Seizing the Initiative Through Creative Thinking Versus Reacting to the Enemy local copyby Grothe, SAMS paper, Leadership must be committed to learning, underwrite experimentation, and create an environment that generates creative thought and innovation. Doctrine must incorporate more aspects of innovation, creative and critical thinking and innovative leadership.
If Luke and Matthew did not know each other, then there must be a source common to both of them to explain the remarkable similarities between the two gospels.
If, however, the Third Gospel used Matthew as one of its sources, the whole structure of the two-source hypothesis becomes unstable, since one of its major foundations is removed. Without the independence of Luke and Matthew, a hypothetical source is rendered functionally unnecessary.
One reason that has often been put forward for the independence of Luke and Matthew is the perceived literary superiority of the Sermon on the Mount.
Christopher Tuckett lays out the basic situation quite clearly: The case for the existence of Q, like the case for Markan priority, is a cumulative one. It is also in some sense a negative one, since the Q hypothesis is essentially the alternative to the possibility that Luke knew Matthew.
The theory that Matthew knew Luke is hardly ever proposed today. If Luke did not know Matthew, the only real alternative theory is that both 1 Austin M.
Essays in Memory of R. Blackwell,pp. Stein, The Synoptic Problem: An Introduction Grand Rapids: Baker Book House,pp.
Trinity Press International,pp. Clarendon Press,p. Streeter, The Four Gospels: A Study of Origins NY: Each of these tend to be overstatements or, in my opinion, finds reasonable explanations.
For the original Q hypothesis, with the independent reliance of Luke and Matthew on that source, originated in great part on a view of the gospel writers as compilers of traditions with little independent authorial design.
Of course this understanding has been developed with respect to Matthew as well, and Matthew is seen as having formed from disparate material his great sermons. Clark,pp. Analysis of the Sermon on the Mount has also shown its intentional design: But this assumes an estimation of literary aesthetics that overshadows the strictly historical question: To put it more bluntly, Streeter suggests: If then Luke derived this material from Matthew, he must have gone through both Matthew and Mark so as to discriminate with meticulous precision between Marcan and non-Marcan material; he must then have proceeded with the utmost care to tear every little piece of non- Marcan material he desired to use from the context of Mark in which it appeared in Matthew — in spite of the fact that contexts in Matthew are always exceedingly appropriate — in order to re-insert it into a different context of Mark having no special appropriateness.
A theory which would make an author capable of such a proceeding would only be tenable if, on other grounds, we had reason to believe he was a crank. The foregoing objections to Lukan use of Matthew are significant. Any attempt to propose an alternative to the two source hypothesis must ultimately deal with them.
In this attempt to explore the viability of the Farrer theory in the case of the Sermon on the Mount, the following questions must be faced head on: Is it less compelling? Is it less convincing for the purpose that the Evangelist puts forward? Can one imagine Luke using Mark in a different way than he does Matthew?
I will return to this point in the conclusion of my paper. Without arguing extensively in support of these points, they can be summarized as follows:Various specific points of comparison as between the two legal traditions will be reviewed, together with a number of resulting differences in their respective substantive rules.
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