Univ.-Prof. DDr. Peter Hofrichter says:
"I am not a Q-specialist. But for a introduction lecture I tried once to
present a reconstruction of Q on the basis of Lk because I thought in the
same way as you: Lk preserves the order of Mk very exactly. Therefore I
thought he would have preseved also truely the order of Q. The result was a
striking logical structure of Q. I have to add that I do not think that the
Baptist texts and the far-healing (?) of Capharnaum were were part of Q."
Your findings agree generally with mine and others, namely that the
isolation of Q from MAtthew and Luke yields not simply diverse and
heterogenous sayings, but a set of materials that displays various
coherences and a logical structure. I've argued in an article to appear in
JBL 120/1 that it also has features that neither Matthew nor Luke picked up
or made much of.--analogous to Matthew's and Luke's failure to develop or
enhance the Markan secrecy motif.
Your skepticism about the Baptist texts and the Fernheilung in Q 7 agrees,
of course, with such distinguished scholars as C.H. Weisse (1856), whose "Q"
lacked Luke 3:7--7:35, and Holtzmann (1863), whose "Q" began with 7:18.
Lührmann doubted that 4:1-13 belonged to Q, and other doubts have been
expressed by various scholars.
Since Prof. Hofrichter does not indicate why he thinks that 3:7-9, 16-17 and
7:1-10 did not belong to Q, I cannot comment directly on that proposal. I
would say, however, that in the past a (to my mind) false presumption of
generic purity led such scholars as Weisse to exclude 3:7-9, 16-17 and
7:1-10 from Q because they were either not logia, or not logia of Jesus. I
think this is a wrong-headed approach because it decides in advance what can
and cannot be part of Q based on a stipulative definition of Q's genre. I do
not agree with stipulative approaches, either to genre or to reconstruction.
In terms of the degree of Matt-Luke agreements, Q 3:7-9, 16-17 must be
considered as serious candidates for membership in Q; and the fact that
7:1-10 is a miracle story is not in itself a reason to doubt it being in Q;
Q also has 11:14 (with gospel's shortest miracle story!), and elsewhere
presupposes Jesus' thaumaturgical activities (7:22; 10:9, 13-15; 11:14-20;
17:6, etc.). Moreover, the rhetoric of Q 7:1-10 coheres with other Q sayings
(10:13-15; 11:31-32), and the prediction of the Coming one by John in 3:16
is picked up by 7:18-23 and 13:34-35.
On the other hand, Prof. Hofrichter is, I think, quite right that a case has
to be made for any pericope belonging to Q. This is the reason that the new
Critical Edition of Q has a zero-variant for all Q pericopae--i.e., the
basic issue of whether the MAtt-Luke agreements represent a Q text or some
other tradition that Matt and Luke have come by independently of Q. The most
obvious dubious cases are Q 13:30; 14:5; 14:11; 14:16-24; 17:33; 19:12-27,
but in principle all pericope must be examined.
This is the _Excavating Q_ Seminar (Oct. 23 -- Nov. 10 2000).
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