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Passing Along Traditions

4/13/2022

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4/13/22
Scholarly Reflections

McDonald, James I.H. "Chapter Four: Paradosis." Kerygma and Didache: The Articulation and Structure of the earliest Christian message. Cambridge: Cambridge University Press, 1980, 101-125.

Tradition was an important element of Greek culture as well as of Hebrew culture. McDonald notes that the difference had to do with the Hebrew concept of a particular divine revelation which was to be passed on. In contrast, Greeks who learned to read would memorize poetry which could inculcate social and cultural values (McDonald 1980, 101). While Greek learning of texts was often done and passed on through memorization and oral tradition, the Hebrew paradosis emphasized the fact that Torah was a written source (McDonald 1980, 102). In Hebrew thought, McDonald finds an interest in preserving the specific wording of Torah. At the same time there is an expectation that the student should grow in an ability to describe and explain the significance of passages learned (McDonald 1980, 104).

Jesus stood at the intersection of two worlds. McDonald notes that he was involved in the life of Hebrew paradosis but that he was also the source of a new type, or at least a new genre of content, the tradition passed on in Christianity (McDonald 1980, 104). McDonald describes a number of passages in which Jesus taught his disciples so they could themselves pass on meaningful traditions. Jesus appears to us as a rabbi instructing his disciples. This instruction would naturally have been intended to be transmitted to future generations (McDonald 1980, 106).

Within early Christian practice McDonald notes that Jesus taught his followers a reinterpretation of their former understanding of Scripture, now seen through the resurrection (McDonald 1980, 107). Particular matters of discussion within early Christianity can be identified as significant in first century paradosis. McDonald notes the central importance of Jerusalem and the Twelve apostles in relation to Jerusalem (McDonald 1980, 108-109). At the same time, the way theological tradition was played out in different places showed variety. McDonald notes, for example, the distinctions among Judaean and Hellenistic Christians, along with the additional ethnic grups as Christianity spread (McDonald 1980, 110 ff). This does not indicate to McDonald a difference in the underlying themes of Christianity. It remained at its core the message of the specificgospel work of Jesus (McDonald 1980, 112).

Paul's use of paradosis is a bit different, as McDonald identifies a strongly rabbinic custom, used in a positive way to guide people to Christ (McDonald 1980, 112). McDonald reviews various passages to show how Paul takes tradition and uses it with Christ as the central character to be passed from one generation to another. McDonald also notes that Paul occasionally claims that a piece of teaching derives directly from the Lord. McDonald considers that some of these statements are known quotations while others are of less clear derivation (McDonald 1980, 116).McDonald considers many of these statements and how they may well be a Pauline statement of a principle illustrated by but never spoken clearly by Jesus (McDonald 1980, 118). 

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Teaching and Instruction

4/11/2022

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4/11/22
Scholarly Reflections

McDonald, James I.H. "Chapter Three: Paraenesis and Catechesis." Kerygma and Didache: The Articulation and Structure of the earliest Christian message. Cambridge: Cambridge University Press, 1980, 69-100.

McDonald notes that while many rabbinic homilies and sermons would be categorized as paraclesis, this eloquent lecture form was rejected by some teachers in favor of "paraenesis, in which exhortation was intimately concerned with the practical problems of living" (McDonald 1980, 69). Especially among philosophers the more arcane abstractions would be translated into concrete and practical situations.

The topic of paraenesis is normally one of a stock list of moral concerns, such as courage, wisdom, honor, or even less weighty issues as leisure and public prudence (McDonald 1980, 70). The topic may then be expanded on by statements which define or describe a challenge fitting the topic. A topic may well contain similes, which often suggest related areas of study and consideration (McDonald 1980, 72). Other common elements are "two ways" statements which lay out dualistic philosophies, lists of virtues and vices, and customary "unwritten laws" (McDonald 1980, 73). Farewell discourses often take on paraenetic forms as they provide practical advice on how to live in the absence of the one departing.

In Jewish practice, McDonald understands paraenesis to be tied closely to a use of Torah as the overarching moral guidance (McDonald 1980, 74). As examples, McDonald cites much of proverbs 10:1-22:16, where there is a series of brief, gnomic, paraenetic topics. While some of the parables lead naturally to application in broader circumstances, others are more self-contained, not leading to broader topics (McDonald 1980, 76).

Akin to the paraenetic proverbs, McDonald sees multiple types of "two ways" teaching within Jewish thought. These express the dualism which characterizes much of their interpretation of life (McDonald 1980, 77). Likewise, the lists of virtues and vices, customary codes, and farewell discourses appear in Jewish as well as Greek thought (McDonald 1980, 78-79). 

McDonald finds a strong paraenetic emphasis in the recorded ministry of John the Baptist, as he instructs his hearers in very practical matters (McDonald 1980, 79). John's vivid imagery and use of metaphors further indicate his praenetic orientation. 

The ministry of Jesus also sows paraenetic elements, though McDonald considers the wording and also many of the topics to be later accretions superimposed upon Jesus (McDonald 1980, 80). Despite his skepticism and disclaimers, McDonald discusses a number of the statements of Jesus which appear as paraenetic topics.

Early Christianity continued the existing traditions of paraenesis. "However, the fundamental feature of Christian paraenesis is that it is wholly governed by God's act of salvation in Christ" (McDonald 1980, 87). McDonald considers what motifs and emphases can be found in early Christianity. He finds an association with baptism and a life in which we have been dressed in Christ (McDonald 1980, 88.There is a teleological emphasis on reaching unity with Christ's righteousness. This is evidenced through life change, as the Christian life bears different conduct than life without Christ (McDonald 1980, 89). Some of the paraenesis is derived from Old Testament passages but they are viewed through the contextual lens of Christ's work. McDonald continues by describing the typical topics of paraenesis in early Christianity (McDonald 1980, 90ff). In general these can be summed up by their common relation to living a life consistent with the testimony of the resurrection which has been passed on frm eyewitness accounts. Specific situations in the church may be ddressed (McDonald 1980, 92) as well as matters of ecclesisastical practice (McDonald 1980, 93).

McDonald finally considers the distinction between paraenesis and catechesis. While in later times catechesis was considered to be specific instruction leading to baptism, McDonald concludes that the distinction did not exist in the first century, but that the terms were essentially synonymous (McDonald 1980, 99-100). 

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New Testament Prophecy

4/7/2022

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4/7/22
Scholarly Reflections

McDonald, James I.H. "Chapter One: Propheteia." Kerygma and Didache: The Articulation and Structure of the earliest Christian message. Cambridge: Cambridge University Press, 1980, 12-38.

McDonald notes that "prophecy" in different traditions can mean radically different things. The Christian tradition of prophecy "inevitably derived in the main from the prophetic tradition of Israel" (McDonald 1980, 12). The prophet primarily serves as a messenger.

Old Testament prophecy tends to be made of a combination of up to four elements: reproach, threat (judgment), promise, and exhortation (McDonald 1980, 13). Though there is some debate about the precise terms involved, McDonald finds scholarship identifying those essential categories. The prophetic elements are all based on a word, speech, or reasoned concept imparted to the prophet (McDonald 1980, 15). 

In New Testament prophecy, McDonald first considers the preaching of John the Baptist. In his preaching there is an announcement of the superiority of Messianic salvation (McDonald 1980, 17). McDonald also finds a typical call for repentance. The urgency of repentance is built on the concept of judgment coming closer day by day (McDonald 1980, 18). The eschatological urgency takes slightly different forms in the reports of the different evangelists, but it is certainly present.

The preaching of Jesus also has prophetic elements, though McDonald's view of these elements is clouded by his acceptance of higher critical analysis and an assumption of the Jesus tradition being borrowed from Judaism and put into the mouth of Jesus by his followers (McDonald 1980, 19). Regardless, Jesus was recognized by his followers as a prophet. McDonald finds his teaching to contain calls to repentance and announcements of salvation as God's kingdom is fulfilled (McDonald 1980, 20). Threats of judgment and penalty are also present in Jesus' teaching (McDonald 1980, w1). Prophetic signs, which are not present in the work of John the Baptist, are present in Jesus' work. The signs are typically particularly prophetic action, not simply miracles (McDonald 1980, 22). McDonald describes the parabolic significance of the signs done by Jesus in some detail. Througout the discussion, McDonald finds difficulties presented by his assumption that many of the acts and sayings of Jesus were invented later and superimposed on the Jesus character.

McDonald finds in the move to apostolic preaching a significant shift from Old Testament preaching and the preaching of Jesus. This shift particularly shows in the underlying presuppositions, as the message is about Jesus and the inner life based on his message, rather than being about what would happen when the Messiah would come (McDonald 1980, 28). The apostolic witness came to focus on the ministry, death, and resurrection of Jesus, a message of a community which had not existed previously (McDonald 1980, 29). McDonald particularly notes the significance of the resurrection, as it sets the Christian message apart through its eschatological orientation (McDonald 1980, 30). The resurrection urges a new evaluation of the implications of numerous elements of Jesus' message, from their own hope in life and death to the way they would conduct themselves in the world. Of special importance to McDonald is the objective nature of the resurrection, something clearly outside of ourselves (McDonald 1980, 31).

McDonald further observes that the spiritual gifts evident in Acts and in 1 Corinthians are a sort of prophetic activity (McDonald 1980, 31). They show a pattern of prophetic acts in various places and times. Paul's theology takes prophecy to be the most important gift, though McDonald affirms he doesn't consider himself a prophet (McDonald 1980, 32). Paul's work includes the hallmarks of prophecy, including messages of judgment and salvation. Upon futher analysis, we can also observe with McDonald numerous characteristics of prophetic activity in Paul which are common to the New Testament prophet Agabus. The prophetic writing of Revelation is depicted as a series of visions which came from Christ. Again, te prophetic motifs are present but unlike the Old Testament prophets there is a call to write, not a call to be a prophet (McDonald 1980, 33).

While the New Testament prophet has a role in passing down tradition, McDonald also finds a freedom to explain and elaborate on traditions (McDonald 1980, 35). He could speak to the community in the first person, rather than exclusively the third person. Another element McDonald observes is the wide variety of prophetic utterances and the fact that the apostles and other prophets could contradict statements of the prophets (McDonald 1980, 36). This may well have contributed to the development of hermeneutical practices which could define how the Old Testament should be interpreted.

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