostles is not shoddy product of pious imagining, but a trustworthy record... it was the spadework of archaeology which first revealed the truth."[33] New Testament scholar Colin Hemer has made a number of advancements in understanding the historical nature and accuracy of Luke's writings.[34]

On the purpose of Acts, New Testament Scholar Luke Timothy Johnson has noted that "Luke's account is selected and shaped to suit his apologetic interests, not in defiance of but in conformity to ancient standards of historiography."[35] Such a position is shared by most commentators such as Richard Heard who sees historical deficiencies as arising from "special objects in writing and to the limitations of his sources of information."[36]

During modern times, Luke's competence as a historian is questioned, depending upon one's a priori view of the supernatural.[37] Since post-Enlightenment historians work with methodological naturalism,[38][39] such historians would see a narrative that relates supernatural, fantastic things like angels, demons etc., as problematic as a historical source. Mark Powell claims that "it is doubtful whether the writing of history was ever Luke's intent. Luke wrote to proclaim, to persuade, and to interpret; he did not write to preserve records for posterity. An awareness of this, has been, for many, the final nail in Luke the historian's coffin."[37]

Robert M. Grant has noted that although Luke saw himself within the historical tradition, his work contains a number of statistical improbabilities, such as the sizable crowd addressed by Peter in Acts 4:4. He has also noted chronological difficulties whereby Luke "has Gamaliel refer to Theudas and Judas in the wrong order, and Theudas actually rebelled about a decade after Gamaliel spoke (5:36–7)".[29]

As an artist

Evangelist Luka pishustchiy ikonu
Luke the Evangelist painting the first icon of the Virgin Mary

Christian tradition, starting from the 8th century, states that he was the first icon painter. He is said to have painted pictures of the Virgin Mary and Child, in particular the Hodegetria image in Constantinople (now lost). Starting from the 11th century, a number of painted images were venerated as his autograph works, including the Black Madonna of Częstochowa and Our Lady of Vladimir. He was also said to have painted Saints Peter and Paul, and to have illustrated a gospel book with a full cycle of miniatures.[40][41]

Late medieval Guilds of Saint Luke in the cities of Late Medieval Europe, especially Flanders, or the "Accademia di San Luca" (Academy of Saint Luke) in Rome—imitated in many other European cities during the 16th century—gathered together and protected painters. The tradition that Luke painted icons of Mary and Jesus has been common, particularly in Eastern Orthodoxy. The tradition also has support from the Saint Thomas Christians of India who claim to still have one of the Theotokos icons that Saint Luke painted and which St. Thomas brought to India.[42]


Hermen Rode 001
Luke and the Madonna, Altar of the Guild of Saint Luke, Hermen Rode, Lübeck (1484)

In traditional depictions, such as paintings, evangelist portraits, and church mosaics, Saint Luke is often accompanied by an ox or bull, usually having wings. Sometimes only the symbol is shown, especially when in a combination of those of all Four Evangelists.[43][44]


Despot George of Serbia purportedly bought the relics from the Ottoman sultan Murad II for 30,000 gold coins. After the Ottoman conquest of Bosnia, the kingdom's last queen, George's granddaughter Mary, who had brought the relics with her from Serbia as her dowry, sold them to the Venetian Republic.[45]

In 1992, the then Greek Orthodox Metropolitan Ieronymos of Thebes and Levathia (the current Archbishop of Athens and All Greece) requested from Bishop Antonio Mattiazzo of Padua the return of "a significant fragment of the relics of St. Luke to be placed on the site where the holy tomb of the Evangelist is located and venerated today". This prompted a scientific investigation of the relics in Padua, and by numerous lines of empirical evidence (archeological analyses of the Tomb in Thebes and the Reliquary of Padua, anatomical analyses of the remains, carbon-14 dating, comparison with the purported skull of the Evangelist located in Prague) confirmed that these were the remains of an individual of Syrian descent who died between 416 BC and AD 72.[46] The Bishop of Padua then delivered to Metropolitan Ieronymos the rib of Saint Luke that was closest to his heart to be kept at his tomb in Thebes.[47][48]

Thus, the relics of Saint Luke are divided as follows:


Luke writing
Luke the Evangelist
Saint luke

See also

References and sources


  1. ^ "Saint Luke the Evangelist". 27 December 2008.
  2. ^ Aherne, C. (1910). "Gospel of Saint Luke". Catholic Encyclopedia. New Advent. Retrieved 14 January 2019. it is controverted whether he actually died a martyr's death.
  3. ^ "St. Luke The Evangelist". Catholic News Agency. Retrieved 16 October 2018.
  4. ^ a b Harris, Stephen L. (1985). "The Gospels". Understanding the Bible: A Reader's Introduction (2nd ed.). Palo Alto: Mayfield. pp. 266–68. ISBN 0-87484-696-X.
  5. ^ a b c Strelan, Rick (May 2013). "Luke among the Scholars". Luke the Priest: The Authority of the Author of the Third Gospel. Ashgate Publishing. pp. 102–10. ISBN 978-1-4094-7788-4 – via Google Books.
  6. ^ Koet, Bart J., Five Studies on Interpretation of Scripture in Luke-Acts. Leuven University Press, 1989. pp. 157–158
  7. ^ Koet, Bart J., Dreams and Scripture in Luke-Acts. Leuven University Press, 2006. pp. 4–5
  8. ^ The New Testament Documents: Their Origin and Early History, George Milligan, 1913, Macmillan and Co., p. 149
  9. ^ Saints: A Visual Guide, Edward Mornin, Lorna Mornin, 2006, Eerdmans Books, p. 74
  10. ^ "Gospel of Saint Luke", Aherne, Cornelius, The Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Company, 1910. 24 February 2013
  11. ^ New Outlook, Alfred Emanuel Smith, 1935, Outlook Pub. Co., p. 792
  12. ^ New Testament Studies. I. Luke the Physician: The Author of the Third Gospel, Adolf von Harnack, 1907, Williams & Norgate; G.P. Putnam's Sons, p. 5
  13. ^ A Commentary on the Original Text of the Acts of the Apostles, Horatio Balch Hackett, 1858, Gould and Lincoln; Sheldon, Blakeman & Co., p. 12
  14. ^ a b Encyclopædia Britannica, Micropædia vol. 7, pp. 554–55. Chicago: Encyclopædia Britannica, Inc, 1998. ISBN 0-85229-633-9.
  15. ^ Thomas S. McCall, Th.D. Was Luke a Gentile?
  16. ^ "Catholic Encyclopedia: Epistle to the Hebrews". Retrieved 10 January 2017.
  17. ^ Walsh, Michael, ed. (5 July 1991). Butler's Lives of the Saints. New York: HarperColllins Publishers. p. 342. ISBN 978-0-06-069299-5.
  18. ^ 'Ecclesiasticae Historiae Nicephori Callisti', Lib. II, Cap. XLIII, in J.P. Migne (ed.), Patrologia Graeca Vol. 145 (Paris 1901), pp./cols. 875-878 (Internet Archive). (In Greek and Latin parallel).
  19. ^ E. P. Sanders, The Historical Figure of Jesus, (Penguin, 1995) pp. 63–64.
  20. ^ Bart D. Ehrman (2000:43) The New Testament: a historical introduction to early Christian writings. Oxford University Press.
  21. ^ Donald Senior, Paul J. Achtemeier, Robert J. Karris (2002:328) Invitation to the Gospels Paulist Press.
  22. ^ Keith Fullerton Nickle (2001:43) The Synoptic Gospels: an introduction Westminster John Knox Press.
  23. ^ Bart D. Ehrman (2005:235) Lost Christianities: the battles for scripture and the faiths we never knew Oxford University Press, New York.
  24. ^ Bart D. Ehrman (2004:110) Truth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine. Oxford University Press.
  25. ^ Bart D. Ehrman (2006:143) The lost Gospel of Judas Iscariot: a new look at betrayer and betrayed. Oxford University Press.
  26. ^ Helms, Randel McCraw (1997). Who wrote the Gospels?. Altadena, CA: Millenium Press. p. 64. ISBN 0-9655047-2-7.
  27. ^ Brown, Raymond E. An Introduction to the New Testament, p. 267. Anchor Bible; 1st edition (13 October 1997). ISBN 978-0-385-24767-2.
  28. ^ Boring 2012, p. 556.
  29. ^ a b Grant, Robert M. (1963). "Chapter 10: The Gospel of Luke and the Book of Acts". A Historical Introduction to the New Testament. Harper & Row. Archived from the original on 21 June 2010.
  30. ^ "Luke 1:1–4".
  31. ^ Richard Bauckham, Jesus and the Eyewitnesses. 117.
  32. ^ Ramsay, The Bearing of Recent Discovery on the Trustworthiness of the New Testament, 222, 1915
  33. ^ Blaiklock, The Archaeology of the New Testament, p. 96, Zondervan Publishing Houst, Grand Rapids, Michigan, 1970.
  34. ^ Hemer, "The Book of Acts in the Setting of Hellenic History", 104–07, as summarized by MacDowell.
  35. ^ Johnson, Luke Timothy (1992). The Acts of the Apostles. The Liturgical Press. pp. 474–76.
  36. ^ Heard, Richard (1950). "13: The Acts of the Apostles". An Introduction to the New Testament. Harper & Brothers. Archived from the original on 20 June 2010. Retrieved 23 November 2009.
  37. ^ a b Powell, Mark (1989). What are they saying about Luke?. Paulist Press. p. 6. ISBN 0-8091-3111-0.
  38. ^ McGrew, Timothy, "Miracles", The Stanford Encyclopedia of Philosophy (Winter 2015 Edition), Edward N. Zalta (ed.),
    Flew, Antony, 1966, God and Philosophy, London: Hutchinson.
    Ehrman, Bart D., 2003, The New Testament: A Historical Introduction to the Early Christian Writings, 3rd ed., New York: Oxford University Press.
    Bradley, Francis Herbert, 1874, "The Presuppositions of Critical History," in Collected Essays, vol. 1, Oxford, Clarendon Press, 1935.
    McGrew's conclusion: historians work with methodological naturalism, which precludes them from establishing miracles as objective historical facts (Flew 1966: 146; cf. Bradley 1874/1935; Ehrman 2003: 229).
  39. ^ Ehrman, Bart; Craig, William Lane (28 March 2006). "William Lane Craig and Bart Ehrman "Is There Historical Evidence for the Resurrection of Jesus?"". College of the Holy Cross, Worcester, Massachusetts: Retrieved 11 August 2010. Historians can only establish what probably happened in the past, and by definition a miracle is the least probable occurrence. And so, by the very nature of the canons of historical research, we can't claim historically that a miracle probably happened. By definition, it probably didn't. And history can only establish what probably did.
  40. ^ Grigg, Robert (1987). "Byzantine Credulity as an Impediment to Antiquarianism". Gesta. 26 (1): 3–9. doi:10.2307/767073. JSTOR 767073.
  41. ^ The basic study on the legends concerning Saint Luke as a painter is Michele Bacci, Il pennello dell'Evangelista. Storia delle immagini sacre attribuite a san Luca (Pisa: Gisem, 1998).
  42. ^ Father H. Hosten in his book Antiquities notes the following "The picture at the mount is one of the oldest, and, therefore, one of the most venerable Christian paintings to be had in India. Other traditions hold that St. Luke painted two icons which currently are in Greece: the "Theotokos Mega Spileotissa" (Our Lady of the Great Cave, where supposedly Saint Luke lived for a period of time in asceticism) and the "Panagia Soumela", and "Panagia Kykkou" which are in Cyprus."
  43. ^ Zuffi, Stefano (2003). "The Evangelists and their symbols". Gospel Figures in Art. Getty Publications. ISBN 0-89236-727-X.
  44. ^ George Ashdown Audsley; William Audsley (1865). "Chapter VI. Symbols and emblems of the Evangelists and the Apostles". Handbook of Christian Symbolism. Reprinted by Kessinger Publishing, 2003, ISBN 978-0-7661-5437-7.
  45. ^ Van Antwerp Fine, John (1975). The Bosnian Church: A New Interpretation: A Study of the Bosnian Church and Its Place in State and Society from the 13th to the 15th Centuries. East European Quarterly. p. 331.
  46. ^ Craig, Olga (21 October 2001). "DNA test pinpoints St Luke the apostle's remains to Padua". The Telegraph.
  47. ^ Tornielli, Andrea. "The Beloved Physician". Archived from the original on 7 June 2009.
  48. ^ Wade, Nicholas (16 October 2001). "Body of St. Luke Gains Credibility". The New York Times.


  • Michele Bacci, Il pennello dell'Evangelista. Storia delle immagini sacre attribuite a san Luca, Pisa: Gisem-Ets, 1998.
  • I. Howard Marshall. Luke: Historian and Theologian. Downers Grove, Illinois: InterVarsity Press.
  • Boring, M. Eugene (2012). An Introduction to the New Testament: History, Literature, Theology. Westminster John Knox Press.
  • F. F. Bruce, The Speeches in the Acts of the Apostles. London: The Tyndale Press, 1942.[1]
  • Helmut Koester. Ancient Christian Gospels. Harrisburg, Pennsylvania: Trinity Press International, 1999.
  • Burton L. Mack. Who Wrote the New Testament?: The Making of the Christian Myth. San Francisco, California: HarperCollins, 1996.
  • J. Wenham, "The Identification of Luke", Evangelical Quarterly 63 (1991), 3–44

External links


Assos (; Greek: Ἄσσος, Latin: Assus), also known as Behramkale or for short Behram, is a small historically rich town in the Ayvacık district of the Çanakkale Province, Turkey. During Pliny the Elder's time (1st century CE), the city also bore the name Apollonia (Ἀπολλωνία).After leaving the Platonic Academy in Athens, Aristotle (joined by Xenocrates) went to Assos, where he was welcomed by King Hermias, and opened an Academy in this city. Aristotle also married Pythias, the adopted daughter of Hermias. In the Academy of Assos, Aristotle became a chief to a group of philosophers, and together with them, he made innovative observations on zoology and biology. When the Persians attacked Assos, King Hermias was caught and put to death. Aristotle fled to Macedonia, which was ruled by his friend King Philip II of Macedon. There, he tutored Philip's son, Alexander the Great. There is a modern statue of Aristotle at the town entrance.The Acts of the Apostles refers to visits by Luke the Evangelist and Paul the Apostle to Assos (Acts 20:13-14)

.Today, Assos is an Aegean-coast seaside retreat amid ancient ruins. Since 2017 it is inscribed in the Tentative list of World Heritage Sites in Turkey.

Bayleaf, North Carolina

Bayleaf is an unincorporated community in Bartons Creek Township, Wake County, North Carolina. It has an elevation of 427 ft. It is located at the intersection of Six Forks Rd (SR 1005), Norwood Rd (SR

1834), Possum Track Rd (SR 2002), Bayleaf Church Rd (SR 2003), and Honeycutt Rd (SR 2005).

The community is home to a fire station, Bay Leaf Baptist Church, and St. Luke the Evangelist Catholic Church.

Gospel of Luke

The Gospel According to Luke (Greek: Εὐαγγέλιον κατὰ Λουκᾶν, romanized: Euangélion katà Loukân), also called the Gospel of Luke, or simply Luke, is the third of the four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ.Luke is the longest of the four gospels and the longest book in the New Testament; together with Acts of the Apostles it makes up a two-volume work from the same author, called Luke–Acts. The cornerstone of Luke–Acts' theology is "salvation history", the author's understanding that God's purpose is seen in the way he has acted, and will continue to act, in history. It divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the arrival among men of Jesus the Messiah, from his birth to the beginning of his earthly mission in the meeting with John the Baptist followed by his earthly ministry, Passion, death, and resurrection (concluding the gospel story per se). The gospel's sources are the Gospel of Mark (for the narrative of Christ's earthly life), the sayings collection called the Q source (for his teachings), and a collection of material called the L (for Luke) source, which is found only in this gospel.Luke–Acts does not name its author. According to Church tradition this was Luke the Evangelist, the companion of Paul, but while this view is still occasionally put forward the scholarly consensus emphasises the many contradictions between Acts and the authentic Pauline letters. The most probable date for its composition is around AD 80–110, and there is evidence that it was still being revised well into the 2nd century.

Haarlem Guild of St. Luke

The Haarlem Guild of Saint Luke was first a Christian, and later a city Guild for a large number of trades falling under the patron saints Luke the Evangelist and Saint Eligius.

Kilmore West

Kilmore West (Irish: An Choill Mhór Thiar, meaning "Big Forest West") is a locality within Coolock, situated on Dublin's Northside, Ireland. Located in the Dublin 5 district, it borders Santry, Beaumont, Artane, and other areas within Coolock. It is part of the larger Kilmore area.

Kilmore West has national schools for both boys and girls, Scoil Fhursa and Scoil Ide, respectively. It also has its own parish and Roman Catholic church, St. Luke the Evangelist, with the parish priest being (2016) Fr. Pat Littleton The full RC parish name is Kilmore Road West, the original townland of Kilmore Big being entirely to the west of the Kilmore Road, in Artane.

Notable local activities include pigeon fancying and boxing, both based in the local community centre. Soccer also commands the allegiance of a large section of the community as does Gaelic football.

Sea angling, while not possible in this inland suburb, is also a popular local pastime.


Loukas (Greek: Λουκᾶς) is a Greek (male) first name. This name is often given to honor Luke the Evangelist.

Luca (given name)

Luca (also spelt Louca, Luka, Louka, Lucca) is a given name used predominantly for males, mainly in Latin America, Italy, Spain, Portugal, Romania, Russia, Serbia, Slovenia, Croatia, Bulgaria, Greece, Georgia and Armenia. It is derived from the Latin name Lucas, which itself is derived from the Latin word "lux" (light). It may also come from the Latin word "lucus" meaning "sacred wood" (a cognate of lucere). The name is common among Christians as a result of Luke the Evangelist. Similarly, the name Luka is also commonly found as a male given name in Eastern Europe and particularly the Balkans with the name sharing the same origin. Luca is also a Hungarian and Croatian female given name, but pronounced differently as "LOO-tsah" the equivalent of the English name Lucy.


Mnason (Greek: μνασωνι τινι κυπριω) was a first-century Cyprian Christian, who is mentioned in chapter 21 of the Acts of the Apostles as offering hospitality to Luke the evangelist, Paul the apostle and their companions, when they travelled from Caesarea to Jerusalem. The wording of the verse that mentions Mnason (Acts 21:16) has prompted debates about whether Mnason accompanied the travellers on their journey or merely provided lodging, and whether his house was in Jerusalem or in a village on the way to Jerusalem. Although only mentioned in one verse, many Christians have drawn lessons from the example of Mnason about persevering in the Christian faith and the exercise of hospitality.


Saint-Luc or Saint Luke may refer to:

Saint Luke or Luke the Evangelist, patron saint of physicians and surgeons, and of artists

Saint-Luc, Quebec, Canada, a former town, now part of Saint-Jean-sur-Richelieu

Saint Luke Parish, Dominica, an administrative parish

Saint-Luc, Eure, France, a village

Saint-Luc, Switzerland, a municipality

AS Saint-Luc, a football team in the Democratic Republic of Congo

Cliniques Universitaires Saint-Luc, a hospital in Brussels, Belgium

Institut Saint-Luc, a Belgian art school

Saint Luke (El Greco)

Saint Luke is a painting by an artist known as El Greco. The painting is an oil on canvas created sometime around 1610-1614. It is currently held by the Indianapolis Museum of Art in Indianapolis, Indiana.

Saint Luke Drawing the Virgin

Saint Luke Drawing the Virgin is a large oil and tempera on oak panel painting, usually dated between 1435 and 1440, attributed to the Early Netherlandish painter Rogier van der Weyden. Housed in the Museum of Fine Arts, Boston, it shows Luke the Evangelist, patron saint of artists, sketching the Virgin Mary as she nurses the Child Jesus. The figures are positioned in a bourgeois interior which leads out towards a courtyard, river, town and landscape. The enclosed garden, illusionistic carvings of Adam and Eve on the arms of Mary's throne, and attributes of St Luke are amongst the painting's many iconographic symbols.

Van der Weyden was strongly influenced by Jan van Eyck, and the painting is very similar to the earlier Madonna of Chancellor Rolin, usually dated to around 1434, with significant differences. The figure's positioning and colourisation are reversed, and Luke takes centre stage; his face is accepted as van der Weyden's self-portrait. Three near contemporary versions are in the Hermitage Museum, Saint Petersburg, the Alte Pinakothek, Munich, and the Groeningemuseum, Bruges. The Boston panel is widely considered the original from underdrawings that are both heavily reworked and absent in other versions. It is in relatively poor condition, having suffered considerable damage, which remains despite extensive restoration and cleaning.

The painting's historical significance rests both on the skill behind the design and its merging of earthly and divine realms. By positioning himself in the same space as the Madonna, and showing a painter in the act of portrayal, Van der Weyden brings to the fore the role of artistic creativity in 15th-century society. The panel became widely influential with near copies by the Master of the Legend of Saint Ursula and Hugo van der Goes.

Saint Luke Painting the Crucifixion

Saint Luke Painting the Crucifixion is a c.1650 oil on canvas painting by Francisco de Zurbarán, also known as Crucifixion with Saint Luke or The Crucified Christ with a Painter. It is now in the Prado Museum. The figure of Saint Luke is thought to be a self-portrait of the artist.

St Eleutherius, St Anthia and St Luke the Evangelist

St Eleutherius, St Anthia and St Luke the Evangelist or the Greek Orthodox Community of St. Eleftherios and St. Luke is a Greek Orthodox church in Leyton, north London. It was founded in 1982 and since March 1984 it has been housed at 113 Ruckholt Road in what was originally St Luke's Church, a Church of England building. It is dedicated to Saints Eleutherius and Antia and Saint Luke.

The Anglican St Luke's was opened as a mission church for Holy Trinity Church, Leyton to serve the furthest western parts of its own parish and of St Catherine's Church, Leyton. Its original iron hall was replaced by a grey terracotta permanent church in 1914, which was granted a new parish in 1932, using parts from those of Holy Trinity and St Mary's. Badly damaged in the London Blitz, the church was restored and continued operating.

St Luke's Church, Brislington

The Parish Church of St Luke The Evangelist (grid reference ST621708) Church Parade, Brislington area of Bristol, England.

St Luke (Hals)

St. Luke is a painting by the Dutch Golden Age painter Frans Hals, painted in 1625 and now in the Odessa Museum of Western and Eastern Art.

The Four Evangelists (painting)

The Four Evangelists (French: Les quatre évangélistes) is an oil on canvas painting by the Flemish Baroque artist Jacob Jordaens, completed in 1625. The painting is 133 by 118 centimeters. and is in the Musée du Louvre, Paris, France.

Utrecht Guild of Saint Luke

The Utrecht Guild of Saint Luke refers to two artist collectives in Utrecht (city); the old Catholic Zadelaarsgilde (Saddler's Guild) dating from the Middle Ages, as well as the newer Sint Lucas Gilde established in 1611. The first collective was for a number of trades that were connected to the art industry, though the smiths had their own guild called the "St. Eloyen" guild. The second collective was founded for the oil painters after the Protestant Reformation. The Zadelaarsgilde fell under the patron saint Luke the Evangelist and the St. Eloyen guild fell under Saint Eligius.

Vision of St. John on Patmos

The Vision of St. John the Evangelist at Patmos (1520-1522) is a series of frescoes by the Italian late Renaissance artist Antonio Allegri da Correggio. It occupies the interior of the dome, and the relative pendentives, of the Benedictine church of San Giovanni Evangelista of Parma, Italy.

The centre of the cupola is occupied by an illusionistic space based on series of concentric planes indicated by the clouds, from which the apostles stretch out. Starting from the border of the dome, the clouds thin out and open to a shiny light Christ descending towards the floor of the nave. The scene is a faithful rendering of John's Book of Revelation (I,7). The figure of St. John leans from the drum of the dome. This part of the fresco was hidden to the people present in the church, but visible to the monks in the choir and under the dome.

In the four pendentives Correggio painted, coupled, the Four Evangelists and the Four Doctors of the Church. These are:

St. Matthew with an angel;

St. Mark with a winged lion;

St. Luke with an ox;

St. John with an eagleand, respectively,

St. Jerome with the white beard and red garments;

St. Ambrose with a staff;

St. Gregory with the Papal tiara;

St. Augustine portrayed counting together with St. John.

William Andrew (priest)

William Shaw Andrew MC (6 February 1884 – 19 July 1963) was an Anglican priest in the mid 20th Century.

He was born on 6 February 1884 and educated at Sheffield Grammar School and Wadham College, Oxford. Ordained in 1909, he held curacies at St Luke the Evangelist, Walton-on-the-Hill and St Michael, Beccles. He was a Temporary Chaplain to the Forces during World War I. Later he held incumbencies at Boxford and St Andrews. before becoming Dean of St Andrews, Dunkeld and Dunblane.

He died on 19 July 1963.

New Testament people
Jesus Christ
Virgin Mary
See also

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