820:
198:, "the Judaism of the period treated such traditions very carefully, and the New Testament writers in numerous passages applied to apostolic traditions the same technical terminology found elsewhere in Judaism for 'delivering', 'receiving', 'learning', 'holding', 'keeping', and 'guarding', the traditioned 'teaching'. In this way they both identified their traditions as 'holy word' and showed their concern for a careful and ordered transmission of it. The word and work of Jesus were an important albeit distinct part of these apostolic traditions."
796:
35:
228:. He says "Invariably, the story has changed so much in the process of retelling that everyone gets a good laugh...Imagine this same activity...over the expanse of the Roman empire...with thousands of participants...some of whom have to translate the stories into different languages." These traditions precede the surviving gospels by decades, going back to the time of Jesus and the time of Paul's persecution of the early Christian Jews, prior to his conversion.
1890:
101:
284:). The author does not seem to have used extensive written sources, but rather to have woven together small collections and individual traditions into a coherent presentation. It is generally, though not universally, agreed that the authors of Matthew and Luke used as sources the gospel of Mark and a collection of sayings called the
170:, Jesus was so very firmly rooted in his own time and place as a first-century Palestinian Jew β with his ancient Jewish comprehension of the world and God β that he does not translate easily into a modern idiom. Ehrman stresses that Jesus was raised in a Jewish household in the Jewish hamlet of
307:
Oral transmission may also be seen as a different approach to understanding the
Synoptic Gospels in New Testament scholarship. Current theories attempt to link the three synoptic gospels together through a common textual tradition. However, many problems arise when linking these three texts together
186:
or teachers in every generation were raised and trained to deliver this oral tradition accurately. It consisted of two parts: the Jesus tradition (i.e., logia or sayings of Jesus) and inspired opinion. The distinction is one of authority: where the earthly Jesus has spoken on a subject, that word is
133:
to identify the written sources beneath the canonical gospels. Scholars generally understood that these written sources must have had a prehistory as oral tellings, but the very nature of oral transmission seemed to rule out the possibility of recovering them. In the early 20th century, the German
209:
According to Dunn, the accuracy of the oral gospel tradition was insured by the community designating certain learned individuals to bear the main responsibility for retaining the gospel message of Jesus. The prominence of teachers in the earliest communities such as the
Jerusalem Church is best
159:, "situation in life", which gave rise to a particular written passage. When form critics discuss oral traditions about Jesus, they theorize about the particular social situation in which different accounts of Jesus were told. For New Testament scholars, this focus remains the
334:. She proposes viewing gospel authors as individual elite cultural producers in the classical vein, writing for an elite audience instead of early Christian communities, with agency in the composition of their text rather than primarily transmitters of tradition.
210:
explained by the communities' reliance on them as repositories of oral tradition. According to Dunn, one of the most striking features to emerge from his study is the "amazing consistency" of the history of the tradition "which gave birth to the NT".
205:
was reared trained their brightest children to remember entire libraries of story, law, poetry, song, etcetera...When a rabbi imparted something important to his disciples, the memory was expected to maintain a high degree of stability."
312:). This has led many scholars to hypothesize the existence of a fourth document from which Matthew and Luke drew upon independently of each other (for example, the Q source). The Oral Transmission hypothesis based on the
970:
221:
states "The common wisdom in the academy is that stories and sayings of Jesus circulated for decades, undergoing countless retellings and embellishments before being finally set down in writing."
548:, pp. 359β360 β "One of the most striking features to emerge from this study is the amazing consistency of the history of the NT tradition, the tradition which gave birth to the NT."
727:
324:
While there is a broad consensus on this view of the process of development from oral tradition to written gospels, an alternative thesis proposed by historian Robyn Faith Walsh in her book
250:
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
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1060:
80:
and teachings on various subjects which, along with other sayings, formed the oral gospel tradition. The supposition of such traditions have been the focus of scholars such as
894:
231:
According to
Maurice Casey, Aramaic sources have been detected in Mark's Gospel, which could indicate use of early or even eyewitness testimony when it was being written.
918:
288:. These two together account for the bulk of each of Matthew and Luke, with the remainder made up of smaller amounts of source material unique to each, called the
280:
because they are so highly interdependent. Since the twentieth century, scholars have generally agreed that Mark was the first of the gospels to be written (see
260:
In the fourth stage, the authors of our four
Gospels drew on these proto-gospels, collections, and still-circulating oral traditions to produce the gospels of
174:. He was brought up in a Jewish culture, accepted Jewish ways, and eventually became a Jewish teacher who, like other Jewish teachers of his time, debated the
1039:
247:
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.
300:). Most scholars believe that the author of John's gospel used oral and written sources different from those available to the Synoptic authors β a
994:
494:
304:, a "revelatory discourse" source, and others β although there are indications that a later editor of this gospel may have used Mark and Luke.
253:
In the third stage, early
Christians began combining the written collections and oral traditions into what might be called "proto-gospels" β hence
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steps away from this model, proposing instead that this common, shared tradition was transmitted orally rather than through a lost document.
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699:"Compte Rendus: The Origins of Early Christian Literature: Contextualizing the New Testament within Greco-Roman Literary Culture"
76:
about Jesus healing the sick and debating with his opponents. The traditions also included sayings attributed to Jesus, such as
1146:
1014:
Dunn, James D. G. (2003a). "The
History of the Tradition: New Testament". In Dunn, James D. G.; Rogerson, John William (eds.).
471:
Authenticating the Words of Jesus & Authenticating the
Activities of Jesus, Volume 2 Authenticating the Activities of Jesus
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The oral and the written Gospel: the hermeneutics of speaking and writing in the synoptic tradition, Mark, Paul, and Q
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According to
Anthony Le Donne, "Oral cultures have been capable of tremendous competence...The oral culture in which
92:, although each scholar varies widely in his conclusions, with Ehrman and Bauckham publicly debating on the subject.
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A modern consensus exists that Jesus must be understood as a Jew in a Jewish environment. According to scholar
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Jesus outside the New
Testament: an introduction to the ancient evidence Studying the Historical Jesus
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142:, which he believed could discover traces of oral tradition in written texts. Gunkel specialized in
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19:"Sayings gospel" redirects here. For the known written collection of sayings of Jesus (logia), see
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Letter & Spirit, Volume 3: The
Hermeneutic of Continuity: Christ, Kingdom, and Creation
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studies, but other scholars soon adopted and adapted his methods to the study of the
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893:
Telford, William R. (2011). "Mark's Portrait of Jesus". In Burkett, Delbert (ed.).
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948:(2004). "Oral Tradition in the Hellenistic World". In Wansbrough, Henry (ed.).
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753:
Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching
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The Origins of Early Christian Literature: Contextualizing the New Testament
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The New Testament. A Historical Introduction to the Early Christian Writings
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Lost Christianities: The Battles For Scripture And The Faiths We Never Knew
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for Luke, which may have been a mix of written and oral material (see
257:'s reference to the existence of "many" earlier narratives about Jesus
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856:
729:
An introduction to the New Testament and the origins of Christianity
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289:
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234:
224:
According to Bart Ehrman, the oral traditions are comparable to a "
171:
125:
Biblical scholars use a variety of critical methodologies known as
100:
73:
24:
969:
Aune, David E. (2010). "Form Criticism". In Aune, David E. (ed.).
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57:
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is the hypothetical first stage in the formation of the written
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822:
Did Jesus Exist?: The Historical Argument for Jesus of Nazareth
219:
Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony
95:
1155:
202:
183:
163:. First-century Palestine was predominantly an oral society.
69:
431:
153:
The essence of form criticism is the identification of the
499:
Historical Jesus: What Can We Know and How Can We Know It?
629:
371:
1124:
617:
349:
347:
1020:. Wm. B. Eerdmans Publishing Company. pp. 950β71.
653:
641:
558:
Hahn, Scott W.; Scott, David, eds. (1 September 2007).
539:
383:
777:
Jesus Remembered: Christianity in the Making, Volume 1
605:
419:
407:
1104:(2004) . "Introduction". In Wansbrough, Henry (ed.).
527:
443:
344:
593:
395:
330:, builds on scholarship from historian of religion
359:
1906:
501:. Wm. B. Eerdmans Publishing Co. p. 70-71.
235:Oral traditions and the formation of the gospels
1476:Names and titles of Jesus in the New Testament
1140:
551:
243:went through four stages in their formation:
187:to be regarded as an instruction or command.
1110:. Continuum International Publishing Group.
999:. Continuum International Publishing Group.
972:The Blackwell Companion to The New Testament
954:. Continuum International Publishing Group.
756:. Continuum International Publishing Group.
461:
843:(March 1969). "Form Criticism and beyond".
182:sustained these teachings of Jesus orally.
96:Critical methods: source and form criticism
1471:New Testament places associated with Jesus
1466:Historical background of the New Testament
1147:
1133:
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913:
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425:
377:
68:included different types of stories about
16:Oral stage in the formation of the gospels
989:
557:
327:The Origins of Early Christian Literature
1798:Jacob (paternal grandfather per Matthew)
276:Mark, Matthew and Luke are known as the
239:Modern scholars have concluded that the
99:
33:
1058:
892:
725:
623:
564:. Emmaus Road Publishing. p. 225.
353:
1907:
1079:
1034:
871:
815:
801:. Wm. B. Eerdmans Publishing Company.
780:. Wm. B. Eerdmans Publishing Company.
672:Walsh, Robyn Faith (28 January 2021).
635:
599:
589:. Oxford University Press. p. 44.
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138:demonstrated a new critical method,
23:. For hypothetical collections, see
1107:Jesus and the Oral Gospel Tradition
951:Jesus and the Oral Gospel Tradition
899:. WileyβBlackwell. pp. 13β29.
13:
1789:(traditional maternal grandfather)
1783:(traditional maternal grandmother)
938:
14:
1936:
1062:Rudolf Bultmann β Eine Biographie
996:This Jesus: Martyr, Lord, Messiah
524:, pp. 55, 223, 279β280, 309.
1889:
1888:
1017:Eerdmans Commentary on the Bible
896:The Blackwell Companion to Jesus
1795:(paternal grandfather per Luke)
719:
690:
665:
578:
487:
455:
319:
1499:Quest for the historical Jesus
923:. Wm. B. Eerdmans Publishing.
845:Journal of Biblical Literature
732:. Cambridge University Press.
676:. Cambridge University Press.
1:
875:Jesus in the Gospels and Acts
711:(2) – via SageJournals.
112:
60:as information was passed by
1876:Sexuality and marital status
1086:. Indiana University Press.
7:
1044:. Oxford University Press.
72:. For example, people told
10:
1941:
1449:Five Discourses of Matthew
1080:Kelber, Werner H. (1983).
872:Scholz, Daniel J. (2009).
795:Dunn, James D. G. (2013).
18:
1884:
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975:. John Wiley & Sons.
798:The Oral Gospel Tradition
726:Burkett, Delbert (2002).
1915:1st-century Christianity
1676:In comparative mythology
1059:Hammann, Konrad (2012).
585:Ehrman, Bart D. (1997).
473:. Brill. p. 53-55.
337:
1829:Interactions with women
440:, pp. 13, 86, 276.
1839:Mary, sister of Martha
1459:Oral gospel traditions
122:
54:Oral gospel traditions
50:
1566:Life of Christ Museum
1561:Life of Christ in art
915:Van Voorst, Robert E.
298:Two-source hypothesis
109:The Beatitudes Sermon
103:
37:
29:Common Sayings Source
1382:Sayings on the cross
1340:Entry into Jerusalem
697:Crook, Zeba (2021).
292:for Matthew and the
161:Second Temple period
1871:Race and appearance
1809:(traditional uncle)
1715:Jesus the Splendour
1357:Agony in the Garden
1272:Sermon on the Mount
878:. St Mary's Press.
704:Studies in Religion
662:, pp. 238β252.
650:, pp. 192β205.
638:, pp. 166β188.
416:, pp. 290β291.
392:, pp. 141β143.
47:Sermon on the Mount
39:Sermon on the Mount
1856:Rejection of Jesus
1533:Christ myth theory
1350:Farewell Discourse
452:, pp. 19, 55.
127:biblical criticism
123:
51:
1902:
1901:
1824:Language of Jesus
1771:Brothers of Jesus
1643:Session of Christ
1519:Mara bar Serapion
1320:Great Commandment
1215:Flight into Egypt
1117:978-0-567-04090-9
1102:Wansbrough, Henry
1093:978-0-253-21097-5
1072:978-3-16-152013-6
1051:978-0-19-518249-1
1027:978-0-8028-3711-0
1006:978-0-567-08296-1
991:Bockmuehl, Markus
982:978-1-4443-1894-4
961:978-0-567-04090-9
930:978-0-8028-4368-5
906:978-1-4051-9362-7
885:978-0-88489-955-6
841:Muilenburg, James
832:978-0-06-220460-8
825:. HarperCollins.
808:978-0-8028-6782-7
787:978-0-8028-3931-2
772:Dunn, James D. G.
763:978-0-567-64517-3
739:978-0-521-00720-7
626:, pp. 13β29.
571:978-1-931018-46-3
495:Le Donne, Anthony
332:Jonathan Z. Smith
241:Canonical Gospels
1932:
1892:
1891:
1767:(alleged father)
1621:Person of Christ
1494:Historical Jesus
1325:Olivet Discourse
1253:Great Commission
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310:Synoptic problem
278:Synoptic Gospels
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180:Early Christians
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21:Gospel of Thomas
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314:oral tradition
302:"signs" source
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226:Telephone game
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168:Bart D. Ehrman
140:form criticism
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43:Fritz von Uhde
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1825:
1822:
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1815:
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1805:
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1797:
1794:
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1699:
1696:
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1694:
1691:
1687:
1686:In the Talmud
1684:
1683:
1682:
1679:
1677:
1674:
1672:
1669:
1668:
1666:
1664:
1660:
1654:
1653:Cosmic Christ
1651:
1649:
1646:
1644:
1641:
1639:
1638:Second Coming
1636:
1634:
1631:
1627:
1626:Pre-existence
1624:
1622:
1619:
1617:
1614:
1613:
1612:
1609:
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1597:
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1432:
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1419:
1417:
1416:New Testament
1413:
1407:
1404:
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1399:
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1301:
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1294:
1293:Lord's Prayer
1291:
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1239:
1236:
1234:
1231:
1229:
1228:Unknown years
1226:
1223:
1220:
1216:
1213:
1211:
1210:Date of birth
1208:
1206:
1203:
1202:
1201:
1198:
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1190:
1188:
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1103:
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1033:
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1008:
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997:
992:
988:
984:
978:
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973:
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963:
957:
953:
952:
947:
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932:
926:
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916:
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902:
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897:
891:
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881:
877:
876:
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866:
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854:
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838:
834:
828:
824:
823:
818:
814:
810:
804:
800:
799:
793:
789:
783:
779:
778:
773:
769:
765:
759:
755:
754:
749:
745:
741:
735:
731:
730:
724:
723:
710:
706:
705:
700:
693:
685:
679:
675:
668:
661:
656:
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637:
632:
625:
620:
613:
608:
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588:
581:
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542:
535:
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482:
476:
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468:
464:
458:
451:
446:
439:
434:
427:
422:
415:
410:
404:, p. 84.
403:
398:
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367:
362:
355:
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335:
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329:
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317:
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242:
232:
229:
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216:
211:
207:
204:
199:
197:
193:
192:Bruce Chilton
190:According to
188:
185:
181:
177:
173:
169:
164:
162:
158:
157:
156:Sitz im Leben
151:
149:
148:New Testament
145:
144:Old Testament
141:
137:
132:
129:. They apply
128:
121:
110:
106:
102:
93:
91:
87:
83:
79:
75:
71:
67:
63:
62:word of mouth
59:
55:
48:
44:
40:
36:
30:
26:
22:
1776:Holy Kinship
1727:Master Jesus
1705:BahΓ‘ΚΌΓ Faith
1599:Christianity
1586:Christianity
1556:Christ Child
1551:Bibliography
1458:
1401:Resurrection
1315:Homelessness
1224:(apocryphal)
1205:Virgin birth
1195:Annunciation
1187:Jesus's life
1106:
1082:
1061:
1040:
1036:Ehrman, Bart
1016:
995:
971:
950:
919:
895:
874:
848:
844:
821:
797:
776:
752:
728:
720:Bibliography
708:
702:
692:
673:
667:
655:
643:
631:
624:Telford 2011
619:
607:
595:
586:
580:
560:
553:
541:
529:
517:
498:
489:
470:
467:Evans, Craig
457:
445:
433:
428:, p. 5.
421:
409:
397:
385:
373:
361:
354:Burkett 2002
325:
323:
320:Elite agency
306:
275:
238:
230:
223:
218:
213:A review of
212:
208:
200:
189:
176:Law of Moses
165:
154:
152:
124:
108:
105:James Tissot
53:
52:
38:
1802:Descendants
1760:Holy Family
1743:Genealogies
1710:Manichaeism
1616:Incarnation
1611:Christology
1604:1st century
1486:Historicity
1377:Crucifixion
1345:Last Supper
851:(1): 1β18.
636:Scholz 2009
600:Ehrman 2012
534:Ehrman 2012
438:Ehrman 2012
402:Ehrman 2012
268:, Luke and
116: 1890
82:Bart Ehrman
1909:Categories
1648:Son of God
1543:Depictions
1281:Beatitudes
1238:Temptation
1182:Chronology
612:Casey 2010
390:Casey 2010
86:James Dunn
1861:Criticism
1846:Christmas
1722:Mandaeism
1698:Ahmadiyya
1406:Ascension
1330:Anointing
1265:Disciples
1248:Selecting
1038:(2005) .
993:(2004) .
660:Dunn 2003
648:Dunn 2003
546:Dunn 2013
522:Dunn 2013
450:Dunn 2013
414:Dunn 2013
366:Dunn 2013
308:(see the
74:anecdotes
1894:Category
1765:Panthera
1750:(mother)
1509:Josephus
1362:Betrayal
1305:Miracles
1300:Parables
1260:Ministry
1243:Apostles
1200:Nativity
917:(2000).
819:(2012).
774:(2003).
750:(2010).
469:(1998).
294:L source
290:M source
286:Q source
217:'s book
178:orally.
172:Nazareth
134:scholar
78:parables
64:. These
25:Q source
1925:Gospels
1817:Related
1787:Joachim
1681:Judaism
1671:Jesuism
1571:Statues
1524:Gospels
1514:Tacitus
1504:Sources
1429:Matthew
1424:Gospels
1335:Passion
1288:Prayers
1233:Baptism
1222:Infancy
1167:Outline
865:3262829
262:Matthew
58:gospels
1851:Easter
1807:Clopas
1754:Joseph
1736:Family
1633:Relics
1594:Christ
1389:Burial
1367:Arrest
1114:
1090:
1069:
1048:
1024:
1003:
979:
958:
927:
903:
882:
863:
829:
805:
784:
760:
736:
680:
568:
505:
477:
184:Rabbis
88:, and
1693:Islam
1372:Trial
1276:Plain
1156:Jesus
861:JSTOR
338:Notes
203:Jesus
70:Jesus
45:(see
1793:Heli
1781:Anne
1748:Mary
1444:John
1439:Luke
1434:Mark
1394:Tomb
1112:ISBN
1088:ISBN
1067:ISBN
1046:ISBN
1022:ISBN
1001:ISBN
977:ISBN
956:ISBN
925:ISBN
901:ISBN
880:ISBN
827:ISBN
803:ISBN
782:ISBN
758:ISBN
734:ISBN
678:ISBN
566:ISBN
503:ISBN
475:ISBN
270:John
266:Mark
255:Luke
194:and
27:and
1185:of
853:doi
41:by
1911::
1065:.
859:.
849:88
847:.
709:51
707:.
701:.
497:.
465:;
346:^
264:,
150:.
118:,
113:c.
111:,
107:,
84:,
1274:/
1148:e
1141:t
1134:v
1120:.
1096:.
1075:.
1054:.
1030:.
1009:.
985:.
964:.
933:.
909:.
888:.
867:.
855::
835:.
811:.
790:.
766:.
742:.
686:.
574:.
511:.
483:.
272:.
49:)
31:.
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