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The Achilles heel of the Farrer Theory?

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  • Ronald Price
    The aphorisms constitute the Achilles heel of the FT. For the FT deals very well with narratives and lengthy parables. But it fails to provide satisfactory
    Message 1 of 40 , Aug 1, 2012
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      The aphorisms constitute the Achilles heel of the FT.

      For the FT deals very well with narratives and lengthy parables.

      But it fails to provide satisfactory explanations for the aphorisms, many of
      which have versions in more than one of the synoptic gospels. In particular,
      it fails to account for the following observations:

      (a) Most aphorisms in Mark have more primitive parallels in the much later
      gospels of Matthew and/or Luke (c.f. H.T.Fleddermann, "Q: A Reconstruction
      and Commentary", p.182).
      (b) Many aphorisms in Matthew have more primitive parallels in Luke.
      (c) Mark, Matthew and Luke each contain blocks of aphorisms. This suggests
      that each writer was making use of a written collection of aphorisms, for if
      they had been in the author's memory, they would probably have been better
      integrated into the story of the respective gospels.
      (d) Aphorism doublets occur in Matthew and Luke, but hardly at all in Mark
      (c.f. Udo Schnelle, "The History and Theology of the New Testament
      Writings", p.181). As Mark was a source for these later gospels, and as one
      member only of each doublet is generally derived from Mark, this
      distribution of doublets suggests that most of them were created by the
      later author copying one member from Mark and the other from an early
      written source.
      (e) There are a few peculiar variations in wording between Matthew and Luke
      in aphorisms common to both which are best explained as translation errors
      (e.g. "give alms" in Lk 11:41 & "you build" in Lk 11:48). This explanation
      is incompatible with the Farrer Theory, which only recognises Greek
      documents.

      Goulder mentioned many of the synoptic aphorisms in the course of his "Luke:
      A New Paradigm", but his defence of Lukan dependence on Matthew is much
      weaker in the case of the aphorisms than for other literary forms in the
      Double Tradition. (Where scholars support the 2T and are thus 'free' to
      argue that all or part of Luke's version of an aphorism is the more
      primitive, then in very many cases they do so most convincingly.)

      Diagrammatically the problem would be solved by simply adding to the Farrer
      diagram a box labelled e.g. "sayings source" or even "logia", with arrows
      pointing to each of the other boxes. But then, of course, it wouldn't be
      called the Farrer Theory. ;-)

      Ron Price,

      Derbyshire, UK

      http://homepage.virgin.net/ron.price/syno_LkMt.html



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    • Ronald Price
      ... Jeffrey, I don t know for certain. But there are two arguments that indicate a *probable* link. The first involves the immediate context. 1 Cor 1:21-22
      Message 40 of 40 , Aug 29, 2012
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        Jeffrey Gibson wrote:

        > How do you know for certain that 1 Cor 1:22 is an allusion to Mt 12:39
        > // Mt 16:4 c.f. Mk 8:12? After all, as we see in Josephus, "Jews"
        > /did/ seek "signs". So Paul may be making a statement about his
        > co-religionists that is based upon his experience/knowledge of them
        > rather than upon anything Jesus said, just as his statement about what
        > Greeks seek is based upon his experience of Greek culture and not
        > anything Jesus said.

        Jeffrey,

        I don't know for certain.

        But there are two arguments that indicate a *probable* link.

        The first involves the immediate context. 1 Cor 1:21-22 includes 'SOFIAS
        ..... KHRUGMATOS ..... IOUDAIOI SHMEIA AITOUSIN .....',
        with which we can compare the logia saying C5 (c.f. Q 11:29-32):
        '... H GENEA AUTH ... SHMEION ZHTEI ..... SOFIAN ..... KHRUGMA .....'
        Thus we have Jews (implicit in the original context of "this generation")
        requesting signs, and we have wisdom and preaching, all three together in
        both Paul and the logia.

        The second involves the wider context of 1 Cor chs. 1-4. This contains a
        cluster of apparent allusions to the logia.

        In addition to 1:21-22 there is 1:26-29 in which Paul wrote "consider your
        call" followed by the threefold repetition of "not many" and "God chose"
        (c.f. the logia saying C2, Mt 22:14).

        Then 1 Cor 2:4 refers to PEIQOIS SOFIAS LOGOIS (persuasive words of wisdom),
        which aptly describes the whole collection of wisdom sayings attributed to
        Jesus.

        Then there are several echoes of the logia: laying a foundation (1 Cor
        3:10-13, c.f. saying A22 'Rock/sand'); being filled, becoming rich and
        reigning (1 Cor 4:8, c.f. saying A1, Blessings); when reviled we bless (1
        Cor 4:12, c.f. saying A8 about loving enemies); kingdom of God associated
        with power (EN DUNAMEI, 1 Cor 4:20, c.f. saying C12, Mk 9:1). [For the first
        three of these Paul/synoptic echoes I am indebted to the section "Paul and
        Q" in Allison's "The Jesus Tradition in Q". Dale Allison surveys several
        possible links, but in the end is not convinced.]

        Ron Price,

        Derbyshire, UK

        http://homepage.virgin.net/ron.price/syno_sQet.html



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