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270:). 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
293:
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
198:
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
217:. 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."
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
320:. 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.
199:
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".
194:
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."
298:). 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
900:
210:
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."
502:, 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."
657:
310:
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
236:
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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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
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274:. 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
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266:
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
246:
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
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233:
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.
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286:). 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
924:
1505:
312:
290:, a "revelatory discourse" source, and others β although there are indications that a later editor of this gospel may have used Mark and Luke.
239:
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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629:"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
1634:
1592:
1533:
944:
Dunn, James D. G. (2003a). "The
History of the Tradition: New Testament". In Dunn, James D. G.; Rogerson, John William (eds.).
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The oral and the written Gospel: the hermeneutics of speaking and writing in the synoptic tradition, Mark, Paul, and Q
190:
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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823:
Telford, William R. (2011). "Mark's
Portrait of Jesus". In Burkett, Delbert (ed.).
287:
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681:
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81:
878:(2004). "Oral Tradition in the Hellenistic World". In Wansbrough, Henry (ed.).
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Jesus of
Nazareth: An Independent Historian's Account of His Life and Teaching
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604:
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
971:
Lost Christianities: The Battles For Scripture And The Faiths We Never Knew
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73:
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for Luke, which may have been a mix of written and oral material (see
243:'s reference to the existence of "many" earlier narratives about Jesus
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1353:
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659:
An introduction to the New Testament and the origins of Christianity
213:
According to Bart Ehrman, the oral traditions are comparable to a "
125:
Biblical scholars use a variety of critical methodologies known as
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899:
Aune, David E. (2010). "Form Criticism". In Aune, David E. (ed.).
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183:
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is the hypothetical first stage in the formation of the written
1058:
752:
Did Jesus Exist?: The Historical Argument for Jesus of Nazareth
208:
Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony
163:. First-century Palestine was predominantly an oral society.
153:
The essence of form criticism is the identification of the
453:
Historical Jesus: What Can We Know and How Can We Know It?
1054:
335:
333:
950:. Wm. B. Eerdmans Publishing Company. pp. 950β71.
512:
Hahn, Scott W.; Scott, David, eds. (1 September 2007).
707:
Jesus Remembered: Christianity in the Making, Volume 1
1034:(2004) . "Introduction". In Wansbrough, Henry (ed.).
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1591:
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1471:
1414:
1344:
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316:, builds on scholarship from historian of religion
455:. Wm. B. Eerdmans Publishing Co. p. 70-71.
221:Oral traditions and the formation of the gospels
1406:Names and titles of Jesus in the New Testament
1070:
229:went through four stages in their formation:
187:to be regarded as an instruction or command.
8:
1040:. Continuum International Publishing Group.
929:. Continuum International Publishing Group.
902:The Blackwell Companion to The New Testament
884:. Continuum International Publishing Group.
686:. Continuum International Publishing Group.
773:(March 1969). "Form Criticism and beyond".
182:sustained these teachings of Jesus orally.
96:Critical methods: source and form criticism
1401:New Testament places associated with Jesus
1396:Historical background of the New Testament
1077:
1063:
1055:
411:
363:
68:included different types of stories about
16:Oral stage in the formation of the gospels
313:The Origins of Early Christian Literature
1728:Jacob (paternal grandfather per Matthew)
262:Mark, Matthew and Luke are known as the
225:Modern scholars have concluded that the
553:
518:. Emmaus Road Publishing. p. 225.
339:
329:
731:. Wm. B. Eerdmans Publishing Company.
710:. Wm. B. Eerdmans Publishing Company.
602:Walsh, Robyn Faith (28 January 2021).
565:
543:. Oxford University Press. p. 44.
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423:
387:
375:
7:
589:
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499:
475:
435:
399:
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138:demonstrated a new critical method,
23:. For hypothetical collections, see
1037:Jesus and the Oral Gospel Tradition
881:Jesus and the Oral Gospel Tradition
829:. WileyβBlackwell. pp. 13β29.
1719:(traditional maternal grandfather)
1713:(traditional maternal grandmother)
14:
992:Rudolf Bultmann β Eine Biographie
926:This Jesus: Martyr, Lord, Messiah
478:, pp. 55, 223, 279β280, 309.
1819:
1818:
947:Eerdmans Commentary on the Bible
826:The Blackwell Companion to Jesus
1725:(paternal grandfather per Luke)
1429:Quest for the historical Jesus
853:. Wm. B. Eerdmans Publishing.
775:Journal of Biblical Literature
662:. Cambridge University Press.
606:. Cambridge University Press.
1:
805:Jesus in the Gospels and Acts
641:(2) – via SageJournals.
112:
60:as information was passed by
1016:. Indiana University Press.
974:. Oxford University Press.
72:. For example, people told
1873:
1379:Five Discourses of Matthew
1010:Kelber, Werner H. (1983).
802:Scholz, Daniel J. (2009).
725:Dunn, James D. G. (2013).
18:
1814:
1092:
905:. John Wiley & Sons.
728:The Oral Gospel Tradition
656:Burkett, Delbert (2002).
1845:1st-century Christianity
1606:In comparative mythology
989:Hammann, Konrad (2012).
539:Ehrman, Bart D. (1997).
1759:Interactions with women
426:, pp. 13, 86, 276.
1769:Mary, sister of Martha
1389:Oral gospel traditions
122:
54:Oral gospel traditions
50:
1496:Life of Christ Museum
1491:Life of Christ in art
845:Van Voorst, Robert E.
284:Two-source hypothesis
109:The Beatitudes Sermon
103:
37:
29:Common Sayings Source
1312:Sayings on the cross
1270:Entry into Jerusalem
627:Crook, Zeba (2021).
278:for Matthew and the
161:Second Temple period
1801:Race and appearance
1739:(traditional uncle)
1645:Jesus the Splendour
1287:Agony in the Garden
1202:Sermon on the Mount
808:. St Mary's Press.
634:Studies in Religion
592:, pp. 238β252.
580:, pp. 192β205.
568:, pp. 166β188.
402:, pp. 290β291.
378:, pp. 141β143.
47:Sermon on the Mount
39:Sermon on the Mount
1786:Rejection of Jesus
1463:Christ myth theory
1280:Farewell Discourse
438:, pp. 19, 55.
127:biblical criticism
123:
51:
1832:
1831:
1754:Language of Jesus
1701:Brothers of Jesus
1573:Session of Christ
1449:Mara bar Serapion
1250:Great Commandment
1145:Flight into Egypt
1047:978-0-567-04090-9
1032:Wansbrough, Henry
1023:978-0-253-21097-5
1002:978-3-16-152013-6
981:978-0-19-518249-1
957:978-0-8028-3711-0
936:978-0-567-08296-1
921:Bockmuehl, Markus
912:978-1-4443-1894-4
891:978-0-567-04090-9
860:978-0-8028-4368-5
836:978-1-4051-9362-7
815:978-0-88489-955-6
771:Muilenburg, James
762:978-0-06-220460-8
755:. HarperCollins.
738:978-0-8028-6782-7
717:978-0-8028-3931-2
702:Dunn, James D. G.
693:978-0-567-64517-3
669:978-0-521-00720-7
556:, pp. 13β29.
525:978-1-931018-46-3
449:Le Donne, Anthony
318:Jonathan Z. Smith
227:Canonical Gospels
1862:
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1697:(alleged father)
1551:Person of Christ
1424:Historical Jesus
1255:Olivet Discourse
1183:Great Commission
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264:Synoptic Gospels
204:Richard Bauckham
180:Early Christians
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21:Gospel of Thomas
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66:oral traditions
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300:oral tradition
288:"signs" source
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215:Telephone game
168:Bart D. Ehrman
140:form criticism
136:Hermann Gunkel
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43:Fritz von Uhde
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1346:New Testament
1343:
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1223:Lord's Prayer
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1200:
1196:
1193:
1192:
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1158:Unknown years
1156:
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1141:
1140:Date of birth
1138:
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1133:
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1128:
1126:
1123:
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1120:
1118:
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1103:
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1080:
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1049:
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1038:
1033:
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1025:
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987:
983:
977:
973:
972:
967:
963:
959:
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949:
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904:
903:
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868:
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828:
827:
821:
817:
811:
807:
806:
800:
796:
792:
788:
784:
780:
776:
772:
768:
764:
758:
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748:
744:
740:
734:
730:
729:
723:
719:
713:
709:
708:
703:
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695:
689:
685:
684:
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636:
635:
630:
623:
620:
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586:
583:
579:
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571:
567:
562:
559:
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547:
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532:
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508:
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477:
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458:
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450:
444:
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437:
432:
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420:
417:
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405:
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396:
393:
390:, p. 84.
389:
384:
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377:
372:
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365:
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216:
211:
209:
205:
200:
196:
193:
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:
95:
93:
91:
87:
83:
79:
75:
71:
67:
63:
62:word of mouth
59:
55:
48:
44:
40:
36:
30:
26:
22:
1706:Holy Kinship
1657:Master Jesus
1635:BahΓ‘ΚΌΓ Faith
1529:Christianity
1516:Christianity
1486:Christ Child
1481:Bibliography
1388:
1331:Resurrection
1245:Homelessness
1154:(apocryphal)
1135:Virgin birth
1125:Annunciation
1117:Jesus's life
1036:
1012:
991:
970:
966:Ehrman, Bart
946:
925:
901:
880:
849:
825:
804:
778:
774:
751:
727:
706:
682:
658:
650:Bibliography
638:
632:
622:
603:
597:
585:
573:
561:
554:Telford 2011
549:
540:
534:
514:
507:
495:
483:
471:
452:
443:
431:
419:
414:, p. 5.
407:
395:
383:
371:
359:
347:
340:Burkett 2002
311:
309:
306:Elite agency
292:
261:
224:
212:
207:
202:A review of
201:
197:
189:
176:Law of Moses
165:
154:
152:
124:
108:
105:James Tissot
53:
52:
38:
1732:Descendants
1690:Holy Family
1673:Genealogies
1640:Manichaeism
1546:Incarnation
1541:Christology
1534:1st century
1416:Historicity
1307:Crucifixion
1275:Last Supper
781:(1): 1β18.
566:Scholz 2009
488:Ehrman 2012
424:Ehrman 2012
388:Ehrman 2012
254:, Luke and
116: 1890
82:Bart Ehrman
1839:Categories
1578:Son of God
1473:Depictions
1211:Beatitudes
1168:Temptation
1112:Chronology
376:Casey 2010
86:James Dunn
1806:Sexuality
1791:Criticism
1776:Christmas
1652:Mandaeism
1628:Ahmadiyya
1336:Ascension
1260:Anointing
1195:Disciples
1178:Selecting
968:(2005) .
923:(2004) .
590:Dunn 2003
578:Dunn 2003
500:Dunn 2013
476:Dunn 2013
436:Dunn 2013
400:Dunn 2013
352:Dunn 2013
294:(see the
74:anecdotes
1824:Category
1695:Panthera
1680:(mother)
1439:Josephus
1292:Betrayal
1235:Miracles
1230:Parables
1190:Ministry
1173:Apostles
1130:Nativity
847:(2000).
749:(2012).
704:(2003).
680:(2010).
280:L source
276:M source
272:Q source
206:'s book
178:orally.
172:Nazareth
134:scholar
78:parables
64:. These
25:Q source
1855:Gospels
1747:Related
1717:Joachim
1611:Judaism
1601:Jesuism
1501:Statues
1454:Gospels
1444:Tacitus
1434:Sources
1359:Matthew
1354:Gospels
1265:Passion
1218:Prayers
1163:Baptism
1152:Infancy
1097:Outline
795:3262829
248:Matthew
58:gospels
1781:Easter
1737:Clopas
1684:Joseph
1666:Family
1563:Relics
1524:Christ
1319:Burial
1297:Arrest
1044:
1020:
999:
978:
954:
933:
909:
888:
857:
833:
812:
793:
759:
735:
714:
690:
666:
610:
522:
459:
184:Rabbis
88:, and
1623:Islam
1302:Trial
1206:Plain
1086:Jesus
791:JSTOR
324:Notes
192:Jesus
70:Jesus
45:(see
1723:Heli
1711:Anne
1678:Mary
1374:John
1369:Luke
1364:Mark
1324:Tomb
1042:ISBN
1018:ISBN
997:ISBN
976:ISBN
952:ISBN
931:ISBN
907:ISBN
886:ISBN
855:ISBN
831:ISBN
810:ISBN
757:ISBN
733:ISBN
712:ISBN
688:ISBN
664:ISBN
608:ISBN
520:ISBN
457:ISBN
256:John
252:Mark
241:Luke
27:and
1115:of
783:doi
41:by
1841::
995:.
789:.
779:88
777:.
639:51
637:.
631:.
451:.
332:^
250:,
150:.
118:,
113:c.
111:,
107:,
84:,
1204:/
1078:e
1071:t
1064:v
1050:.
1026:.
1005:.
984:.
960:.
939:.
915:.
894:.
863:.
839:.
818:.
797:.
785::
765:.
741:.
720:.
696:.
672:.
616:.
528:.
465:.
258:.
49:)
31:.
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