By Maurice Casey
In the USA for the previous few many years, Q discussions in the US were principally framed through students like Robinson, Kloppenborg, Mack and Crossan. of their works, those students declare, with a shocking quantity of self assurance, to understand many stuff in regards to the foundation, improvement, style, personality, volume and function of Q. accordingly, many some distance attaining conclusions were asserted in regards to Christian origins and the historic Jesus. yet fact be informed, lots of those conclusions were equipped on little greater than hypothesis and methodological difficulties are by no means tough to realize.
Let me try and summarize in brief the conclusions which have been drawn by way of a number of the parents writing books approximately Q who've established their works at the above-mentioned students. it's usually assumed (and sometimes argued) that Q was a unmarried Greek record, or that it may be accurately categorized in keeping with genera (e.g. "sayings of the wise") or that Q and the "community" chargeable for it may be relatively linked to historical Cynicism. Early Christianity, we're advised, started with a gaggle of itinerant Cynics who cherished to speak about nature and who loved being a stick within the eye of traditionalism (earliest strata of Q). Afterwards, it developed into an eschatologically-oriented staff with a lot nearer ties to Judaism (later strata of Q). Then, with the composition of Mark's Gospel and with the stratified Q's eventual enshrinement within the Gospel's of Matthew and Luke the origian Q was once misplaced and all yet forgotten ... till fresh students recovered it and defined to us what all of it means.
Kloppenborg's stratification conception and Downing's, Vaage's, Crossan's and Mack's claims approximately Jesus being a "Cynic sage" have supplied well known authors with fodder for every type of ridiculous old reconstructions concerning the lifetime of Jesus and early Christianity. In his personal historic comic strip of Q study Casey runs in the course of the scholarship top as much as our unhappy present situation in Q scholarship, targeting males like Toedt, Luehrman and Kloppenborg, displaying how their methodologies have been very unsound and feature been approved all-too-uncritically. Casey complains of the way Q examine has develop into "beaurocratized", during which he signifies that students usually depend on one another's past arguments instead of own examinations of the first resource fabric (e.g. the new discoveries at Qumran). He additionally issues to the best way arguments for Q contain loads of question-begging innovations. for instance, the arguments Kloppenborg makes use of to teach how Luke or Matthew displaced convinced sayings inside of Q may perhaps simply as simply be taken to teach that those sayings initially existed independently and weren't extracted from an latest record (at least no longer one with its personal significant association) after which rearranged based on the redactor's theological programme.
Casey's criticisms on fresh Q scholarship could on my own make the e-book worthy procuring considering that strong criticisms like his are going nearly unheard within the ruckus of all of the sensationalist rules being proposed those days.
Casey additionally, particularly abruptly, criticizes some of the early Aramaic ways to the Gospels, even Matthew Black's awesome paintings. i discovered his comments right here insightful and a hallmark of his personal reflective and demanding brain.
Casey's thesis is that not less than a few of Q was once initially preserved in Aramaic, no longer Greek. in addition, it used to be now not a united composition, yet can have existed as a number of self sufficient sayings. The translated Greek Q existed in no less than translations prior to Matthew and Luke acquired to it and those precise translations are detectable and in part recoverable by way of retroverting the texts into Aramaic - the language during which they have been initially preserved and which Jesus probably knew and spoke.
Casey additionally demanding situations the common assumption that Q contained not anything greater than what Matthew and Luke now carry in universal. for instance, it's always characterised as a "sayings resource" because it includes only a few narratives. yet this declare is dependent upon a slightly complicated view of stratification. because it comes all the way down to us, Q contained numerous narratives (e.g. tales approximately John the Baptist, Christ's temptation, the therapeutic of the centurion's servant, Peter's leaving the scene and weeping bitterly after his three-fold denial, the query posed to Christ, "Who is he that struck you?").
One challenge i've got with Casey is his approach to demonstrating the Aramaic Vorlage in the back of Q: he attempts to teach how Matthew or Luke could have misinterpret or misinterpreted definite Aramaic phrases. i am not confident any of those arguments particularly carry up.
Still, the booklet comes as a refresher to me on account that i have learn numerous books in this subject now and they have frequently been from a similar viewpoint. This publication bargains a unique examine issues and that i imagine offers a few reliable meals for idea. A extra entire ebook on Q that i might suggest is "Q and Early Christianity" through Christopher Tuckett. Richard Horsley has additionally written a few stable evaluations of Kloppenborg. For an excellent critique of the Cynic speculation, Craig Evans has an exceptional bankruptcy in his publication "Fabricating Jesus." it is a really easy learn too, in contrast to this publication by means of Casey.
Read Online or Download An Aramaic Approach to Q: Sources for the Gospels of Matthew and Luke (Society for New Testament Studies Monograph Series) PDF
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Additional info for An Aramaic Approach to Q: Sources for the Gospels of Matthew and Luke (Society for New Testament Studies Monograph Series)
A somewhat chaotic model of Q can cope with this and with all the other pieces of evidence; Kloppenborg’s model cannot. The next major feature of Kloppenborg’s Q to be faulty is his proposals for layering it. He devotes the whole of chapter 5 to ‘Sapiential Speeches in Q’. 8–9, 10, which rather obviously do not ﬁt this description, are interpolations into the sapiential stratum. But the whole classiﬁcation is arbitrary. Jesus and the collectors of his sayings alike had access to both prophetic and wisdom traditions all the time, as part of a whole culture.
L. Petersen, ‘Textual Evidence of Tatian’s Dependence upon Justin’s ’APOMNHMONEUMATA’, NTS 36, 1990, 512–34; more generally, W. L. Petersen, Tatian’s Diatessaron. S XXV. Leiden, 1994). For critical discussion of two of Quispel’s suggestions, see T. ’, NT 37, 1995, 285–300. 121 See further A. Guillaumont, ‘Les s´ emitismes dans l‘´evangile selon Thomas. Essai de classement’, in R. van den Broek and M. J. ), Studies in Gnosticism and Hellenistic Religions presented to Gilles Quispel on the Occasion of his 65th Birthday (Leiden, 1981), pp.
Mk 14,64)’, EThL 63, 1987, 5–47. 95 The state of play 27 minor agreement too difﬁcult to explain in the light of particular scholarly theories. 65, preceded by the Matthean crist. Such manuscripts include W Q f13 565. This attestation is far too weak for us to accept it as original in Mark: manuscripts from which it is absent include a A B C D and many others. We must therefore conclude that this reading in a small proportion of inferior manuscripts is due to assimilation to Matthew, a very common feature of the textual tradition of the synoptic Gospels.