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Compatible with iPhone, iPad, and iPod touch. App Store Preview. Sep 3, Version 1. Even the sayings used for the original composition of Q were known and used elsewhere at an early date: they were known to Paul, were used in Corinth by his opponents, employed perhaps in easter Syria for the composition of the Gospel of Thomasand quoted by 1 Clement in Rome at the end of the 1st century.
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The document itself, in its final redacted form, was used for the composition of two gospel writings, Matthew and Luke, which both originated in the Greek-speaking church outside of Palestine. The Sayings Source was composed before the destruction of the temple, since the sayings against Jerusalem and the temple in Luke A more precise determination of the time of composition must remain hypothetical, but a few indications point to the period between 40 and 50 CE : 1 Bearers of the sayings tradition, which possibly extends all the way back to pre-Easter times, included both wandering preachers of the Jesus movement as well as local congregations.
Thus the conditions in which the Sayings Source originated included both continuity with the beginnings and with the developing congregational structures across the region. Luke 6.
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About 50 CE Paul mentions in 1 Thess. The execution of James the son of Zebedee by Agrippa I cf. Acts Mark wrote his story of Jesus some time after the war and shortly after Q had been revised with the Q3 additions. If we date Q3 around 75 C. For Mark, Q was extremely useful, for it had already positioned Jesus at the hinge of an epic-apocalyptic history, and it contained themes and narrative material that could easily be turned into a more eventful depiction of Jesus' public appearance.
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Q provided Mark with a large number of themes essential to his narrative. He was taken with the epic-apocalyptic mythology, the theme of prophetic prediction, and the announcment of judgment upon the scribes, Pharisees, and "this generation. Q also provided material that could easily be turned to advantage as building blocks in a coherent narrative account.
The John-Jesus material was a great opener. The figure of the holy spirit was ready-made to connect the Q material on John and Jesus with the miracle stories Mark would use.
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Q's characterization of Jesus as the all-knowing one could be used to enhance his authority as a self-referential speaker in the pronouncement stories Mark already had from his own community. The notion of Jesus as the son of God could be used to create mystique, divide the house on the question of Jesus' true identity, and develop narrative anticipation, the device scholars call Mark's "messianic secret.
The apocalyptic predictions at the end of Q could then become instructions to the disciples at that point in the story where Jesus turns to go to Jerusalem.
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And, as scholars know, there are a myriad of interesting points at which the so-called overlaps between Mark and Q show Mark's use of Q material for his own narrative designs.
The common material in Q and Mark cf.
Mark 1. But if Mark had known Q, his criteria for selecting the material he used, and especially the sayings he omitted, cannot be explained.
The reasons given remain hypothetical Mark as supplement to the sayings source, Q as supplement to Mark, a critical debate by Mark with the Christology of the sayings sourceand fail to make plausible the considerable differences in the literary configuration and theological orientation between Q and Mark.
A direct literary connection between Mark and Q must be regarded as improbable. The text complexes they share point rather to independent access of each to old Jesus-traditions, but contacts between the two streams of tradition at the pre-redactional level are not to be excluded.
A much discussed feature of Q arises out of Q's version of the mission charge.
Here the Q missionaries are told to take absolutely nothing for their journey, not even the basic necessities of life such as food or clothing. Elsewhere, too, Q sayings seem to presuppose an extremely radical break with past personal ties.
The Q Christians are told that they must "hate" their own families Luke par. They are not to worry about their daily needs Luke par.
They are to be followers of the Son of Man, who has nowhere to lay his head; and they are to break with their past in such a radical way that they are not even to go home to bury a member of their own family Luke par. These sayings have led to the plausible theory that behind Q lies a group of Christians who obeyed these instructions to the letter.
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Hence Q presupposes the existence of wandering prophets or charismatics who made a radical break with their own homes and went about preaching the message of the kingdom Hoffmann ; Theissen However, the presence of sayings like par. Kloppenborg proposes to explain the origins of Q in terms of a three-stratum model. At a later stage this complex was combined with, and partly reshaped by, materials that treat the proclamation of judgment against Israel preaching of the Baptist, the nobleman of Capernaum, the Baptist's question, the Beelzebul controversy, the demand for signs, the Q apocalypse.
The third and final stratum was provided by the temptation story, which presents Jesus as a model for one's relationship to God. The original version of Q must have included wisdom sayings as well as eschatological sayings. It cannot be argued that Q originally presented Jesus as a teacher of wisdom without an eschatological message. The close relationships of the Gospel of Thomas to Q cannot be accidental.
Since the typical Son of man sayings and announcements of judgments which are characteristic of the redaction of Q are never paralleled in the Gospel of Thomasit is evident that its author had no knowledge of the final version of Q, nor of the secondary apocalyptic interpretation that the redactor of Q superimposed upon earlier eschatological sayings.
The Gospel of Thomas is either dependent upon Q's earlier version or upon clusters of sayings employed in its composition. For the followers of Jesus whose tradition is represented in the original composition of Q, the turning point of the ages is the proclamation of Jesus.
In the sayings of Jesus, his followers find the continuation of this announcement. These sayings are not only reassurance of the eschatological moment, they are also the rule of life for the community of the new age insofar as Jesus continues to speak in sayings of wisdom and in rules for the community.
Jesus may indeed have been viewed as the heavenly Wisdom.