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{{merge to|Quest for the historical Jesus|date=May 2013}} {{merge to|Quest for the historical Jesus|date=May 2013}}
'''Oral ] traditions''' (German: ''mündliche Überlieferung'') is that stage of Christian tradition which preceded the written Gospels.{{sfn|Wansbrough|2004|p=9}} The oral tradition consisted of various types of stories, including ], ] stories, historical stories and legends, and a ] narrative.{{sfn|Burkett|2011|p=17}} They were passed on as self-contained units without chronological order.{{sfn|Burkett|2002|p=124}} Soon they were written down as collections of similar stories.{{sfn|Ehrman|2012|p=85}} '''Oral ] traditions''' (German: ''mündliche Überlieferung'') is that stage of Christian tradition which preceded the written Gospels.{{sfn|Wansbrough|2004|p=9}}


Modern scholarship has determined that the Gospels as we know them went through four stages during their formation.{{sfn|Burkett|2002|p=124}} The first stage was oral, and included various stories about Jesus such as healing the sick, or debating with opponents, as well as parables and teachings.{{sfn|Burkett|2002|p=124}} For the most part these were passed on as self-contained units, not connected in any chronological order.{{sfn|Burkett|2002|p=124}} In the second stage the oral traditions began to be written down in collections (collections of miracles, collections of sayings, etc), while the oral traditions continued to circulate.{{sfn|Burkett|2002|p=124}} In the third stage, early Christians began combining the written collections and oral traditions into what might be called "proto-Gospels" - hence ]'s reference to the existence of "many" earlier narratives about Jesus.{{sfn|Burkett|2002|p=124}} In the fourth stage, the authors of our four Gospels drew on these proto-Gospels, collections, and still-circulating oral traditions to produce the canonical Gospels of ], ], ] and ].{{sfn|Burkett|2002|p=124}}
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== ==Form criticism and biblical genres==

Revision as of 01:08, 14 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.

Modern scholarship has determined that the Gospels as we know them went through four stages during their formation. The first stage was oral, and included various stories about Jesus such as healing the sick, or debating with opponents, as well as parables and teachings. For the most part these were passed on as self-contained units, not connected in any chronological order. In the second stage the oral traditions began to be written down in collections (collections of miracles, collections of sayings, etc), while the oral traditions continued to circulate. In the third stage, early Christians began combining the written collections and oral traditions into what might be called "proto-Gospels" - hence Luke's reference to the existence of "many" earlier narratives about Jesus. In the fourth stage, the authors of our four Gospels drew on these proto-Gospels, collections, and still-circulating oral traditions to produce the canonical Gospels of Matthew, Mark, Luke and John.

Form criticism and biblical genres

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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 2002, p. 124.
  3. Ehrman 2012, p. 84.
  4. ^ Aune 2010, p. 144.
  5. Ehrman 2012, p. 86-87.
  6. Ehrman 2012, p. 84-87.

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