lostanddeadmedia

[lostanddeadmedia]

imagine being a pirate and then getting marooned by your captain's situationship and separated from your partner and then your captain shows up talking about some "I don't care what any of you think. He's actually a good guy" bro if I were Oluwande I'd be so pissed

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Portals to Hell by hrmphfft

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The Q Gospel Part II

So since I hit the character limit in the last part, this is Part II of whatever. All trigger/content warnings that may apply still apply, this is Dead Dove, Do Not Eat territory. Picks up from where I left off under the cut (it's there as a courtesy, I don't want to trigger anyone).

"The common material in Q and Mark (cf. Mark 1:2; 1:7-8; 1:12-13; 3:22-26, 27-29; 4:21, 22, 24, 25: 4:30-32; 6:7-13; 8:11, 12; 8:34-35; 8:38; 9:37, 40, 42, 50; 10:10-11; 10:31; 11:22-23; 12:37b-40; 13:9, 11, 33-37) has repeatedlyled to the hypothesis of a literary dependence of Mark on Q. 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 a supplement to the sayings source, Q as a supplement to Mark, a critical debate by Mark with the Christology of the sayings source), and 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." -Udo Schenelle commenting on the relationship between Q and Mark (op. cit. p. 195)

"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 12:46); they are told that they must take up their cross (Luke 14:27). They are not to worry about their daily needs (Luke 12:22-34) since God will provide for them. 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 9:57-60). These saying have led to the plausible theory that behind Q lies a group of Christians who obeyed these instructions to the letter. 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 (Hoffman 1972; Theissen 1979). However, the presence of sayings like 10:2 may suggest that the final stage of Q also presupposes a group of settled Christians providing backup support for the wandering preachers (Zeller 1982, 1984)." -C. M. Tuckett's observations (op. cit., pp. 570-571)

"J. S. Kloppenborg proposes to explain the origins of Q in terms of a three-stratum model. In his view the oldest layer of Q was composed of 'wisdom speeches', including the nuclear elements of the Sermon on the Plain/Mount and the Missions Discourse, as well as Luke 11:2-4, 9-13 Q; Luke 12:2-12, 22-34 Q; Luke 13:24-14:35 Q; and others. At a later stage this complex was combined with, and partially reshaped by, materials that treat the proclamation of judgement 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." _Udo Schnelle summarising the stratification proposed by Kloppenborg (op. cit., pp. 188-189)

"The original version of Q must have included wisdom sayings as well as eschatological sayings. It cannot be argued that Q orignally 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 judgements which are characteristic of the redaction of Q are never paralleled in the Gospel of Thomas, it is evident that its author had no knowledge fo 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." -Helmut Koester (op. cit., p. 150)

"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. This is especially evident in Q 10:21-22 which defines the relationship of Jesus to the Father in terms of the established sapiental concept of Wisdom and God. If Q 13:34-35, the lament over Jerusalem, should belong to the original composition of Q, Jesus is also the one who sends Wisdom's envoys.

Just as the departure of Wisdom or of her envoy does not constitute a change in the urgency of the message, so too Jesus' death would not be seen as a crisis of his proclamation. The disciples are already called to follow in the steps of Jesus, in their discipleship (Q 9:57-62) as well as in their task to carry on his proclamation (Q 10:2-12). Jesus' departure would make this call even more urgent. The ages have already begun to turn through Jesus' announcement. Any emphasis on Jesus' suffering, death, and resurrection would be meaningless in this context. Thus Q can not be seen as a teaching supplement for a community whose theology is represented by the Pauline kerygma. Q's theology and soteriology are fundamentally different." - Helmut Koester (op. cit., p. 159)

"On the other hand, the Synoptic Sayings Source is an important piece of evidence for the continuation of a theology of followers of Jesus that had no relationship to the kerygma of the cross and resurrection. It is evident now that this was not an isolated phenomenon. The opponents of Paul in 1 Corinthians 1-4, the Gospel of Thomas, the Dialogue of the Savior, and the opponents of the Gospel of John in the Johannine community all shared this understanding of the significance of Jesus' coming." -Helmut Koester (op. cit., p. 165)

"Recent studies have shown how fruitful a redaction-critical approach to Q can be. At first sight such work may appear to be extremely hypothetical, being based on what some would argue is a very questionable presupposition (the very existence of Q as a single document). However, the very distinctiveness of the Q material as shown by the recent redaction-critical studies of Q is in itself an indication that this material did exist as a separate entity at some stage in development of the synoptic tradition. Theories about the theology of Q, if successful, may therefore provide support for the hypothesis of the existence of Q. Q may also alert us to the great variety within primitive Christianity. It shows us a version of the Christian faith which perhaps less cross centered than, say, Paul or Mark; but is nonetheless real for that." -C. M. Tuckett (op. cit., p. 571)

Mark and Q

Explanation 1: Q was a book of sayings and teachings attributed to Jesus.

Counteracts the reliance on actual events that Mark had.

Explains why Matthew and Luke's writings are so similar (like students copying from a primary source.

Example:

"Judge not, that ye be not judged. For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again." - Matthew 7:1-2

"Judge not and ye shall not be judged: condemn not and ye shall not be condemned: forgive and ye shall be forgiven." -Luke 6:37

The explanation is seen as problematic due to surviving proto-Gospel works sharing little with Matthew and Luke.

Matthew and Luke

Explanation 2: Matthew and Luke copied from each-other, much like students cheating on a test.

This theory is seemingly supported by the fact that the book of Mark was used as a source for the books of Matthew and Luke.

Scholars agreee that the books of Matthew and Luke do not depend on each other like they depend on Mark.

Q is Non-Canon

Explanation 3: Q is the non-canonical 'Gospel of the Hebrews'.

The Gospel of the Hebrews would be a short gospel consisting of the sayings attributed to Jesus.

The Gospel of the Hebrews is second among Jerome's chronology of Christian Writings (listed after Mark).

The Gospel of the Hebrews shares very little in common with either Matthew or Luke.

Q + Mark + Matthew = Luke

The Three-Source Hypothesis: Suggests Q is a proto-Gospel quoted in the works of Papias.

Papias' writings are often mistaken as an abridged version of Matthew.

Further states that the book of Luke was written later than accepted and took from Matthew, Mark, and Q.

Four Source

Four Source Hypothesis: Suggests the Q Gospel alone is not enough to explain the discrepancies between Matthew and Luke.

States that the books of Matthew and Luke not only drew material from Mark and Q, but also a Proto-Matthew and Proto-Luke (supposedly evidenced by the writings of Papias).

Alternate Theory: These three gospels draw common elements from either the Ur-Gospel or oral traditions.

Probability of Recovery

Highly unlikely for any unaltered written version to be unearthed.

A List of Stories Attributed to the Q Gospel

The Beatitudes (describes the blessedness of those who have certain qualities/experiences peculiar to those belonging to the Kingdom of Heaven)

Love Thy Enemies

The Golden Rule

Judge Not, Lest Ye Be Judged

The Test of a Good Person

The Parable of the Wise and Foolish Builders

The Parable of the Lost Sheep

The Parable of the Wedding Feast

The Parable of the Talnts

The Parable of the Leaven

The Parable of the Blind Leading the Blond

The Lord's Prayer

Expounding the Law

The Birds of Heaven and The Lillies In the Field

Sources

Lost Media Wiki

Early Christian Writings

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The Q Gospel Part I

Yes, I know this is a lost media blog focusing on film and television, but this particular subject really caught my interest last night when I should have been asleep. As related to the Bible, all applicable trigger/content warnings apply.

What is the Q Gospel?

"The Q Gospel is a potential source document for various texts of The New Testament containing a collection of unmitigated sayings and teachings of Jesus Christ." - LMW

These writings are classified as hypothetical and thus their existence is unconfirmed.

AKA: Q Source, Q Document(s), or Q. The name is taken from the German word Quelle (source).

Existence

The existence of these writings are commented on by several early Christian scholars such as B.H. Streeter.

"It is doubtful if more than a very few cases of variation between Matthew and Luke can be explained in this way. The Semitic nature of Q's Greek does not demand an Aramaic Vorlage; influence from LXX is quite conceivable in a Greek-speaking Jewish-Christian milieu. Many of the alleged translation variants turn out to be simply cases of synonyms, and the differences between Matthew and Luke can often be explained just as well due to the redactional activity of the evangelists (Kloppenborg 1987). For example, in Luke 11:41, Luke's "give alms" may well be LkR (Lukan redaction), reflecting Luke's concern for almsgiving. In other parts of the Q material, the verbal agreement between Matthew and Luke amounts to virtual verbal identitiy in Greek (Luke 3:7-9; 11:9-10 and pars.). In these instances the measure of verbal agreement seems to demand a common Greek source. Further, some features of Q's Greek can be shown to be characteristic of a source originally written in Greek and uncharacteristic of translation Greek (Turner 1969). This suggests that much of the Q material was available to Matthew and Luke in Greek form." -C. M. Tuckett (op. cit., pp. 567 - 568)

"The Sayings Source presumably originated in (north) Palestine, since its theological perspective is directed primarily to Israel. The proclamations of judgement at the beginning and end of the document are directed against Israel (cf. Luke 3:7-9Q; Luke 22:28-30Q), numerous logia are centered on Palestine by their geographical references and the cultural world they assume (cf. only Luke 7:1Q; 10:13-15Q), the bearers of Q tradition understand themselves to be faithful to the Law (cf. Luke 16:17Q; Luke 11:42Q), and Q polemic is directed against the Pharisees (cf. e.g. Luke 11:39b-44Q)." -Udo Schenelle (The History and Theology of the New Testament Writings, p. 186)

"Q10:13-15 announces the coming judgement explicitly with the view to two Galilean towns, Chorazin and Bethsaida: even Tyre and Didon will be better off in the coming judgement. And the same saying threatens that Capernaum will be condemned to Hades. Except for the lament over Jerusalem (Q 13:34-35) and the localization of John the Baptist's activity in the area of Jordan (Q 3:3), these are the only names of places which occur in Q. It is, therefore, tempting to assume that the redaction of Q took place somewhere in Galilee and that the document as a whole reflects the experience of a Galilean community of followers of Jesus. But some caution with respect to such conclusion seems advisable for several reasons. One single saying provides a very narrow base. Polemic against the Pharisees cannot confirm Galilean provenence - Greek-speaking Pharisees could be found elsewhere in the diaspora, viz., Paul who persecuted the church in Greek-speaking synagogues, probably in Syria or Cilicia. 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 Thomas, and quoted by I Clement in Rome at the ned of the first century. 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." - Helmut Koester (Ancient Christian Gospels, p. 164)

"The Sayings Source was composed before the destruction of the temple, since the sayings against Jerusalem and the temple in Luke 13:34-35Q do not presuppose any military events. A more percise determination of the time of composition must remain hypothetical, but a few indications point to the period betweeen 40 and 50CE: (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 Sayiings Source originated included both continuity with the beginnings and with the developing congregational structures across the region. (2) The Sayings Source presupposes persecution of the young congregations by Palestinian Jews (cf. Luke 6:22-23 Q; Luke 11:49-51 Q; Luke 12:4-5 Q; 12:11-12 Q). About 50 CE Paul mentions in 1 Thess. 2:14-16 a persecution of Christians in Judea that had already taken place. The execution of James the son of Zebedee by Agrippa I (cf. Acts 12:2) occurred around 44CE. (3) The positive references to Gentiles in Q (cf. Luke 10:13 - 15 Q; Luke 11:29-31 Q; Matthew 8:5-13 Q; Matthew 5:47Q; Matthew 22:1-10Q) indicate that the Gentile mission had begun, which is probably to be located in the period between 40 and 50CE." - Udo Schenelle, the dating of Q (op. cit., p. 186)

"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 75C.E. to give some time for the additions obviously prompted by the ewar, Mark can be dated between 75 and 80 C.E.... 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 be easily turned into a more eventful depiction of Jesus' public appearance. 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 announcement of judgement upon the scribes, Pharisees, and "this generation". The figure of the son of man intrigued him, as did the notion that the kingdome of God would be fully revealed only at the eschaton when the son of man (or Jesus, according to Mark) (re)appeared. 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. Q's characterization of Jesus as the all-knowing one could be used to entity could be used to enhance his authority as a self-referential speaker in the pronouncement of 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 instruction for the workers in the harvest could be turned into a mission charge, and the theme of discipleship could be combined and given narrative profile by introducing a few disciples into the story. The apocalyptic predictions at the end of Q could then become insturctions to the disciples at that point in the story where Jesus turns to go to Jerusalem. 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." - Burton Mack (The Lost Gospel, pp. 177-179)

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Film History Events By Decade --- 1870s

1874: Pierre Janssen used his photographic revolver to photograph Venus during its transit across the sun. 1877: Charles-Emile Reynaud improved the existing Zoetrope idea by placing mirrors at the centre of the drum. The resulting invention was dubbed the Praxinoscope. 1878: Leland Stanford hired British photographer Eadweard Muybridge to settle the question of whether a galloping horse ever had all four feet off the ground. 1879: George Eastman invents an emulsion-coating machine that enables the mass-production of photographic dry plates.

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Television Set Timeline

For those who don't know, a television reciever (aka a television, TV, TV Set, television set, or telley) is defined as a device that combines a tuner, display, and loudspeakers for the purpose of viewing television. Below is a timeline of  this device's history, some of which will have a star (*) noting that it will be elaborated upon in a future post.

1926: Kenjiro Takayanagi demonstrates the first television system that employs a cathode ray tube (CRT) display at Hamamatsu Industrial High School in Japan. This is considered the first working example of a fully electronic television reciever. Takayanagi's research, however was halted by the US after Japan lost World War II.

* 1928 to 1934: Mechanical Televisions are commercially sold in the United Kingdom, United States, and Soviet Union. These were typically radios with the addition of a television device. This television device consisted of a neon tube with a mechanically spinning disk with a 'spiral of apertures' which produced a postage-stamp sized image (21mm x 24mm or .826772in x .944882in.) which typically was coloured red and enlarged to twice that size (roughly 42mm x 48mm or 1.66 in x 1.1 in) by a magnifying glass.

*An example of this type of television was The Baird 'Televisior', which was sold from 1930 to 1933 in the United Kingdom and is widely considered the first mass-produced television selling roughly a thousand units.

1934: The first commercial CRT television recievers were manufactured in Germany by Telefunken.

1936: France and Britain manufacture their version of the CRT television sets.

1938: America manufactures their CRT television set.

- The cheapest model had a 30 cm (12 in) screen and costed $445 (roughly $7,921 today).

Britain manufactured around 19,000 televisions.

Germany manufactured about 1,600 before World War II.

The U.S. Manufactured roughly between 7,000 and 8,000 television sets before the War Production Board put a stop to manufacturing of the sets in April of 1942 with production resuming in August 1945.

Late 1960s: Colour television came into wide use.

In Britain: BBC 1, BBC 2, and ITV regularly broadcasted in colour by 1969.

Between 2000 and 2010, the CRT 'picture tube' display was almost entirely replaced by flat-panel displays.

By the time 2010 rolled around, these usually used LED-backlit LCD displays.