Thursday, November 20, 2014

92. 'according to Luke' betrays it 'incorporated' material from John

claimed that the verse is "obviously an addition to the narrative, but in our opinion a redactor's addition, not a later scribe's." He goes on to say "Much of the language of Luke xxiv 12 is non-Lucan in style, and the redactor may have borrowed it from an earlier form of the Johannine tradition (where Peter but not the Beloved Disciple was mentioned). If this is true, Luke xxiv 12 does not Luke (xxiv. 12) does not speak of John, not a few have said that Luke mentions a second visit of Peter alone. The cause of this visit, it is said, was the message given him by Mary Magdalene after she saw the Lord (so Jones) ; but McClellan makes the constitute an independent witness to the story of the disciples' visit to the tomb. The other verse, Luke xxiv 24, is more important; for although it appears in the context of the Emmaus narrative, it is part of a summary of post-resurrectional happenings that may have come to Luke partially formed." Marcion's canon and the Johannine corpus were at any rate comparable in one respect: they contained only writings in which there was just one theology - or for which one could postulate the same theology [Raymond Brown, The Gospel According to John p. 100]
and again:
Marcion was not the first to develop the idea of such a two-part canon. Rather, it already appears implicitly in the Johannine corpus. Here we have a collection of writings which belongs together in theology and linguistic style (modern analysts were the first to be able to note the subtle differences between the Gospel and the Letters of John). Here for the first time the two most important genres of the New Testament canon - gospel and letter - were combined in a single collection of writings which emerged with an authoritative claim: the Gospel of John seeks to be the authentic and true testimony to Jesus.[Gerd Theissen, Religion of the Early Church p. 263]

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