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Re: [Synoptic-L] A successful excavation of Q ?

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  • Maluflen@aol.com
    In a message dated 3/6/2002 10:21:16 AM Eastern Standard Time, ... What you describe here as being Mark s involvement with the Jew/Gentile problem really
    Message 1 of 2 , Mar 7, 2002
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      In a message dated 3/6/2002 10:21:16 AM Eastern Standard Time, ron.price@... writes:

      <<  The evidence of Paul's letters makes it abundantly clear that the
      Jew/Gentile controversy was a major problem (if not *the* major problem)
      for Paul in the 50s. It was still of major importance ca. 70 CE to Mark,
      who ridiculed Jewish laws, criticized the original Jewish followers of
      Jesus, and presented Jesus' trial as if Jews were responsible for his

      What you describe here as being Mark's involvement with the Jew/Gentile "problem" really sounds more like the Jew-bashing tendency found within an already established Gentile Christian community in the second century, such as one encounters in the Epistle of Barnabas. What is really an earlier problem, and one that should be carefully distinguished from this apparent anti-Jewishness, is the original reluctance within Christianity, viewed as essentially a Jewish thing, to even allow a mission to Gentiles with the message of Christ. This is the "problem" that is explored in Luke, and especially in Matthew - and it belongs to an earlier period than does what we find on the issue in Mark. Those for whom Markan priority is dogma will of course then say that the material in Matt and Lk that deals with the original Jew/Gentile problem comes from an earlier lost source. The most logical deduction from our evidence, however, would be to see these two gospels (Matt and Lk) as belonging to an earlier period than Mark.

      I think you say as much, but without drawing the logical conclusion, in the following:

       For there are sayings which indicate in a rather casual way
      that they must have been penned originally in an inward looking Jewish
      environment which saw Gentile ways as foreign (Mt 5:47; Lk 12:30). They
      complement the outright defence of orthodox Judaism (Lk 16:17).
      Alongside these is, for instance, the story of a centurion which appears
      to have been composed in order to further the mission to the Gentiles,
      and Lk 14:16-24 which clearly hints at an open invitation to Gentiles
      after Jewish rejection of the gospel.>>

      In Mark the issue of an open invitation to Gentiles with the message of Jesus is long since settled, and does not really occur any longer as a "problem".

      Leonard Maluf
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