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4 Gos. Ch. 1 & 2
4 Gos. Ch. 1
| Question | Answer |
|---|---|
| Oral Culture Context | First-century Palestine was an oral society with literacy restricted to the upper-class elite and scribes. |
| Jesus' Teaching Style | Jesus was an oral teacher who left no written records; his primary followers were peasants without scribal training. |
| Jesus' Literacy | Passages like Luke 4:16–30 and John 7:15 suggest rudimentary literacy, but his ministry relied on the spoken word. |
| Preservation of Oral Traditions | Stories and sayings were kept alive orally to serve community needs: preaching, instruction, guidance, and worship. |
| Oral Transmission Fluidity | Oral tradition was adaptable; tellers adjusted details for different audiences, causing variations in sayings (e.g., divorce teachings). |
| Oral Transmission Selectivity | Communities retained traditions that resonated and forgot others; John 21:25 notes many unrecorded deeds of Jesus. |
| Delay of the Parousia | As decades passed without Jesus' expected return (Parousia), Christians wrote down traditions for long-term preservation. |
| Loss of Eyewitnesses | The death of original disciples removed living authorities, driving the need for authoritative written accounts. |
| Need for Written Standards | Expanding Mediterranean missions required standardized teaching tools and written boundaries to combat early heresies. |
| Persistence of Oral Authority | Written texts did not immediately replace oral tradition; early leaders like Papias preferred the "living and surviving voice." |
| Etymology of Gospel | Derived from Greek "euangelion" ("good news"), originally referring to Roman imperial announcements or military victories. |
| Precritical View of Gospels | Historically treated Gospels as complete, straightforward biographies written by eyewitnesses without creative edits. |
| Form & Redaction Criticism | Form criticism studied oral settings (Sitz im Leben); Redaction criticism showed Gospel authors were creative theological editors. |
| Gospels as Ancient Biography (Bios) | Canonical Gospels focus on key deeds and speeches to reveal character rather than providing complete modern chronological details. |
| Non-Canonical Gospel Structure | Non-canonical texts often lack a passion/resurrection narrative (e.g., Gospel of Thomas contains only sayings). |
| Synoptic Problem Defined | Refers to the high degree of shared language, sequence, and content between Matthew, Mark, and Luke requiring literary explanation. |
| Markan Priority | The theory that Mark was written first (ca. 65–70 CE) and served as a primary narrative source for Matthew and Luke. |
| Q Source (Quelle) | A hypothetical written collection of Jesus' sayings used independently by both Matthew and Luke (~200 shared verses). |
| M and L Sources | Unique material found only in Matthew (M, e.g., Visit of Magi) or only in Luke (L, e.g., Good Samaritan). |
| John vs. Synoptics Chronology | John shows Jesus traveling to Jerusalem multiple times over ~3 years, whereas Synoptics focus on a single journey. |
| John vs. Synoptics Content | John uses long discourses, "I am" statements, and sign-miracles instead of short parables and exorcisms. |
| High Christology in John | John explicitly presents Jesus as the pre-existent Logos from the start, whereas Synoptic Christology unfolds gradually. |
| Gospel Anonymity | All four canonical Gospels are internally anonymous; titles were added in the 2nd century to assert apostolic authority. |
| Critical View on Matthew's Authorship | Direct apostolic authorship is doubted by scholars because Matthew relies heavily on Mark, a non-eyewitness text. |
| The Beloved Disciple | The traditional author figure of John (John 21:20–24), likely a foundational community figure whose testimonies were written down later. |
| Persian & Hellenistic Periods | Cyrus allowed Jews to return (539 BCE); Alexander conquered Palestine (332 BCE) and initiated Hellenization and the Septuagint. |
| Seleucids & Maccabean Revolt | Antiochus IV banned Judaism (167 BCE); Judas Maccabeus recaptured the Temple (164 BCE) and established the Hasmonean Dynasty. |
| Roman Period & Herod the Great | Pompey established Roman control (63 BCE); Rome installed Herod as King (37–4 BCE), known for ruthlessness and massive building projects. |
| Herod’s Successors & Direct Rule | Herod's kingdom split among sons; Judea was placed under direct Roman governors like Pontius Pilate after Archelaus was removed in 6 CE. |
| First Jewish Revolt (66–73 CE) | Sparked by Roman misconduct; ended with Titus destroying Jerusalem and the Second Temple in 70 CE, followed by Masada in 74 CE. |
| Bar Kokhba Revolt (132–135 CE) | Led by Simon Bar Kokhba; resulted in total Jewish expulsion from Jerusalem, rebuilt as Aelia Capitolina. |
| Augustus & Tiberius (Imperial Lineage) | Augustus initiated the Pax Romana (emperor at Jesus' birth); Tiberius was emperor during Jesus' ministry and crucifixion. |
| Claudius & Nero (Imperial Lineage) | Claudius expelled Jews from Rome; Nero blamed and executed Christians for the Great Fire of Rome in 64 CE. |
| Economic Structure & Class Stratification | An agrarian society with a tiny wealthy elite controlling land, and a vast lower class of peasants, artisans, and enslaved persons living near subsistence. |
| Patron-Client Relationships | Wealthy patrons provided financial, legal, or physical support to lower-status clients in exchange for loyalty, public honor, and service. |
| Honor and Shame | Core Mediterranean cultural values; honor was public social worth and reputation, while shame involved disgrace or protecting standing. |
| Family & Household Structure | Patriarchal units led by a paterfamilias; marriage functioned primarily as an economic and social alliance rather than a romantic union. |
| Greco-Roman Religion | Polytheistic, non-dogmatic systems focused on ritual practice, civic duty, mystery cults, and the imperial cult (pax deorum). |
| First-Century Judaism Core Beliefs | Focused on monotheism (Yahweh), the covenant, and Torah observance including circumcision, Sabbath, and food laws. |
| Temple & Synagogue | The Jerusalem Temple was the center of sacrificial worship; local synagogues served as community centers for prayer and Torah study. |
| Pharisees | A lay movement strictly adhering to written Torah and oral traditions; believed in the resurrection, angels, and divine providence. |
| Sadducees | Aristocratic priestly elite tied to the Temple; rejected oral traditions, the resurrection, and angels, accepting only the written Torah. |
| Essenes | Separatist apocalyptic group associated with the Dead Sea Scrolls at Qumran, viewing the Jerusalem Temple hierarchy as corrupt. |
| Zealots | Violent anti-Roman revolutionaries who advocated armed rebellion to establish God's kingdom. |
| Scribes | Professional experts in interpreting and copying the law, closely allied with the Pharisees and other groups. |
Created by:
Cocoalover