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hodology focused on identifying patterns and finding what he calls recurrent attestation allison argues that the general impressions left by the gospels should be trusted though he is more skeptical on the details if they are broadly unreliable then our sources almost certainly cannot have preserved any of the particulars opposing preceding approaches where the gospels are historically questionable and must be rigorously sifted through by competent scholars for nuggets of information allison argues that the gospels are generally accurate and often got jesus right dale allison finds apocalypticism to be recurrently attested among various other themes 50 reviewing his work rafael rodriguez largely agrees with allison s methodology and conclusions while arguing that allison s discussion on memory is too one sided noting that memory is nevertheless sufficiently stable to authentically bring the past to bear on the present and that people are beholden to memory s successes in everyday life 51 according to bruce chilton and craig evans 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 in this way they both identified their traditions as holy word and showed their concern for a careful and ordered transmission of it 52 david jenkins a former anglican bishop of durham and university professor has said certainly not there is absolutely no certainty in the new testament about anything of importance 53 chris keith has called for the employment of social memory theory regarding the memories transmitted by the gospels over the traditional form critical approach emphasizing a distinction between authentic and inauthentic tradition keith observes that the memories presented by the gospels can contradict and are not always historically correct chris keith argues that the historical jesus was the one who could create these memories both true or not for instance mark and luke disagree on how jesus came back to the synagogue with the likely more accurate mark arguing he was rejected for being an artisan while luke portrays jesus as literate and his refusal to heal in nazareth as cause of his dismissal keith does not view luke s account as a fabrication since different eyewitnesses would have perceived and remembered differently 54 while believing that the study of the process of conversion from memories of jesus into the gospel tradition are too complicated for more simplistic a priori arguments the gospels are reliable 55 alan kirk criticizes allegations of memory distortion common in biblical studies kirk finds that much research in psychology involves experimentation in labs decontextualized from the real world making use of their results dubious hence the rise of what he calls ecological approaches to memory kirk claims that social contagion is one phenomenon that is greatly lessened or even ruled out by new study kirk claims that there is also an imprudent reliance on a binary distinction between exact information and later interpretation in research 56 kirk argues that the demise of form criticism means that the gospels can no longer be automatically considered unreliable and that skeptics must now find new options such as the aforementioned efforts at using evidence of memory distortion 55 reviewing kirk s essay cognition commemoration and tradition memory and the historiography of jesus research 2010 biblical scholar judith redman provides a reflection based on her view of memory research they the gospels are not ordinary historical accounts and cannot be treated as though they are but nor are they simply ahistorical materials designed to convince the reader of the author s particular theological perspective that we have increasing scientific evidence of this has important implications for christians but does not i think invalidate the preceding two millennia of faith 57 alongside his work defining the gospels as ancient biography craig keener drawing on the works of previous studies by dunn kirk kenneth bailey and robert mciver among many others utilizes memory theory and oral tradition to argue that the gospels are in many ways historically accurate 58 his work has been endorsed by richard bauckham markus bockmuehl and david aune among others 58 criteria edit critical scholars have developed a number of criteria to evaluate the probability or historical authenticity of an attested event or saying in the gospels these criteria are the criterion of dissimilarity the criterion of embarrassment the criterion of multiple attestation the criterion of cultural and historical congruency and the criterion of aramaisms they are applied to the sayings and events described in the gospels to evaluate their historical reliability the criterion of dissimilarity argues that if a saying or action is dissimilar or contrary to the views of judaism in the context of jesus or the views of the early church then it can more confidently be regarded as an authentic saying or action of jesus 59 60 commonly cited examples of this are jesus s controversial reinterpretation of mosaic law in his sermon on the mount and peter s decision to allow uncircumcised gentiles into what was at the time a sect of judaism the criterion of embarrassment holds that the authors of the gospels had no reason to invent embarrassing incidents such as peter s denial of jesus or the fleeing of jesus s followers after his arrest and therefore such details would likely not have been included unless they were true 61 bart ehrman using the criterion of dissimilarity to judge the historical reliability of the claim that jesus was baptized by john the baptist writes it is hard to imagine a christian inventing the story of jesus baptism since this could be taken to mean that he was john s subordinate 62 the criterion of multiple attestation says that when two or more independent sources present similar or consistent accounts it is more likely that the accounts are accurate reports of events or that they are reporting a tradition that predates the sources 63 the criterion of cultural and historical congruency says that a source is less credible if the account contradicts known historical facts or if it conflicts with cultural practices common in the period in question 64 the criterion of aramaisms 65 is that if a saying of jesus has aramaic roots reflecting his palestinian cultural context it is more likely to be authentic than a saying that lacks aramaic roots 66 the consensus among scholars is that jesus spoke aramaic whereas the canonical gospels were all originally written in koine greek formation and sources edit main articles authorship of the bible and dating the bible evangelist mattheüs en de engel by rembrandt 1661 from oral traditions to written gospels edit the form critics of the twentieth century viewed the gospels as compilers of tradition analogous to other collections of folktales by primitive communities steeped in eschatology but today scholars recognize the gospels as greco roman biographies by conscious authors with their own theological agendas 67 note 3 burkett summarizes the rise of the gospels as first oral tradition written collections of stories and sayings proto gospels and the canonical gospels composed using such sources 72 according to chris keith there is no incontrovertible evidence the gospel traditions circulated as written narratives testimonia or notes prior to mark 73 the new testament preserves signs of these oral traditions and early documents 74 parallel passages between matthew mark and luke and the pauline epistles and the epistle to the hebrews on the other are typically explained by assuming that all were relying on a shared oral tradition 75 and the dedicatory preface of luke refers to previous written accounts of the life of jesus 76 the early traditions were fluid and subject to alteration sometimes transmitted by those who had known jesus personally but more often by wandering prophets and teachers like the apostle paul who did not know him personally 77 jens schroter argued that a mass of material from various sources such as christian prophets issuing sayings in the name of jesus the hebrew bible miscellaneous sayings alongside the actual words of jesus were all attributed by the gospels to the singular historical jesus 78 helen bond also argues that many chreia found in the gospels are literary creations composed by the evangelists rather than reservoirs of oral tradition while many are rooted in actual history they have been reshaped to emphasize aspects of jesus 79 james dg dunn and tucker ferda point out that the early christian tradition sought to distinguish between their own sayings and those of the historical jesus and that there is little evidence that the claims of new prophets often became mistaken as those of jesus himself ferda notes that the phenomena of prophetic sayings merging with those of jesus is more relevant to the dialogue gospels of the 2nd and 3nd centuries 80 81 the accuracy of the oral gospel tradition was ensured by the community designating certain learned individuals to bear the main responsibility for retaining the gospel message of jesus the prominence of teachers in early communities such as the jerusalem church is best explained by the communities reliance on them as repositories of oral tradition 82 the early prophets and leaders of christian communities and their followers were more focused on the kingdom of god than on the life of jesus paul for example says very little about him such as he was born of a woman meaning that he was a man and not a phantom that he was a jew and that he suffered died and was resurrected what mattered for paul was not jesus s teachings or the details of his death and resurrection but the kingdom 83 nonetheless paul was personally acquainted with peter and john two of jesus original disciples and james the brother of jesus 84 85 paul s first meeting with peter and james was approximately 36 ad close to the time of the crucifixion 30 or 33 ad 85 paul was a contemporary of jesus and according to some from paul s writings alone a fairly full outline of the life of jesus can found his descent from abraham and david his upbringing in the jewish law gathering together disciples including cephas peter and john having a brother named james living an exemplary life the last supper and betrayal numerous details surrounding his death and resurrection e g crucifixion jewish involvement in putting him to death burial resurrection seen by peter james the twelve and others along with numerous quotations referring to notable teachings and events found in the gospels 86 87 between 120 and 150 justin martyr who lived in 2nd century flavia neapolis biblical shechem modern day nablus mentioned the memoirs of the apostles in his first apology later around 173 tatian who was a student of justin martyr assembled a single gospel account working from the four canonical gospels 88 around 185 irenaeus a bishop of lyon who lived c 130 c 202 attributed them to 1 matthew an apostle who followed jesus in his earthly career 2 mark who while himself not a disciple was the companion of peter who was 3 luke the companion of paul the author of the pauline epistles and 4 john who like matthew was an apostle who had known jesus 89 according to bart ehrman most scholars agree that they are the work of unknown christians 90 though according to dale allison the traditional attributions of mark and luke still have learned defenders 91 with raymond brown judging critical opinion on luke s authorship to be roughly evenly divided near the end of the 20th century 92 the gospels were composed c 65 110 ad 93 most scholars also agree that the gospels do not contain direct eyewitness accounts though this may partly be the result of dubious assumptions based on form criticism 94 note 4 the gospels are commonly seen as literature that is based on oral traditions christian preaching and old testament exegesis with the consensus being that they are a variation of greco roman biography similar to other ancient works such as xenophon s memoirs of socrates 95 typically ancient biographies were written shortly after the death of the subject and included substantial history 96 the validity of the communities model of gospel origins has been subject to increasing skepticism and there is no current consensus on constructs such as the johannine community 95 97 98 99 nevertheless they preserve sources that go back to jesus and his contemporaries 100 101 102 and the synoptic writers thought that they were reconfiguring memories of jesus rather than creating theological stories 103 note 5 draw ing on direct memories of the first generation of jesus disciples 104 the synoptics matthew mark and luke edit main articles synoptic gospels and source criticism biblical studies matthew mark and luke are called the synoptic gospels because they share many pericopae sometimes even identical in wording finding an explanation for their relationship is known as the synoptic problem 105 and most scholars believe that the best solution to the problem is that mark was the first gospel to be written and served as the source for the other two 106 107 since the third quest for the historical jesus the four gospels and noncanonical texts have been viewed with more confidence as sources to reconstruct the life of jesus compared to the previous quests 108 matthew and luke also share a large amount of material not found in mark leading supporters of the popular two source hypothesis to conclude they shared a source called q 107 107 though alternative theories dispensing with q are growing in popularity among scholars 109 110 111 a m honoré offers a statistical classification of the number of words in the single double and triple traditions 112 matthew and luke s unique content includes some of the best known stories in the gospels such as the birth of christ the parable of the good samaritan 113 and the parable of the pearl of great price 114 the hebrew scriptures were also an important source for all three synoptic gospels and for john 115 direct quotations number 27 in mark 54 in matthew 24 in luke and 14 in john and the influence of the scriptures is vastly increased when allusions and echoes are included 116 half of mark s gospel is made up of allusions to and citations of the scriptures which he uses to structure his narrative and to present his understanding of the ministry passion death and resurrection of jesus for example the final cry from the cross my god my god why have you forsaken me is an exact quotation from psalm 22 1 117 matthew contains all mark s quotations and introduces around 30 more sometimes in the mouth of jesus sometimes as his own commentary on the narrative 118 and luke makes allusions to all but three of the old testament books 119 mark edit tradition holds that the g...
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