La mano di Luca nella parabola del fariseo e del pubblicano

The study aims to answer the question whether Luke 18:9-14 presents an original tradition dating back to the teaching of Jesus or is entirely the work of the third evangelist. As the parable is not found in the other synoptic gospels to compare with the Lucan text, the author approaches the question by first studying the language of the parable and then discussing the possible context in which the parable could have been pronounced. He then examines the other synoptic gospels to see whether a similar teaching exists even though there is no direct parallel passage. Although none of these elements considered on its own is satisfactory to establish the origin of the parable, taken together they provide convincing evidence that it may have had its origin in Jesus’ teaching.

Luke's Doublets and the Synoptic Problem

The Synoptic Gospels contain a significant number of so-called doublets, i.e. sayings or narratives which appear twice in one and the same Gospel. Since the nineteenth century these doublets have functioned as a classical argument in favour of the existence of Q. Focusing on treatments of Luke's doublets within the contemporary rivalry between the Farrer hypothesis and the two-document hypothesis, the present article contributes to a not-Q-biased discussion of the evidence. While adherents of the two-document hypothesis should not overestimate the force of doublet-based arguments, defenders of the Farrer hypothesis should pay greater attention to the creation and elimination of doublets as part of Luke's alleged redactional activity.

Erratum: Doing theology with children: A childist reading of the childhood metaphor in 1 Corinthians and the Synoptic Gospels

No abstract available.

Currents in Biblical Research Slavery and the Enslaved in the Roman World, the Jewish World, and the Synoptic Gospels

Scholars have recently noted a reluctance in New Testament scholarship to accept and apply the most recent historical scholarship on ancient enslavement to our readings of the biblical texts. The last century has seen developments in historical and classical scholarship that have moved those disciplines away from an understanding of ancient slavery as benevolent and toward a recognition of the institution's violent and coercive nature. A similar movement can be seen in the study of enslavement among first-century Jewish communities, with recent scholars arguing that Jewish enslavement practices were not as uniquely benign as was once thought. In spite of these developments, scholars of the Synoptic Gospels continue to utilize outdated models for understanding slavery in the biblical texts as a benevolent institution. A handful of New Testament scholars are charting a new course, challenging the rest of us to adopt the new historical consensus and to see biblical enslavement for what it was. Allowing these new critical works to lay the foundation for our understanding of slavery as it appears in the Synoptic Gospels will move us away from tired clichés and toward a more accurate picture of the worlds in and behind these texts.

Holistic Ministry based on the Synoptic Gospels and Relevance to Contemporary Generation

Holistic service for youth and youth is the basic thing today because youth and youth are the present generation for the future of the church. By using descriptive qualitative methods, it can be concluded that the holistic ministry for youth and youth carried out by church leaders is able to build today's generation that continues to have an impact on the world and is also expected to bring Christian education that has one clear and definite goal/direction, namely knowing, loving , believe in, obey and serve God according to His will and plan and for His glory.

On Docetic Christology in Early Christianity. Pt. 2.2

According to the doctrine of so-called docetic Christology, earthly Jesus and heavenly Christ were two different persons. It was Jesus who suffered on the cross, Christ just entered Jesus body for a while and abandoned it before his death on the cross; consequently, suffering of Christ was mere appearance. On the base of some passages from Gnostic texts containing examples of docetic Chrstology, the author attempts here to trace the origin of that concept, starting with the New Testament (Pt. 1: Synoptic Gospels). In the previous part of the article (Pt. 2. 1) he analyzed such Pauls passages as Rom. 1.34 and Gal. 4.47; in this part he deals with 1Cor 8.46 in order to find out whether the concept of pre-existent Jesus is present or not. The author argues in favour of the second answer. To be continued.

Baptism – the Revelation of the Filial Relationship of Christ and the Christian

The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.