Religion (Vorkonstantinisches Christentum: Leben Und Umwelt Jesu; Neues Testament; Kanonische Schriften Und Apokryphen [Forts.] 1988
DOI: 10.1515/9783110853988-008
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1 Peter, 2 Peter, and Jude as Evidence for a Petrine School

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Cited by 3 publications
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“…One way of explaining the elevated style of 1 Peter is that the letter was the product of a Petrine circle (Best 1971: 59-63; Elliott 1980: 250-67; Elliott 1990: 267-95; Elliott 2000: 127-30; Blevins 1982: 402-403; Soards 1988: 3827-49; Knoch 1990: 22-25; Knoch 1991: 105-26; Perkins 1995: 13; Achtemeier 1996: 42; Dschulnigg 1996: 175; Richard 2000: 9-11; Prasad 2000: 36-46; Böttrich 2001: 247-48; Senior 2003: 4-6; Klauck 2006: 340; Chatelion-Counet 2006: 403-24; Prigent 2006: 10; Hartin 2006: 29; Le Roux 2018: 15-21). According to this view, a group of disciples had formed in Rome around the influence of Peter.…”
Section: The Explanatory Power Of the Amanuensis Hypothesismentioning
confidence: 99%
“…One way of explaining the elevated style of 1 Peter is that the letter was the product of a Petrine circle (Best 1971: 59-63; Elliott 1980: 250-67; Elliott 1990: 267-95; Elliott 2000: 127-30; Blevins 1982: 402-403; Soards 1988: 3827-49; Knoch 1990: 22-25; Knoch 1991: 105-26; Perkins 1995: 13; Achtemeier 1996: 42; Dschulnigg 1996: 175; Richard 2000: 9-11; Prasad 2000: 36-46; Böttrich 2001: 247-48; Senior 2003: 4-6; Klauck 2006: 340; Chatelion-Counet 2006: 403-24; Prigent 2006: 10; Hartin 2006: 29; Le Roux 2018: 15-21). According to this view, a group of disciples had formed in Rome around the influence of Peter.…”
Section: The Explanatory Power Of the Amanuensis Hypothesismentioning
confidence: 99%
“…Kathleen Corley also comments that 'the argument for a separate Petrine school is gaining wider acceptance' (Corley 1995:350). While Elliott and Richard Bauckham prefer to speak of a 'circle' or 'group' of Petrine associates (Bauckham 1983: 146), Marion Soards has suggested that 1 Peter, along with 2 Peter and Jude, provides evidence for the existence of a 'Petrine school', analogous to the other ancient schools which existed at the time (Soards 1988). Soards's arguments are on the whole weak and unconvincing, either extrapolating illegitimately from literary similarities to common community (or, more precisely, 'school') origin, or taking characteristics common to early Christianity as a whole (such as the use of the Jewish scriptures, specifically the LXX) as indications of the existence of a particular school within early Christianity.…”
mentioning
confidence: 99%