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Showing papers in "New Testament Studies in 1994"


Journal ArticleDOI
TL;DR: Heracleon's commentary on the Fourth Gospel has always intrigued Patristic scholars concerned with the history of exegesis as discussed by the authors. But it has not attracted equal interest among textual critics.
Abstract: Heracleon's commentary on the Fourth Gospel has always intrigued Patristic scholars concerned with the history of exegesis.1 Rarely has it evoked equal interest among textual critics concerned with the history of the NT text. In part this is due to the unfortunate bifurcation of the disciplines, a breach that has begun to mend only in recent years.2 Perhaps in greater part it is due to the nature of the materials. Heracleon's work is preserved almost exclusively in the citations of Origen, who wrote his own exposition, in some measure, as a rebuttal. Origen never completed his commentary on John; of the thirty-two volumes that he did produce, we have just nine. In these we find scattered quotations drawn from the work of his predecessor, cited primarily in order to be refuted. In all, there are not quite fifty such quotations, ranging from two or three lines of Greek text in the standard edition up to several dozen.3

22 citations


Journal ArticleDOI
TL;DR: The Gottinger Naturwissenschaftler and Schriftsteller Georg Christoph Lichtenberg bemerkte selbstkritisch: ‘Wer nichts als Chemie versteht, verstecht auch die nicht recht.’1 Der Nationalokonom Walter Eucken soil dieses Wort auf die Wirtschaftswissen-schaften ubertragen haben.
Abstract: Der Gottinger Naturwissenschaftler und Schriftsteller Georg Christoph Lichtenberg bemerkte selbstkritisch: ‘Wer nichts als Chemie versteht, versteht auch die nicht recht.’1 Der Nationalokonom Walter Eucken soil dieses Wort auf die Wirtschaftswissen-schaften ubertragen haben. Muβten wir im Blick auf unsere Disziplin nicht erst recht formulieren: Ein Neutestamentler, der nur etwas vom Neuen Testament versteht, kann dieses gar nicht richtig verstehen? Ist doch der Gegenstand der neutestamentlichen Wissenschaft – zumindest wenn wir aβerlich gesehen von der Bezeichnung ausgehen – in der Gestalt des Nestle-Aland 26. A. nur ein einziges griechisches Buch im Kleinformat von jetzt 680 Seiten, der alte Nestle 25. A. hatte gar nur 657 aufgrund seines kleineren textkritischen Apparats. Nach Morgenthaler2 umfaβt es 137490 Worte. Allein dieses Manuskript hat 14514. Unter den theologischen wie den geisteswissenschaftlichen Disziplinen, die mit eigenen Lehrstuhlen versehen an den Universitaten gelehrt werden, hat das Fach ‘Neues Testament’ gewiβ den am starksten begrenzten Gegenstand. Man vergleiche nur die Nachbardisziplin, die Kirchengeschichte: Der ganze Migne mit 378, die Weimarana mit 100 und das Corpus Reformatorum mit 101 Banden, dazu zahllose andere Quellen, stehen diesem einen, kleinen Buch gegenuber.

20 citations


Journal ArticleDOI
TL;DR: The relationship between the fulfilment of OT prophecy and narrative predictions has been investigated in this paper, where the authors show how the narrative predictions in Luke-Acts contribute to Luke's theology of fulfilment and discuss the ways in which these predictions interface with Luke's emphasis on OT prophecy.
Abstract: Since the publication of Paul Schubert's article, ‘The Structure and Significance of Luke 24’, considerable attention has been paid to what Schubert called Luke's ‘proof-from-prophecy theology’ and what others have identified as the pattern of prophecy/promise and fulfilment. Whatever term is used, it is generally agreed that Luke–Acts presents Jesus' life and the beginning of the church as the fulfilment of God's design for salvation as announced through his prophets. Yet most discussions of this aspect of Luke's theology have focused on Luke's interest in showing that Jesus and the earliest Christians fulfilled OT prophecy, while less attention has been paid to the predictions made in the narrative itself.Even less attention has been paid to the relationship between the fulfilment of OT prophecy and the fulfilment of these narrative predictions. This study will show how the narrative predictions in Luke–Acts contribute to Luke's theology of fulfilment and discuss the ways in which these predictions interface with Luke's emphasis on the fulfilment of OT prophecy.

18 citations


Journal ArticleDOI
John Halverson1
TL;DR: In this article, the authors argue that the first written gospel was an attempt to supersede oral tradition by the creation of a literary counter-form, and that the substitution of a written gospel would silence that voice as an ongoing phenomenon by relegating it to the dead past.
Abstract: In The Oral and Written Gospel, Werner Kelber argues that the first written gospel was an attempt to supersede oral tradition by the creation of a literary ‘counterform’. It aimed to discredit ‘oral authorities’ (identified as the disciples and family of Jesus and Christian prophets). Similarly, the paucity of sayings in Mark indicates a suspicion of the sayings genre, which is taken to be the oral genre par excellence. The sayings represent the living voice of the living Lord. The substitution of a written gospel would silence that voice as an ongoing phenomenon by relegating it to the dead past. The passion narrative is essentially the creation of Mark, and with its emphasis on the death and post-resurrectional silence of Jesus, creates a new Christology in opposition to the ‘oral Christology’ of the sayings, which never refer to the death of Jesus. The net effect of the written gospel was to inaugurate a theology (or ‘hermeneutic’) of death and absence in contradiction to the principle of presence that informed the oral tradition.

17 citations


Journal ArticleDOI
TL;DR: In this article, a new Lukaskritik for the Neuen Welt is presented, in which the Beweggrunde sind in der Betroffenheit uber den Holocaust and seine moglichen Wurzeln im New Testament zu finden.
Abstract: Seit mehr als 40 Jahren ist das lukanische Werk ein ‘Sturmzentrum’ der Neutestamentlichen Wissenschaft. An den Wind-maschinen standen vornehmlich deutsche Neutestamentler – ich nenne nur E. Kasemann, Ph. Vielhauer und H. Conzelmann –, die ihre Lukaskritik aus innertheologischen Beweggriinden – theologia crucis versus theologia gloriae, existentiale Interpretation versus Heilsgeschichte – vorbrachten. Um die Stillung der Sturme haben sich u.a. O. Bauernfeind, W. G. Kummel, E. Schweizer, U. Wilckens, W. C. von Unnik verdient gemacht. Schien damit die Zeit fur ruhige Detailarbeit gekommen, so brauten sich neue Sturme uber Lukas zusammen, diesmal in der Neuen Welt. Diese neue Lukaskritik zentriert sich um das Thema meines Referates, und die Beweggrunde sind in der Betroffenheit uber den Holocaust und seine moglichen Wurzeln im Neuen Testament zu finden, S. Sandmel, R. Maddox, J. T. Sanders und H. Raisanen sind prominente Vertreter dieser neuen Lukaskritik.

16 citations


Journal ArticleDOI
TL;DR: Paul's problems with the law are notorious today; they were problematic in his own day too as mentioned in this paper, but less notorious is Paul's view of nature, which seems to indicate that Paul knows of people, Gentiles no less, who do the law by nature.
Abstract: Paul's problems with the law are notorious today; they were problematic in his own day too. Less notorious is Paul's view of nature. The two concepts come together in a unique passage in the Pauline corpus, one which seems to indicate that Paul knows of people, Gentiles no less, who do the law – though it is not certain what law – by nature. This contradicts much of what Paul says about Jewish inability to do the Mosaic law. I would like to argue, however, that Paul perceives this ability to do the law by nature as practically impossible. The basis for this argument is not a desire to save Paul from possible contradiction, but Stoic claims about the wise man, the only person capable of following the law of nature.

15 citations


Journal ArticleDOI
TL;DR: The authors argue that the abrupt shifts in subject matter of 1 Corinthians can be readily explained by deeming them Paul's seriatim response to a diverse range of issues and problems made known to him through a combination of oral reports (1.11, 5.1, 11.18, 15.12) and a letter from the Corinthians (7.1).
Abstract: Proposals urging that 1 Corinthians is a composite of two or more letters have not won wide support. Those who reject such proposals argue that the letter's abrupt shifts in subject matter can be readily accounted for by deeming them Paul's seriatim response to a diverse range of issues and problems made known to him through a combination of oral reports (1.11; 5.1; 11.18; 15.12) and a letter from the Corinthians (7.1). While 2 Corinthians is widely regarded as a composite of several letters, 1 Corinthians by contrast is not.

15 citations


Journal ArticleDOI
TL;DR: In this paper, Martin Hengel has documented the harsh reality of the penalty in antiquity and has shown that it was seldom portrayed in detail or in an idealized manner, leading to the question why a detailed narrative of Jesus' death was composed and lead us to look closely at the way the story is told.
Abstract: In his excellent study of crucifixion, Martin Hengel has documented the harsh reality of the penalty in antiquity and has shown that it was seldom portrayed in detail or in an idealized manner. These facts are important and should be kept constantly in mind. They make all the more pressing the question why a detailed narrative of Jesus' death was composed and lead us to look closely at the way the story is told. An ancient opponent of Christianity, Celsus, provides an interesting illustration of both the cultural situation and the literary question. On the one hand, he expressed the general view that crucifixion was the most ignominious and shameful type of death. On the other hand, he made charges that were based, not so much on the disgrace of death by crucifixion as such, but on the way the story is told, on the character of Jesus as revealed by the narrative. As is well known, in part of his work entitled On the True Doctrine, he employed the device of a fictitious Jewish interlocutor. Alluding to the scene in Gethsemane, this critic challenged the teaching that Jesus was a god or the son of the most high God because he hid and tried to escape when the Jews decided that he was worthy of death. Further, this so-called god was betrayed by his own disciples, a criticism that applies to several scenes of the passion narrative. Returning to the Gethsemane story, the interlocutor attacks the theory that Jesus foreknew and intended his sufferings on the basis of his portrayal as mourning and lamenting and praying that this cup might pass from him.

14 citations


Journal ArticleDOI
TL;DR: The Transformation of the Synagogue after 70 CE (NTS 36,1990) as mentioned in this paper is a critique of R.E. Oster's article as mentioned in this paper, which concerne la signification de synagogue et d'assemblee ou congregation.
Abstract: Reponse a la critique de R.E. Oster sur l'article de l'A. The Transformation of the Synagogue after 70 CE (NTS 36,1990). La discussion concerne la signification de synagogue et d'assemblee ou congregation

11 citations


Journal ArticleDOI
TL;DR: In this paper, the authors argue that the title of this paper sets its own agenda when considered in the form of a syllogism, and that it is born of a modern consciousness inappropriate to the critical study of the past.
Abstract: The title of this paper sets its own agenda when considered in the form of a syllogism. What is the relationship between circumcision and women, what between circumcision and salvation? Merely to raise the question in this form is to indicate the ambiguity which might surround any answer, at least within the sort of debate with which NT scholarship is familiar. The immediately obvious solution would be to object that the question, together with the presuppositions and concerns which apparently inspire it, is born of a modern consciousness inappropriate to the critical study of the past: that it is an imposition on the text.1 However, we may for the moment postpone the hermeneutical questions such an objection should provoke: the title is inspired not by the modern agenda of ‘women's rights’ or feminism but by that of the second century.

11 citations


Journal ArticleDOI
TL;DR: The genre of 1 Cor 13 remains a problem as mentioned in this paper, despite nearly universal agreement on the structure of the chapter, and eleven different genres have been proposed, although only two of those options, hymn and paraenesis, have attracted much scholarly backing.
Abstract: The genre of 1 Cor 13 remains a problem, despite nearly universal agreement on the structure of the chapter. Eleven different genres have been proposed.Yet, as D. A. Carson has noted, only two of those options, hymn and paraenesis, have attracted much scholarly backing.

Journal ArticleDOI
TL;DR: The authors examined John 11.1.1-44 from the following, recognizably literary, angles: context, genre, form, plot, narrator and point of view, structure, characterization, themes, implicit commentary, and reader response.
Abstract: It is one of the more surprising facts of academic life that no one has as yet attempted a detailed literary analysis of John 11.1–44. This narrative text, perhaps more than any other in the New Testament, calls out for sustained aesthetic appreciation. In many ways, John's story of the raising of Lazarus represents the pinnacle of the New Testament literature. It is a tale artfully structured, with colourful characters, timeless appeal, a sense of progression and suspense, subtle use of focus and no little sense of drama. Yet, even in the context of the well-documented paradigm shift from historical to text-immanent approaches to the Gospels, I know of no article or book which has exposed this story to a synchronic and aesthetic interpretation. This article is therefore a long overdue contribution to Fourth Gospel research. In it, I shall be examining John 11.1–44 from the following, recognizably literary, angles: context, genre, form, plot, narrator and point of view, structure, characterization, themes, implicit commentary, and reader response. My hope is that this article helps readers not only to appreciate the riches of John's storytelling, but also demonstrates in accessible terms how to approach the New Testament narrative literature.

Journal ArticleDOI
TL;DR: In this paper, the significance of the Spirit's "groaning" in Rom 8.26 has been discussed, and the OT background to v. 22 has been adequately treated.
Abstract: There has been much discussion in recent articles on the significance of the Spirit's ‘groaning’ in Rom 8.26. What has not been adequately treated is the OT background to v. 22. That verse reads as follows: οΪδαμeν γ⋯ρ ἵτι π⋯σα ⋯ κτ⋯στe σƲσΤeƲάζeι κα⋯ συνωδ⋯νeι ἄχρι το⋯ ν⋯ν and can be translated literally as follows:We know that the whole creation groans together and travails together until now.

Journal ArticleDOI
Juan Chapa1
TL;DR: The authors interpret I Thessaloniciens comme lettre de consolation as a caracteristique, des themes and modeles de consolation, and propose a new interpretation of the text.
Abstract: L'interpretation de I Thessaloniciens comme lettre de consolation est etudiee a nouveau: caracteristiques, des themes et modeles de consolation. Cette etude et l'analyse rhetorique de stereotypes et formules montrent qu'il s'agit d'une lettre qui console

Journal ArticleDOI
TL;DR: The traditional interpretation of Rom 1.18-32 is "ein Beispiel der Missionspredigt des Pls" as mentioned in this paper, and this interpretation has been widely accepted.
Abstract: Substantial reasons for rethinking the function of Rom 1.18–32 have emerged in recent studies. The traditional interpretation which continues to be widely accepted asserts that 1.18–32 is one piece of a larger section, 1.18–3.20, which, as a whole, establishes the sinfulness of all humankind. Having shown that to be the case with both Gentiles and Jews, Paul then turns in 3.21 to set forth the solution to that problem. One consequence of this interpretation has been the tendency to isolate 1.18–32 from what follows. The claim of Otto Michel that Rom 1.18–32 is ‘ein Beispiel der Missions-predigt des Pls’ not only illustrates this tendency but is of special interest for the thesis of this presentation.

Journal ArticleDOI
Alan Kirk1
TL;DR: A fragment of the Gospel of Peter was discovered at Akhmim in 1886-7 and published in 1892, and scholars have been divided over its relationship to the New Testament gospels as discussed by the authors.
Abstract: Ever since a fragment of the Gospel of Peter was discovered at Akhmim in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium . In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter , a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Leon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.

Journal ArticleDOI
TL;DR: In this paper, the A.A. reprend l'interpretation de Chrysostome and discute les objections de quatre auteurs concernant célèbre interpretation.
Abstract: L'utilisation de μeτασχηματισμο dans I Corinthiens 4,6 pose des problemes d'interpretation. L'A. reprend l'interpretation de Chrysostome et discute les objections de quatre auteurs concernant cette interpretation

Journal ArticleDOI
Robert K McIver1
TL;DR: In the second volume of their ICC commentary on Matthew, as they comment on the parable of the sower, W. D. Davies and Dale C. Allison state that yields of thirty-fold, sixty-fold or one hundred-fold do not seem obviously out of the ordinary.
Abstract: In the second volume of their ICC commentary on Matthew, as they comment on the parable of the sower, W. D. Davies and Dale C. Allison state that yields of thirty-fold, sixty-fold, or one hundred-fold ‘do not seem obviously out of the ordinary. We therefore register our disagreement with Jeremias. The yield in our parable is not spectacularly overdone.’ Davies and Allison are not alone in saying this of the yield of the seed that fell on the good soil in the parable, although most commentators do interpret the passage in terms of the miraculous yield of the seed sown on the good soil. This matter is of some importance in the interpretation of the parable, though, because if Davies and Allison are correct, then the parable has quite a different focus than that generally understood. The parable would then only highlight the variation in fruitage, not the miraculous yield.

Journal ArticleDOI
TL;DR: In this paper, the author supposer that Jesus avait entre quarante and cinquante years, i.e., between the moment of the passion of Christ and his death.
Abstract: Jean 8,57 laisserait supposer que Jesus avait entre quarante et cinquante ans au moment de la passion. S'agit-il d'une mention historique, d'une fiction, d'une pedanterie des adversaires de Jesus ou faut-il la lire a la lumiere du livre des Jubiles et de ses cycles de cinquante ans?

Journal ArticleDOI
TL;DR: For the first hundred years of Christianity, the closest parallel to ours is the work of as mentioned in this paper, who used only seven letters written over a very short period, all but one to a relatively small area, in similar circumstances and on a limited range of themes.
Abstract: We are in a better position to write a theology of Paul than the theology of anyone else for the first hundred years of Christianity. In contrast, though a theology of Jesus would be the more fascinating, we have nothing first-hand from Jesus which can provide such a secure starting point. The theologies of the Evangelists are almost equally problematic, since their focus on the ministry and teaching of Jesus makes their own theology that much more allusive. Moreover, in two at least of the four cases we have only one document to use; we can speak with some confidence of the theology of that document, but the theology of its anonymous author remains tantalisingly intangible. So too with the other NT letters: either we have only one letter from a particular pen, or the author is unknown, or the letter is too short for us to get much of a handle on its theology, or all three; a theology of 1 Peter is never going to have the depth and breadth of a theology of Paul. Within the first century of Christianity the closest parallel is Ignatius, where, arguably, there are as many genuine letters; but even so we are talking about seven letters written over a very short period, all but one to a relatively small area, in similar circumstances and on a limited range of themes.

Journal ArticleDOI
TL;DR: One of the most interesting passages to deal with the apostle Paul's thoughts on the Last Day and the final judgment is found in 1 Cor 3 as mentioned in this paper, where the diversity in the Christian community in Corinth is discussed.
Abstract: One of the most interesting passages to deal with the apostle Paul's thoughts on the Last Day and the final Judgment is found in 1 Cor 3.10–15. Far from being an excursus, a digression or an insertion, having almost nothing to do with its context, the verses are an important element in Paul's arguments on the diversity in the Christian community in Corinth in chapters 1–4. It runs partly parallel with vv. 5–9, illustrating the same point along more or less similar lines: people responsible for the growth of the Christian communities are just servants of God and will be recompensed according to their labours at the end of time.

Journal ArticleDOI
Abstract: La difficulte de determiner le genre du nom Junia dans Romains 16,7 est presentee par un regard des editions grecques, des traductions et de quelques commentaires. L'A. l'interprete comme nom latin Iunia. Il discute les nom latins et les methodes de transcription du latin au grec et demontre que le nom est un nom feminin

Journal ArticleDOI
TL;DR: The meaning and origin of the phrase has been the subject of a centuries-long investigation that has sought to determine its meaning, origin, and origin this paper, with a host of new interpretations arose.
Abstract: The expression ⋯ νἱ⋯σ το⋯ ⋯νθρώπον, found primarily in the Gospels on the lips of Jesus, has been the object of a centuries-long investigation that has sought to determine its meaning and origin. Patristic and medieval authors understood the phrase as a title of Jesus meaning ‘the Son of the human’, with ‘the human’ referring to either Mary or Adam. With the renewal of learning in the Renaissance and Reformation, interpreters began to examine the phrase in light of its Semitic background, tracing it to Hebrew ben adam or Aramaic bar enasha. A host of new interpretations arose. While most scholars continued to view the expression as some sort of title, others saw it as a nontitular idiom. Three possible idiomatic senses of the expression were investigated: the circumlocutional sense (‘this man’ = ‘I’), the generic sense (‘man’ in general), and the indefinite sense (‘a man’, someone). These nontitular interpretations, part of the debate since 1557, have become more prominent in the last 25 years and form an important feature of the current discussion.

Journal ArticleDOI
TL;DR: In this article, Weidinger et al. present a deutliche modifikation der These Weidingers stellte die Arbeit von Crouch dar, der starker die judischhellenistische Auspragung betonte sowie in der altesten christlichen Haustafel (Kol) eine speziell anti-enthusiastische Aus-richtung sah.
Abstract: 1.1 Seit der Arbeit von Karl Weidinger ist die – im Anschlus an Martin Dibelius ausgearbeitete – These akzeptiert, das es im Neuen Testament ‘Haustafeln’ gibt. Die seitherige Forschung hat sich zwar nicht zufrieden gegeben mit der von Weidinger vertre-tenen These hinsichtlich der Frage, wo diese Haustafeln ihren religionsgeschichtlichen bzw. traditionsgeschichtlichen Hinter-grund haben. Dennoch wurde uberwiegend seine Ableitung von der durch das hellenistische Judentum vermittelten stoischen Pflichtenlehre als plausibel angenommen, wenn auch z.T. nur mangels besserer Alternative. Weniger Resonanz fanden Ver-suche, die Haustafeln ganz vom atl-judischen Hintergrund her zu verstehen (Lohmeyer) oder in ihnen genuin christliche Schopfun-gen zu sehen (Rengstorf, Schroeder). Eine deutliche Modifikation der These Weidingers stellte die Arbeit von Crouch dar, der starker die judisch-hellenistische Auspragung betonte sowie in der altesten christlichen Haustafel (Kol) eine speziell anti-enthusiastische Aus-richtung sah.

Journal ArticleDOI
TL;DR: The authors argue that Romains 15,26 and la signification de koinonia ont ete mal traduits dans les commentaires bibliques, and propose a traduction alternative of Bauer/Aland which s'adapte tres bien au contexte social de donner et recevoir and de la creation de relations par le don
Abstract: L'A. argumente que Romains 15,26 et la signification de koinonia ont ete mal traduits dans les commentaires bibliques. Il propose de prendre une traduction alternative de Bauer/Aland qui s'adapte tres bien au contexte social de donner et recevoir et de la creation de relations par le don

Journal ArticleDOI
TL;DR: In this article, Cela peut expliquer le manque de reaction lors de l'arrivee de Jesus who etait plutot de caractere atriomphal.
Abstract: L'A. montre dans son court article que l'arrivee de Jesus en comparaison de l'arrivee de Ponce Pilate a Jerusalem etait un evenement modeste aux yeux des soldats romains. Cela peut expliquer le manque de reaction lors de l'arrivee de Jesus qui etait plutot de caractere atriomphal

Journal ArticleDOI
TL;DR: In this paper, the authors defend the idea of construire un point culminant in Galates 6,1-5, and vise a contribution responsable and positive des individus for la communaute.
Abstract: l'A. defend la these selon laquelle Paul utilise en Galates 6,5 l'idee du jugement dernier de l'individu entre les chretiens dans le but de construire un point culminant dans la rhetorique de la pericope Galates 6,1-5. Il vise une contribution responsable et positive des individus pour la communaute (voir I Corinthiens 3,5-4,5; Romains 14,1-12)

Journal ArticleDOI
TL;DR: In this paper, a partir des trois pericopes cultuelles (don, priere, jeune) dans Matthieu 6,1-18, the redacteur mattheen s'eloigne moins des theses de sa communaute d'origine and productrice des traditions that ne le propose H.D. Betz, d'une part, and que les deux periodes temoignent une pratique and une ideologie communautaire plus proprement chretiennes that le
Abstract: L'A. veut montrer, a partir des trois pericopes cultuelles (don, priere, jeune) dans Matthieu 6,1-18, que le redacteur mattheen s'eloigne moins des theses de sa communaute d'origine et productrice des traditions que ne le propose H.D. Betz, d'une part, et que les deux periodes temoignent une pratique et une ideologie communautaire plus proprement chretiennes que le propose J.A. Overman: 1. enseignement cultuel; 2. le soubassement social de la pericope; 3. le monde symbolique; 4. les mondes qui changent

Journal ArticleDOI
TL;DR: In this article, the motif of a double delegation is reconstructed from a source Q par Matthieu, and the authors analyse the forme chez Matthieu and essaye une reconstruction of the source Q de Matthieu.
Abstract: Le motif d'une double delegation dans Luc 7,1-10, omis dans Matthieu 8,5-13, est etudie pour deceler s'il s'agit d'une redaction de Luc ou d'une omission d'un motif de la source Q par Matthieu. L'A. analyse la forme chez Matthieu et essaye une reconstruction de la source Q de Matthieu pour discerner son caractere, la tendance de Matthieu et l'origine du motif de la double delegation

Journal ArticleDOI
TL;DR: A partir d'Ignace, Polycarpe 5,1-2, l'A. cherche des textes concernant le mariage and l'ethique sexuelle for trouver des traces du processus d'institutionnalisation.
Abstract: A partir d'Ignace, Polycarpe 5,1-2, l'A. cherche des textes concernant le mariage et l'ethique sexuelle pour trouver des traces du processus d'institutionnalisation. Ce developpement est etudie dans des textes de Paul (Nouveau Testament; Ephesiens 5,21-32) jusqu'aux textes du debut du 2 e siecle (Peres apostoliques)