Sentences with phrase «evangelic tradition»

(Acts 10:37) That is to say, the original circulation, transmission, and consequent preservation of the evangelic tradition, by separate items, were not controlled or determined by any one particular theological idea, let alone created by it; but it was nevertheless believed to have a significance which can be stated only theologically, though the controlling theological ideas no doubt varied from person to person, and from group to group (See my article «The Christ of the Gospels,» Religion in Life, 10: 430 - 41.)

This oral tradition formed the basis or main body of the evangelic tradition up to but not including the passion narrative; it was the common knowledge of Jesus as it circulated in Palestine during, and soon after, the lifetime of Jesus — «the report that spread all over Jewish Palestine, as you yourselves know, beginning in Galilee after «the baptism» which John preached» and continuing down to the present.

This is the whole point of form criticism — or tradition criticism, as it ought to be called: the units in the evangelic tradition were handed down orally, in separation, and in the form given them by the earliest preachers and teachers of the gospel, the «gospel» being, not the total story of the life of Jesus, but the proclamation of the message of salvation through him, a salvation fully to be effected in the future, though it could be realized in anticipation even now, before the final Parousia.

Mark's theory of the messianic secret was therefore only a dogmatic formulation of something which was basic to the whole of the earliest evangelic tradition.

On the basis of this hypothesis it is easy to see how the evangelic tradition received the form and emphasis it possesses in the Gospels.

On the importance of the teacher in the early church — distinct from the preacher — see B. S. Easton, «The First Evangelic Tradition,» Journal of Biblical Literature, 50:148 - 55; F. V. Filson, «The Christian Teacher in the First Century,» ibid., 60:317 - 28.)

Hence the background against which we must study the Gospel of Mark is twofold: the evangelic tradition, which we considered in the preceding chapter, and the apostolic faith and its formulation in preaching, which we are considering in the present one.

The consequences of Mark's embodiment and editing of the evangelic tradition in his brief apologia for Jesus» Messiahship were far - reaching.

How is it possible at a time like the present, when the whole world is at war, to sit down calmly and consider such a subject as the Earliest Gospel, to study the evangelic tradition at the stage in which it first took literary form, to discuss such fine points as the emergence of a particular theology in early Christianity or the transition from primitive Christian messianism to the normative doctrine of later creeds, confessions, hymns, and prayers?

It was Mark who began this process of transvaluation, as far as we can make out at this distance, by insisting that Jesus became Messiah at his baptism — though perhaps the evangelic tradition had already received this interpretation in the Roman community, or even, earlier still, in Palestine or in the early Gentile church.

Much of this material, the old evangelic tradition, contained sayings of Jesus.