scholarly journals The Relation of the Gospel of Mark to Primitive Christian Tradition

1910 ◽  
Vol 3 (4) ◽  
pp. 403-436
Author(s):  
Warren J. Moulton
Keyword(s):  
Gospel Of Mark ◽  
The Other ◽  
Synoptic Gospels ◽  
Christian Tradition ◽  
Documentary Source ◽  
Church Father ◽  
The Church

The main conclusions that were widely accepted at the close of the last century with reference to the origin of our first three gospels have been confirmed by the investigations of the first decade of the new century. Thoroughgoing re-examinations of the whole problem, such as those of Wellhausen, Burton, and Loisy, have resulted in the reaffirmation of the so-called Theory of Two Sources. According to this theory Mark is the earliest of the Synoptic Gospels, and served, in some form, as a documentary source for each of the other two Synoptists, who had, besides Mark, another written source, made up to a large extent of the sayings and teachings of Jesus. The term Logia was formerly much used as a designation of this second source, on the supposition that it was to be identified with the writing to which the church father Papias applied that name, but there is now a general disposition to avoid this usage and to employ some more neutral symbol, like the letter Q (Quelle, “source”).

scholarly journals Challenging Biblical Fundamentalism by Seeking the Influence of the Synagogue in the Formation of the Synoptic Gospels

2009 ◽  
Vol 30 (1) ◽  
Author(s):  
J.S. Spong
Keyword(s):  
Gospel Of Mark ◽  
Frame Of Reference ◽  
The Other ◽  
Synoptic Gospels ◽  
Hebrew Scriptures ◽  
Historical Accounts

Taking cues from Michael Goulder�s book Midrash and Lection in Matthew the author argues a case for taking the context of the synagogue seriously as the place were the story about Jesus was recalled and passed on for a minimum of forty years. By using primarily the gospel Mark as frame of reference he illustrates how this context left its mark not only on the gospel of Mark but on the other two synoptic gospels as well. In the synagogue the Hebrew Scriptures were �wrapped around� the story of Jesus. Readers should therefore not read the gospels as historical accounts of his life but as interpretations of his life and acts. A historical-literal reading of the synoptic gospels distorts the message which the authors tried to convey about Jesus.

scholarly journals Observations on Lutsi oral tradition

2021 ◽  
Vol 12 (2) ◽  
pp. 273-311
Author(s):  
Kristi Salve
Keyword(s):  
Oral Tradition ◽  
The Other ◽  
Christian Tradition ◽  
Language And Literature ◽  
Children's Songs ◽  
Work Songs ◽  
Estonian Language ◽  
The Church

This article examines Lutsi intangible culture in an attempt to clarify the origins of this language island. Historical stories about coming from “Sweden” refer to southern Estonia, but such stories are also widespread in areas that were never under Swedish rule. The Christian tradition is based on the church language and literature of Estonia. Lutsi laments or lament-like songs are unique, different from Seto laments, but also from the lament-like orphan songs of southern Estonia. Work songs and ritual songs (tavandilaul) as well as narrative songs are related to traditions found in both Võromaa and Setomaa. Oskar Kallas’s documentation contains an impressive number of children’s songs and readings, short verses, and other peripheral material. Their proportion only increases in later collections. The influence of Latvian songs is striking and can be seen from direct translations to texts where original and borrowed material intermingle. The Lutsi tradition was also probably influenced by their Slavic neighbours. Comparisons with the folklore of the other South Estonian language islands and that of the Tver Karelians shows both commonalities and differences. Kokkuvõte. Kristi Salve: Tähelepanekuid Lutsi maarahva suulisest pärimusest. Artiklis on vaadeldud Lutsi maarahva vaimset kultuuri, püüdes selgust tuua keelesaare kujunemisloosse. Ajaloolised jutud „Rootsi“ päritolust viitavad küll Lõuna-Eestile, kuid sellised jutud on levinud ka aladel, mis pole Rootsi võimu alla kuulunudki. Lutsi kristlik pärimus lähtub Eesti kirikukeelest ja -kirjandusest. Lutsi itkud või itkulaadsed laulud on omapärased, erinedes setu itkudest, aga ka Lõuna-Eesti itkulaadsetest vaeslapselauludest. Töö- ja tavandilaulud, samuti jutustavad laulud seostuvad nii Võrumaa kui ka Setumaa traditsiooniga. Juba Oskar Kallase kogus on silmapaistvalt palju lastele mõeldud laule ja lugemisi, lühikesi (pilke)salmikesi ja muud perifeerset rahvaluule ainest. Hilisemates kogudes nende osakaal suureneb. Silmapaistev on läti laulude mõju alates otsestest tõlgetest kuni tekstideni, milles genuiinne ja laenuline segunevad. Ilmselt on Lutsi traditsiooni mõjutanud ka naabruses elavad slaavi rahvad. Võrdluses teiste vanade eesti keelesaarte, aga ka Tveri karjalaste rahvaluulega hakkab silma mõndagi ühist, kuid samas ka erinevat.

Who Wrote the Secret Gospel of Mark?

2020 ◽  
pp. 58-74 ◽  
Keyword(s):  
New Testament ◽  
Gospel Of Mark ◽  
Columbia University ◽  
Ancient History ◽  
Church Father ◽  
The New Testament ◽  
New Testament Studies ◽  
The Church

This chapter begins with a brief introduction to New Testament studies. It explains how the four Gospels of the New Testament: Matthew, Mark, Luke, and John have an intertwined textual relationship to each other. It tries to analyze where the writers of Matthew and Luke got the in-common verses if they did not get them from Mark or from one another book. The chapter looks into the Church father Clement's opinion that Mark did not write down all the things that Jesus taught but only those teachings of Jesus that he thought would be helpful for the initiates into the “forbidden sanctuary.” It also mentions Morton Smith, a professor of ancient history at Columbia University, who pointed out that the location in the narrative of Mark coincides with the location of the Lazarus story in John in relation to the itinerary of Jesus's ministry.

scholarly journals Customary Gidar Marriage and Christian Tradition

2021 ◽  
pp. 143-159
Author(s):  
Jarosław Różański
Keyword(s):  
Characteristic Feature ◽  
The Other ◽  
Christian Tradition ◽  
Civil Marriage ◽  
Multi Stage ◽  
Northern Cameroon ◽  
Traditional Marriage ◽  
The Individual ◽  
The Church ◽  
Contracting Marriage

In Cameroon we are dealing with three types of marriage: traditional, universally practiced marriage; civil marriage, required by state law before entering into a religious marriage; and, finally, sacramental marriage. Most widespread is the traditional form of contracting marriage. This article will present this particular form, referring to Gidar traditions and also showing its similarities to, and differences from, the Christian tradition brought by the missionaries. It will also propose solutions which combine the two traditions. A characteristic feature of marriage rites was their multi-stage nature. They were not single acts but events long prepared and celebrated with suitable gestures, symbols, words, and events. The individual, successive stages of “taking a wife” consisted of the choice of a spouse, accepted by both families; an engagement period; an act by both families of acknowledgement of the joining of the young persons as one in marriage; the conveying of the bride to her husband’s home; celebrating; and paying the matrimonial fee. The Church in northern Cameroon recognized traditional marriages contracted outside of baptism as valid and licit, provided that local principles, e.g., payment of a marriage fee, were taken into account. If either of the parties accepted baptism, the marriage became for him or her sacramental. If the other party also made the same decision later on, their union took on a sacramental character, without a need to renew the marriage vows. Controversy would however arise if attempts were made to contract a traditional marriage if one party was [already] baptized, or if both parties were baptized. These controversies mainly concerned the unity, indissolubility, and sacramentality of marriage.

scholarly journals Baptism in the Synoptic Gospels and the Acts of the Apostles

2019 ◽  
pp. 29-45
Author(s):  
Stefano Tarocchi
Keyword(s):  
Acts Of The Apostles ◽  
Gospel Of Mark ◽  
Essential Element ◽  
The Other ◽  
Synoptic Gospels ◽  
The Gift ◽  
The Cross ◽  
The One ◽  
Bear Witness

The baptism of Jesus and John, presented in the synoptic Gospels, shows it as an event full of the dynamics of the Spirit. It takes place according to the assumptions of each Gospel and the Acts of the Apostles. In the Gospel of Mark Jesus shares with humanity the same nature that has been subjected to sin. Baptism becomes the beginning of a new saving economy in which it is necessary to bear witness. The essential element of this testimony is the cross which all His disciples have to share with the Lord. The community on the one hand then needs baptism as a way to go out, and on the other, it is strengthened by the gift of the Spirit that leads to the testimony.

scholarly journals Ku wolności wyzwolił nas Chrystus (Ga 5,1). Teologiczne aspekty ludzkiej wolności

2018 ◽  
pp. 49-66
Author(s):  
Janusz Królikowski
Keyword(s):  
Jesus Christ ◽  
Saint Paul ◽  
Thomas Aquinas ◽  
Human Freedom ◽  
The Other ◽  
Christian Tradition ◽  
Catholic Theology ◽  
Other Hand ◽  
The One ◽  
The Church

The discovery of universal freedom is an achievement of Saint Paul, and an achievement of the Church is a consequent propagation of this fact throughout the centuries. The Christian character of this discovery was already noticed by Hegel. In today’s world, so strongly marked by the search of freedom it is necessary to reiterate the Christian vision of freedom which is a universal one. This vision is profoundly theological in character and deeply rooted in the mystery of redemption brought by Jesus Christ. This article touches upon this fact and points out its certain aspects, especially the soteriological one. Bearing in mind the theology of freedom we cannot ignore its abundant anthropological references. The article recalls the proposition of St. Thomas Aquinas, which has been largely accepted by Catholic theology and constitutes a benchmark of anthropological philosophy which has a special application in ethics. Christian tradition stresses the fact that for a human, freedom is above all “a vocation”. Therefore, on the one hand God’s definite design through Jesus Christ concerning man has to find its eschatological realization, on the other hand man’s freedom which is solidifying in this design has to revel and show itself to the full. Undoubtedly, the eschatological issue in Christian vision of freedom is worth mentioning as well.

scholarly journals To cross ten seas: Calvin on the unity of the church – a contribution to a more responsible ecclesiology

2010 ◽  
Vol 44 (2) ◽  
Author(s):  
J.H. Van Wyk
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
The Other ◽  
Church Of Christ ◽  
Protestant Churches ◽  
Other Hand ◽  
Church Father ◽  
The One ◽  
Biblical Teaching ◽  
The Church

As far as ecclesiology is concerned, Calvin experienced a great dilemma during his lifetime. On the one hand, there was the clear teaching of Scripture on the unity of the church of Christ, as confirmed by the great church father Augustine. On the other hand, a separation from the Catholic Church of the sixteenth century was unavoidable. Calvin wrestled intensely with this problem and tried to adhere to biblical teaching on unity. He was disappointed that the Protestant churches distanced them-selves from the theme of unity and declared himself willing to cross ten seas in order to recapture this unity. This leaves us with the question to what extent the reformational churches today take the (visible) unity of the church of Christ seriously.

Solomon, Exorcism, and the Son of David

1975 ◽  
Vol 68 (3-4) ◽  
pp. 235-252 ◽  
Author(s):  
Dennis C. Duling
Keyword(s):  
Old Testament ◽  
The Other ◽  
Synoptic Gospels ◽  
Christian Tradition ◽  
Jewish Literature ◽  
Early Christian ◽  
Comprehensive View ◽  
The New Testament ◽  
Usual Solution ◽  
The One

A comprehensive view of the Son of David in the New Testament requires facing the following problem: on the one hand, Davidic quotations, metaphors, and the descent theme are derived from the Old Testament royal tradition as it is channeled through Jewish texts; on the other, thetitleSon of David is found only in the synoptic gospels and is associated primarily with a figure who is so addressed by people in need of exorcism or healing. The usual solution to this problem in works on Christology is to say that a) miracle working is not associated with the Jewish royal Messiah in general or the Son of David in particular in contemporaneous Jewish literature, and b) it is early Christian tradition and/or redaction which has transformed the traditional royal conception and linked it with miracle working.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

The Transferable Vote: A Hundred Years of Anglican Experience

2019 ◽  
Vol 21 (3) ◽  
pp. 342-355
Author(s):  
Colin Buchanan
Keyword(s):  
Good Practice ◽  
The Other ◽  
Blind Person ◽  
Single Transferable Vote ◽  
Other Hand ◽  
The Church

I am grateful to the Society for the opportunity to mark the centenary of the Enabling Act and the beginning of the Church Assembly with some reflection on an often ignored but highly valuable feature of that inauguration: the Single Transferable Vote or STV. I tried on one respected registrar recently an illustration of what the task must be like for those who do not welcome it. Was it, I suggested, like a blind person doing a jigsaw where the pieces were all shaped differently from each other – in other words, where the blind person could ensure that it was put together accurately, but on the other hand never saw the picture? The response was that that picture reflected accurately how it had in fact felt to that registrar. That might suggest that this lecture should be explaining and commending STV as general good practice, but in the event the process and virtues of STV have here to be largely taken for granted. I offer here one short commendation of STV.

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