Difference between revisions of "014 Commentary"
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John Dominic Crossan
Crossan notes that this is one of several complexes that extend the general theme of the Kingdom as an open secret but is most likely not derived from the historical Jesus. Following the proposals of William Stroker (The Formation of Secondary Sayings of Jesus. Ann Arbor, MI; University Microfilms International,1970. Pages 278-79) and Helmut Koester ("Gnostic Writings as Witnesses for the Development of the Sayings Tradition" in The Rediscovery of Gnosticism. Supplements to Numen XLI/1. Leiden: Brill, 1980. Pages 249-50), Crossan accepts that this saying represents an esoteric Jewish tradition that was attributed to Jesus in various Christian circles. [Historical Jesus, 349f]
- 1 Cor 2:9
- DialSav 57:1
- DialSav 57:1
- Luke 10:23b-24
- Matt 13:16-17
- Thom 17
Luedemann [Jesus, 331] sugegsts that "the Q saying is probably authentic, since in it Jesus is addressing a beautitude to his disciples and hearerers without a community situation being visible. The beautitude is uttered on the presupposition that with the appearance of Jesus the time of salvation has dawned." Luedemann notes similar ideas in PssSol and 1 Enoch.
Meier [Marginal Jew] (II,434-439) accepts that the "Beatitude on Eyewitnesses" is authentic, partly on the basis of two other Q traditions he had already judged to be authentic: the Beatitudes (Luke 6:20-23) and the Reply to John (Matt 11:2-6). he also notes the immediate eschatology, the indirect reference to Jesus and the instrinsic focus on those privileged to be eyewitnesses to the events of salvation. Meier concludes, "it seems on the whole more likely that Luke 10:23-24 is a saying of the historical Jesus rather than a creation of the church."