By Bruce D Chilton

This quantity reports the standards, assumptions, and techniques fascinated about severe Jesus learn. Its objective is to elucidate the tactics essential to distinguish culture that stems from Jesus from culture and interpretation that stem from later tradents and evangelists. This booklet has additionally been released in paperback, please click on the following for information.

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Paul's form of the tradition underscores the memorial aspect of the words of institution, a feature totally absent from the Markan version. This is important to note. The memorializing of the words of the Last Supper shifts the emphasis away from Jesus' anticipation of the imminent fullness of the kingdom, which his reference to drinking wine surely implies. Mark's form is primitive, the Pauline form— attested in Luke 22:19—is secondary. Jesus' expectation to drink wine "anew" (καινόν) in the kingdom anticipates not only the restoration of Israel, a "kingdom of God" in which the reign of God is felt throughout the nation and the world, 45 but it also anticipates an active administrative role for himself and his disciples.

21 Since the rise of form criticism it has been a regular assumption that sayings first uttered in the name of Jesus by early Christian prophets were incorporated into the Jesus tradition. 22 And that this happened in at least some measure seems probable. 23 But if prophetic utterance is invoked at this point then we also have to consider the long established recognition that inspiration could give rise to false prophecy. The need to test prophecy and to have tests for prophecy was recognized more or less from the beginning of Israel's reliance on prophecy.

For a much more recent application of form-critical method which exploits the categories of ancient Greek rhetoric, see K. Berger, Formgeschichte des Neuen Testaments (Heideiberg: Quelle und Meyer, 1984). 27 Controversy: Mark 3:1-6 par; Luke 14:1-6; 13:10-17; Mark 3:22-30; 2:1-12 par; scholastic: Matt 11:2-19 par; Mark 9:38-40 par; 11:20-25 par; biographical: Luke 17:11-19; Matt 17:24-27; Luke 13:31-33. Bultmann also regards Mark 7:2431 par and Matt 8:5-13 par as apothegms (cf. History of the Synoptic Tradition, 3839).

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