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Re: [Synoptic-L] an addendum to my article

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  • Jeffrey B. Gibson
    ... This certainly seems to be the import of the WTS (as is Luke s story of Jesus in the Temple at age 12). But I m not sure that this would be the main
    Message 1 of 1 , Jun 26, 2008
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      Chuck Jones wrote:
      > Jeffrey,
      > Both Greek and Jewish literary cultures passed on stories of the great philosophers and rabbis engaging in verbal combat with inquirers and adversaries. Jesus' doing so with humans is one of the primary pericope forms in the gospels (we think especially of the stories set in the temple courts during passion week).
      > I would add to your list, then, that this passage demonstrates that Jesus is the ultimate rabbi, winning a scripture-quoting contest with the devil himself. (I apologize that I can't recall my sources, but I've read something like this more than once.)
      This certainly seems to be the import of the WTS (as is Luke's story of
      Jesus in the Temple at age 12). But I'm not sure that this would be the
      main reason that anyone would create the story. In any case, it
      doesn't seem to be a view that any published commentator on the WTS
      has put forward to explain the story's main function.

      BTW, in the light of a "reconsulting" of Kloppenborg's discussion of
      the WTS in his _Formation of Q_ , I've revised my list a bit. It's now

      It served to

      1. admonish the community by showing how Jesus withstood the human
      temptations "such as every believer knows" to succumb to gluttony, vain
      glory, and greed (Butlmann, History, 256; Feuillet, "Le Ricit", 613-621);

      2. show how a human being overcomes the enticements that materialism,
      thrill seeking, and power hold for human beings or the anxieties that
      desiring these things engenders (Schottroff and Stegeman, Jesus of
      Nazareth, 70)

      3 demonstrate, perhaps in response to claims to the contrary, that
      Jesus was not a qeioj anhr or a magician in league with dark forces (S.
      Schultz (Spruchquelle, 182) for the first, Eitrem (Die Versuschung
      Christi) and A. Frichson (The Problem of Miracle in Primitive
      Christianity [Minneapolis: Augsburg, 1972] 124-126) for the second of

      4. explain why Jesus refused to engage in miracles of display

      5 denounce as "Satanic" certain "political options" advocated in times
      of crises by anti Roman Jewish parties or by Jewish collaborators with
      Roman rule (Hoffman: Theissen)

      6. denounce certain "enthusiastic" tendencies present among the early
      Christian community (Jacobson,"Wisdom Christology in Q", 40, 93 ) ;

      7. promote Jesus as one who was called to, and who could rightfully
      clam the "messianic offices" of prophet, priest, and king (Freidrich,
      "Beobachungen"; Baumbach, Verstandnis,:Mankhe, Vesuschung)

      8.promote Jesus as one who represented the true people of God and to
      highlight the contrast between his notions of fidelity and obedience
      and those of others who claim to be what he is (Dupont);

      9 provide a paradigm and aetiology for the kinds of behaviour that the
      creator of the story thought were suitable for followers of Jesus



      Jeffrey B. Gibson, D.Phil. (Oxon)
      1500 W. Pratt Blvd.
      Chicago, Illinois
      e-mail jgibson000@...

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