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From the Prologue: "We are pleased to present this revised edition of Revelation, Faith, and Credibility which was first published in 1998. . . . "We renew our desire that it will be useful for students of theology and for all those who are interested in studying the fundamentals of the Catholic Faith. Furthermore, it is our hope that it will lead the reader to a profound Christian awareness that cooperates with the grace of God in sustaining the Faith, lends reason to our hope, and helps others to receive this great gift of knowing and loving Christ."
Back cover: Recently reconstructed by scholars, Q is one of the New Testament's earliest source documents. Olegs Andrejevs performs a new literary-critical, narrative, and philological analysis of a number of Q passages, supplementing it with recent advances made in the study of Jewish apocalyptic literature.
(Peeters 1982)
Peter is a fascinating character in all four canonical gospels, not only as a literary figure in each of the gospels respectively, but also when looked at from an intertextual perspective. This book examines how Peter is rewritten for each of the gospels, positing that the different portrayals of this crucial figure reflect not only the theological priorities of each gospel author, but also their attitude towards their predecessors. Rewriting Peter as an Intertextual Character in the Canonical Gospels is the first critical study of the canonical gospels which is based on Markan priority, Luke’s use of Mark and Matthew, and John’s use of all three synoptic gospels. Through a selection of close readings, Damgaard both provides a new critical portrait of Peter and proposes a new theory of source and redaction in the gospels. In the last thirty years there has been an increasing appreciation of the gospels’ literary design and of the gospel writers as authors and innovators rather than merely compilers and transmitters. However, literary critics have tended to read each gospel individually as if they were written for isolated communities. This book reconsiders the relationship between the gospels, arguing that the works were composed for a general audience and that the writers were bold and creative interpreters of the tradition they inherited from earlier gospel sources. Damgaard’s view that the gospel authors were familiar with the work of their predecessors, and that the divergences between their narratives were deliberate, sheds new light on their intentions and has a tremendous impact on our understanding of the gospels.
Hegel once said that philosophy is the "world stood on its head" and Karl Marx credited his own philosophic genius with setting the Hegel ian world right side up again. But both of these intellectual Atlases of the philosophical sphere that hid before our mind's eye a symbol bears further reflection. Philosophy down the ages has always involved at least two elements, first, the universe of being as its objective pole and second, man gazing into this crystallic sphere as the subjective pole. The "world" of Hegel and Marx and of most philosophers can be interpreted to mean the world we know and live in and about which all philosophers wonder. Thus for the philosopher - whoever he be - the concern of his interest is not limited to any particular segment of reality and no thing is off-limits to the beams of his mental radar. Yet this scope seems to many too vast and proud an enterprise. The philosopher seems to leap upon his horse and ride off in all directions at once. He is the day dreamer who indulges in fantasy and escapes from the world of practical concern and anxiety. On the other hand the reflective person must concede that it is the ideas ofthe philosophers more than the strategems of the generals that have shaped history and destinies.
The study analyses the current state of research on the synoptic problem and proves that the Synoptic Gospels were written in the Mark, Luke, Matthew order of direct literary dependence. Moreover, the work demonstrates that the Synoptic Gospels are results of systematic, sequential, hypertextual reworking of the contents of the Pauline letters. Accordingly, the so-called 'Q source' turns out to be an invention of nineteenth-century scholars with their Romantic hermeneutic presuppositions. Demonstration of the fact that the Gospels are not records of the activity of the historical Jesus but that they narratively illustrate the identity of Christ as it has been revealed in the person and life of Paul the Apostle will certainly have major consequences for the whole Christian theology.
This seventh volume in the Documenta Q series is concerned with the reconstruction of the Q text behind Luke 7:1-10 par. Matt 7:28a, 8:5-13. The Centurion's Faith has always been a key passage for theories of the development and transmission of gospel sayings traditions. The International Q Project's presentation of the critical text of Q 7:1-10, together with the exhaustive history of research on which it is based, will considerably enhance research in the Sayings Gospel Q, the historical Jesus, and New Testament christology. The database and evaluations are a fully expanded and revised version of those presented and discussed at the meeting of the International Q Project in Claremont, CA 1994. Just prior to the bibliography, at the conclusion of the volume, the resultant critical text of Q 7:1-10 is printed. This Greek text is followed by English, German, and French translations. (Lukan chapter and verse numeration is used only for convenience.)
The first gospel was not one of the four canonical gospels. It was probably Q, an early collection of Jesus' sayings used by Matthew and Luke to create their gospels. Q does not mention Jesus' death and resurrection, and it contains no birth or childhood stories. In Q, Jesus is pictured as a prophetic sage. The First Gospel provides a comprehensive introduction to the Q hypothesis. The author reviews and augments the arguments for the existence of Q. He concludes that the Q document was not merely a miscellaneous collection of sayings of Jesus that served as a source for Matthew and Luke. He sees it as a gospel in its own right, with its own history and own quite distinctive theology.