Sentences with phrase «by synoptic»

• vertical mixing all the way down driven by mesoscale eddies, in turn driven by synoptic and major tropical cyclonic systems.

Dispersion in deep polar firn driven by synoptic - scale surface pressure variability, The Cryosphere, 10, p. 2099 - 2111.

Probably he also expected the kingdom to come in something like the way envisaged by the Synoptic evangelists and other New Testament writers.

As seen by John, and also by the synoptic evangelists, in hisdeath as an act of self - giving, Jesus reached that moment in his life when he was most active, most personal, most free.

SOCIETY VS: «I'd rather follow the Jesus we know for sure existed as pieced together by the synoptics.»

I'd rather follow the Jesus we know for sure existed as pieced together by the synoptics.

Not exact matches

You do understand that Like the other synoptic gospels, the Gospel of Luke is anonymous, wrtten 200 years after the event by Greek scribes (Papyrus 4).

The process continues until a synoptic judgment is reached, accounting for every item in the universe prehended by that occasion from its perspective (PR 44f / 71).3

The analysis of an historical event in terms of its plot forms and related symbolic transformations eventually leads back to the final phase of synoptic resolution, illustrated by a hierarchy of contrasting elements, through which the event was initially defined.

3 The concept of synoptic judgment was developed by Louis O. Mink, «The Autonomy of Historical Understanding,» in Philosophical Analysis and History, ed.

Then a saying reported earlier in all the Synoptic Gospels, and also included by Matthew in the instructions to the twelve, is repeated by Luke: «Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it» (Lk 17:33; cf. Mk 8:35; Mt 16:25; Lk 9:24; Mt 10:39).

Familiarity with stories of cures by similar methods in Jewish and pagan literature may have influenced the tradition of this miracle, so different from Jesus» usual practice in the Synoptic narratives.

When we read the synoptic gospels, we are struck by the fact that Jesus was always followed by large crowds of people.

All this is basic to contemporary work on the theology of the synoptic evangelists and their tradition; indeed, this contemporary work is consciously built upon the foundations laid by Bultmann in this most important book.

Apart from the Passion narrative, the various incidents recorded in the synoptic gospels are only loosely connected and probably the links have been supplied by the evangelists.

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

In the Synoptic Gospels the framework of the narrative is in a measure provided by the movement of the Lord from Galilee to Jerusalem, from life to death.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionBy engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionby focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

If we think of «theory» as the forming of generalizations or synoptic judgments and think of «practice» as requiring judgments about particular cases, then inquiry guided by these three types of questions will always require capacities for doing both.

His 1921 work History of the Synoptic Tradition (Harper & Row, 1963) has been available in English for over a decade, and was joined in 1971 by an edition of his 1941 commentary, The Gospel of John (Westminster).

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

Another way in which Thomas uses the synoptic tradition or, more probably, the synoptic gospels is by adding materials which make sayings of Jesus look more «Semitic» because of their parallelism.

It is to Cahill's credit that, in marked distinction to the Jesus Seminar made popular by the media, he does not restrict his attempt to understand Jesus to a study of the Synoptic Gospels.

The task of reviewing the selection and balance of topics has been made easier by the editors, who have thoughtfully provided what they call a «synoptic outline of contents,» in which the entries are arranged and listed in «conceptual categories.»

An incident, however, which comes a little later and is related by all the Synoptic Gospels (Mk 2:18 - 20; Mt 9:14 - 15; Lk 5:33 - 35), raises the question whether this was so.

The discovery of Thomas was paralleled by a new confidence that an early sayings source could be identified behind the synoptic Gospels.

Try to extract it from the words recorded in the Synoptic Gospels as spoken by him, and nearly everything else goes with it.

Then in New Testament studies the form - critical method, championed by Rudolf Bultmann and Martin Debelius, stressed the similarity of formal structure in many sections of the synoptic Gospels, a similarity attributed to oral traditions previous to the Gospels» commitment to writing.

Like the sources and traditions back of them, the Synoptic Gospels are largely composed of items handed down separately or in small collections and arranged by the evangelists according to their own individual purposes and interests.

Let us continue to examine the nature of the synoptic tradition by considering the results of the work of the scholar who has probably done more than any other to make available to contemporary scholarship historical knowledge of the teaching of Jesus, Joachim Jeremias of Gottingen, whom we are proud to acknowledge as our teacher.

A casual reading of the Synoptic Gospels will disclose how constantly Jesus used that phrase, and if we understood all that he meant by it we should hold the clue to the understanding of all his teaching.

Other work on the history of the synoptic tradition will be mentioned in the course of our own work; at this point our concern is simply to argue that the reconstruction of the teaching of Jesus must begin by attempting to write a history of the synoptic tradition.

Following a hint by Bultmann, (R. Bultmann, History of the Synoptic Tradition, p. 82.)

We can appeal to the work of Bultmann and Jeremias on the history of the tradition; we can appeal to the recent work on the theology of the synoptic evangelists and their tradition; and, as we shall see in our work below, the acceptance of this hypothesis as a working hypothesis is validated over and over again by the results achieved in individual instances.

These sayings have been chosen from among the residue of logia which survives the extensive, and brilliant, investigation of «Jesus as the teacher of wisdom» by R. Bultmann in his History of the Synoptic Tradition (pp. 69 - 105).

Neither this version nor the one in the synoptic tradition tells us anything about the views of the afterlife held by the rabbis and Jesus respectively; those details are supplied from -LRB-?

but this would mean that all the references in the Synoptic Gospels to the eschatological Son of Man have been read into Jesus» teaching by the early church.

It becomes apparent that many of the details in the synoptic accounts are paralleled in the Hellenistic literature; that Christian writers did use Hellenistic models can be seen quite clearly in the apocryphal Acts of Peter, where the author improves on a version of a story similar to that told by Philostratus.

however, he goes beyond this, for in that book he by no means restricts himself; in his presentation of the message of Jesus, to sayings which he had found to be authentic in the course of the discussion in the History of the Synoptic Tradition.

2 - 5, we have a vivid picture, of which an exact modern parallel has been reported, (By H. B. Tristram, quoted in B. T. D. Smith, Parables of the Synoptic Gospels, p. 150, and summarized by J. Jeremias, Parables of Jesus [rev. ed., 1963], p. 154, n. 7By H. B. Tristram, quoted in B. T. D. Smith, Parables of the Synoptic Gospels, p. 150, and summarized by J. Jeremias, Parables of Jesus [rev. ed., 1963], p. 154, n. 7by J. Jeremias, Parables of Jesus [rev. ed., 1963], p. 154, n. 7.)

The Synoptic Evangelists furnish us, by and large, with a unanimous report.

Rudolf Bultmann, a leading New Testament form critic, has interpreted his work in «The New Approach to the Synoptic Problem» now included in his essays edited by Schubert Ogden, Existence and Faith — Meridian Living Age Books No. 29 [New York: Meridian Books, 1960]-RRB-.

There are occasional surprises: the book does not insist that Job was written by its namesake, and it even presents a brief overview of the synoptic problem.

To see this, we need surely to begin by considering the narrative genre of discourse that dominates the Pentateuch, as well as the synoptic Gospels and the Book of Acts.

Many Christians, by spiritualizing, have diluted and dissipated the gospel's synoptic concern for the worth and integrity of human life.

Although the three synoptics follow the baptism of Jesus by John the Baptist with his temptation by the devil, John follows the acknowledgement of Jesus by the Baptist and the selection of the first disciples with the performance of his first miracle at Cana of Galilee.

Once the historical Jesus is displaced by the risen Christ encountering us in experience of Holy Spirit and the kingdom is disengaged from every worldly dream, the whole body of the Synoptic tradition takes on transformed significance.

This is well brought out by the demand for a sign in the synoptic gospels, by the question «What makest thou thyself?»

Hurtado opens by treating the «religious environment» of Jesus» day and then proceeds to examine the Pauline evidence of Christ's messiahship, the commonality of the Synoptic Gospels with the Gospel of John, and then the other early «Jesus books» (as the noncanonical accounts of Christ's life are called).

My own Form Criticism: A New Method of New Testament Research (1934) contains a translation of «The Study of the Synoptic Gospels» by Rudolf Bultmann and of «Primitive Christianity in the Light of Gospel Research» by Karl Kundsin, two excellent little works introductory to the subject.