A Critical Text of the Sayings Gospel Q

Swearing in public discourse represents a contentious rhetorical feature of populist leaders’ transgressive politics. This paper argues that, beyond constituting merely “offensive” speech, swearing generatively accomplishes a host of discursive functions which contribute to the fortification of a populist regime. Taking populist President Duterte of the Philippines as a case in point, we utilize a critical text analytics approach to examine his use of profane language across a corpus of 746 of his public speeches. We find that Duterte discursively harnesses swear words to: (a) affirm vernacular identities with hostile humor, (b) claim outsider virtues against corrupt institutions, and (c) marshal insider force as the nation's sovereign leader. Swearing thus represents a rich discursive resource for populist leaders to navigate their contradictory positions as insiders and outsiders to political power, toward both public endearment and coercion of the nation's people. Our findings suggest the importance of critically examining language in relation to collective-level phenomena like populism and the utility of mixed methods approaches for enriching global psychologies of politics and language.

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Critical Text and Apparatus

The Bible in Ethiopia ◽

10.2307/j.ctt1cgf662.10 ◽

2014 ◽

pp. 69-267

Keyword(s):

Critical Text

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THE RECONSTRUCTION OF THE CRITICAL TEXT

Henrici de Gandavo Summa ◽

10.2307/j.ctt9qf00c.10 ◽

2008 ◽

pp. XLIII-XLV

Keyword(s):

Critical Text

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Pradyumna and His Foundation Narrative in the Critical Text Harivaṃśa

Pradyumna ◽

10.1093/oso/9780190054113.003.0004 ◽

2019 ◽

pp. 53-82

Author(s):

Christopher R. Austin

Keyword(s):

Infant Mortality ◽

South Asian ◽

Military Power ◽

Critical Text ◽

Line P

Chapter 3 turns to the Harivaṃśa’s foundational episode of Pradyumna’s birth. As soon as Pradyumna is born, the demon Śambara abducts him and gives him to his wife Māyāvatī to raise as her own son. Māyāvatī approaches Pradyumna sexually once he is fully grown, explaining that she is not his mother; Pradyumna slays Śambara, accepts Māyāvatī as a love partner, and returns to his real family, where Kṛṣṇa identifies him as the rebirth of Kāmadeva, the God of Love. The episode is examined through a number of lenses, particularly a set of gendered premises on the nature of women and certain social-sexual dynamics of South Asian families. In sum, it is argued that the Harivaṃśa birth narrative constructs Pradyumna as a vaṃśa-vīra, or “lineage-hero,” a champion whose sexual virility and beauty, military power and resilience against the forces of infant mortality make him a champion of his father’s ancestral line.

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‘Cut in two’, Part 2: Reconsidering the redaction of Q 12:42−46

HTS Teologiese Studies / Theological Studies ◽

10.4102/hts.v71i1.2938 ◽

2015 ◽

Vol 71 (1) ◽

Author(s):

Llewellyn Howes

Keyword(s):

Current Article ◽

Sayings Gospel Q

In his influential 1987 monograph, Kloppenborg identified three layers in the Sayings Gospel Q: the ‘formative stratum’ (or Q¹), the ‘main redaction’ (or Q²), and the ‘final recension’ (or Q³). He ascribed the cluster of sayings in Q 12:39–59 to the main redaction. Within this cluster appears the parable of the loyal and wise slave (Q 12:42–46). In my view, some portions of this parable actually originate with the formative stratum. The aim of the current article is to reconsider the redactional make-up of this parable by appealing to Kloppenborg’s own criteria for distinguishing between Q1 and Q2, including those of ‘characteristic forms’, ‘characteristic motifs’ and ‘implied audience’.

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The historicity of the circle of the Twelve: All roads lead to Jerusalem1

HTS Teologiese Studies / Theological Studies ◽

10.4102/hts.v55i4.1634 ◽

1999 ◽

Vol 55 (4) ◽

Cited By ~ 1

Author(s):

Andries Van Aarde

Keyword(s):

Textual Evidence ◽

Jesus Movement ◽

Sayings Gospel Q

The aricle consists ofive argumentaive sections. The first deals with the textual evidence with regard to the expressions "disciples", "the Twelve" and "apostles". In the second section it is argued that Jesus did not create the idea of "the Twelve". Firstly, the argument focuses on a discussion of the differences and similarities in the lists of twelve names found in the synopic gospels, Acts and the Sayings Gospel Q and, secondly, of the so-called "minor agreement" between Mathew (19:28) and Luke (22:30) with regard to the expressions the "twelve thrones" and the "twelve tribes of Israel". The investigation concludes that all roads lead to Jerusalem with regard to the historicity of the circle of the Twelve. Section three discusses the situaion in pre-70 CE Jerusalem where the earliest Jesus faction linked the idea of "the Twelve" with there surrection of Jesus and the appearances tradition. It is argued that the appearances tradition coincides negaively with an endeavour among leaders of the Jesus movement to seek positions of power and, positively, with the spread of the gospel to people who were previously considered to be excludedfrom being children of God.

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