I’m so glad you’re helping to spread these ideas! The traditional authors of the canonical Gospels—Matthew the tax collector, Mark the attendant of Peter, Luke the attendant of Paul, and John the son of Zebedee—are doubted among the majority of mainstream New Testament scholars. He became a follower after the Lord’s death, when Paul taught him the gospel. Nonetheless, Nephi’s shaping achieves the laudable goal of presenting a clear choice between good and evil and this benefits his readers. “Catholics” were never in a position to crush dissenting views until the fourth century. Discipleship is an enormously important theme in both Mark’s and Luke’s Gospels. 5. The anointing is further justified by its rich symbolic connotations as the woman’s physical testimony of her prophetic knowledge. Luke's gospel is a product of a kind of Pauline Christianity. The gospels of Matthew, Mark, and Luke are referred to as the synoptic Gospels because they include many of the same stories, often in a similar sequence and in similar or sometimes identical wording. Given that we see a flood of OT paradigmatic interpretations in the gospels,…. The house-turned-temple is an important idea in Mark. Indeed Satan has asked for you, that he may sift you as wheat. As Brown writes, “The word ‘complex’ represents accurately the relationship between the gospels of Mark and Luke.” The four canonized accounts of the mortal life of Jesus are not identical, but this is, as they say in the tech world, not a bug but a feature! Mark: Rabbi, Matthew: Lord, Luke: Master. the Gospel of Thomas and the Gospel of Peter). Here’s the thing, though: Mark does not need to be the person who attached verses 9-20, or even the person who wrote them, in order for these 12 verses to be part of the original text. Mark and Luke said that Peter didn’t know what he said. dissenting view among the ‘Catholics.’ If the latter be the case, which it obviously is, then the Catholic bishops could very well have destroyed Marcion’s original gospel, leaving those who followed his views to have to recreate it by editing one of the canonical gospels according to his principles. ): 1. Couldn’t they include the stories and sayings that they do simply because Jesus did and said those things?This view is known as the Independence hypothesis, and it is the position that most people hold—at least before they start looking closely at the issue. Someone on a discussion list recently drew attention to how the Gospel of Luke changes the position of the call of the disciples to a period later than that found in the Gospel of Mark, so that it appears awkwardly out of place. See Roger R. Keller, “Mark and Luke: Two Facets of a Diamond,” in Sperry Symposium Classics: The New Testament, ed. As Roger Keller explained, each Gospel is like a different facet of a diamond. The Pharisee identifies Jesus as a would-be prophet, one of Luke’s favored ways of describing Jesus.  For example, at one point Brown suggests that “Luke moves the story [of Jesus’ visit to the home of Mary and Martha] from its original setting in Bethany to a place in his narrative where it makes an important point about prayers and homes.” (Brown, Luke, page 17–18.) See Grant Hardy, Understanding the Book of Mormon.  In the first two verses of Luke 22, Luke closely tracks Mark’s text as he describes the plot against Jesus. So, please continue to delve deeply and share this intellectual sustenance with your grateful readers.”, — Mary Booker, – February 2020 (personal email), “These reviews of yours are so bloody weird!”. Naturally, if we are right in thinking that the author of this was also responsible for Acts in which many Pharisees did become Christians. [b] This Paragraph indicates three essential points : * Luke was not an eyewitness to Jesus [peace be with him]. But perhaps her hair was loose because she was prophesying (see 1 Corinthians 11:56); then Luke’s story would contain the same picture of a prophetic woman as Mark’s―they would be conveying the same idea but in different ways. It is not difficult to imagine that Luke might have found Mark’s story to detract from the message that he wanted to convey about charity. And in other areas too: Why does Jesus mention his deeds at Capernaum before he is said to have entered Capernaum? Don’t know. While as the mother of three young boys I have a great deal of experience in adjudicating between inconsistent narratives of past events, I am nonetheless at a loss to determine if Luke 7 and Mark 14 record the same incident. Most of the Gospel of Mark is included in the Gospel of Luke, as this was one of Luke’s main sources. It is the shortest and the earliest of the four Gospels and is traditionally attributed to St. Mark, a disciple of St. Peter. For example, Luke was not an apostle, but he was a protégé of the apostle Paul. See Jennifer A. English, “Which Woman? This can be seen in the passages below. And the final reference to the temple in Luke―which is, in fact, the final line of the Gospel and thus carries enormous weight―presents Jesus’ disciples still worshiping there. Your voice is unique. This inversion of sacred and profane space continues in the anointing story, where Mark—by featuring the anointing of Jesus in an actual leper’s house instead of in the temple—shows the inversion to be complete. They are confirmed as his witnesses. Marcion’s gospel was not a once-and-for-all text — it went through continual revisions. The differences between the accounts speak of nothing so much as the fact that Jesus’ mortal life was too grand in scope to fit into one book or to be contained within just one perspective. (Part 1). Opportunity and motive alone don’t prove criminality. But the Marcionites would hardly have been obliterated by the time of Tertullian — Marcionites would have preserved it, and it was still a force to be reckoned with in subsequent generations. But what about the omission? It is the mushrooming crowds that make them a necessity. Note that all six of these texts from Mark are softened or omitted in Luke’s Gospel, so that Luke’s picture of the disciples has much less emphasis on their weaknesses.  James and John request honors. After rehearsing the story of “the thief on the cross” countless times from Luke’s gospel account (a story that, sadly, has been misused by many to justify that a person today can be saved without being baptized “for the remission of sins”—Acts 2:38; cf. 1. . Accomplishments of Luke . Calling to follow, with the possibility of failure, is not an option in Luke: And the Lord said, Simon, Simon! Secondly, the Luke 5 lake scene is not a calling of the disciples as it is in Mark’s gospel. On what bases would one think that it might have included that? Because they can be understood together. Gospel According to Mark, second of the four New Testament Gospels and, with Matthew and Luke, one of the three Synoptic Gospels. While Mark doesn’t identify the “some,” there are good reasons to believe that they are the disciples. But I have often been impressed with their grasp of logic and analysis of scholarship. I think it expands, and contributes to, the effort in honouring Thomas that we with Lukasz originally had in mind with this volume. And so was also James, and John, the sons of Zebedee, which were partners with Simon. While Mark wrote and circulated his Gospel before Luke wrote his, Luke didn't edit the Gospel of Mark. Use the following two sets of passages to support your claim. Given that, in Mark 14:9, Jesus proclaims that wherever the gospel is preached, the woman’s actions will be spoken of as a memorial of her, it is perhaps ironic that Luke omits this passage from his own Gospel. The situation is further complicated by the interpretive decisions that we make. A third example concerns the woman’s understanding of who Jesus is: in Luke’s story, the woman understands enough about Jesus’ identity to anticipate his ability to forgive, while at the end of the story, the dinner guests are still wondering who Jesus is. And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. Luke 1:1). “Luke’s distinctive emphasis on Pharisees includes invitations to meals that eventuate in Jesus’ sharp criticism of the host (see 11:37–44; 14:1–24), along with the Pharisees’ repeated complaint regarding Jesus’ companionship with sinners (5:27–32; 15:1–2). “I have found your website really valuable as an interpretive filter for Biblical scholarship, especially the origins of Christianity and historicity of Jesus issue.  They sometimes do not understand what Jesus is saying. 2. , On the other side of the debate, those scholars who think that there was just one anointing suggest that it strains credulity to think that Jesus would have experienced two such very similar events in his lifetime: they argue that the shared material between the two stories is far too substantive to reflect two different historical events, but that if we assume that Luke has edited Mark’s story, we find that the alterations closely match the kinds of changes that Luke makes in other situations where we are more sure that he edits Mark’s account.. In Luke, Peter has already seen the power of Jesus’ word when he exorcised a demon with a command and healed Peter’s mother-in-law with a rebuke. And Luke elsewhere repeats the theme of needing labourers for the spiritual harvest. I found that covering Luke's Gospel in 11 chapters of 2,500 words each was a major challenge. Luke tells what happened to Jesus (Luke 1-3) before He was baptized – not Mark. I reach no firm conclusions as to whether Luke 7:36–50 is or is not a record of the same historical event as Mark’s anointing, but I do suggest that Latter-day Saints have a theological foundation that can accommodate either conclusion. (See Brown, Luke, page 29.) Thus on an obvious level, Mark’s Christology is low. How and why would Luke have edited Mark 14:3-9 contrasted with Luke 7:36-50? Firstly, only “some” of the Pharisees are involved. Well having recently completed some notes and thoughts about canonical Luke being a possible redaction of an earlier gospel that may well have been closer in many respects to the gospel of Mark, I had to take a few minutes to see if there might be any particular redactional agenda for such a switch of order in events.  If Luke understood Mark to say that the disciples objected to the anointing, he might have chosen not to include this story in his own record because it did not cohere with the message that he wanted to present: Mark’s text shows a teaching moment, not a consecration opportunity, and thus doesn’t fit Luke’s focus. Did two of the writers copy from one? By emphasizing their lack of understanding, Mark is able to highlight Jesus’ patience with them as well as to encourage his audience members who struggle in their own discipleship. Walking on Water in Matthew's Gospel: "A Proper Doxological Ending"? As we have mentioned before, the books of Luke and Acts are a single work, often referred to as Luke-Acts. Both books are addressed to Theophilus (Luke 1:3, Acts 1:1), and Acts begins by mentioning a “former book” which is very likely a reference to the Gospel of Luke. This looks very much like the sort of thing we read in Exodus and Acts.  But it is also true that Luke ennobles these roles: Luke features women who serve, but he also redefines serving not as a demeaning task but rather as a key Christian act and, in fact, the hallmark of authentic Christian leadership. The book is written to the Gentiles as well, and all people everywhere. I do think there is a structure that holds these episodes together in Mark, but it is not at the narrative level, and is another topic for another time. There are intelligent, thoughtful comments and commenters regularly offering productive discussion. — Earl Doherty, November 2013 (personal email), “Here I give an admittedly subjective short list, in random order, of useful, high level and regularly updated weblogs on the study of the Old Testament . (4) Luke eliminates Aramaic in Mark. Where did Peter come from? Jesus casts out a demon – his fame spreads, Jesus enters Peter’s house and heals Peter’s mother-in-law, Many look for Jesus but Jesus leaves them behind. (2) The wording is frequently very similar and changes follow a pattern, including omission of the historical present tense (in 150 out of 151 instances), reduction in the use of the words “and” and “immediately,” providing antecedents to pronouns that might be ambiguous, and a more refined style of Greek writing in general.  And while I’m not claiming to have solved the age-old problem of Mark’s “messianic secret” (which is: why Jesus sometimes commands people not to tell others about him), I have found that many of the knots unravel when one pays attention to family relationships. 1 This can be determined by comparing Mark 1:1-12 with Luke 3:21-23. The text of the Sermon on the Mount differs significantly between Luke and Matthew, and Mark again omits it. However, more recent research has complicated this picture by observing that Luke has a strong tendency to feature women in stereotypically female roles. And in Luke’s account, Simon accuses Jesus of not being a prophet, but Jesus knows Simon’s thoughts. Mark wrote after Matthew and had a copy of Matthew to draw upon. The determination here affects not only how we interpret the anointing story, but also how we judge the historical accuracy of the Gospels. Since Mark is our earliest gospel, written according to most scholars around the time of the destruction of Jerusalem by the Romans in 70 CE, or perhaps in the decade before, we have strong textual evidence that the first generation of Jesus followers were perfectly fine with a gospel account that recounted no appearances of Jesus. When Jesus is arrested, the disciples flee. At all the material found in Mark Luke: as Brown writes, “ good... That make them a necessity help given the extensive verbal similarities as well escalating success of Jesus thoughtful and. Words each was a protégé of the Nicodemus Stories in John ’ unique and identity! 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