Robert H. Stein, "Luke 1:1-4 and Traditionsgeschichte," JETS 26 (1983): 421-430.

Stein points out that the Lukan prologue is the "most explicit statement available as the the transmission of the gospel traditions from the time of the historical Jesus to their incorporation" into the written gospel. (Traditionsgeschichte, 421) After reviewing the literary form of the prologue, Stein concludes with the imperative "to ascertain what the prologue may say concerning the various disciplines of literary criticism, form criticism, redaction criticism, the quest for the ipsissima verba, and Traditionsgeschichte in general..." suggesting that Luke acknowledged at least three Sitzen im Leben of the gospel materials: "1) the situation of the events themselves—i.e., the situation of the historical Jesus... 2) the situation in which the eyewitnesses 'delivered' (orally) 'these things'; and 3) the situation in which others [before Luke] wrote down the 'things delivered by the eyewitnesses'," that situation to which Luke and his composition belong. (Traditionsgeschichte, 428) Two further hermeneutic implications may be drawn, 1) the third gospel should be read with the understanding that both Luke and Theophilus were acquainted with both the written and the oral tradition which preceded them; and 2) that the purpose clause of Luke's prologue must be given full weight as the key to authorial intent.