Patristic Counter-Evidence to the Claim that ‘The Gospels Were Written for All Christians’

Mitchell, Margaret M.

doi:10.1017/s0028688505000032

Cited by 52 publications

(6 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…51. Cf., e.g., Sim 2001;Mitchell 2005. It would probably be unwise, therefore, to apply woodenly the notion that the Gospels and other unprovenanced writings were not connected with particular circles. But the caution raised by Bauckham is neither idiosyncratic nor groundless, and there are good reasons for avoiding the assumption that early Christian texts must always represent particular groups.…”

Section: Futures In Nt Studiesmentioning

confidence: 99%

Fashions, Fallacies and Future Prospects in New Testament Studies

Hurtado

2014

Journal for the Study of the New Testament

View full text Add to dashboard Cite

In New Testament studies, over the last century or so, there have been both 'fashions' (short-lived approaches) and 'fallacies' (approaches and ideas widely accepted for many years that later proved wrong), a few of which are reviewed here. With reference to these fallacies, especially, why did so many scholars entertain them, and what can we learn from them? As we look toward the future of the field, what developments and emphases might we foresee as proving more than passing fashions?

show abstract

Section: Futures In Nt Studiesmentioning

confidence: 99%

Fashions, Fallacies and Future Prospects in New Testament Studies

Hurtado

2014

Journal for the Study of the New Testament

View full text Add to dashboard Cite

show abstract

“…in [2]) This ancient assessment is echoed by modern students of John. Even among scholars who try to coordinate John closely with the Synoptic Gospels, there is a general consensus among interpreters that we must "let John be John" [3].…”

mentioning

confidence: 97%

Anamnesis and the Silent Narrator in Plato and John

Parsenios

2017

Religions

View full text Add to dashboard Cite

Abstract:The Gospel of John is often compared to the dialogues of Plato by those who connect Johannine theology and Platonic philosophy. The comparison operates on the level of ideas. The present paper does not ignore issues of theology and philosophy but grounds a comparison of John and Plato first and foremost on the literary level. In several key places in John 1, 3, and 14, the Johannine narrator recedes from view and is unexpectedly silent where one would expect a narrator's comment to organize the conversations and interactions between characters in John. Plato also renders the voice of the narrator silent in a dialogue like the Theaetetus. This paper argues that John and Plato both suppress the narrator's voice in order to further their anamnetic efforts and to make later generations not only readers but participants in their original conversations.

show abstract

“… 5. An interpretive model that has been reviewed several times elsewhere. See, e.g., Bauckham 1998; Klink 2004; Mitchell 2005; Klink 2010. …”

mentioning

confidence: 99%

“… 16. See Von Soden 1902: I, 309-10; cf. Mitchell 2005: 59. …”

mentioning

confidence: 99%

The Social Relationships of Gospel Writers: New Insights from Inscriptions Commending Greek Historiographers

Last

2015

Journal for the Study of the New Testament

View full text Add to dashboard Cite

Scholarship traditionally situates the social lives of NT gospel writers exclusively within the Jesus movement and local Christ groups, showing inadequate consideration for how the literary abilities of gospel writers might have provided the basis for social interaction and group formation with Greeks, Romans and Judeans of common occupations and/or cultural interests. In order to provide a fuller portrait of the social and historical setting of gospel literature, this article explores the ranges of social activities practiced, and networks developed, by comparable writers—broadly, Greek historiographers. Data from the epigraphy about the social practices of historiographers help to provide controls for speculations about the setting of NT gospel composition, and raise new questions about this literature possibly emerging from networks and guilds forged between people of similar scribal professions and/or cultural interests that cut through ancient Christianity rather than originating from within the Jesus movement exclusively. Scholarship on the social setting of the Q Gospel (i.e., scribal networks) and the Gospel of Thomas (i.e., philosophical formations) has made arguments in this direction on the basis of other evidence, and that model appears most historically plausible for the narrative gospels, as well.

show abstract

Patristic Counter-Evidence to the Claim that ‘The Gospels Were Written for All Christians’

Abstract: Matqaiò~ me; n e[ grayen JEbraiv oi~ qauv mata Cristou, Mav rko~ d∆ ∆Italiv hÛ , Louka` ∆ Acai> av di, Pasi d∆ ∆Iwav nnh~, khrux mev ga~, ouj ranofoiv th~.

Cited by 52 publications

References 0 publications

Fashions, Fallacies and Future Prospects in New Testament Studies

Fashions, Fallacies and Future Prospects in New Testament Studies

Anamnesis and the Silent Narrator in Plato and John

The Social Relationships of Gospel Writers: New Insights from Inscriptions Commending Greek Historiographers

Contact Info

Product

Resources

About