Spiritual, non-material reality. Infinite, eternal. Divine

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Religion 313Teaching of JesusDr. Donald N.
Penny
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• The Pre-Easter Jesus
• This course seeks to explore the teaching of the
  pre-Easter Jesus.
• Historical Jesus scholar Marcus Borg
  distinguishes between what he calls the
  pre-Easter Jesus and the post-Easter Jesus.
• The pre-Easter Jesus is the historical Jesus, a
  Galilean Jew of first-century Palestine.
• The post-Easter Jesus is the Jesus of Christian
  tradition and experience, a continuing presence
  in the lives of Christian believers.
• The following chart is adapted from
  www.united.edu/portrait/compare.shtml, a web site
  devoted to the work of Marcus Borg. It contains
  detailed information on Borg and his approach to
  the historical Jesus.

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The Pre- and Post-Easter Jesus

• Pre-Easter Jesus
• 4 BC 30 AD
• Human being of flesh blood
• Finite and mortal
• Human
• A Jewish peasant
• Figure of the past
• Jesus of Nazareth
• Monotheistic Jew
• Galilean Jew of 1st century

• Post-Easter Jesus
• 30 AD to present
• Spiritual, non-material reality
• Infinite, eternal
• Divine
• King of Kings Lord of Lords
• Figure of the present
• Jesus Christ
• Second person of the Trinity
• The Face of God (2 Cor. 46)

The better we understand the pre-Easter Jesus,
the more authentic our experience of the
post-Easter Jesus will be.
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Topic 1Sources and Methodology for the Study of
Jesus

• Overview of Sources
• Source Criticism of the Gospels
• Form Criticism
• Redaction Criticism
• Conclusion

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I. Overview of Sources

• Non-Christian Sources (F.F. Bruce, Jesus and
  Christian Origins Outside the NT)
• Suetonius (c. 120) Jews were expelled from Rome
  by Claudius (c. 49) because of rioting instigated
  by Chrestus.
• Tacitus (c. 116) Describes Christian movement
  persecuted by Nero (64) named for Christ, who
  was executed by Pontius Pilate during reign of
  Tiberius.
• Pliny the Younger (c. 111) Letter to Trajan
  asking for guidance in dealing with growing,
  illicit Christian sect gathered before dawn to
  recite hymns to Christ as to God.
• Josephus (c. 90) Jewish historian mentions Jesus
  twice.
• Execution of James, brother of Jesus the
  so-called Christ.
• Laudatory description of Jesus the Christ under
  Pontius Pilate (probably added or modified by
  Christian copyists).
• Talmud (c. 500) Many derogatory references to
  Jesus.
• Summary.
• Add little to our knowledge of Jesus.
• Main value is to confirm that Jesus lived,
  attracted followers, was executed, and originated
  Christian movement.

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I. Overview of Sources

• Extra-Canonical Christian Sources
• Apocryphal gospels (2nd-5th cent.) mostly
  fanciful, legendary, secondary some may preserve
  early tradition.
• Narrative gospels
• Infancy Story of Thomas miraculous deeds of
  child Jesus.
• Gospel of Peter 2nd-cent. Passion
  Resurrection narrative Crossan thinks an earlier
  version (Cross Gospel) was used by canonical
  gospels.
• Protevangelium of James miraculous birth of
  Mary virgin birth of Jesus as told by James,
  brother of Jesus.
• Jewish Christian gospels Gospels of Ebionites,
  Hebrews, and Nazareans.
• Sayings gospels
• Nag Hammadi library (discovered in 1945)
  Gnostic writings.
• Coptic Gospel of Thomas (ms. dated c. 350)
• Translation of Greek text of disputed date
  (50-140).
• Contains 114 detached sayings of Jesus some
  parallel to Synoptic sayings some appear to be
  earlier form others may have undergone Gnostic
  redaction.
• Used extensively by many recent scholars (esp.
  Jesus Seminar) as early, independent tradition.
• Others think it is dependent on canonical
  gospels.

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I. Overview of Sources

• Extra-Canonical Christian Sources (cont.)
• Agrapha (unwritten things)
• Sayings not recorded in our gospels but preserved
  elsewhere.
• It is more blessed to give than to receive
  (Acts 2035).
• Story of woman caught in adultery (Jn.
  753-811).
• Many found in writings of early church fathers.
• Summary
• Very little outside NT with any claim to
  authenticity or which adds substantially to NT
  sources.
• Apocryphal gospels mostly reveal more about
  Christian groups that produced them than about
  Jesus himself.
• Main exception is Coptic Gospel of Thomas.

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I. Overview of Sources

• NT writings
• Acts and letters
• Only barest facts about Jesus life and teaching.
• Paul seems to have little interest in pre-Easter
  Jesusfocuses on his Death and Resurrection.
• Gospels
• Four detailed accountsall datable to first
  century.
• Stark differences between Synoptics and John
  force historian to choose.

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I. Overview of Sources
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I. Overview of Sources

• 2. Gospels
• Which picture of Jesus is more historical?
• John Theological development is more
  pronounced.
• Reads Christian theology back into story more
  explicitly than Synoptics.
• Jn. is not devoid of historical tradition, but it
  is harder to isolate overall portrait is more
  heavily theologized.
• Synoptics Historical Jesus lies closer to
  surface.
• Preserve traditions in more primitive, less
  theologized form.
• Synoptics do theologize, but in more subtle ways.
• Conclusion
• Synoptics are our primary sources for historical
  Jesus.
• John is studied mainly for its profound theology.

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II. Source (Literary) Criticism of the
GospelsFocuses on literary origin authorship,
date, place, sources, etc.

• The gospel and the Gospels
• Gospel term borrowed from secular politics
• Good news of a kings victory.
• Announcement of rulers birth as good news.
• Christians borrowed term to refer to good news of
  Jesus.
• Oral proclamation of Christian gospel (30-70 AD
  and beyond)
• Written collections (50-65)
• Full Gospels (65-100)
• Eyewitnesses dying out.
• Imminent Parousia failed.
• Threats of heresy.
• Rapid growth and spread of movement.

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II. Source Criticism of the Gospels

• The Synoptic Problem
• Similarities among Synoptics (viewed together)
• Similar outline of ministry (Galilee journey
  Jerusalem)
• Much overlapping content
• Similar language and style
• Similar wording, often verbatim (literary
  interdependence)
• Differences among Synoptics
• Birth stories different in Mt. and Lk., absent
  from Mk.
• Many sayings common to Mt. and Lk., absent from
  Mk.
• Sayings arranged differently in Mt. and Lk.
• Mt. and Lk. each have unique material.
• How do we account for similarities and
  differences among the Gospels?

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II. Source Criticism of the Gospels

• Solution the Two-Source Theory
• Priority of Mark (1835) Mk. was used by Mt.
  and Lk.
• Mk. is much shorter than Mt. and Lk.
• Most of Mk. is reproduced in Mt. or Lk.
• Mt. and Lk. never agree on order different from
  Mk.
• Mt. and Lk. improve Mk.s Greek style and remove
  theological difficulties (cf. Mk. 1018 with Mt.
  1917).
• Q hypothesis (1838)
• Mt. and Lk. used a written collection of (mostly)
  sayings of Jesus (Q Quelle source?).
• Arguments for a written Q source
• Close verbal agreements between Mt. and Lk.
• Agreements in order even when grouping is
  different.
• Doublets two accounts of similar material in
  same gospel one from Mk. and one from Q (cf.
  Lk. 9, 10).

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II. Source Criticism of the Gospels

• Solution the Two-Source Theory cont.
• Material unique to Mt. and Lk. taken from Mt.
  and Lk.s special traditions (written and/or
  oral).
• M 1/5 of Mt. is unparalleled.
• L 1/3 of Lk. is unparalleled.
• Synthesis of theory
• H. J. Holtzmann (1863) first to synthesize the
  two-source theory (Mk. and Q as sources for Mt.
  and Lk.) became dominant view by 1900.
• B. H. Streeter (1924) developed four-source
  theory (counting M and L, as well as Mk. and Q)
  not widely followed.
• Alternate views
• Utilization theory (Augustine) Mt. written
  first Mk. used Mt. Lk. used Mt. and Mk.
• Griesbach theory Mt. written first Lk. used
  Mt. Mk. abridged Mt. and Lk. (revived by W. R.
  Farmer).
• Two-source theory remains the reigning view.

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The Two-Source Theory
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II. Source Criticism of the Gospels

• Contribution to the Jesus Quest
• Boosted confidence in 19th-cent. quest for
  historical Jesus.
• Mk. as early, reliable account of ministry.
• Q as early, reliable source of sayings.
• Basis for criterion of multiple-attestation
  material found in more than one source is more
  likely authentic.
• Useful as a tool for gospel interpretation.

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III. Form CriticismFocuses on oral tradition
lying behind the literary process

• Pioneers of Form Criticism
• K. L. Schmidt (1919)
• Tradition circulated in small, independent units
  of tradition (pericopes, lit. cutting around).
  (Snapshots of Jesus)
• Connecting framework (provided by evangelists)
  can be removed with little loss of meaning.
• M. Dibelius (1919)
• Classified traditions into 5 relatively fixed
  forms.
• Showed how forms functioned in Sitz im Leben
  (setting in life) of early church (esp.
  preaching and teaching).
• R. Bultmann (1921) most influential,
  controversial
• Detailed analysis of Synoptic tradition.
• Emphasized creativity of early church shaped,
  embellished, and borrowed material.
• Distinguished Palestinian and Hellenistic forms
  to separate layers of tradition and write a
  history of the tradition.

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III. Form Criticism

• Method 4 main steps in Form Criticism
• Separate tradition from evangelists framework.
• Classifying the form (genre) of the tradition.
• Determine its function in its Sitz im Leben.
• Reconstruct the history of the tradition
  identify modifications made by early church and
  work back towards earliest form of the tradition.
  Examples
• Application to a new situation.
• Transference from Palestinian to Hellenistic
  environment.
• Elaboration of details.
• Influence of Christian prophecy speaking in
  name of risen Jesus.
• Etc.

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III. Form Criticism

• A Classification of Forms
• Pronouncement stories (apophthegms)
• Brief dialogue climaxing in striking saying (Mk.
  223-28).
• Often preserved in context of controversy with
  Jews over Law.
• Dominical sayings
• Sayings of Jesus as Lord of church many types
  (Mk. 1031).
• Often preserved as instruction of new converts.
• Parables 1/3 of Synoptic sayings most
  considered genuine.
• Miracle stories
• Fixed form description of problem the cure
  demonstration of effectiveness reaction of crowd
  (Mk. 140-45).
• Used in preaching to demonstrate Jesus power.
• Stories about Jesus
• Birth baptism temptation transfiguration last
  supper etc.
• Terms legend or myth do not rule out
  historical kernel.
• Passion narrative earliest material to form
  connected account

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III. Form Criticism

• Results of Form Criticism
• Our knowledge of Jesus is filtered through the
  tradition of the early church.
• Tradition was preserved in self-contained units,
  so that the original sequence and context are
  often lost.
• Tradition was shaped to meet needs of early
  church.
• There may be expansions, embellishments, and
  borrowing in the tradition.
• Form criticism led to skepticism about knowledge
  of historical Jesus. Raises three critical
  questions
• Does a tradition go back to Jesus at all?
• Has it been accurately preserved?
• Are the present sequences and contexts
  historical?
• Limitations of form criticism
• Only a tool, not the gospel.
• Creativity of church can be exaggerated (cf. J.
  Jeremias).

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IV. Redaction CriticismFocuses on process of
editing sources and traditions into final form

• Pioneers of Redaction Criticism
• G. Bornkamm (1948) Matthew Showed how Mt.
  edited Stilling of Storm to address theme of
  discipleship.
• H. Conzelmann (1954) Luke Responds to delay of
  Parousia by creating 3-fold scheme of
  Salvation-history (Israel Jesus Church) in
  which Jesus ministry is the center of time.
• W. Marxsen (1956) Mark Absence of resurrection
  appearances leads readers to expect imminent
  Parousia in Galilee.
• B. Methodology observes an Evangelists
  editorial work
• Selectivity
• Arrangement
• Adaptation
• Editorial comments
• All aimed at discovering the distinctive
  theology of each Evangelist.

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IV. Redaction Criticism

• Mark the Crucified Christ
• Author Anonymous. Tradition John Mark
  (interpreter of Peter).
• Place Tradition Rome. Others Syria,
  Palestine.
• Date 65-70.
• Purpose To strengthen Christians in the face of
  suffering.
• Outline geographical and topical.
• ch. 1-8 Galilee ministry
• ch. 8-10 Journey to Jerusalem
• ch. 11-16 Jerusalem ministry
• Key themes in Mark
• Jesus as Gods agent in battle with Satan.
• Jesus as Son of God who suffers and dies.
• Jesus as Son of Man in earthly ministry,
  suffering, and future coming in glory.
• The Messianic Secret identity not revealed
  until after Passion.
• Centrality of the Passion (Kähler passion
  narrative with extended introduction).
• Discipleship involves willingness to suffer for
  sake of gospel.

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IV. Redaction Criticism

• Matthew the Teaching Christ
• Author Anonymous. Tradition Matthew the tax
  collector.
• Place Antioch/Syria?
• Date 75-90.
• Purpose Manual of instruction for Jewish
  Christian church defining itself over against the
  synagogue.
• Outline organized around five discourses of
  Jesus.
• ch. 1-2 Infancy narrative
• ch. 3-7 Discipleship
• Discourse 1 Sermon on the Mount (ch. 5-7)
• ch. 8-10 Apostleship
• Discourse 2 Mission Discourse (ch. 10)
• ch. 11-13 Kingdom
• Discourse 3 Parables of the Kingdom (ch. 13)
• ch. 14-18 Christian community
• Discourse 4 Discourse on Church Discipline
  (ch. 18)
• ch. 19-25 Preparation for death
• Discourse 5 Eschatological Discourse (ch.
  24-25)
• ch. 26-28 Passion and Resurrection

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IV. Redaction Criticism

• Matthew the Teaching Christ (cont.)
• Key themes in Matthew
• Jewish Gospel relating Christian faith to
  Judaism.
• Fulfillment of prophecy (formula quotations).
• Jesus as the expected royal Messiah, Son of
  David.
• Continuing validity of the Law as interpreted by
  Jesus.
• Jesus as Teaching Messiah whose authority
  transcends the Torah.
• The most church oriented gospel.

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IV. Redaction Criticism

• Luke the Universal Christ
• Author Anonymous. Tradition Luke, Pauls
  beloved physician.
• Place outside Palestine Aegean region?
• Date 75-90.
• Purpose To commend and clarify the gospel for
  Gentile readers.
• Outline
• 11-413 Preface infancy preparation for
  ministry
• 414-950 Galilee ministry (620-83 lesser
  interpolation)
• 951-1927 Journey to Jerus. (951-1814
  greater interp.)
• 1928-2453 Jerusalem ministry

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IV. Redaction Criticism

• Luke the Universal Christ (cont.)
• Key themes in Luke
• Delay of the Parousia.
• Salvation-history divided into three periods
• Period of Israel (Adam to John the Baptist).
• Period of Jesus public ministry (Baptism to
  Ascension).
• Period of church (Pentecost to Parousia cf.
  Acts).
• Gods mercy for sinners and outcasts (tax
  collectors prostitutes the poor women
  Samaritans Gentiles).
• Universalism of the gospel.
• Role of the Holy Spirit.
• Conduct of the Christian life prayer humility
  love proper use of money.
• Defense of the political innocence of
  Christianity.

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IV. Redaction Criticism

• Results of Redaction Criticism
• Evangelists are theologians in their own right.
• Edited sources and traditions in interest of
  their own theology.
• Not primarily concerned with historical accuracy
  but with preaching the gospel to their
  particular readers.
• Shifted focus of scholarship away from historical
  Jesus and toward theologies of Evangelists.

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V. Conclusion

• What Are the Gospels?
• Not eyewitness, objective biographies but
  2nd-generation witnesses to Christian faith in
  Jesus.
• Based on historical traditions, so they tell us
  much about Jesus.
• Traditions have been reshaped twice to serve
  theological interests once in oral tradition
  and again by the Evangelists.
• Gospel passages can be interpreted in the context
  of three settings in life.

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V. Conclusion

• B. Three Gospel Settings in Life (Sitzen im
  Leben)
• Interpretation may focus at any of three levels
• Setting of the Evangelist
• Literary context of final form of gospel.
• Focus of redaction criticism (message of gospel
  writer).
• Setting of the early church
• Context of oral tradition.
• Focus of form criticism (what does form of
  tradition tell us about the early church which
  preserved it?).
• Setting of Jesus
• Context of historical ministry of Jesus.
• Focus of historical quest (meaning for Jesus
  himself).

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V. Conclusion

• C. Criteria of authenticity
• Three classic criteria
• (N. Perrin, Rediscovering the Teaching of Jesus,
  pp. 39-47)
• Criterion of dissimilarity material dissimilar
  to Judaism and early church must be Jesus.
• Criterion of multiple attestation material found
  in more than one source is more likely authentic.
• Criterion of coherence material which coheres
  with authenticated material may be considered
  authentic.
• Additional criteria
• Criterion of embarrassment material embarrassing
  to early church would not have been invented.
• Criterion of language and environment material
  not compatible with language/culture of Palestine
  may not be authentic.