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Topic 3 Introduction to the Gospels

Topic 3 Introduction to the Gospels. Source (Literary) Criticism: “Synoptic Problem” Mt., Mk., Lk. (“Synoptics”) vs. John. Source Criticism: “Synoptic Problem” (cont.) Similarities among Synoptics (“viewed together”) Similar outline: Galilee – journey – Jerusalem

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Topic 3 Introduction to the Gospels

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  1. Topic 3 Introduction to the Gospels • Source (Literary) Criticism: “Synoptic Problem” • Mt., Mk., Lk. (“Synoptics”) vs. John

  2. Source Criticism: “Synoptic Problem” (cont.) • Similarities among Synoptics (“viewed together”) • Similar outline: Galilee – journey – Jerusalem • Much overlapping content • Similar wording (see handout) Implication: literary interdependence (probably, Mt. and Lk. are dependent on Mk.) • Differences among Synoptics • Mt. and Lk. are longer than Mk. • Mt. and Lk. have birth stories – none in Mk. • Mt. and Lk. have many sayings not in Mk.(see handout). • Mt. and Lk. each have unique material: • 1/5 of Mt. unparalleled. • 1/3 of Lk. unparalleled.

  3. Source Criticism: “Synoptic Problem” (cont.) • Solution: Two-Source Theory H. J. Holtzmann (1863):Mk. and Q are sources for Mt. and Lk. • Priority of Mark (1835) • Mk. is earliest gospel. • Mk. is source for Mt. and Lk. • “Q” hypothesis (1838) – (Quelle = “source”?) • Q = hypothetical written collection of sayings of Jesus. • Used by Mt. and Lk. (material in Mt. and Lk. but not Mk. = Q). • Supplementary material unique to Mt. and Lk. • Taken from each authors’ special traditions (written/oral). • “M” = special Mt. • “L” = special Lk.

  4. John The Two-Source Theory

  5. B. Form Criticism: Oral tradition behind literary process R. Bultmann (1921) • Period of oral tradition preceded written gospels by 30-40 years. • Words/deeds of Jesus preserved primarily in oral tradition. • Used in early church’s preaching, teaching, worship, etc. • Tradition took the form of small, independent units (pericopes). • Loss of context and connections (“snapshots”). • “It is more blessed to give than to receive” (?). • Evangelists must supply context and sequence (“pearls on a string”). • Shaping of material. • Early church shaped/embellished tradition to meet its needs. • Form of tradition is determined by its function. 4. Tasks of form criticism: a. Classify form (genre) of tradition. • Determine function in Sitz im Leben (“setting in life”) of early church (preaching, teaching, worship, controversy, etc.). • Distinguish original form from modifications by early church and evangelists. (Acts 20:35)

  6. B. Form Criticism (cont.) 5. Classification of forms a. Pronouncement stories – brief stories climaxing in striking saying of Jesus b. Dominical sayings – isolated sayings c. Parables – stories functioning as extended metaphors (“the kingdom of God is like...”); 1/3 of Synoptic sayings d. Miracle stories – description of condition; statement of cure; demonstration of effectiveness; reaction of crowd • Stories about Jesus – baptism; temptation; last supper; etc. • Skepticism about knowing historical Jesus (Bultmann) • Does a tradition go back to Jesus (or was it created by early church)? • If genuine, has it been reshaped/modified by early church? • Can we be sure of original sequence/context (or has this been supplied by the evangelist)?

  7. Redaction Criticism: Theological Portraits of Jesus • Focuses on final form of gospels – how they have been “edited” into final form. • Sees evangelists as “theologians” in their own right – “preaching the gospel” to their readers. • Analyzes “editing” techniques of evangelists: • Selectivity • Arrangement • Adaptation • Editorial framework • Uncovers the distinctive theological message of each gospel for its intended readers.

  8. Three “Levels of Meaning” in a Gospel Text Interpretation of agospel text may focus on: • Context of the Evangelist (c. 65-100) • Focus on message of final gospel writer for its first readers. • This is the concern of redaction criticism. • Context of the early church’s oral tradition (c. 30-65) • What does the form of the tradition tell us about the earliest Christian’s who preserved it? • This is the concern of form criticism. • Context of Jesus (c. 27-30) • Focus on meaning/intention of historical Jesus himself. • This is the concern of the “quest for the historical Jesus.”

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