Misplaced Pages

Oral gospel traditions: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 06:33, 13 May 2013 editVanishedUserABC (talk | contribs)78,528 editsNo edit summary← Previous edit Revision as of 13:02, 13 May 2013 edit undoIgnocrates (talk | contribs)Extended confirmed users11,170 edits undo deletion of POV-tag and reliably sourced contentNext edit →
Line 3: Line 3:


In the early 20th century, the oral traditions became the subject of study using the methods of ], partly by German scholar ].{{sfn|Kelber|1983|p=1}} Bultmann, however, did not consider there to be a real border between oral and textual transmission.{{sfn|Hammann|2012|p=107|ps= - "Eine prinzipielle Grenze zwischen der mündlichen und der schriftlichen Überlieferung gibt es nicht — so hält Bultmann diese Konsequenz seiner traditionsgeschichtlichen Perspektive fest"}} In the early 20th century, the oral traditions became the subject of study using the methods of ], partly by German scholar ].{{sfn|Kelber|1983|p=1}} Bultmann, however, did not consider there to be a real border between oral and textual transmission.{{sfn|Hammann|2012|p=107|ps= - "Eine prinzipielle Grenze zwischen der mündlichen und der schriftlichen Überlieferung gibt es nicht — so hält Bultmann diese Konsequenz seiner traditionsgeschichtlichen Perspektive fest"}}

==Form criticism and biblical genres==
{{POV-section|Talk:Oral_gospel_traditions#POV_problems|date=May 2013}}
] is the methodologies by which biblical scholars seek to discover the types ("forms") of literature contained in the bible. It begins by establishing the '']'', "situation in life", which gave rise to a particular passage. When form critics discuss oral traditions about Jesus, they theorise about particular social situations in which different kinds of stories about Jesus were thought to be told.{{sfn|Ehrman|2012|p=84}}
{{sfn|Aune|2010|p=144}} The Sitz im Leben for Jesus and his followers was Aramaic-speaking Palestine. {{sfn|Ehrman|2012|p=86-87}} {{sfn|Aune|2010|p=144}} This is important because the gospels show clearly both that they were based on oral traditions (as the ] indicates) and that these traditions had been around since Christianity first emerged in Palestine. {{sfn|Ehrman|2012|p=84-87}}.


== Notes == == Notes ==

Revision as of 13:02, 13 May 2013

It has been suggested that this article be merged into Quest for the historical Jesus. (Discuss) Proposed since May 2013.

Oral gospel traditions (German: mündliche Überlieferung) is that stage of Christian tradition which preceded the written Gospels. The oral tradition consisted of various types of stories, including parables, miracle stories, historical stories and legends, and a passion narrative. They were passed on as self-contained units without chronological order. Soon they were written down as collections of similar stories.

In the early 20th century, the oral traditions became the subject of study using the methods of form criticism, partly by German scholar Rudolf Bultmann. Bultmann, however, did not consider there to be a real border between oral and textual transmission.

Form criticism and biblical genres

The neutrality of this section is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until conditions to do so are met. (May 2013) (Learn how and when to remove this message)

Form criticism is the methodologies by which biblical scholars seek to discover the types ("forms") of literature contained in the bible. It begins by establishing the Sitz im Leben, "situation in life", which gave rise to a particular passage. When form critics discuss oral traditions about Jesus, they theorise about particular social situations in which different kinds of stories about Jesus were thought to be told. The Sitz im Leben for Jesus and his followers was Aramaic-speaking Palestine. This is important because the gospels show clearly both that they were based on oral traditions (as the Gospel of Luke indicates) and that these traditions had been around since Christianity first emerged in Palestine. .

Notes

  1. Wansbrough 2004, p. 9.
  2. Burkett 2011, p. 17.
  3. Burkett 2002, p. 124.
  4. Ehrman 2012, p. 85.
  5. Kelber 1983, p. 1.
  6. Hammann 2012, p. 107- "Eine prinzipielle Grenze zwischen der mündlichen und der schriftlichen Überlieferung gibt es nicht — so hält Bultmann diese Konsequenz seiner traditionsgeschichtlichen Perspektive fest"
  7. Ehrman 2012, p. 84.
  8. ^ Aune 2010, p. 144.
  9. Ehrman 2012, p. 86-87.
  10. Ehrman 2012, p. 84-87.

Sources

Further reading

Stub icon

This Christianity-related article is a stub. You can help Misplaced Pages by expanding it.

Categories: