Fwd: Re: [Synoptic-L] Jesus Genealogies
- Ron,I meant to refer to the usual practice of the synopticists by my phrase "in the habit of." You mention exceptions that are noteworthy because they are just that, exceptions to the general practice of the synopticists. I also meant to be precise in referring specifically to the care they demonstrated in changing *the wording* of their sources. They seem to have felt much freedom to (re)arrange the order of individual pericope.By the way, re. Bruce's original post. I want to clarify that I do believe the synopticists were authors and even preachers in the sense of having executed clear literary and theological strategies with their works. I marvel at the impact of Lk's simple addition of "the Holy Spirit" in a dozen key places and the way it sets the stage for a major theme he will develop in Acts.To me, what these authors accomplished using a general approach of an editorial light hand is admirable even more so because of this self-imposed limitation on form--like a beautiful sonnet or haiku or a pointilist painting.Chuck
Ron Price wrote:
If you mean that they never made major changes to their source texts, then
your 'observation' is based on a fallacy.
For minor changes are easy to recognize. But what if two passages have
rather less in common? How do we know whether one copied from the other
making major changes or the two are independent? For example is Luke's
parable about a steward (16:1-13) an adaptation of Matthew's parable of
slaves (18:23-35)? Is Matthew's temptation story an imaginative development
of Mark 1:12-13? Is the setting and general content of Sermon on the Plain a
complete rehash of those of the Sermon on the Mount because Luke didn't like
the latter's strongly Jewish flavour? We cannot rule out the possibility of
dependency in these cases. Therefore no one should be confident that the
synoptic writers only made *slight* modifications to other synoptic texts.
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