Sentences with phrase «synoptic evangelists»

If those scholars are right to conclude that in the writings of the Apostolic Fathers there are practically no reflections of the synoptic gospels, the Apostolic Fathers stand almost as close to the earliest traditions about Jesus as the synoptic evangelists do.

For this reason the synoptic evangelists can take words originally spoken by Christian prophets (e.g. the apocalyptic Son of man sayings) and ascribe them to Jesus, and can also freely modify and reinterpret sayings in the tradition to make them express their own theological viewpoint (e.g. Mark 9.1 par.)

Now this kind of narrative is possible only because of the equation earthly Jesus = risen Lord and the consequent and subsequent equation: Situation in earthly ministry of Jesus = situation in early Church's experience, which equation is necessarily implied by the methodology of the synoptic evangelists.

As all Jews recited the berukáh for God's blessing, here on the hillside he did exactly what the Synoptic evangelists and St. Paul record at the Last Supper.

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

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

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.

and the views of contemporary scholarship on the theological motivation of Mark, and of the other synoptic evangelists and their traditions, are readily available.

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.

Such honest reporting shows that the synoptic evangelists and their sources did attach some value to history.

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.

Only Matthew among the Synoptic evangelists gives the high priest's name, Caiaphas.

Not exact matches

«A Comparison of the Parables of the Gospel According to Thomas and of the Synoptic Gospels», NTS 7 (1960 - 1), 220 - 48 (= H. E. W. Turner and H. Monteflore, Thomas and the Evangelists [Studies in Biblical Theology 35 (London: SCM Press, 1962)-RSB-, pp.40 - 78).

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.

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.

In the Synoptic Gospels Jesus is said to have spoken of the Son of Man no fewer than 69 times [38 times when parallel passages are disregarded], but the evangelists themselves make no use of the term.

I and its parallels, and in view also of what we have claimed to be the success of the total contemporary approach to the synoptic tradition in which these variations are accounted for on the assumption that they are due to, and a source of knowledge of, the theology of the evangelist or redactor concerned, we claim that we are entirely justified in challenging Gerhardsson to produce an exegesis of some sets of parallel sayings as evidence for his hypothesis, as we are prepared to do as evidence for ours.

Still another factor to be adduced in a consideration of the nature of the synoptic gospel tradition is the success with which this tradition has been approached from the viewpoint of its exhibiting the theological concerns of the evangelists.

These passages are all narratives of a synoptic type and include the Miracle at Cana (2:1 - 11), the Cleansing of the Temple (2:14 - 16), the Healing of the Nobleman's Son (4:46 - 53)» the Anointing at Bethany (12:1 - 8) and the Triumphal Entry into Jerusalem (12:12 - 15); it is at least possible that the evangelist was here using a written source or oral tradition that had become comparatively «fixed» in form.

The discourses of Jesus, for example, upon Baptism (3) and upon the Eucharist (6) reflect the same fundamental conception of the significance and necessity of these two rites; that this conception was that of the evangelist is plain, e.g. from 3:16 - 21, where Jesus» words have passed insensibly into the evangelist's reflection upon them; if the evangelist was the son of Zebedee, it would be natural to accept his accounts as substantially correct records of incidents and discourses from Jesus» ministry, but, if he was not, a comparison with the synoptic gospels and with the teaching of Paul and others on the sacraments would suggest doubts as to the historical value of both discourses.

6:35 - 43, 8:1 - 9 and parallels), and the Healings of the Impotent Man and of the Blind Man (5:2 - 9, 9:1 - 7; the synoptic parallels are here not so close), and the fourth evangelist appears to be drawing on a tradition similar to that used by Mark and Luke.

In his representation of Jesus» teaching on Eternal Life and on Judgement the fourth evangelist disagrees with much of the teaching of the primitive Church and even with some of the teachings ascribed to Jesus in the synoptic gospels, but that his account is based on a fuller understanding of the real teaching of Jesus seems clear.

The miracles recorded in the gospel follow the same general pattern as in the synoptic gospels, although the tendency of the evangelist to use them as a peg for a controversy or discourse introduces a further artificial element into his gospel.

The almost complete absence of parables is hard to account for, and while allowance must be made for the tendency of the fourth evangelist to introduce into the discourses of Jesus the fruit of his own reflections and meditations, there is a striking difference between the style in which Jesus speaks in this gospel and that of the short pithy utterances of Jesus in the synoptic gospels.