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Creative imitation (Gk., mimesis; Lt., imitatio) was the primary literary convention of the ancient world of the first century CE. In the first part of the book it is demonstrated that it was the principal means by which classical authors, for example, Virgil, Seneca, Plutarch, and Livy, composed their works. An examination of the use of sources in both Jewish and Christian Sacred Scriptures in the light of this convention provides a new and fruitful approach to scripture scholarship. The Book of Tobit and Paul's First Letter to the Corinthians (1 Cor 8-10) are examined to demonstrate this thesis. This sets the context for an examination of Matthew's use of Mark as a literary source in the light of Graeco-Roman literary conventions in part two of the book. Such a use is entirely plausible when one considers that, "penned in Greek, probably to Diaspora audiences, the canonical gospels reflect Greco-Roman rather than strictly Palestinian Jewish literary conventions." Both the way in which Matthew incorporates his Markan source into his text, and the function and effect of this source in its new Matthean context are examined. This methodology provides compelling evidence that Matthew's use of Mark as a source was toward the Judaization of his Gospel.
In this meticulously researched study, David C. Sim reconstructs the Matthean community at the time the Gospel was written and traces its full history. Dr. Sim demonstrates that the Matthean community should be located in Antioch in the late first century, and he argues that the history of this community can only be understood in the context of the factionalism of the early Christian movement. He identifies two distinctive and opposing Christian perspectives: the first represented by the Jerusalem church and the Matthean community, which maintained that the Christian message must be preached within the context of Judaism; and the second represented by Paul and the Pauline communities, in which Christians were not expected to observe the Jewish law. Dr. Sim reconstructs not only the conflict between Matthew's Christian Jewish community and the Pauline churches, but also its further conflicts with the Jewish and Gentile worlds in the aftermath of the Jewish war.
The Gospel of Matthew is an oeuvre mouvante (a work in process), and the dynamics of this process are essential to its identity and function. This understanding of the Gospel of Matthew stands in distinction from the long history of research centered on Matthew the author and his design for the gospel. Focused instead on tradition history-the history of composition and transmission-Edwin K. Broadhead's approach keeps open the dialectical engagements and the conflicting voices intrinsic to the Gospel of Matthew. As a result, the consistently Jewish textures of this gospel are emphasized, there is a broader engagement with the landscape of antiquity, and serious attention is given to further developments in the history of transmission. This focus on the developing tradition thus highlights, rather than suppresses, the viability and the generative potential of such discourses.
The Gospel of Mark appears to have been an overnight success in earliest Christian circles, inspiring and influencing two later evangelists to compose their own accounts of the life of Jesus. Matthew provides us with the first evidence of the reception of the Markan gospel, and is thus the closest we can come to knowing how Mark was understood by first-century Christians. What does Matthew's re-working of the gospel of Mark tell us about his relationship and attitude to this important Christian text? J. Andrew Doole examines Matthew's sources, which the evangelist used to compile and compose his own story of Jesus. Doole suggests that Matthew was not disputing the Gospel of Mark, rather developing its tradition in a conventional manner to reinforce its authoritative position in the growing Christian movement.
This volume aims to compare the author of Matthew's Gospel with a selection of contemporary Christian authors and/or texts. Recent Matthean scholarship has highlighted the distinctiveness of this early Christian writer by emphasising his clear Jewish perspective in addition to his Christian affiliation. He can accurately be perceived as both Jewish and Christian because he holds that Christian commitment demands both observance of the Mosaic Law and faith in Jesus as the Messiah. But if Matthew is distinctively Jewish and Christian, how does he compare with other early Christian writers? Much of the New Testament literature was composed by Paul himself or by his later followers, and these Christians held the view that the Mosaic Law no longer had relevance in the light of the Christ event. Other New Testament texts that are not Pauline, e.g. the Gospel of John and the letter to the Hebrews, appear to agree with Paul on this point. Consequently, Matthew stands apart from other texts in the canon with the possible exception of the letter of James. The volume will therefore establish the distinctiveness of Matthew by comparing his theological perspective with his major sources, Mark and Q, and with the two remaining Gospels, the Pauline epistles, the letter to the Hebrews and the epistle of James. The comparison of Matthew with non-canonical texts, the Didache and the letters of Ignatius of Antioch, is important because much work has been done in these areas recently. Given Matthew's distinctive portrayal of Jesus, a comparison of Matthew and the historical Jesus is also demanded in the context of this volume.
Revision of the author's thesis (Th.D.)--Harvard University, 2008.
The question of the relationship between the Gospel of Mark and letters of Paul has been ever-present in New Testament scholarship but has never been fully explored. This monograph seeks to probe further into this question through an examination of the literary relationship between sections of Mark and 1 Corinthians. Nelligan explores the context of these texts in Greco-Roman and Jewish literature, adopting the view that New Testament authors use imitation, with a sophisticated use of literary sources, as a major technique in their composition. He proposes a new set of criteria for judging literary dependence that builds upon and advances those already promoted by biblical scholars. Sections of Mark and 1 Corinthians are then compared and analyzed including the Eucharist accounts given in both texts. By analyzing and comparing sections of Mark and 1 Corinthians, most notably the account of the Eucharist in both texts, Nelligan argues Mark used 1 Corinthians as a literary source and that this was done using well-established literary techniques used in the wider Greco-Roman and Jewish literary world.
All of Scripture testifies to the person of Jesus, yet the Gospels offer a face-to-face encounter. This newly revised third edition of Jesus and the Gospels prepares readers for an in-depth exploration of Matthew, Mark, Luke, and John. Esteemed New Testament scholar Craig Blomberg considers the Gospels’ historical context while examining fresh scholarship, critical methods, and contemporary applications for today. Along with updated introductions, maps, and diagrams, Blomberg’s linguistic, historical, and theological approach delivers a deep investigation into the Gospels for professors, students, and pastors alike.
Recent decades have seen significant shifts in biblical scholarship opening up a range of ways of engaging the biblical narrative - both methodologically (the tools and techniques for engaging the text) and hermeneutically (the perspectives that inform an interpreter's approach to the text and to the interpretative task). It is these shifts that give shape to this introduction and study guide, so that students encounter not only the text of Matthew itself but also its rich lode of recent interpretation. Among aspects of 1st-century life brought to the fore by current social-scientific methodology are kinship, the honor and shame culture, and masculinity. Gender is another interpretative lens that has characterized the study of the Gospel of Matthew in recent decades and the Guide provides pathways through this rich literature. The guide to Matthew concludes with the most recent turn of the hermeneutical lens, namely an ecological perspective on what is perhaps the best-known text in Matthew, the Beatitudes. This final chapter is an example of how we can enter an old and familiar text like the Gospel of Matthew from yet another new critical direction.
Gripping stories, whether modern or ancient, always include heroes and villains. The Synoptic Gospels, chock full of villains (religious leaders and others) in pursuit of an emerging hero (Jesus), are no different. Drawing first-century Jews into their familiar past and beckoning modern readers to join in its appreciation, these writers employ a literary tactic that intensifies this conflict; they depict these characters as Old Testament heroes and villains. To enter this fascinating, intertextual character portrayal, this book, in building on eighty years of lament studies, advances our understanding of the Synoptists's literary and rhetorical use of the Psalmic Lament in relation to other Old Testament motifs to characterize Jesus and his opponents. Other contributions made along the way, including insights into the Synoptists's literary appropriation of Isaiah's Servant, are all geared toward helping us better understand how Matthew, Mark, and Luke characterize their hero and villains.