The Written Gospel
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Passion Gospels for Holy Week 2021
Passion Gospels for Holy Week 2021 The USCCB has graciously granted permission to share these files with your community this week. No additional permissions are needed for use during Holy Week 2021. LITURGICAL PRESS Collegeville, Minnesota www.litpress.org 1 Palm Sunday of the Lord’s Passion March 28, 2021 Gospel (Mark 14:1—15:47) or Shorter Form [ ] (Mark 15:1-39) Verse before the Gospel (Philippians 2:8-9) v. Praise to you, Lord Jesus Christ, King of endless glory! r. Praise to you, Lord Jesus Christ, King of endless glory! v. Christ became obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name. r. The symbols in the following passion narrative represent: C. Narrator; Christ; S. speakers other than Christ; SS. groups of speakers. The Passion of our Lord Jesus Christ according to Mark The Passion of our Lord Jesus Christ. C. The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death. They said, SS. “Not during the festival, for fear that there may be a riot among the people.” * The message of the liturgy in proclaiming the passion narratives in full is to enable the assembly to see vividly the love of Christ for each person, despite their sins, a love that even death could not vanquish. The crimes during the Passion of Christ cannot be attributed indiscriminately to all Jews of that time, nor to Jews today. -
What If the Gospel According to the Hebrews Was Q?
What If the Gospel according to the Hebrews Was Q? Introduction The absence of references to Q in the Church Fathers has often been taken as evidence against the two- document hypothesis. Michael Goulder writes: “There is no reference to Q in any ancient source.”1 Eta Linnemann says: “The writings of the ancient church give not the slightest hint that such a source ever existed. Among the early church fathers there is not even a rumor of a lost canonical gospel.”2 And Nicholas Perrin writes: “We have no manuscript of Q, no attestation in the early Church Fathers or elsewhere that such a text ever existed. We have no hard evidence at all for Q.”3 Today I want to consider the evidence for and the implications of the idea that Q continued to be used by Christian Jews for centuries after it was taken up by Matthew and Luke and that several of the church fathers were aware of this gospel and have even provided us with a handful of quotations of it. Q specialists often hold that Q originated among a group of Christians who maintained their Jewish identity.4 Since the church fathers tell us that Christian Jews used a different gospel, known as the Gospel according to the Hebrews (GHeb),5 it is paramount to ask whether GHeb might have been Q. Clement of Alexandria, Origen, Eusebius, Epiphanius, and Jerome quote twenty-six passages from GHeb.6 I do not have the time to defend the unpopular notion that these five authors are indeed working from the same gospel,7 but let me say that it would only help my case if I could bracket out, for example, the quotations by Jerome as not being from GHeb. -
The Gospel of Thomas by APRIL D. Deconick Isla Carroll and Percy E
The Gospel of Thomas By APRIL D. DeCONICK Isla Carroll and Percy E. Turner Professor of Biblical Studies, Rice University This article views the Gospel of Thomas as the product of an early Eastern form of Christianity, most probably originating in a Syrian context. The text should not be seen as representing some Gnostic or marginal sapiential form of Christianity, rather it reflects a trajectory in ‘orthodox’ Christianity that valued mystical or esoteric teaching. Such traditions have been found in mainstream Christianity throughout its history. The text of the Gospel of Thomas is understood to be a rolling corpus, or aggregate of sayings that represent different moments in the life and history of the early Thomasine community. KEYWORDS Gospel of Thomas, Gnosticism, Community Memory, Rolling Corpus, early Syrian Christianity, Mysticism If there is one early Christian gospel that has a career both famous and infamous, it is the Gospel of Thomas. It has been called a ‘direct and almost unbroken continuation of Jesus’ own teaching – unparalleled anywhere in the canonical tradition’ 1 – as well as a ‘perversion of Christianity by those who wanted to create Jesus in their own image’.2 It has been understood as an early Jewish Christian document, preserving independent Jesus traditions older than the New Testament gospels, as well as a late Gnostic gospel entirely dependent on the canonical gospels. On the one hand it has been lauded as the ‘fifth gospel’, while on the other it has been dismissed as ‘heretical’. What are we to make of this enigmatic gospel containing 114 known and unknown sayings of Jesus? 1. -
Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020
Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020 In this beginning of the Gospel According to Luke, we learn why Luke wrote this account and to whom it was written. Then we learn about the birth of John the Baptist and the experience of his parents, Zacharias and Elizabeth. Read Luke 1:1-4 Luke tells us that many have tried to write a narrative of Jesus’ redemptive life, called a gospel. Attached to these notes is a list of gospels written.1 The dates of these gospels span from ancient to modern, and this list only includes those about which we know or which have survived the millennia. Canon The Canon of Scripture is the list of books that have been received as the text that was inspired by the Holy Spirit and given to the church by God. The New Testament canon was not “closed” officially until about A.D. 400, but the churches already long had focused on books that are now included in our New Testament. Time has proven the value of the Canon. Only four gospels made it into the New Testament Canon, but as Luke tells us, many others were written. Twenty-seven books total were “canonized” and became “canonical” in the New Testament. In the Old Testament, thirty-nine books are included as canonical. Canonical Standards Generally, three standards were held up for inclusion in the Canon. • Apostolicity—Written by an Apostle or very close associate to an Apostle. Luke was a close associate of Paul. • Orthodoxy—Does not contradict previously revealed Scripture, such as the Old Testament. -
DID JESUS SPEAK HEBREW? by Roy Blizzard Jnr
Judaic-Christian Studies DID JESUS SPEAK HEBREW? by Roy Blizzard Jnr JESUS SPOKE AND TAUGHT IN HEBREW. Hebrew was the language of the common person in Judea in Jesus' day. The Synoptic Gospels (Matthew, Mark, and Luke) were all based on an original Life Story of Jesus that was written originally in Hebrew and not in Aramaic nor in Greek. What evidence do we have that establishes unequivocally that Hebrew was the language Jesus spoke and in which he taught? THE TESTIMONY OF EARLY CHRISTIAN WRITERS Early Christian writers who mention the subject are all in unanimous agreement that the original Gospel was written by Matthew in Hebrew. The earliest of these writers was Papias (Fragment 6), dating from about A.D. 167, who records, "Matthew compiled the sayings of Jesus in the Hebrew tongue, and everyone translated them as well as he could" (Eusebius, "Ecclesiastical History", III,39,1). Irenaeus, one of the earliest of the Church Fathers, confirms Papias' statement a few years later when he writes, "Matthew published a written Gospel for the Hebrews in their own tongue" (Ibid. V,8,2). A Jewish believer named Hegesippus is reported to "draw occasionally on the Gospel of the Hebrews ... and particularly on works in Hebrew" (Ibid. IV,22,4). However, the most dramatic testimony to the existence of an original Hebrew Gospel is the well-known Jerome, who translated the Scriptures into Latin in Bethlehem circa A.D. 400. In Jerome's extensive writings there are nineteen passages that speak of a "Hebrew Gospel" or a Gospel "according to the Hebrews". -
12 Passion Gospels – Holy Thursday
12 Passion Gospels – Holy Thursday Gospel # 1 - John 13: 31-18:1 31 So, when he had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him. 32 If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately. 33 Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you. 34 A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. 35 By this all will know that you are My disciples, if you have love for one another.” 36 Simon Peter said to Him, “Lord, where are You going?” Jesus answered him, “Where I am going you cannot follow Me now, but you shall follow Me afterward.” 37 Peter said to Him, “Lord, why can I not follow You now? I will lay down my life for Your sake.” 38 Jesus answered him, “Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times. 14 “Let not your heart be troubled; you believe in God, believe also in Me. 2 In My Father’s house are many [a]mansions; if it were not so, [b]I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. -
|||GET||| the Gospel According to the Hebrews and the Gospel of The
THE GOSPEL ACCORDING TO THE HEBREWS AND THE GOSPEL OF THE EBIONITES 1ST EDITION DOWNLOAD FREE Andrew Gregory | 9780199287864 | | | | | Gospel of the Hebrews Stanton, e. Originally written in Coptic, it was translated into Arabic, in which language with a Latin version it was published in And the power came down into the world, and it was called Mary, and [Christ] was in her womb for seven months. These may be said to be all concerning which there is any dispute. Clement quoted from the gospel as part of a discourse on divine Wisdom. It is this concept of unity within the Godhead that underlies this pericope from the Gospel of the Hebrews. Influence of Oral Instruction: The Christian church in its earlier form arose out of the teaching, example and influence of the apostles at Jerusalem. Catholic University of America Press. Latin version of Origen on Matthew now called Pseudo-Origen. It would seem as if the age thus deprived of the Protevangelium demanded some document of the same character to take its place. In its latest forms the document indicates the obvious aim of the writer to promote the sanctity and veneration of the Virgin. A history of the Synoptic problem will be found in outline in many recent works; the most elaborate and best is in Zahn's Introduction, III. Gnosticism, Judaism, and Egyptian Christianity. Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. This Barabbasin the Gospel entitled wrtten according to the Hebrews, is interpreted 'son of their master' teacher. Part I. -
The Gospel of John
A NOW YOU KNOW MEDIA STUDY GUIDE The Gospel of John Presented by Rev. Donald Senior, C.P., S.T.D. THE GOSPEL OF JOHN STUDY GUID E Now You Know Media Copyright Notice: This document is protected by copyright law. ALL RIGHTS RESERVED. You are permitted to view, copy, print, and distribute this document (up to seven copies), subject to your agreement that: Your use of the information is for informational, personal, and noncommercial purposes only. You will not modify the documents or graphics. You will not copy or distribute graphics separate from their accompanying text and you will not quote materials out of their context. You agree that Now You Know Media may revoke this permission at any time and you shall immediately stop your activities related to this permission upon notice from Now You Know Media. WWW.NOWYOUKNOWMEDIA.COM / 1 - 8 0 0 - 955- 3904 / © 2 0 1 5 2 THE GOSPEL OF JOHN STUDY GUID E Table of Contents Program Summary ............................................................................................................... 4 About Your Presenter ........................................................................................................... 5 Topic 1: Introducing the Gospel of John ....................................................................... 6 Topic 2: The Prologue of John’s Gospel as Its “Center” ............................................... 9 Topic 3: The Prologue and the Christology of John .................................................... 11 Topic 4: The Meaning of Discipleship in John’s Gospel -
Current Source Criticism of the Fourth Gospel: Some Methodological Questions
JBL 97/3 (1978) 411-29 CURRENT SOURCE CRITICISM OF THE FOURTH GOSPEL: SOME METHODOLOGICAL QUESTIONS D. A. CARSON TRINITY EVANGELICAL DIVINITY SCHOOL, DEERFIELD, IL 60015 O SPEAK of the current source criticism of the fourth gospel is to raise T questions in three interrelated but distinguishable areas: first, the relation between the fourth gospel and the synoptics; second, recent developmental theories concerning the construction of the fourth gospel, theories which postulate several layers of tradition developing as a process under the hands of a number of writers, from (perhaps) an apostle through an evangelist to final redactor(s); and third, recent attempts to identify and isolate concrete literary sources. The method followed in this paper is: (1) to comment briefly on these three areas; (2) to survey rapidly the most important literary source theories; (3) to concentrate critical attention on the literary source theory of Fortna and his followers; and (4) to conclude with a gentle plea for probing agnosticism in this matter. I If the fourth gospel were demonstrably dependent in a literary way on one or more of the synoptic gospels, that would quite clearly be the place to start in any search for literary sources. A few scholars believe that John depends on Mark, Luke, or both; 1 but those who hold this position are forced to admit that John has treated these sources in such a way as to make their retrieval impossible if we did not already possess them. More commonly, scholars follow the line of P. Gardner-Smith 2 and deny any direct dependence of the fourth gospel on the synoptics; or, alternatively, they take a middle road and suggest that the fourth evangelist leans on pre-Markan and/or pre-Lucan 'E.g. -
The Gospel of John and the Future of Israel by Christopher Mark
The Gospel of John and the Future of Israel by Christopher Mark Blumhofer Graduate Program in Religion Duke University Date: October 23, 2017 Approved: ___________________________ Richard B. Hays, Supervisor ___________________________ Joel Marcus ___________________________ C. Kavin Rowe ___________________________ Stephen Chapman ___________________________ Daniel Boyarin Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate Program in Religion in the Graduate School of Duke University 2017 ABSTRACT The Gospel of John and the Future of Israel by Christopher Mark Blumhofer Graduate Program in Religion Duke University Date: October 23, 2017 Approved: ___________________________ Richard B. Hays, Supervisor ___________________________ Joel Marcus ___________________________ C. Kavin Rowe ___________________________ Stephen Chapman ___________________________ Daniel Boyarin An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate Program in Religion in the Graduate School of Duke University 2017 Copyright by Christopher Mark Blumhofer 2017 Abstract The canonical gospels are each concerned to present the significance of Jesus vis-à-vis the Jewish tradition. Yet the Gospel of John exhibits a particularly strained relationship with Judaism, especially through its frequent description of Jesus’s opponents as “the Jews,” its presentation of numerous hostile exchanges between Jesus and characters described as “Jews,” and its application of significant Jewish imagery (e.g., “the temple of his body,” “I am the true vine”) to the person of Jesus rather than to traditional Jewish institutions or figures. This dissertation argues that the Gospel of John presents Jesus as the one through whom the Jewish tradition realizes its eschatological hopes in continuity with the stories and symbols of its past. -
Justin M. Smith Phd Thesis
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’S COLLEGE Why Bi,oj ?: On the Relationship Between Gospel Genre and Implied Audience A THESIS SUBMITTED BY Justin Marc Smith TO THE FACULTY OF DIVINITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY ST ANDREWS , S COTLAND January 31, 2010 Declarations I, Justin Marc Smith, hereby certify that this thesis, which is approximately 80,000 words in length, has been written by me, that it is the record of work carried out by me and that it has not been submitted in any previous application for a higher degree. I was admitted as a research student in September, 2005 and as a candidate for the degree of Doctor of Philosophy in April, 2006; the higher study for which this is a record was carried out in the University of St Andrews between 2005 and 2010. Date ___________________ Signature of Candidate____________________________ I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of Doctor of Philosophy in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree. -
History, Theology, and Symbol
REV. ROBERT C. GARAFALO HISTORY, THEOLOGY, AND SYMBOL THE MOTHER OF JESUS IN THE CANA ~ARRATIVE (JOHN 2:1-12), 1950-2005 A DOCTORAL DISSERTATION IN SACRED THEOLOGY IN MARIAN STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF SACRED THEOLOGY DIRECTED BY REV. BERTRAND A. BUBY, S.M., S.T.D. INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON DAYTON, OHIO Aprill7, 2009 TABLE OF CONTENTS INTRODUCTION CHAPTER ONE: FOCUS ON THE MOTHER OF JESUS The Text in Context Framing the Question The Work ofF.-M. Braun A Reply to Braun by Christian Ceroke History, Theology, and Symbol in Braun and Ceroke An Attempt at Synthesis: J.-P. Michaud The Controversial Exchange The Use of"Woman" The "Hour" of Jesus A Symbolic Interpretation Mariological Symbolism Michaud, Ceroke, and Braun: A Review History, Theology, and Symbol An Abiding Portrait: Rene Laurentin An Ecclesiastical Portrait: Maria/is Cultus Reconstructing the Text: John McHugh McHugh and His Predecessors History, Theology, and Symbol Transitional Summary A Feminist Portrait: Leonardo Boff Miriam-Mary in the Fourth Gospel The Radical Feminine History, Theology, and Symbol 2 Toward a New Synthesis: Aristide Serra The Sign at Cana The Wine ofCana Individual Phrases The Mother of Jesus at Calvary History, Theology, and Symbol A Pneumatological Portrait: Cohen and Grassi Portrait of Mary as Perfect Disciple: P. Bearsley The Perfect Disciple at Cana The Perfect Disciple at Calvary History, Theology, and Symbol A New Ecclesiastical Portrait: Redemptoris Mater A Theological Portrait: Ignace de Ia Potterie The Cana Narrative Christological Significance Mariological Significance Spiritual Maternity Evaluation and Critique History, Theology, and Symbol Review of the Research: L.