Sentences with phrase «strata of tradition»

All of the strata of tradition show an awareness that «chosenness» is God's Word and that the Word means service - Israel is chosen by God to serve his inescapably universal purposes.

33:11, possibly from E; the point, however, is not subscribed to by all strata of tradition - compare 33:20, possibly from 1).

There are three major strata of tradition mingled here; no single stratum appears to have recorded all nine wonders; and some could well be duplicates - the third (P») and fourth (JP), for example, both being plagues of insects; or eighth and ninth, both being plagues of darkness.

In the following parallel accounts we do not deceive ourselves with the assurance that we have accurately disentangled two originally separate strata of tradition.

Source critics see here the same three primary strata of tradition — J, F, and P — which we have already seen in Exodus; but we will do well to remind ourselves again that these symbols represent by and large the collection and arrangement of smaller units of oral and / or written material some of which, at least, were already long in existence.

Indeed, on accepting this view of the tradition, one's first impulse is simply to give up the ghost and content oneself with selecting from the earlier strata of the tradition such teaching as is in keeping with one's overall view of the historical Jesus, making no systematic attempt to defend the authenticity of each saying used.

We have the testimony of the Jewish sources; the fact that such stories occur in all strata of the tradition, including the two earliest, Mark and Q (criterion of multiple attestation); and the authentic Kingdom - sayings related to exorcisms, especially Matt.

Here we propose a second criterion, which we will call «the criterion of coherence»: material from the earliest strata of the tradition may be accepted as authentic if it can be shown to cohere with material established as authentic by means of the criterion of dissimilarity.»

Even now the case is not iron - clad — nothing in this area can be — but we would claim that it is reasonable to assume a basic (Aramaic) saying which belongs to the earliest strata of the tradition and is used by Luke.

The three arguments against the authenticity of the allegorizing explanations are: (1) they use the language and concepts of the early Church, not of the historical Jesus; (2) they belong to late strata of the tradition; (3) in their allegorizing, they are parallel to the allegorizing touches demonstrably added to the parallels in the course of their transmission by the Church.)

In two brief narratives belonging to the later stratum of the tradition, the church has shown vividly how this decisive Either - Or dominates the preaching of Jesus, how every other interest disappears before the exclusiveness of the demand of God.

But it is the case, as Jeremias always insists, that an Aramaism can help us to reach an earlier stratum of the tradition, and an example of this in our own work will be found below in our discussion of the apocalyptic Son of man sayings.

In regard to the actual formulation of the criterion we have attempted, it should be noted that we are still insisting on the importance of establishing a history of the tradition and of restricting ourselves to the earliest stratum of that tradition; in our view, material dependent upon other material already present in the tradition is necessarily a product of the Church.

Then, by the application of the criterion of coherence, it is possible to go on to accept as authentic that material from the earliest strata of the traditions, the tendencies of the tradition having been taken into account, which coheres with the emphases to be found there.

Was Jethro then a priest of the Lord» The oldest stratum of the tradition (J) consistently represents the Lord as having been worshiped without interruption from time immemorial among the southern tribes of Judah and her relations, such as the Kenites, the Calebites.

Not exact matches

On these grounds Matt.11.12 has a very strong claim to authenticity: it stands in the earliest stratum of this particular tradition and it reflects the attitude of Jesus to John rather than that of the early Church, to which he was at best the Forerunner (Mark 9.

It thus seems to me probable that the earliest stratum of the Easter tradition did not make the gospel depend upon an empty tomb.

The evidence for exorcism as a feature of the ministry of Jesus is very strong indeed: exorcisms are to be found in every strata of the synoptic tradition, and the ancient Jewish texts regard Jesus as a miracle worker, i.e. an exorcist.

Specifically, that is the step of reconstructing the history of tradition, of which the first three Gospels are the documentation, so as thereby to identify the earliest stratum in this tradition, which is the real Christian canon by which even Scripture has whatever authority it has.

Instead of seeing in the Gospels numerous layers of literary strata, Wright sees traditions that have been passed along relatively intact, with some editing done by the transmitters and then by the Gospel writers.

It confused the cultural unity which existed in the peninsula — confined, however, to a very thin stratum of the population, and polluted by the Vatican's cosmopolitanism — with the political and territorial unity of the great popular masses, who were foreign to that cultural tradition and who, even supposing that they knew of its existence, couldn't care less about it.

What is especially intriguing, moreover, is the observable convergence of these essays, despite incidental disagreements and the very different strata of Christian tradition on which they draw, towards a point of intersection that is difficult to describe but seems to be very near the heart of the mystery whose herald and sign the historic church has claimed to be.

Appropriately, then, the section closes (and the J - E or non-priestly stratum of Exodus, since 35 - 40, like 25 — 31, is exclusively of priestly quality) with this almost fabulous tribute by tradition — which is, of course, the tribute of all Israel — to Moses.

This ability to encapsulate multiple viewpoints is critical for presenting the different strata of a country of multiple divides, not only between the traditions of rural life and the mores of the modern metropolis of Addis Ababa but also the differing attitudes toward women and justice that exist even among the country's educated elite.