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42 Cards in this Set
- Front
- Back
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What are the competing scenarios for Jesus' Life? |
1) Jesus of History does not equal the Jesus of Faith in the Gospels 2) Jesus of history is the same as Jesus of Faith in the gospels |
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Describe the First Quest and the scholars that supported it |
It was the enlightenment. Reason was king. Samuel Reimarus: Jesus was a man, jew, and had followers. His disciples were confused when he didn't raise from the dead so they created the resurrection story to continue receiving ministry money. Venturini: Jesus was an expert herbalist and was great at medicine Paulus: Jesus'disciples mistook natural events for miracles. (Walking on dock) Bruno Bauer: Jesus is a myth, never really existed Ernst Renan: Jesus was a wise sage who taught a sweet theology of love Albert Schweitzer: the Jesus is basically a reflection of the people Willhelm Wrede: Messianic Secret: Jesus kept his identity a secret |
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Describe the no Quest and the scholars that were part of it |
1940s - 50s Bultmann - You can't reconstruct the historical Jesus because the gospels don't show interest in constructing a historical jesus. |
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What does demathologizing the New Testament mean? |
Taking all the non-modern parts out and making everything about the human experience |
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Describe the second Quest of scenario 1 and a scholar who was part of it |
Ernst Kaseman: his theory was in response to Bultmann's claim that you cannot construct a historical Jesus. He said that you must avoid a Docetic Jesus and that there must be a way to bridge the gap between the Jesus of history and faith. |
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Describe the third quest of scenario 1 and the scholars that were part of it |
E. P. Sanders and N. T. Wright both believed that: 1) we must examine the Jewish form of Jesus 2) we must examine more sources outside of the Bible (Josephus, Dead Sea Scrolls, etc) 3) we must step in the Jewish world to understand Jesus 4) if we take seriously who Jesus is, we won't see ourselves in him |
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Describe the possible fourth quest of scenario 1 |
This is a cultural Jesus. The created Jesus is based on what problems plagued that culture. We must also consider that other cultures may understand real parts of Jesus that we don't |
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Describe the tenants of the second scenario of the historical Jesus |
The gospel writers faithfully preserved the Jesus of history and their writings We can know that Jesus of history and Faith are the same because the trusted method of oral tradition, eyewitness testimony, and other written sources such as 'Q' |
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Describe the the history behind the Text of Mark's gospel |
Mark was likely an interpreter of Peter who recorded what he remembered. Based on anchor dates, Mark can be dated to around the early 50s AD. This is because Mark does not mention the destruction of the temple, or emperor Claudius expelling the Jews from Rome in 54 AD The narrow view of Mark's audience includes Christians in Rome experiencing persecution. Mark emphasizes jesus' suffering to relate to the readers. The broad audience is believers in need of exhortation and unbelievers and need of the good news of the gospel. Mark's purpose is that he wants to show that Jesus brings the kingdom through what He suffers. |
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What is the Kingdom of God? |
God's rule and reign through the person of Jesus so that wherever Jesus is, that's where the kingdom is. |
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Describe the history in the text of Mark's gospel. |
Mark expects his readers to already be familiar with the story of israel. Jesus puts himself in the middle of Jewish history and redefines everything about Him. Mark emphasizes Jesus is suffering by referencing the story of the suffering serpent in Isaiah 53 and 22. |
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Describe the history in front of the text in Mark. |
Mark was relatively neglected in early history because people focused on the more detailed accounts such as Matthew and John. The historical Jesus movement brought a renewed interest in the gospel of Mark. There is a disputed ending with Mark's gospel. Did it end at 16:8 or 16:20? well Jesus is speaking hyperbolically in the extended ending, whoever wrote this ending did not write Mark. This ending is not in the original manuscripts and is likely because somebody was dissatisfied with the sudden close to the gospel. |
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What is genre? |
A contract between the reader and the author that uses a method of communication to meet expectations of the reader |
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What is the genre of Mark and the tenants of that genre? |
Mark is an ancient biography. Tenets: 1) biographical subject (Jesus) 2) anecdotes 3) inspire the reader to emulate the biographical subject 4) produce praise of the subject |
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Describe the basic structure of the Gospel of Mark and the turning point of the Gospel. |
Heading (1:1) Prologue (1:2-13) John the baptist, Jesus' baptism, Jesus' temptation Jesus in Galilee (1:14 - 8:21) Jesus is announcing and revealing the kingdom Jesus turn towards Jerusalem (8:22-10:52) Peter confesses Jesus as the Christ (Turning Point, 8:22-30) Jesus in Jerusalem (11:1-16:8) |
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Describe the Markan Idiom |
"Euthus" - "immediately" Mark continues pushing the narrative forward until the culmination at the centurion's confession |
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Describe Mark's use of the Old Testament |
There are 60 plus explicit references to the Old Testament Isaiah, Daniel, and Psalms are used most. Mark emphasizes the figure of a righteous sufferer |
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What response did Mark want to evoke from the reader? |
An understanding of the nature of faith, which is that faith is not something that one has, it is something that one suffers. |
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Describe the history behind the text of the Gospel of Matthew |
We hold traditional authorship of Matthew because manuscripts bear his name and he was an apostle. Matthew saw Mark's gospel as an authoritative source of Jesus. The date can be determined from Matthew using Mark as a resource, placing his gospel in the mid-50s or early 60s. Matthew's specific audience is Jewish people possibly in Jerusalem or Antioch. He does not translate certain Aramaic sayings. His broad audience is believers in need of exhortation and unbelievers in need of the Good News. Matthew's purpose is to portray Jesus as the one who fulfills God's promise to Abraham and to David by being among them. He emphasizes God's presence with the people through the use of the name Emmanuel. |
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Describe the history in the text of the Gospel of Matthew |
Matthew shows that Jesus is the faithful son to God, unlike the Jews. |
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Describe the history in front of the text of the Gospel of Matthew |
Matthew is widely popular in Christian history. We know this from commentaries, sermons, and artworks. There are diverse interpretations of the sermon on the mount. (Matt 5-7) 1) Jesus is rising the bar so the listeners will need him 2) Jesus expected the end to come very soon 3) we are to do what Jesus says, but we can lean on him. Jesus does what he teaches! This includes the synoptic problem. |
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Describe the history in front of the text of the Gospel of Matthew |
Matthew is widely popular in Christian history. We know this from commentaries, sermons, and artworks. There are diverse interpretations of the sermon on the mount. (Matt 5-7) 1) Jesus is rising the bar so the listeners will need him 2) Jesus expected the end to come very soon 3) we are to do what Jesus says, but we can lean on him. Jesus does what he teaches! This includes the synoptic problem. |
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What is the synoptic problem and how can we solve it? |
The synoptic problem is how do we explain this literary similarities and differences between Matthew Mark and Luke. The source to the synoptic problem is based on source criticism, redaction criticism, unknown sources, triple tradition, and double tradition. Markan priority explains the triple tradition and the existence of a lost 'Q' document that solves the double tradition. The solution to the synoptic problem is the two source hypothesis, which states that Matthew and Luke used Mark for material and structure and that they used a second source for the information not found in Mark. Mark, q, matthew, and Luke are the solution to the synoptic problem |
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What is triple tradition? |
Content that is shared between all synoptic Gospels |
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What is double tradition? |
Content shared only between Luke and Matthew |
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What is redaction criticism with the synoptics? |
How the author edited the text to fit biographical purposes |
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What is source criticism with the synoptics? |
An attempt to establish the sources used by the authors and redactors of a biblical text. |
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What is the Q source? |
A hypothetical source that Matthew and Luke used which explains double tradition and the origin of content not found in Mark. |
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What type of Christology did Matthew have and how does it relate to genre? |
Matthew had an Emmanuel Christology, which reveals Jesus through the promises he fulfills. This relates to Matthew's biographical portrait of Jesus because he wants the reader to see his apologetic aim. |
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Describe Matthew's idiom |
He uses the word "Pleroō" - "to fufill" Matthew uses both Kingdom of heaven and Kingdom of God. Ultimately he is trusting that what God doesn't heaven has now been put in Jesus. He uses parables that are sourced from the Old Testament (2 Samuel 11-12) |
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Describe Matthew's use of the Old Testament |
He uses Deuteronomy, Isaiah, and Psalms. His hermeneutic is figural and typological. Examples of this is that Jesus says there is one greater than solomon, and Jonah is in the fish for three days and is "resurrected" |
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What response does Matthew want to evoke from his readers? |
God has been faithful to his prior promises, He gave divine presence with his people, and readers are to make disciples. |
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Where is the turning point of Matthew's gospel? |
Matthew 16: 13-20 |
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What is the history behind the text of luke? |
Original authorship is shown through manuscripts and acceptance from church fathers. Luke was not an apostle, but an educated writer who was possibly a medical doctor. As Luke mentions Claudius evicting the Jews in 54 AD in Acts, it is assumed that his gospel was written in the late 50s and early 60s. The specific audience was for gentile Christians. The purpose of the Gospel is for certainty as declared in the prologue. Luke wants his readers to have certainty about what they have heard and read. |
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What is the history in the text of Luke's gospel? |
Luke narrates jesus's story in terms of salvation history, showing that Jesus is at the very top of all history. Luke identifies Jesus as the "Righteous One." Luke defines a righteous person as someone who cries out to God, making the dialogue between the criminals and Jesus a culmination of Luke's gospel. |
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Describe the history in front of the text of Luke's gospel |
Luke wants to show that his work is historical. He does this through his writing and format. Conzelmann's theory: the reason Luke stresses salvation history so much is because he wrote at a time the church was being troubled that Jesus hadn't returned. |
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What expectation does Luke try to convey to his readers? |
Jesus is the exemplary righteous one we cry out to. |
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What is the turning point of Luke's gospel? |
Luke 9:51 when Jesus sets his face to Jerusalem |
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What are some tenants of Luke's idiom? |
52% of the material is parabolic "Dei" - "it is necessary" Because God promised it, God obligated himself to do it. |
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What are some tenants of Luke's idiom? |
52% of the material is parabolic "Dei" - "it is necessary" Because God promised it, God obligated himself to do it. |
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How does Luke use the old testament? |
He has an influence of hymns, Jesus as the righteous lamenter, and finds the overarching meaning of the Old Testament in the crucified and risen Jesus. (Luke 24:27 and 24:44) |
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What passages of scripture does Luke use to show Jesus's fulfillment of the Old Testament prophecies? |
Luke 24:27 (Jesus interprets Moses and the prophets and how they concern himself) Luke 24:44 (Jesus says he has fulfilled what is written about him in Psalms, prophets, and law of moses) |
