Parts of the Gospels Flashcards
PN Mark:
He proclaims the reality of the events without worrying about how God will be viewed theologically. If anything, he tries to scandalize his readers with the Cross.
His Gospel is focused on showing that Jesus is the “Son of God”:
i. It begins with Jesus as “the Son of God” – Mark 1:1
ii. It ends with the Centurion stating,“Truly this man was the Son of God”- Mark 15:39
He is focused on the Kerygma and does no redactions.
He recounts the facts as he saw them.
PN Matthew:
Very ecclesial and doctrinal (theologically driven)
It is an account that is given to a group of believers
He sees his entire Gospel as Jesus fulfilling prophecies from O.T. (i.e. even in Christ’s death He is fulfilling prophecies):
i. Wine mixed with myrrh: Mt 27:33-34 w/ Psalm 69:21
ii. His garments divided: Mt 27:35 w/ Psalm 22:18
iii. Calling out to the Father: Mt 27:46 w/ Psalm 22:1
iv. etc. etc. etc.
He adapts his account to liturgical aspects of the early Church.
Additions to Matthew:
i. Audience with the Sanhedrin - Mt 26:57-68
ii. Regret and suicide of Judas (focuses more on the money than Judas’ regret) – “the price of blood” - Mt 27:1-10
Sees the Blood of Christ as the guilt of Israel – “let his blood fall upon us and our children” – Mt 27:24-26
Focuses on the freedom of Jesus to choose and voluntarily die.
PN Luke:
His is much more historical (not focused really on ecclesial or doctrinal aspects).
He moves facts around to have them make more sense historically:
i. e.g. The other two Gospels have Judas being spotted before the rest of the crowd is even acknowledged during the arrest of Jesus. Luke sees that a normal human being would see a crowd first coming toward him, and then pick out Judas from within the crowd. Thus, he changes small details to make them more accurate historically.
His Style:
i. Uses paraenetics (exhortations)
ii. Very personal
He wants to show the minds and hearts of the disciples who followed Jesus during His Passion.
The Betrayal of Jesus is much more personal and intense in this account, with Jesus actually responding to Judas.
Luke shows us the meeting with Pilate and the “Roman Process” in detail.
It is as if Luke wishes to use his words to remain close to Christ and to wipe His bloody wounds; he is trying to wash the Body of his Savior with his words to take away some of His suffering.
He stresses the fact that Jesus was just and was condemned unjustly. He was innocent and, yet, was put to death.
Resurrection:
Resurrection:
There are 2 traditions:
a. Matthew and Mark are very similar:
i. Not focused on specific aspects
ii. Mark 16:1-20 is probably the oldest text we have on Resurrection
Mark 16:9-20 is not in every codex → found only in Sinaiticus and Vatican
b. Luke and John are very similar.
i. Focused on physical aspects of Christ being resurrected (e.g. He shows them His hands and His feet)
Father Estrada claims the Resurrection is not historical fact, simply because no one knows any details but Christ Himself → It is a fact of Faith.
Historically, the Resurrection cannot stand on its own. It needs the help of:
a. Empty Tomb!
b. Apparitions to the Disciples
* These are the historical facts
Empty Tomb:
Sources:
c. Matthew and Mark: “You search for Jesus…who was crucified. He is Risen!”
d. Matthew 28:6 uses: ἠγέρθη – (passive aorist) to get up/out of bed
i. ἠγέρθη comes from ἐγείρειν, not ἀνίστημι (to get on your feet - although this word is used for the resurrection in other places in the NT)
ii. Χριστός ανέστη! – Christ is Risen! (This is still how Greeks greet each other on Easter – ref. My Big Fat Greek Wedding)
e. Romans 4:25 – “He was raised”
f. 1 Cor. 15:3ss –
i. “Christ died, was buried, and was raised”
St. Paul would not have said “buried” (entombed) unless it was an important historical fact for the early Christians. It would have been enough to simply say Christ died and was raised.
ii. Where is Mary Magdalene?
Official Testimonies (which Paul is doing here) could not be made by women at this time.
Thus, in this passage he does not recognize Mary Magdalene
The Gospels do mention her because they are not making an official testimony → they are merely recounting the events.
Apparitions:
a. Ezekiel 37:1-14 – “dry bones becoming flesh” - “I will open your graves…”
i. Harkens back to the O.T. exile → those who died and could not see the promised land. This is redeeming them.
ii. Before the Resurrection, Christians never looked at this text.
iii. No one ever believed it possible that the Messiah could be resurrected (mainly because no Jew believed the Messiah could suffer and die–on a cross, no less, which was so scandalous and unworthy).
b. Fr. Estrada ran out of time by this point.
Parables: Dupont-
Dupont- (“One of the best Catholic interpreters of the 20th century” - Fr. Estrada)
Talks about the way in which the Lord describes different behaviors/messages.
There are three types:
God
ex: The Unmerciful Servant –”Not 70x, but 70x 7x…This is how My Father will treat you unless…” (Matthew 18:21-35)
Jesus
ex: The Call of Levi – Jesus eats with tax collectors/responds to the Pharisees – “I have not come to call the righteous, but sinners to repentance” (Luke 5:27-32)
Jesus taking the place of God
ex: Parable of the Prodigal Son – Jesus occupies the place of the Father here and shows the unity of the Son with the Father → There are HUGE Christological implications (Luke 15:11-32)
Parables: John Chrysostom
John Chrysostom: compare parables “all in all” and not “every parallel with every parallel”
Parable Interp. Dodd
a. Must be interpreted in view of the kingdom
b. interpretive key = eschatological realization
This frees the parables from liberal protestant interpretation (be good, work hard) and puts them in a supernatural light
3 Parables that are found in all three Gospels:
a. The Parable of the Seeds/Sower (Matthew 13:1-9; Mark 4:1-8; Luke 8:4-8)
b. The Parable of the Mustard Seed (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19)
c. The Parable of the Wicked Tenants (Matthew 21:33-46; Mark 12:1-12; Lk 20:9-18)
Vineyard = Israel (All the Jews hearing this parable would have known this because of Isaiah 5) → Jeremias points this out and the fact that Jesus did use some allegory
“took Him, killed Him, and cast Him out” - Mark
“took Him, cast Him out, and killed Him” - Matthew and Luke (they are not manipulating the text; they are clarifying precisely what happened → clearly, a reference to His Passion.)
Parable: Interpretation, Julicher
i. To understand the rhetorical nature of Christ’s words, you need to go to the great rhetorical literature of their time: Aristotle.
ii. Parables are NOT allegories
“The problem with allegories: you can do lots of comparison and study, but you end up with nothing.”
“Allegories were invented by the Church and not Jesus, Himself” (he takes it too far, here)
i. metaphora = direct representation/substitution = allegory [“The lion runs”; lion = Achilles]
ii. homoiosis = comparison using like or as = parable [“Achilles runs like a lion”]
iii. Parables:
half objective (the very situation he finds himself)
half narrative (actual parable and lesson to be taught)
This tension rises to tertium comparationis = generic idea from the parable that can be applied to both parts
The “big three” names on Parables:
a. Julicher: When he speaks of the kingdom, he speaks like Harnak, on 3 points → (1) Paternity of the Father, (2) Brotherhood of all men; (3) the merit/value of being man
Dodd: He claims that the “presence of the kingdom of God in men” is where Julicher goes wrong. He adds the “supernatural dimension”
Jermias: claims that Julicher is good and contributes a lot regarding parables and allegory, but reduces the message to divine philanthropy (i.e. he misses the salvific nature of them).
Transfiguration:
Matthew 17:1-8
Mark 9:2-8
Luke 9:28-36
Anticipates the Resurrection and the Glory of God
It draws upon motifs of the O.T. and non-canonical Jewish apocalyptic literature:
Expresses the presence of the heavenly or divine
ex: brilliant light; white garments; and the overshadowing cloud
The “high mountain” → more theological than geographical:
Points back to both Moses and Elijah on Mt. Sinai (Exodus 24:12-18 and 1 Kings 19:8-18)
Luke:
Uses word “departure” (exodus) → leaving this world/predicting Passion and death. This word is only used 3 times in N.T.
Peter calls Jesus, “Epistoma” (Master)
Mark:
Reverses order of introducing Moses and Elijah. He says, “Elijah and Moses” →
Why? Mark begins the Gospel with “From the prophecy…”
He sees his Gospel as a continuation of the prophets, so Elijah is more important to him.
Peter calls Jesus, “Rabbi”, (Teacher/Master)
Matthew:
Peter calls Jesus, “Kyrie” (Lord)
Projecting the Lord’s Divinity that will be evident at Passion, Death, and Resurrection
His face “shone like the sun”
Parallels Moses’ glowing face after Mt. Sinai
Daniel 10:5-6 - “His face [was] like the appearance of lightning”
All 3:
ἐπεσκίαζεν (overshadowed) is used (“A cloud came and overshadowed them”).
This word comes from the Hebrew word, “Shechinah”.
For Jews, Shechinah always stood for: “the Presence of God” (ex: Exodus 40:34)
There is a blending of Psalm 2 (“This is my Beloved Son”) and Isaiah 42:1 (“Behold my servant …in whom my soul delights…”)
Clothes became “white as light“ (Matthew) / “dazzling white” (Mark and Luke):
It is an image of the divine/God:
Daniel 7:9 - The clothing of God appears “snow bright”
Book of Revelation → many heavenly beings are clothed in white (Rev. 4:4; 7:9; 19:14)
Miracles:
Signs of Jesus:
Actions
Miracles
10 miracles in Matthew for the 10 plagues of Egypt (He is always trying to connect the O.T. to Jesus)
Miracles
Every miracle is a sign, but not every sign is a miracle.
Miracles shows us a glimpse of God’s salvific plan from all eternity, and we see the intimacy that resides in Him/the Love He has for us.
Jesus announces His Kingdom (which is already present) through parables → and reinforces them through miracles.
NOT copies of Hellenistic miracles, i.e. woman that is pregnant for 5 years. We can say this because in the Gospels they are short, sober and to the point.
No serious exegete today would deny that Jesus worked miracles, especially healings.
Types of Miracles:
Healing
Exorcism
Marvelous Gifts (ex: multiplication of the loaves and fishes)
Epiphanies (Passive Power → three examples): (1) Baptism
(2) Transfiguration
(3) Resurrection
Form criticism on miracles: Encounter Request Act of Jesus (He touches them) Healing Confirmation
Faith and Miracles:
Synoptics: When there is faith, miracles can happen.
John: Miracles help create faith.
Tempest: Mk 4, Mt 8, Lk 8
Mk: Lots of details, meant to produce faith, Jesus is called teacher,
Why are you afraid, have you no faith?
Mt.: Jesus is called Lord,
The Lord demands faith before he will do the miracle.
Lk: Jesus is called Master
Why are you afraid, have you no faith?
Hemorrhaging woman
Mk and Lk- Jesus asks, “Who touched me?”
Mt. doesn’t, he doesn’t want to put Jesus’ divinity into question.
Mk- lively, Lk- explains, Mt- skips the part that can be confused by those with little faith
Mission:
Matthew 10:1-15
Mark 6:7-13
Luke 9:1-6
Apostle = apo-stello sent to a certain place
Do not take:
Sack
Tunic
Staff → Problem: Mark says they can carry one staff.
Answer: There are two different words for staff (one used to support walking and one used to attack others). The term used here harkens back to Ex. 21:18-19, which is the staff used for hitting people/returning an insult.
Matthew and Luke speak about the staff in hyperbole (i.e. don’t take anything).
Money
Numbers chosen: Matthew: Jesus just chooses 12. (This is a Messianic Sign for Israel). Call and Mission are at the same time. Mark: Has the twelve sent out in two Splits the call and the mission Luke: Has the twelve sent out in twos Distinguishes between the mission of the 12 Apostles (Ch. 9) and the 70 Disciples (Ch. 10)
Vocation and Mission of the Disciples:
Vocation:
First 4- Andrew, Peter; James, John. Mk 1:16-20, Mt 4:18-22
Call of the 12: choice of 12 confirms that the Lord wants to continue the 12 tribes → refound Israel on the base of the 12 Mk 3:13-19
In the entire history of Israel there was never a teacher/prophet who chose his own disciples (they were always chosen by God) → There is a very strong novelty here, for Jesus (who is God) is able to choose His own.
Jesus uses dissuasion → He does not accept everyone to be His disciple (Mt 8:18-22 and Lk 9:57-62).
Standard model used by Jesus (although does not always happen this way):
Encounter
Invitation to follow Him
Objection
Response/Confirmation
Following as disciples (sequela/progression)
Our Father:
Matthew 6:7-15
Luke 11:2-4
Structure:
(Seems like) Luke is more faithful to the original structure
(Seems like) Matthew is more faithful to the Lexicon (original words of Jesus)
Matthew
3 Petitions “of you”:
Hallowed be thy name
Thy Kingdom come
Thy Will be done
4th Petition “of us”:
Give us this day our daily bread
Structure:
[1] Name: Father in heaven
[2] Kingdom, Lordship
[3] Will [only in Mt] [Justice is to do the Will of God]
[4] Give us this day our bread: super substantial: for today or for the future [eucharist]
[5] Forgive us our debts as we forgive our debtors (Luke says “sins/mistakes”
[6] Lead us not into temptation
[7] Deliver us from evil/evil one [Free us, now!]
We cannot ask forgiveness before we have forgiven → (it is in the “perfect” tense, meaning something that happened in the past, but continues to this moment)
Uses the word, ἀφήκαμεν (debts) → Hebrew metaphor for sin
Lk
Structure:
[1] Father [no “in heaven”]
[2] Kingdom come [no “will be done”/no repetition]
[3] Daily bread- more generic- “every day”.
[4] Forgive us our sins
[5] Lead us not into temptation
Uses the word ἁμαρτίας (mistakes/errors) → Does not use the word “debts” for pagans because they will be confused as to what they need to “pay”
