Sentences with phrase «synoptic tradition»

It is precisely this complex of ideas in the oldest layer of the synoptic tradition which is the object of our consideration.

In the synoptic tradition, on the other hand, although the same mythological overlay and parenetic application is there, the fact remains that we do have what we would call historical material and historicizing tendencies in a way we do not have elsewhere in the New Testament.

In his excellent study of the Son of man sayings in the synoptic tradition, Tödt argues convincingly for the existence of a pre-Lukan formulation in Acts 7.56, but then finds it impossible to relate the resultant synoptic - like Son of man saying to the synoptic tradition because the words are not on the lips of Jesus, and there is no specific parousia reference.

It is proposed that some such account as the one we have given be accepted as the background against which to view the apocalyptic Son of man sayings in the synoptic tradition.

It is precisely for this reason, of course, that some actual teaching of the earthly Jesus was taken up into the synoptic tradition, and that the very concept of a Jesus tradition came into being.

7.13 in the synoptic tradition like that in I Enoch 70, 71, and the pre-Lukan formulation in Acts 7.56 takes its place in the total structure of synoptic Son of man traditions.

So the discussion ought to have turned to an intensive consideration of the synoptic tradition, especially since we now had form criticism to guide us as to the true nature of that tradition, but unfortunately it did this only in part.

We have conducted an intensive investigation of the apocalyptic Son of man sayings in the synoptic tradition on the basis of the hypothesis that the point of origin was the use of Dan.

It is our contention in particular that the synoptic tradition, and related parts of the remainder of the New Testament, preserve traces of three exegetical traditions using Dan.

One must investigate the theological significance of the very fact of the existence of the synoptic tradition, and the significance of its essential nature, in order to throw light on the problem of the historical Jesus.

R. Bultmann [History of the Synoptic Tradition, p. 152] suggests that the saying could either have come from Jesus or be of Jewish origin, but [p. 126] inclines to the Jewish origin.)

H. E. Tödt, for example, has as a heading for the first chapter of his book The Son of Man in the Synoptic Tradition, (ET by D.M. Barton of Der Menschensohn in der synoptischen Ûberlieferung [1963]; London: SCM Press, and Philadelphia; Westminster Press, 1965 [hereinafter = Son of Man].)

The really important thing about Käsemann's essay is this challenge to a consideration of the synoptic tradition, for the problem of the historical Jesus is ultimately a problem for us because of the material in the synoptic gospels and the Acts of the Apostles.

(R. Bultmann, History of the Synoptic Tradition, p. 122.

The Synoptic tradition continues to ground the life of Christians in every subsequent phase as the risen Christ shares the Spirit with former followers who may now have the same energy they observed in Jesus but could not yet share.

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.

HST — Rudolf Bultmann, The History of the Synoptic Tradition.

Marxsen argues — in my opinion, convincingly — that the real Christian norm is the witness to Jesus that makes up the earliest layer of the synoptic tradition.

Verse 16 is an independent saying which is found in various forms in the synoptic tradition (Mark 10.31 = Matt.

(E.g. R. Bultmann, History of the Synoptic Tradition, pp. 209 - 44.)

(R. Bultmann, History of the Synoptic Tradition, p. 105) No discussion of the authenticity of these sayings, therefore, will be offered here.

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.

No other approach does justice to the special nature of the synoptic tradition and the synoptic gospels.

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.

is the pioneer work in attempting a history of the synoptic tradition.

Any discussion of the history of the synoptic tradition today must take into account the newly discovered Coptic gospel of Thomas, 35.

On the basis of a surer knowledge of the synoptic tradition, and of more and more work on the Johannine, it may one day be possible to make use of the fourth gospel in the reconstruction of the teaching of Jesus, but that day is not yet.

We shall return to Jeremias's work on the parables again and again, for it is epoch - making in several respects, but for the moment we want only to call attention to the consequences of this work so far as a general view of the nature of the synoptic tradition is concerned the success of Jeremias's work demands that we accept his starting - point, namely, that any parable as it now stands in the gospels represents the teaching of the early Church and the way back from the early Church to the historical Jesus is a long and arduous one.

Rabbinic Judaism has a respect for the text and content of that which was being passed on, and in this respect is absolutely different from the freely creative nature of the synoptic tradition.

The synoptic tradition as we have it is the culmination of a long and complex process of transmission according to the needs, interests, and emphases of the Church.

Catastrophic so far as the overall impact of Gerhardsson's work is concerned is that in a book having some 325 pages of text, only twelve of those pages are devoted to a discussion of the gospel tradition itself (pp. 324 — 35), and these pages include no exegesis whatever of the text of the synoptic tradition on the basis of his hypothesis.

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-?

The criterion of dissimilarity we have formulated was not reached on the basis of theoretical considerations, although it can he defended on this basis, but in the course of practical work on the synoptic tradition.

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).

Already in the History of the Synoptic Tradition we find traces of this, because it is noticeable that when he is grouping together sayings which reflect one of these characteristics, Bultmann shows no great concern if some of them are dubious on other grounds, although he will note the possibility in passing.

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

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.

The only man whose work we can trace in the synoptic tradition who ever concerns himself to remain reasonably true, in our sense of that word, to his sources is Luke, and even he does not hesitate to make very considerable changes indeed when he has theological reasons for doing so.

In his History of the Synoptic Tradition, we find him accepting an authentic «such sayings as arise from the exaltation of an eschatological mood», oor, «sayings which demand a new disposition of mine», 49.

Against this latter argument there is one decisive factor: the fact that the «eyewitnesses» would have had to be quite different in interest and concern from any men whose influence we can trace in the synoptic tradition.

Well, clearly, we have to ask ourselves the question as to whether this saying should now be attributed to the early Church or to the historical Jesus, and the nature of the synoptic tradition is such that the burden of proof will be upon the claim to authenticity.

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.

15:5) have been lost because they told of Jesus» exaltation to God and on account of that were not sufficiently realistic in the eyes of a later generation... The view that the event of Easter was the appointment to heavenly glory can still be traced behind the Synoptic tradition of the resurrection.»

This section also begins with two miracles from the synoptic tradition, and proceeds to a discourse based on them.

G. Theissen, The Gospels in Context: Social and Political History in the Synoptic Tradition, trans.

And that is the crucial significance of Käsemann's remark: «There are after all pieces in the synoptic tradition which the historian must simply acknowledge as authentic, if he wishes to remain a historian» This kind of quest of the historical Jesus is possible

Similarly the synoptic tradition embedded the exaltation within the humiliation, most clearly in the transfiguration scene, but also in Jesus» miracles, brilliant teachings, and victorious debates.

Furthermore, whatever was the case with his «Messianic consciousness,» Jesus, in so far as we know him from the Synoptic tradition, did not summon his disciples to have faith in Christ.

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.

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).