ANGELS IN DISGUISE

THEOLOGY II
8:30-9:30 am MWF

PRELIMS

MANGLAPUS, GIANA L.
Representative

MEMBERS:

ACOSTA, ROSE ANGELA

BOADO, JANINA CAMILLE C.
CADAWAS, CHEAREANE
DAVID, SHEKINAH
FELIPE, CALI JEANNE O.
FERNANDEZ, FRANCES GRACHEL
GERONIMO, CAMILLE JOYCE G.
TAN, KAIRAH MARIE L.
TOLETE, STEPHANIE

FEBRUARY 19, 2016

Date

INTRODUCTION

The Chapter I is all about Jesus in the Gospel Tradition. From the day before he was
born until he come back to life and spread the teachings and good news of the Lord.
But who was Jesus? Few will dispute that a man named Jesus lived 2,000 years ago
and that He was a great teacher who impacted the world from His time forward. This
chapter, we will know who was really Jesus by following the Three Stages of the Gospel
Tradition.
He made a claim that was breathtaking in its audacitythat He was the very Son of
God. For much of His lifetime He commanded only a small following, people who
believed that claim and considered Him their promised Deliverer and King. Many others
later came to believe that He was the Son of God as a result of the testimony of
those followers.Yet during His time the religious authorities rejected Him as the Son of
God. Many of His statements were so contrary to their teachings and traditions that they
opposed Him and eventually succeeded in having Him put to death.Likewise, the local
Roman authorities also saw Him as a threat and became complicit in His execution,
being the ones who actually carried it out. The religions of His day opposed the growth
of His teachings and used unlawful and violent means to try to destroy the Church He
founded. The government of Rome also came to vigorously persecute the followers of
this Jewish teacher from Galilee.
This also talks about why it took the early church almost 40 years to come up with the
first written gospels.The topics started from The life of Jesus in Palestine to Filipino
Experiences of Jesus that is all about the perspective of the Filipinos about Jesus.

UPDATES
STAGE I Update
The Birth of Jesus
Matthew 1-2, Luke 1-2
An Angel Visits Mary
The angel Gabriel appeared to Mary and said, "Do
not be afraid, Mary, you have found favor with God.
You will conceive and give birth to a son, and you
are to call him Jesus. He will be great and will be
called the Son of the Most High." (TNIV)
One day about 2,000 years ago an angel named Gabriel appeared to a young Jewish woman named
Mary. Gabriel told Mary she would have a son, Jesus, who would be the Son of God! Mary was confused
and worried about this sudden news, but she had faith in God and said, "I am the Lord's servant; let it be
as you say."
Journey to Bethlehem
Mary and her husband-to-be, Joseph, lived in a town called Nazareth. But they had to travel to the city of
Bethlehem to register for a census ordered by the Roman emperor, Caesar Augustus. Both Nazareth and
Bethlehem are in the country now called Israel. It is about 65 miles (105 km) from Nazareth to Bethlehem,
and the trip probably took them several days.
When Joseph and Mary got to Bethlehem, there was no place for them to stay because the inn was
already full. They ended up spending the night in a stable, a place where animals were kept. There was
probably fresh hay on the floor that they used for beds.
That night, Jesus was born. There was no crib, so they laid baby Jesus in a manger, a feeding trough for
animals. The manger probably had fresh hay in it and made a nice bed for the baby.
Shepherds Visit Jesus
Jesus was born in a stable and laid to sleep in a manger. The
shepherds came to see firsthand the things the angel had told them.
That night, some shepherds were in the fields near Bethlehem, keeping watch over their flocks of sheep.
An angel appeared to them and gave them the good news that a Savior, the Messiah, had been born. The
angel told the shepherds they could find Jesus lying in a manger. Suddenly a whole group of angels
appeared saying, "Glory to God in the highest, and on earth peace, goodwill toward men!"
The shepherds hurried into Bethlehem and found Jesus in the manger, just as the angel had told them.
After they had seen Jesus, they spread the news, and everyone who heard was in awe.
Wise Men Visit Jesus
Wise men from the East came to worship Jesus, bringing gifts of
gold, frankincense, and myrrh.
Some time later, wise men, or magi, from eastern countries saw a star in the sky that signaled the birth of
a new king. They came to Judea, the region around Jerusalem and Bethlehem, to worship Jesus, the new
king.
A man named Herod was the king of Judea. He called the wise men to a meeting and told them to find the
new king so he could go and worship him, too.
The wise men continued on to Bethlehem and followed the star until it was directly above the house
where Jesus was. They found Mary and Jesus in the house and knelt down to worship Him. They brought
Jesus gifts of gold, frankincense, and myrrh, some of the finest things in the ancient world. Frankincense
was burned to make a sweet smell, and myrrh was an expensive perfume.
After visiting Jesus, the wise men had a dream that warned them not to go back to King Herod, so they
took a different route home.
Journey to Egypt

King Herod lied when he told the wise men he wanted to worship Jesus. He was afraid this new "king"
would replace him as king of Judea. He did not understand that Jesus would grow up to be king of God's
spiritual kingdom, not king of Judea.
What Herod really wanted was to find Jesus and kill Him! Herod was furious when he realized the wise
men had not come back to tell him where to find Jesus. He sent his soldiers to Bethlehem to kill all the
children under two years old, thinking Jesus would certainly be one of the ones killed.
But God had told Joseph in a dream to flee to Egypt. Joseph took Mary and Jesus to live in Egypt where
they would be safe from Herod. Joseph, Mary and Jesus stayed in Egypt until Herod had died, and then
they returned to Nazareth.
Lessons
The stories of Jesus' birth link to both the past and the future. The circumstances of Jesus' birth show He
fulfilled the Old Testament prophecies of a Messiah (Isaiah 7:14, Matthew 1:23). He was born in
Bethlehem (Micah 5:2, Matthew 2:5-6). He was called out of Egypt (Hosea 11:1, Matthew 2:15).
Jesus was born in a stable - the most humble of circumstances. Similarly, Jesus showed us how God's
favor rests with the poor and downtrodden. The Gentile wise men came to worship Jesus. Later, the
Gentiles would make up most of the Christian world. Herod's attempt to kill Jesus foreshadows Jesus'
crucifixion about 33 years later.
10. THE SUCCESSION OF HEROD THE GREAT
Herod the Great died one week before Passover in the year 4 A.D. He had suffered a painful final illness;
some say he was poisoned, others think he was consumed by intestinal worms!
We know that the paranoiad king felt betrayed by those close to him, and that he had wanted to punish
the Jewish people. Fortunately his sister Salome, who at first instigated many executions, eventually was
able to save many of the condemned Jews.
Herod had made several wills, which favored different members of his family according to his mood at the
moment.
At his death they had to wait for the last will to be confirmed in Rome from the mouth of Augustus himself.
While waiting for this ratification, one of his sons, named Archelaus, was provisionally named King of
Judea, and was acclaimed by the people. Herod had prepared his funeral ceremony, and had chosen his
tomb, which was prepared in the manner of the great Egyptian Pharaohs. He was carried by an army of
slaves on a bed of gold inlaid with precious stones to his funeral fortress: the HERODIUM.
Augustus divided the kingdom of Israel among three of his male heirs:
ARCHELAUS: named Ethnarch of Judea and Samaria (including South Palestine), with Jerusalem and
Idumea. He reigned over this territory from year 4BC to the year 6 A.D. Like his brother Herod, Antipas II
was the son of Maltake the Samaritan, 6th wife of Herod the Great.
HEROD ANTIPAS II: named Tetrarch of Galilee. He reigned from 4BC to 39A.D. He was the one who
beheaded Jean the Baptist, and also the governor of Galilee to whom Pilate sent Christ after his arrest.
He first married a Nabatian, the daughter of Aretas IV of Petra. He rejected her to marry the
terrible Herodias.
PHILIP: Tetrarch of Iturea, (now Lebanon) and of Trachonitis, (the territories east of the Lake of Galilee).
He reigned from 4BC until 34AD, and was the son of a Greco-Egyptian, called Cleopatra of Jerusalem,
the 7th wife of Herod. (Because he had executed or exiled the children of his first wives, the power came
down to the children of the 6th and 7th wives, who did not hesitate to take advantage of it....!) A wise and
literate man, Philip inherited his mother's love for Greek art and language. Intelligent and interested in
science, he is said to have discovered the source of the Jordan, on Mount Hermon.
Later he was to marry the young dancer Salome II, who asked for the head of the Baptist. Of delicate
health, Philippe died very suddenly, and Salome (within minutes) married Aristobule III of Chalcis, king of
Armenia, with whom she had 3 children.
The Reign of Archelaus
Archelaus had not yet ascended to his father's throne before he made his first great political MISTAKE...,
.. At his father's funeral, he asked the people what would give them most pleasure?
Some asked for fewer taxes, others wanted the heads of Herod's counselors.... As all was refused,
Archelaus had to suppress a bloody revolt at the very beginning of his reign, after which,

 3.000 cadavers littered the square before the great Temple! ...
In the following months, the royal palace of Jericho was in flames!
In Judea, 2000 mercenaries, former soldiers of Herod could not find an employer, so they attacked the
royal troops and a shepherd named Athronges proclaimed himself governor of Judea!
In Galilee, Judas of Gamala, (the son of Ezechias, executed by Herod Antipater II), also proclaimed
himself king... The situation in Palestine was appalling: everywhere people robbed, raped,
murdered and refused to pay taxes!
A Jewish delegation went to Rome to speak to the emperor, but Augustus refused to place Palestine
under the direct authority of Varus, the Eastern governor, who was based in Syria.
For 8 years Archelaus was supported by Augustus as King of Judea and Samaria, and also Governor of
Rome. Strengthened by this support, Archelaus dismissed two high Priests in turn, both of whom had who
dared to reproach him for his immoral attitude and especially for marrying his beautiful sister: Glaphyra.
We can see that Archelaus did not have his father's charismatic power and authority! Augustus eventually
acceded to the complaints, and in 6AD, the Roman general Varus of Antioche, at the head of three
legions, entered Palestine to re-establish order and dismiss Archelaus.
In these battles, Flavius Joseph tells us that thousands of Jews and renegades were killed, or executed
shortly after. 2000 Jews were punished by the popular Roman method of crucifixion!
A forest of crosses appeared at the entrance of the cities, and all along the roads of Judea and Galilee.
Archelaus was brought back to Rome, and was then exiled to Vienna in Gaulanitis, where he
died. Henceforth a Roman Procurator governed Samaria and Judea, which were attached
administratively to the Province of Syria. In Nazareth, Jesus was exactly nine years old...
11. N A Z A R E T H
Do you know about the land of Galilee? What a contrast with the stones and burnt sand of Judea!
Imagine many fields of wheat, barley, or millet so high that an 8 year child can hide in it in summer without
needing to bend down!
Imagine the grapevines, burdened with bunches of grapes so big that one must hold them with two hands
so as not to drop them! Their grapes are so juicy that they splash you in the face when you bite them!
Also, hundred-year-old olive trees provide shade for thousands of sheep and lambs, to resting from the
rays of the sun, under the attentive eye of the shepherds and their dogs.
The paths are dusty and the tired traveler likes to cool off and to quench his thirst in one of the many
streams that run down the hills to the Lake of Galilee.
In the middle of this scene, between two small valleys, one comes suddenly upon Nazareth, nestling
against the hills, a town like many others in Galilee, but one that one day would "change the history of the
world. "
Nazareth doesn't have a palace, just a small synagogue where inhabitants come at the hour of Prayer. It
is a place that the children know well, since it is under the shade of these stones that they come to listen
to the rabbi, who teaches them to read, write and sing.
Five kilometres to the north is the town of Sepphoris. It was made the capital of Galilee by Pompey at the
time of the first Roman invasion, until Herod Antipas gave the title to Tiberias, the new city beside the
lake, created to please Tiberius, the new Emperor. Because Sepphoris was important, Antipas
surrounded it with a heavy fortifications.
Midway between Nazareth and Sepphoris, there was a fountain of 'living' waters, (according to a crusader
who visited it before the terrible defeat of the Hill of Hattin by the army of Saladin). The water is very pure
and refreshing, and thus the surroundings produce abundant vegetation.
Four kilometres southwest of Nazareth is Jaffa, the city with massive stone ramparts, behind which
farmers and shepherds came to find shelter from hordes of invaders and thieves.
There were invasions by Egyptians, Assyrians, Babylonians, Persians and Greeks.
Roman invasions occurred in 63 BC, 70 BC and 135 AD.....
There was also the conquest of the Persia army of Khosro (or of Chosroes II) in 614AD.
Numerous Moslem conquests occurred, and 9 crusades from the west...
Earthquakes in 1170 AD lasted 3 months and ruined the entire land.
There are indeed few corners of the planet that have been coveted as highly, destroyed, robbed and
every rebuilt time.

And yet Jesus grew up in the midst of it all; here he took his first steps. He spent sixteen years of his life
here, as a modest worker in wood, a humble craftsman using his hands in the service of others...
By accepting Mary into his house, Joseph had confirmed the promise of marriage he had made in the
small synagogue in Nazareth before his friends and neighbors, all of whom were invited for the feast.
Did they live in one of those small cubic buildings, or in one of these underground caves excavated in the
rock that pilgrims come from all over the world to see?
... No one knows for certain!.
Like other children of His age, the child Jesus learnt to read the new writing derived from the Pheonician
alphabet. He apparently had only His friends and his rabbi to learn from, yet He was very gifted for His
age, with His amazing memory for the sacred texts. Mary sometimes had fun when He told her that He
had corrected His teacher in the quotations, but of course she pretended to disapprove.
His friends were for the most part His neighbors in the village:
Ephraim - Benjamin - David - Daniel or Jonathan
All considered Him a little too serious and too good a student! The girls probably had a soft spot for Him,
for His sweetness, and sincere and discerning way of listening were very appealing. They were called:
Myriam - Estrella - Rachel - Sarah or Mary, and many others? ...
Their images have disappeared like grains of sand, yet they were there twenty years later to see and hear
Him, when He said:
"Blessed are the pure in heart..." And they remembered.
12. T H E Y O U N G J E S U S
Joseph had his workshop very near the house. Jesus went there often to watch His adoptive father
cut, sculpt and shape wood with great skill. Then, when He took a piece of wood and borrowed the tools,
Joseph let Him carve something too, and smiled when He transformed a piece of wood into an animal or
some other familiar object. He would show it to Joseph, and then, proud of His own work, He would run to
show it to Mary so that she could admire it too.
He liked to have fun with the donkey, especially in the evening, when the beast was exhausted from
pulling logs of wood all day. Jesus approached him and looked directly into his eyes, speaking to him
while comforting and stroking his head and ears. Finally He would give him a great armful of fresh grass,
picked especially for him...
Jesus knew how to make the fire for Joseph to heat the iron and melt it. With Joseph, Jesus learnt the
trees and to choose them according to their qualities:
The cypress, with large green leaves and the scaly cones, has very fragrant wood, and is practically
indestructible.
The oak is the favorite tree of the carpenter because of its quality and its long life.
The turpentine tree has shaggy leaves similar to those of the walnut tree. The perfume is as pungent as
that of the eucalyptus.
The carob tree can survive long droughts and protects the soil from erosion. After the pretty red flowers
have died, edible pods appear, that are given to the animals to eat, or that very poor people as food, (as
in the parable of the prodigal son.)
And many others, such as the olive trees of Jerusalem, the fig trees or date palms of Jericho, the almond
tree, the pistachio tree, the plane tree, or the majestic cedars of Lebanon...
Every morning early, He went to the market with Mary. He would stop before the spices, the pots of
honey, the boxes of fish, the displays of fruit and vegetables, and the beautiful varieties of sheep or goat
cheeses.
He watched the baby animals, such as chicks and ducklings covered with down; He stood beside their
enclosures, and spoke softly to them, trying to caress them with His finger tips...
With Mary, He went for water from the only fountain in the village. They chatted with neighbors about the
latest news of Rome, Jerusalem, Sepphoris or Cesarea...
Kneeling beside her, He listened to Mary as she read long passages about the history of the Hebrew
people. He listened and watched her carefully, saying nothing, yet maybe He already knewall these
things..
13. JESUS in the Temple at the age of 12 years

At twelve years of age, a young Jewish boy becomes legally "a son of the Law". This ceremony still exists
today, (called a Bah Mitzvah), where the young boy answers the priests' questions about the sacred texts
in the presence of his family. Then they congratulate him and shower him with sweetmeats and flower
petals.
Even though it is not in the gospel of Luke, this is probably when his three day disappearance and
discovery in the temple in Jerusalem occurred. This amusing story is probably taken from Mary's
memories and confidences.
Each year, the Holy Family went with many of their neighbors, parents and friends to Jerusalem
to celebrate the great feast of Passover in the temple in Jerusalem.
During the long walk, the children moved along the line, talking to one friend, and then another.
Every year about ten thousand pilgrims came from the four corners of the world to crowd into the temple.
Jesus, who had gone there every year, knew the layout of the temple perfectly.
But this time we do not know why He went to sit among the doctors of the law, the Scribes and the great
intellectuals of Jewish society. Carried along by His prodigious, precocious memory, He began to debate
and even question their views about the Sacred Scriptures!
Mary was upset, but she knew that the hand of the Lord was on Him. Joseph, the head of the family, was
very worried. Yet not a word of reproach came from his lips when they found Him seated among the
professors and wise men, who were listening to Him with eyes full of admiration.
His mother said:
"Son, why have you done this to us?"
He was visibly troubled by His parents' worry, and replied:
"Why did you search for me? Did you not know that I had to be in my Father's house"!
Mary's maternal instinct had perturbed her. But what does a mother do who loses her child and finds him
again? She takes Him in her arms and forgives Him.
Jesus was moved by this proof of Mary's devotion; he had not wanted to worry her. He returned therefore
with them to Nazareth and Luke says in : v 51... He was obedient to them...

The

Childhood

of

Jesus

In non-biblical sources, the stories tell about Jesus is performing miracles as a child, but the
Bible
doesnt support this. John 2:11 tells us that Jesus performed His first miraculous sign as an
adult in Cana of Galilee.

Luke 2:52 tells us that Jesus increased in wisdom and stature and in favor with God and
men, while Luke 2:40 says Jesus, grew and became strong in spirit, filled with wisdom; and
the grace of God was upon Him.

The Bible tells us that Jesus spent His childhood increasing in wisdom and stature and in
favor with God and men. Isaiah 50:4 gives us some insight into how He did this:

As a child, Jesus needed to grow physically, mentally and spiritually. Jesus, as Hebrews 4:15
tells us, was tempted in every way, just as we are but was without sin.

Jesus never stopped being God, but when He took on a human nature, willingly limited
Himself to save us.

The Baptism of Jesus: (Matthew 3:13-17)

Jesus came from Galilee to the Jordan river in Jordan to be baptized by John. But John said to
Him, I need to be baptized by you, and do you come to me?
Jesus replied, Let it be so now; it is proper for us to do this to fulfill all righteousness. Then
John consented.
As soon as Jesus was baptized, he went up out of the water. At that moment heaven was
opened, and he saw the Spirit of God descending like a dove and alighting on him.

17

And a

voice from heaven said, This is my Son, whom I love; with him I am well pleased.
-https://www.biblegateway.com/passage/?search=Matthew%203:13-17

THE RESURRECTION STORY

How did the resurrection story get started? We have to remember that the gospels themselves and their
full account of the life and death and resurrection of Jesus came a good bit after the fact, a full generation,
in some cases perhaps even sixty years, two generations later. So those stories had a long time to evolve
and develop. But we can see that they're based on some smaller units of oral tradition that had been
circulating for many years before. We see this even in Paul's letters. Paul himself, remember, doesn't
write a gospel. He actually doesn't tell us much about the life of Jesus at all. He never once mentions a
miracle story. He tells us nothing about the birth. He never tells us anything about teaching in parables or
any of those other typical features of the gospel tradition of Jesus. What Paul does tell us about is the
death, and he does so in a form that indicates that he's actually reciting a well-known body of material. So
when he tells us, "I received and I handed on to you," he's referring to his preaching, but he's also telling
us that what he preaches, that is the material that he delivers, is actually developed through the oral
tradition itself.

Now one of the most important examples of this comes in the First Corinthian Letter. On two separate
occasions in First Corinthians, he actually gives us snippets of early pieces of oral material which he
repeats in a way, so as to remind his audience of what they've already heard. In other words, it
presupposes that they will recognize this material. And because we can isolate it out of his letters, the
way he describes, we then are able to reconstruct...what that early body of material would have looked
like at a time before it's ever written down.Now one of these is First Corinthians 11 where Paul describes
Jesus instituting the last supper. And that's one of the early pieces of oral material. The other one is First
Corinthians 15where Paul describes the story of the death, burial and resurrection. In First Corinthians 15,
Paul's description of the death, burial and resurrection of Jesus is the earliest account that we have in any
written form. And it's clearly what Paul himself had heard and learned over a period of several years. So
it's one of those little blocks of material in Paul's letters that pushes us that much farther back toward the
historical time of Jesus.
Now here's what he tells us, he says that Jesus died, was buried, was
raised on the third day in accordance with the scriptures, he relates it to
prophecy. Then he says, "Jesus appeared". He doesn't tell us about the
empty tomb. There's no reference to that part of the story at all. Instead
he tells us Jesus appeared, first to Peter and then the twelve, next to
500 people, some of whom had already died by the time Paul heard the
story.
Now in each of these two cases it's interesting that we have information that we don't get anywhere else
in the gospels tradition. So it's a unit of oral material that is very important to the development of the
tradition....

Helmut Koester:
John H. Morison Professor of New Testament Studies and Winn Professor of Ecclesiastical History
Harvard Divinity School
ORAL TRADITION
Now what happens as an oral tradition arises about an historical event or an historical person is that,
strangely enough, the first oral tradition is not an attempt to remember exactly what happened, but is
rather a return into the symbols of the tradition that could explain an event. Therefore, one has to imagine
that legend and myth and hymn and prayer are the vehicles in which oral traditions develop. The move
into a formulated tradition that looks as if it was a description of the actual historical events is actually the
end result of such a development. Only the later writer would bring a report about Jesus' suffering that
has the semblance of the report of the actual events, one after another, that happened. One could, for
example, imagine that the oldest way in which the early Christians told about Jesus' suffering and death
was the hymn that Paul quotes in Philippians 2, about the one who was in the form of God who humiliated
himself and was obedient even to death on the cross, and was therefore raised high up by God. This was
a very old hymn. Paul quotes this hymn when he writes Philippians, that is, in the early 50s of the first
century. He quotes this as a hymn that probably was sung in the Christian communities, ten or twenty
years earlier. That is the way in which you first tell the story. And that you tell the story in the form of a
hymn also shows that the telling of the story is anchored in the worship life of the community. So here is
really the beginning of the oral tradition. And it becomes story as it is retold, resung.... It could be resung
as a hymn, but retold as a narrative, again in the worship setting of the community.
So oral tradition develops as the community looks for a recreation of memory in community life. The same
thing also happens to the words of Jesus as they are remembered, because the words of Jesus are not
remembered in order to record Jesus' wonderful preaching, but they are remembered in order to find in
the words of Jesus wisdom for the ordering of the life of the new community. The earliest quotations or
words of Jesus that we have are not in our gospels, but they are in the letters of Paul. And each one of

these words of Jesus that appears in the letters of Paul is advice for the regulation of the life of the
community. That's where they function. And what does not serve such purpose would not enter the oral
tradition....
We cannot go back and peel the later ecretions away, and outside we have the earliest layer of the words
of Jesus, and this is what Jesus must have said, because even the earliest layer of the tradition of Jesus'
words has already been formulated, not for the purposes of memory, but for the purposes of community
life....
Why do these stories and these oral traditions finally get written down is the question.... Perhaps because
in order to communicate from one community to the other. The only way in which different Christian
communities who had contact with each other could assure that their traditions were uniform and could be
shared was by writing them down, and by thus exchanging those stories. It could also be written down in
order to be used as letters of recommendation. Now let me explain this because this sounds a little
strange. We do know that Christian apostles traveled around not only doing miracles, but also bringing
records of miracles they had done at other places and at the same time miracles of Jesus they had
written down in order to be used as accreditation as they came to a new community....
And so the writing was for particular purposes, probably this passion narrative was written down also in
order to assure among different communities that the story that they would tell of Jesus' suffering in the
celebration of the Eucharist would be stories told along the same lines. But even the writing down of a
story at one point does not mean that it is now fixed. Because we go from telling of a story to writing of a
story, but that written story is now used again in the telling of the story in a new liturgical situation. So that
the next process of writing would look different than the first writing in fact was. And therefore we can not
just simply talk about a tradition that was once oral and then it's
-http://biblestudyplanet.com/2011/03/29/what-did-jesus-do-as-a-child-2/
http://www.churchofchrist.com.au/Tracts/Evangelist.htm
https://bible.org/article/what-gospel
http://catholic-resources.org/Bible/Synoptic_Problem.htm
http://www.gotquestions.org/Synoptic-Gospels.html

Stage II
The manner of Preaching in the Oral tradition by the Early Christian communities

It's rather clear from the way that the stories develop in the gospels that the Christians who
are writing the gospels a generation after the death of Jesus are doing so from a stock of
oral memory, that is, stories that had been passed down to probably by followers. But if we
think about the death of Jesus and remember a group of people who would have still been
attached to him and to his memory after his death, it must have been a rather stark and
traumatic period of time. Many of their initial hopes and expectations had been dashed. All
of this talk of the kingdom of God arriving soon seemed to be disconfirmed with his death.

And yet there's that story of his resurrection of his coming

back to life. And it's around that memory, around that set of
concerns that a lot of the earliest oral stories about Jesus
must have circulated and must have been built. So we have to
imagine the followers of Jesus getting together around the
dinner table probably and talking about their memories,
maybe it was the memory of something he actually said once
upon a time or maybe it was a glimpse of an image that they
had of him. Surely they thought it was some image of great
power.... But the thing that keeps coming back is they tell the
story of who he was in retrospect from the experience of what
he became through his death and through the story of his resurrection....
Story telling was at the center of the beginnings of the Jesus movement.
And I think we're right to call it the Jesus movement here because if we
think of it as Christianity, that is, from the perspective of the kind of
movement and institutional religion that it would become a few hundred
years later, we will miss the flavor of those earliest years of the kind of crude
and rough beginnings, the small enclaves trying to keep the memory alive,
and more than that, trying to understand what this Jesus meant for them.
That's really the function of the story telling...it's a way for them to
articulate their understanding of Jesus. And in the process of story telling,
when we recognize it as a living part of the development of the tradition, we're watching
them define Jesus for themselves. At that moment we have caught an authentic and maybe
one of the most historically significant parts of the development of Christianity.
ORAL TRADITIONS EVOLVE INTO GOSPELS
We have to remember that Jesus died around 30. For 40 years, there's no written gospel of
his life, until after the revolt. During that time, we have very little in the way of written
records within Christianity. Our first writer in the New Testament is Paul, and his first letter
is dated around 50 to 52, still a good 20 years after Jesus, himself. But it appears that in
between the death of Jesus and the writing of the first gospel, Mark, that they clearly are
telling stories. They're passing on the tradition of what happened to Jesus, what he stood
for and what he did, orally, by telling it and retelling it....
The fact that we're dealing in oral medium of story telling is very important to the
development of the tradition itself because stories tend to be told in some units that can be
passed along easily, easily remembered. Sometimes they may even be put in different order
or you may only tell certain parts of the story. They're indications that we may have
collections of miracle stories that circulated independently and maybe collections of
teachings, as well. But, probably the core of all the oral tradition is the summary of the
death, burial, and resurrection of Jesus, the Passion tradition.
How did this start to get written down, these stories that people are telling one
another?
In the development of the oral tradition then, it seems that over time some of these stories
came to be written down, and the use of these summary statements about the contents of
the story of Jesus are what came to be thought of as the gospel, the good news, the story
of Jesus. But the term gospel, or good news, itself, means just a proclamation of the

information, of what happened - The Great Story. And that's what the gospels are, a
narrative tradition, the story of Jesus.
THE RESURRECTION STORY
How did the resurrection story get started? We have to remember that the gospels
themselves and their full account of the life and death and resurrection of Jesus came a
good bit after the fact, a full generation, in some cases perhaps even sixty years, two
generations later. So those stories had a long time to evolve and develop. But we can see
that they're based on some smaller units of oral tradition that had been circulating for many
years before. We see this even in Paul's letters. Paul himself, remember, doesn't write a
gospel. He actually doesn't tell us much about the life of Jesus at all. He never once
mentions a miracle story. He tells us nothing about the birth. He never tells us anything
about teaching in parables or any of those other typical features of the gospel tradition of
Jesus. What Paul does tell us about is the death, and he does so in a form that indicates
that he's actually reciting a well-known body of material. So when he tells us, "I received
and I handed on to you," he's referring to his preaching, but he's also telling us that what
he preaches, that is the material that he delivers, is actually developed through the oral
tradition itself.
Now one of the most important examples of this comes in the First Corinthian Letter. On two
separate occasions in First Corinthians, he actually gives us snippets of early pieces of oral
material which he repeats in a way, so as to remind his audience of what they've already
heard. In other words, it presupposes that they will recognize this material. And because we
can isolate it out of his letters, the way he describes, we then are able to reconstruct...what
that early body of material would have looked like at a time before it's ever written
down.Now one of these is First Corinthians 11 where Paul describes Jesus instituting the last
supper. And that's one of the early pieces of oral material. The other one is First Corinthians
15where Paul describes the story of the death, burial and resurrection. In First Corinthians
15, Paul's description of the death, burial and resurrection of Jesus is the earliest account
that we have in any written form. And it's clearly what Paul himself had heard and learned
over a period of several years. So it's one of those little blocks of material in Paul's letters
that pushes us that much farther back toward the historical
time of Jesus.
Now here's what he tells us, he says that Jesus died, was
buried, was raised on the third day in accordance with the
scriptures, he relates it to prophecy. Then he says, "Jesus
appeared". He doesn't tell us about the empty tomb. There's
no reference to that part of the story at all. Instead he tells us
Jesus appeared, first to Peter and then the twelve, next to 500
people, some of whom had already died by the time Paul heard the story.
Now in each of these two cases it's interesting that we have information that we don't get
anywhere else in the gospels tradition. So it's a unit of oral material that is very important
to the development of the tradition....

Helmut Koester:
John H. Morison Professor of New Testament Studies and Winn Professor of Ecclesiastical
History Harvard Divinity School

ORAL TRADITION
Now what happens as an oral tradition arises about an historical event or an historical
person is that, strangely enough, the first oral tradition is not an attempt to remember
exactly what happened, but is rather a return into the symbols of the tradition that could
explain an event. Therefore, one has to imagine that legend and myth and hymn and prayer
are the vehicles in which oral traditions develop. The move into a formulated tradition that
looks as if it was a description of the actual historical events is actually the end result of
such a development. Only the later writer would bring a report about Jesus' suffering that
has the semblance of the report of the actual events, one after another, that happened. One
could, for example, imagine that the oldest way in which the early Christians told about
Jesus' suffering and death was the hymn that Paul quotes in Philippians 2, about the one
who was in the form of God who humiliated himself and was obedient even to death on the
cross, and was therefore raised high up by God. This was a very old hymn. Paul quotes this
hymn when he writes Philippians, that is, in the early 50s of the first century. He quotes this
as a hymn that probably was sung in the Christian communities, ten or twenty years earlier.
That is the way in which you first tell the story. And that you tell the story in the form of a
hymn also shows that the telling of the story is anchored in the worship life of the
community. So here is really the beginning of the oral tradition. And it becomes story as it is
retold, resung.... It could be resung as a hymn, but retold as a narrative, again in the
worship setting of the community.
So oral tradition develops as the community looks for a recreation of memory in community
life. The same thing also happens to the words of Jesus as they are remembered, because
the words of Jesus are not remembered in order to record Jesus' wonderful preaching, but
they are remembered in order to find in the words of Jesus wisdom for the ordering of the
life of the new community. The earliest quotations or words of Jesus that we have are not in
our gospels, but they are in the letters of Paul. And each one of these words of Jesus that
appears in the letters of Paul is advice for the regulation of the life of the community. That's
where they function. And what does not serve such purpose would not enter the oral
tradition....
We cannot go back and peel the later ecretions away, and outside we have the earliest layer
of the words of Jesus, and this is what Jesus must have said, because even the earliest
layer of the tradition of Jesus' words has already been formulated, not for the purposes of
memory, but for the purposes of community life....
Why do these stories and these oral traditions finally get written down is the question....
Perhaps because in order to communicate from one community to the other. The only way in
which different Christian communities who had contact with each other could assure that
their traditions were uniform and could be shared was by writing them down, and by thus
exchanging those stories. It could also be written down in order to be used as letters of
recommendation. Now let me explain this because this sounds a little strange. We do know
that Christian apostles traveled around not only doing miracles, but also bringing records of
miracles they had done at other places and at the same time miracles of Jesus they had
written down in order to be used as accreditation as they came to a new community....
And so the writing was for particular purposes, probably this passion narrative was written
down also in order to assure among different communities that the story that they would
tell of Jesus' suffering in the celebration of the Eucharist would be stories told along the
same lines. But even the writing down of a story at one point does not mean that it is now
fixed. Because we go from telling of a story to writing of a story, but that written story is

now used again in the telling of the story in a new liturgical situation. So that the next
process of writing would look different than the first writing in fact was. And therefore we
can not just simply talk about a tradition that was once oral and then it's fixed....
https://en.m.wikipedia.org/wiki/Oral_gospel_traditions
https://en.m.wikipedia.org/wiki/Oral_gospel_traditions

C. Stage III: The Written Tradition by the Evangelists

1. The Task of the Evangelists
There are many Scriptures which show that a preacher (or evangelist) has specific qualifications, and has
a specific function in the local church. Not all the men in the church are qualified to be preachers. Notice
how Paul was "ordained" or "appointed" as a preacher. "Whereunto I am ordained a preacher, and an
apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity." --- 1 Timothy
2:7.
The Greek word "Ordained" is TITHEMI. It means "To set, to put, to place, to lay". In many contexts (as in
this one) this word is used of divine appointment c/f John 15:16; Matt 24:51; Heb 1:2; 1 Pet.2:8). It is
translated "appointed" in a similar verse in 2 Timothy 1:11. Ephesians 4:11 says "And he gave some,
apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." We can see
here that "evangelists" were among those given by the Lord in the local church with an important function
to perform. The "apostles and prophets" mentioned here were inspired men who had the word of God
directly and miraculously revealed to them. It is through them that we now have the inerrant word of God
written down for us to read and understand (Eph 3:1-5).
Apostles and prophets are no longer physically with us, but wield their authority through the inspired word
that they left us. Apostles and prophets are set within the foundation of the church (Ephesians 2:20). The
"pastors", "evangelists" and "teachers" continue in the church today. The word "pastor" means
"shepherd". The position here refers to elders, or bishops" who are appointed by the local church to serve
as overseers in the local congregation (Acts 20:28; 14:23).
Just as pastor" "elder" and "bishop" all refer to the same appointed people in the church with specific
qualifications (c/f 1 Timothy 3:1-7, Titus 1:5-9), so also "preacher " and "evangelist" are expressions
chosen by the Holy Spirit to represent those with a specific function in the church. Some confuse the
office of pastor with that of preacher. However they are not the same thing. They differ both in function
and qualification. Pastors (elders or bishops) are the overseers of a local congregation (Acts 20:28), they
must be married with believing children (1 Timothy 3:1-7; Titus 1:1-9). Evangelists on the other hand may
be young men (1 Tim 4:12). They do not have to be married (Paul was a preacher but not married (1
Corinthians 9:5). Preachers are not overseers (i.e. do not have any legislative authority) in the local
congregation, as do elders. However preachers must speak the word of God with "all authority". "These
things speak, and exhort, and rebuke with all authority. Let no man despise thee." --- Titus 2:15.
Preachers must speak the message boldly, showing no respect of persons. They even have the authority
(yea the command) to publicly rebuke elders that are astray "Against an elder receive not an accusation,
but before two or three witnesses. {20} Them that sin rebuke before all, that others also may fear. {21} I
charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things
without preferring one before another, doing nothing by partiality." -- 1 Timothy 5:19-21.
There is often much discussion about "unqualified elders" in the church. How much do we hear however
about unqualified preachers and teachers. Although their qualifications are not as precisely defined in a

"list of qualifications" like that of elders, preachers however need to be appointed to the position by the
local church. Evangelists have a specific work to perform "But watch thou in all things, endure afflictions,
do the work of an evangelist, make full proof of thy ministry." -- 2 Timothy 4:5 It only goes to reason that
anyone who is either unwilling, or unable to perform this work should not be a preacher. We can see by
this verse that the work is not easy. It takes much endurance and affliction. The job evangelists is such,
that, if they perform their work faithfully, they will have to endure affliction and practice endurance. The
gospel preacher, no matter how loving and kind he tries to be will find opposition from those, both within
and outside the church who do not want to submit themselves to the message of Christ.
THE WORK OF THE EVANGELIST Paul clearly outlined Timothy's work "I charge thee therefore before
God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his
kingdom; {2} Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all
longsuffering and doctrine. {3} For the time will come when they will not endure sound doctrine; but after
their own lusts shall they heap to themselves teachers, having itching ears; {4} And they shall turn away
their ears from the truth, and shall be turned unto fables." -- 2 Timothy 4:1-4. We can see that the
evangelists work is to preach the word of God. It does not say that he is to to preach philosophy or
politics. Neither does it say to preach part of the word. If the preacher is to preach all the word of God,
then he needs to be one who knows the word. However, a preacher needs to have more than a
knowledge of God's word and the ability to preach. He could possess both these qualities and still be
unqualified.
The preacher also needs courage, and a thick hide. He must be able to "endure sound doctrine".
Preaching the whole counsel of God is not an easy task. The word of God is offensive to some (1 Peter
2:8). The gospel was so offensive to the Jews to whom Stephen preached that they "gnashed on him with
their teeth", "stopped their ears", and "cast him out of the city, and stoned him" (Acts 7:54, 57, 58).
Faithful gospel preaching does not only sometimes antagonise religious neighbours and the world, but is
sometimes offensive even to those within the church. Notice what Paul had to endure to preach faithfully
"In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils
by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false
brethren;" -- 2 Corinthians 11:26 --- It is possible for a preacher to preach sound doctrine for a while, but
soon crumble because of pressures being exhorted by brethren who want to compromise with error.
Compromise with error can take two forms. (1) to decide to not teach on a subject any more or (2) to
compromise their view and water down the message. Either way, the consequences are disastrous.
ERRORS CONCERNING THE ROLE OF THE PREACHER. Many feel that work of the evangelist is to
go out into the world and preach to unbelievers. It is a great error to believe this. Certainly the preacher
must do so, but the great commission applies to all Christians, not just the preacher (Acts 8:4) Likewise
many feel that the preacher's role is simply that of servant in the church. He is the one who visits the
hospitals and prisons, and who cares for the elderly and infirmed. This too is part of his work as a
Christian. But all Christians are to be involved in these things. (Matt 25: 34-40).
Another error is to consider that the pulpit should be rotated by all the men in the church, in the same way
as they would be rotated to lead in prayer or assist in the Lord's Supper. This arrangement is often called
"mutual ministry". This type of arrangement is sometimes even bound by those who say that the
evangelists job is only to plant churches, but that he must not locate in a congregation. The "work of an
evangelist" outlined by Paul to Timothy however shows that the work involved preaching and teaching
within a local congregation. He was to "abide at Ephesus" (i.e. the Ephesian church) and "charge some
that they teach no other doctrine" (1 Timothy 1:3). Timothy was also told "teach faithful men to teach
others" (2 Timothy 2:2). This cannot be done over night, it involved training men from within the Ephesian
church. Titus was told: "For this cause left I thee in Crete, that thou shouldest set in order the things that
are wanting, and ordain elders in every city, as I had appointed thee:" -- Titus 1:5 This again could not be
done over a short period of time. Many evangelists have laboured in local congregations for dozens of
years without elders being appointed.

The role of the preacher in a local congregation does not end with the selection of elders either. There
were elders in the Ephesian church when Timothy was preaching there. Paul left Troas and stopped at
Miletus to speak to the Ephesian elders on his third missionary Journey. (Acts 20:17). 1 Timothy 5:17
indicates that Ephesus even had elders who were being paid. Timothy was urged to refrain from acting
against an elder without the testimony of two or three witnesses. (v 19). However, he was also instructed
to rebuke sinful elders before all (V. 20) It is easy to see from these principles that "mutual ministry"
arrangements (all willing men alternating the preaching) are very unsatisfactory.
Local churches should seek to appoint an evangelist who is courageous in preaching the truth. They
should give him time to study (2 Tim 2:15), and freedom to preach the whole counsel of God (Acts 20:26)
Only those appointed to the position and who have the qualifications should serve as pulpit evangelists.
The pulpit is not something that men should be just encouraged to "have a go at". The destiny of souls,
and the motivation of the church is far too vital for this.
THE PREACHER'S EXAMPLE. The preacher has the responsibility of both his soul and the soul of the
hearers. "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both
save thyself, and them that hear thee." --- 1 Timothy 4:16. In order to carry out this command the
preacher must not only be sound in doctrine and courageous in standing for truth, but he is also to "take
heed to himself." Not all should be preachers and teachers. "My brethren, let not many of you become
teachers, knowing that we shall receive a stricter judgement." James 3:1 (NKJV). The "judgement" here is
probably two fold. The preacher or teacher is more strictly judged by God, because of the grave
responsibility he assumes by the position. There is also a stricter judgement by the congregation. His life
is closely examined and critically analysed because of the position of influence he exerts The preacher or
teacher must also be an example in life. "Let no man despise thy youth; but be thou an example of the
believers, in word, in conversation, in charity, in spirit, in faith, in purity." --- 1 Timothy 4:12 These were
sobering words to young Timothy.
To finish this article I would like to quote from an article of Roy J. Hearn in and article entitled "Preparation
To Preach The Cross Of Christ" Firm Foundation May 14 1985: "Character should be given a most
important place in the list of qualifications of a preacher. His character is the foundation upon which all
else should rest, for real, genuine character is indispensable to success. The peerless apostle Paul
instructed Timothy to "take heed unto thyself and the doctrine" (emphasis mine I. McP). Let it be
recommended that all who preach the gospel of Christ read the New Testament carefully and note what it
says about honesty, humility, purity and many other qualifications required of all Christians. (emphasis
mine I. McP) . If an inventory were taken it is likely that of all classifications of groups in the Lord's church,
preachers, as a class may be found to be at variance with the Scriptures more than any other. Read, note
and think"
2. The Meaning of the Word gospel and the Four Gospels
The term gospel is found ninety-nine times in the NASB and ninety-two times in the NET Bible. In the
Greek New Testament, gospel is the translation of the Greek noun euangelion(occurring 76 times) good
news, and the verb euangelizo (occurring 54 times), meaning to bring or announce good news. Both
words are derived from the noun angelos, messenger. In classical Greek, an euangelos was one who
brought a message of victory or other political or personal news that caused joy. In
addition, euangelizomai (the middle voice form of the verb) meant to speak as a messenger of gladness,
to proclaim good news.1 Further, the nouneuangelion became a technical term for the message of
victory, though it was also used for a political or private message that brought joy.2
That both the noun and the verb are used so extensively in the New Testament demonstrate how it
developed a distinctly Christian use and emphasis because of the glorious news announced to mankind
of salvation and victory over sin and death that God offers to all people through the person and
accomplished work of Jesus Christ on the cross as proven by His resurrection, ascension, and session at

Gods right hand. In the New Testament these two words, euangelion and euangelizo, became technical
terms for this message of good news offered to all men through faith in Christ.
The Four Gospels
Gospel Of Matthew
Matthew was a Galilean Jew and is often referred to as "Matthew the tax collector" (Matt. 10:2). It is
the unanimous consent of the "church fathers" such as Irenaeus, Origien, Eusebius and Jerome
that Matthew wrote his gospel in Hebrew and it was later translated into Greek.
While Matthew does not state the purpose of his book like John did (John 20:30-31), it is obvious to
even the casual reader that he wrote to prove that in Jesus of Nazareth is to be found the fulfillment
of all Messianic prophecy. Some have commented that the gospel of Matthew was written by a Jew,
about a Jew, to other Jews -- and this is certainly the case.
Try to picture a Greek opening the gospel of Matthew for the first time. Within the first few verses he
would read of the genealogy of Christ. Among the Jews this would have seemed both logical and
appropriate, but to a Greek it would have been unintelligible. He would also read of Jesus being the
Messiah -- a term which no Greek would have been able to fully comprehend. The point is that the
gospel of Matthew was never intended for a Greek audience.
There are more than forty Old Testament passages quoted in Matthew in connection with even the
minor events of the life of Christ. Matthew would often mention some minor detail in the life of Christ
and then go on to show that the event was a fulfillment of prophecy. Matthew explains that Christ
was born of a virgin "that it might be fulfilled which was spoken by the Lord through the prophet"
(Matt. 1:22; Isa. 7:14). The chief priests told Herod that the Messiah would be born in Bethlehem,
"for thus it is written by the prophet" (Matt. 2:5; Micah 5:2). When Herod ordered the slaughter of the
innocent children, it was seen as a fulfillment of "what was spoken by Jeremiah the prophet" (Matt.
2:17; Hos. 11:1). John the Baptist prepared the way for Jesus, "for this is he who was spoken of by
the prophet Isaiah" (Matt. 3:3; Isa. 40:3).
Christ began His ministry in "Capernaum, which is by the sea, in the regions of Zebulun and
Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet" ( Matt. 4:13-14; Isa. 9:12). Even the teaching method of Jesus was a matter of prophecy. Matthew explains that "Jesus
spoke to the multitude in parables; and without a parable He did not speak to them, that it might be
fulfilled which was spoken by the prophet, saying: 'I will open My mouth in parables; I will utter
things which have been kept secret from the foundation of the world.'" (Matt. 13:34-35; Psa. 78:2).
The death of Christ on Calvary's cross was also a matter of prophecy, and Matthew goes into detail
to explain this fact. Christ was betrayed into the hands of the enemy for thirty pieces of silver, as
prophesied by Jeremiah (Matt. 27:9-10;Jer. 32:6-9). When He was crucified, the soldiers "divided
His garments, casting lots, that it might be fulfilled which was spoken by the prophet: 'They divided
My garments among them, and for My clothing they cast lots.'" (Matt. 27:35;Psa. 22:18). Even His
words on the cross were a matter of prophecy, for there in agony He quoted the words of the Psalm
of the Cross, "'Eli, Eli, lama sabachthani?' that is, 'My God, My God, why have You forsaken Me?'"
(Matt. 27:46;Psa. 22:1).

The Gospel Of Mark

The gospel of Mark was written to a Roman audience. If one verse could reflect the message of the
book, it would be this: "For even the Son of Man did not come to be served, but to serve, and to
give His life a ransom for many" (Mark 10:45). In the book of Mark Christ is presented as the ideal
servant. Unlike Matthew, Mark does not give us the genealogy of Christ, for the genealogy of a
servant is not important.
Since Mark was not writing to a Jewish audience, he had to explain Jewish customs and settings to
his readers. Matthew tells us of the question the scribes and Pharisees had over the fact the
disciples of Jesus did "not wash their hands when they eat bread" (Matt. 15:1-11). When Mark tells
the same story he has to explain the washing of hands was a ceremonial cleansing, not the washing
of dirt off the body. "For the Pharisees and all the Jews do not eat unless they wash their hands in a
special way, holding the tradition of the elders. When they come from the marketplace, they do not
eat unless they wash. And there are many other things which they have received and hold, like the
washing of cups, pitchers, copper vessels, and couches." (Mark 7:3-4).
When Jesus predicted the destruction of the Temple, Mark tells us that Jesus "sat on the Mount of
Olives opposite the temple" (Mark 13:3). Every Jew knew the Mount of Olives was "opposite the
temple," but Roman readers would have had no idea as to its location.
Mark also has to explain the day of Unleavened Bread was "when they killed the Passover lamb,"
something every Jew would have known since birth, but about which a Roman would have been
unfamiliar.
The Gospel Of Luke
Luke has the distinction of being the only Gentile writer in the Bible. He is referred to by Paul as
"Luke the beloved physician" (Col. 4:14). It has been observed that preachers usually see men at
their best, lawyers see men at their worst, and doctors see men as they really are. Luke sets forth
the humanity of the Son of Man and presents in chronological order the life of Christ. As a physician,
he is more exacting in his use of language. When he refers to a leper he uses the exact medical
term to describe the condition, i.e., "full of leprosy" (Luke 5:12). In Mark 3:1 we read of the man with
the withered hand whom Jesus healed on the Sabbath -- Luke adds it was his right hand which was
withered, something a physician would note (Luke 6:6). It is also the physician who notes that in the
Garden our Lord's "sweat became like great drops of blood falling down to the ground" (Luke
22:44).
"An example of Luke's care is the way in which he dates the emergence of John the Baptist. He
does so by no fewer than six contemporary datings. 'In the fifteenth year of the reign of Tiberius
Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his
brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of
Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John' ( Luke
3:1, 2). Here is a man who is writing with care and who will be as accurate as it is possible for him to
be." (William Barclay, The Gospel Of Luke, p. 3).

The Gospel Of John

Unlike the other gospel writers, John clearly states the purpose of his book. After describing the
appearance of Christ to Thomas and the rest of the apostles, John writes: "And truly Jesus did
many other signs in the presence of His disciples, which are not written in this book; but these are
written that you may believe that Jesus is the Christ, the Son of God, and that believing you may
have life in His name." (John 20:30-31).
The whole purpose of the gospel of John was to prove the Deity of Jesus Christ. Instead of giving
the genealogy of Christ, John goes back into eternity to tell us that, "In the beginning was the Word,
and the Word was with God, and the Word was God. He was in the beginning with God. All things
were made through Him, and without Him nothing was made that was made. In Him was life, and
the life was the light of men." (John 1:1-4).
"The humanity of Jesus Christ is genuine, as John makes clear, but it is not an ordinary human life
that John discloses. It is that of one who before His incarnation existed with God, as very God (Jo.
1:1, 14, 18), and who came to earth to reveal the Father to men ... If we wish to know God, look at
Jesus Who has revealed Him in personal bodily form, in human personality, the actual combination
or union of God with man." (Robertson, Epochs in the Life of the Apostle John, pp. 167, 172).
I have always been impressed with the descriptive terms John uses for Christ in the first chapter of
his book. Not only was He "the Word" Who "became flesh" (John 1:14), but He is "The Lamb of God
who takes away the sin of the world" (John 1:29). He is further described as "the Son of God," "the
Messiah" and "Jesus of Nazareth, the son of Joseph" (John 1:29, 34, 45). Nathaniel refers to Him
as "Rabbi," "the Son of God" and "the King of Israel" (John 1:49). Jesus ends the chapter by
referring to Himself as "the Son of Man" (John 1:51).
The four gospels truly give us a marvelous glimpse into the life of the Son of God who died for us

3. The Synoptic Gospels: Matthew, Mark and Luke

The Synoptic Gospels are the first three books of the New Testament, Matthew, Mark, and Luke. These
three books plus John are called the Gospels because they chronicle the good news of Jesus life,
death, and resurrectionthe basis of our salvation. The Gospel of Matthew was written by Matthew the
apostle, one of the twelve commissioned by Jesus. The Gospel of Mark was written by John Mark, a
close associate of the apostle Peter. The Gospel of Luke was written by Luke the physician, a friend and
traveling
companion
of
the
apostle
Paul.
The first three Gospels are called synoptic because they see together with a common view (the
wordsynoptic literally means together sight). Matthew, Mark, and Luke cover many of the same events in
Jesus lifemost of them from Jesus ministry in Galileein much the same order. Nearly 90 percent of
Marks content is found in Matthew, and about 50 percent of Mark appears in Luke. All of the parables of
Christ are found in the Synoptics (the Gospel of John contains no parables).
There are differences, too. Matthew and Luke are both considerably longer than Mark. Matthew was
written for a Jewish audience, Mark for a Roman audience, and Luke for a broader Gentile audience.
Matthew quotes extensively from the Old Testament, and his oft use (32 times) of the phrase the

kingdom of heaven is uniqueits not found anywhere else in the Bible. Luke places a definite emphasis
on Jesus acts of compassion toward Gentiles and Samaritans. Much of Luke 1020 is unique to that
Gospel.
The difficulty in explaining the similarities and differences among the Synoptic Gospels is referred to as
theSynoptic Problem in the world of biblical scholarship. In the final analysis, the Synoptic Problem is
not much of a problem at allGod inspired three Gospel writers to record the events surrounding the
same Person during the same part of His life in the same locations, yet with slightly different emphases
aimed at different readers.

4. The Synoptic Problem

The "Synoptic Problem" - The similarities between Matthew, Mark, and Luke are so numerous and so
close, not just in the order of the material presented but also in the exact wording of long stretches of text,
that it is not sufficient to explain these similarities on the basis of common oral tradition alone. Rather,
some type of literary dependence must be assumed as well. That is, someone copied from someone
else's previously written text; several of the evangelists must have used one or more of the earlier
Gospels as sources for their own compositions. The situation is complicated because some of the
material is common to all three Synoptics, while other material is found in only two out of these three
Gospels (see the color analysis suggested below). Moreover, the common material is not always
presented in the same order in the various Gospels. So, the question remains, who wrote first, and who
copied from whom?
Some

Older

Proposals:

The
Farrer/Goulder
The Traditional Theory The Griesbach Theory
Theory
(Augustinian
(Two-Gospel
(positing
Markan
Hypothesis)
Hypothesis)
Priority)

Note: Many other solutions have been proposed over the years, but most are variations of one of these
three basic theories.
Pharisees - a group of influential Jews active in Palestine from 2nd century BCE through 1st century CE;
they advocated and adhered to strict observance of the Sabbath rest, purity rituals, tithing, and food
restrictions based on the Hebrew Scriptures and on later traditions.

"Pharisees" probably means "separated ones" in Hebrew, referring to their strict observance of
laws and traditions (Luke 18:10-12).

Long-time political and religious rivals of the Sadducees, vying for influence among the rulers and
the people.

Mostly laymen, but possibly also some priests (from the tribe of Levi) or even members of the
Sanhedrin (Acts 5:34).

Followed not only the laws of the Hebrew Bible, but also the "traditions of the elders" (Mark 7:113; Matt 15:1-20).

Leaders were called "rabbis" or "teachers", such as Nicodemus (John 3:1-10; 7:50; 19:39) and
Gamaliel (Acts 5:34; 22:3).

Also had trained "scribes" (Mark 2:16; Acts 23:9) and "disciples" (Mark 2:18; Matt 22:16; Luke
5:33).

NT Gospels portray them mainly as opponents of Jesus (Mark 8:11; 10:2), who conspire with the
Herodians to kill Jesus (Mark 3:6).

Some of Jesus' harshest polemics are directed against the "hypocrisy" and "blindness" of the
Pharisees (Matt 23; John 9).

In contrast to Sadducees (Mark 12:18-27), Pharisees believed in the resurrection of the dead
(Acts 23:1-8).

Paul himself was a Pharisee (Phil 3:5; Acts 23:6; 26:5), as were some other early Christians (Acts
15:5).

Sadducees - another prominent group of Jews in Palestine from 2nd century BCE through 1st century
CE; they were probably smaller "elite" group, but even more influential than the Pharisees; they followed
the laws of the Hebrew Bible (the Torah), but rejected newer traditions.

"Sadducees" comes from the Hebrew tsaddiqim ("righteous ones"), which may refer to the way
they wished to live their lives.

The name may also derive from Zadok, the high priest under King David (1 Kings 1:26), since
many Sadducees were priests.

Long-time political and religious rivals of the Pharisees, although their influence was more with
the wealthy ruling elites.

Probably also rivals of the Herodians, since they had supported the Hasmonean Jewish rulers
against King Herod.

Closely associated with the Jerusalem Temple and with the ruling council ("Sanhedrin") of the
Jews (Acts 4:1; 5:17; 23:6).

Did not believe in life after death (Mark 12:18-27; Luke 20:27) or in angels or spirits (Acts 23:8).

NT Gospels portray them (often together with the Pharisees) mainly as opponents of Jesus (Matt
16:1-12; Mark 18:12-27).

But they also rejected the teachings of the Pharisees, esp. their oral traditions and newer
innovations.

Essenes - a smaller group or "sect" that lived a communal "monastic" lifestyle at Qumram (near the Dead
Sea) from 2nd century BCE through 1st century CE; the "Dead Sea Scrolls" found in this location in 1947
are usually associated with them.

Originally a group of priests, founded and/or led by a "Teacher of Righteousness" during the early
Maccabean/Hasmonean era.

They regarded the Jerusalem priests as illegitimate, since those were not Zadokites (from the
family of the high priest Zadok).

They rejected the validity of the Temple worship, and thus refused to attend the festivals or
support the Jerusalem Temple.

They expected God to send a great prophet and two different "Messiahs" (anointed leaders), one
kingly and one priestly.

They live a communitarian life with strict membership requirements, rules, and rituals; they
probably also practiced celibacy.

Mentioned by Josephus, but not in the NT (although some scholars think the "Herodians" in the
NT refer to Essenes).

Some scholars think John the Baptist (also Jesus?) was closely associated with the Essenes, but
a direct connection is unlikely.

Monastery destroyed by the Roman Army ca. 68 AD, during the Jewish War against Rome, which
Essenes probably considered the final battle between the forces of good (the true Israelites) and
evil (the Romans and their collaborators).

Dozens of complete scrolls and thousands of written fragments were discovered from 1947 to
mid-1950's in caves near Qumran.

The Scrolls contain copies of almost the entire Hebrew Bible, some older non-canonical texts,
and dozens of the Essenes own writings.

Herodians - probably a faction that supported the policies and government of the Herodian family,
especially during the time of Herod Antipas, ruler over Galilee and Perea during the lifetimes of John the
Baptist and of Jesus.

Mentioned only twice in Mark and once in Matthew, but never in Luke, John, or the rest of the NT.

In Mark 3:6 they conspire with the Pharisees to kill Jesus, still fairly early during Jesus' ministry in
Galilee.

In Mark 12:13-17 and Matt 22:16 they join some Pharisees in trying to trap Jesus with a question
about paying taxes to Caesar.

See also the possibly related references to the friends and court officials of Herod (Mark 6:21, 26;
Matt 14:1-12; Luke 23:7-12).

Zealots - one of several different "revolutionary" groups in the 1st century CE who opposed the Roman
occupation of Israel.

"Zealots" were probably not an organized group at first, but any Jews "zealous" for God's law
(Num 25:13; 1 Kings 19:10; Acts 22:3; Gal 1:14).

Just before and during the First Jewish War against Rome, "Zealots" were a nationalistic
revolutionary party opposed to the Romans.

One of Jesus' apostles (not the same as Simon Peter) is called "Simon the Zealot" in Luke 6:15
and Acts 1:13 (but "Simon the Cananaean" in Mark 3:18 & Matt 10:4).

He may have belonged to a revolutionary group before joining Jesus, but more likely was
"zealous" in the older sense.

Scribes - men specially trained in writing, and thus influential as interpreters and teachers of the Law, and
agents of the rulers.

"Scribes" did not form their own party, but could belong to other groups (e.g. "the scribes of the
Pharisees" in Mark 2:16; Acts 23:9).

Most of their duties involved writing, e.g. producing legal documents, recording deeds, copying
scriptures, teaching people, etc.

Since they specialized in the interpretation of the Jewish Law (Torah), "scribes" are sometimes
translated and regarded as "lawyers".

But only Luke uses the technical term for "lawyer" (nomikos; 7:30; 10:25; etc.) in some passages
where Mark and Matthew have "scribe" (grammateus).

The Gospels usually portray scribes (along with chief priests, elders, and/or Pharisees) as
opponents of Jesus who actively sought his death (Mark 11:27).

The Acts of the Apostles also portrays them as opponents of the early Christians (Acts 4:5; 6:12).

But there are a few exceptions: some scribes are neutral (Matt 13:52), or even praised by Jesus
(Mark 12:28-34), or rise to defend Paul (Acts 23:9).

Jewish Institutions
A

The Law
- Refers to the written text of the first five books of the Hebrew Scriptures known
as Torah, Pentateuch and the law of Moses or Mosaic law.
- The Jewish Scriptures were known by the acronym TANAK: Torah (the first five
books), Nebiim (the prophets) and Kethubim (the writings)

The Temple or Jerusalem Temple

Was the central and most sacred institution for all Jews, the house of God and
the house of prayer
It was a place where the priest offered and performed animal sacrifices for the
expiation of the sins of thd people since sacrificial offering were considered the
heart of worship in the Temple.

Synagogue (sunagogos, Greek)

- Means place of meeting
- Became the center primarily for teaching and study of the Scriptures as well as
for prayer and worship.
- The main activity in a synagogue was a weekly assembly on the Sabbath day for
reading the Torah and homilies.

Some highly celebrated Jewish Festivals

-

All males should appear before the Lord three times a year at the place of
worship: at Passover (feast of the Unleavened Bread), the Harvest Festival
( Feast of Weeks) and the Festival of Shelters Feast of Booths).

Passover
- It commemorates the freedom of the Israelites when God liberated them from the
slavery of Egypt through the power of God.
- Two parts of the observance: the ritual slaughter of paschal ( Passover) lambs in
the temple and the consumption of its meat in a domestic meal to be held in
Jerusalem.

Pentecost
- Celebrated 50 days after Passover.
- It is a day of thanksgiving for a good harvest.
- The omer was a grain offering that marked the beginning of the spring grain
harvest.

Feast of the Tabernacles or Booths

- Means little huts
- Marked by the ritual of drawing of water and the illumination of the one of the
temple courts.
- According to the Evangelist John, Jesus appropriately speaks of himself as the
water of life and the light of the world.
- People dwell in a hut and are to come to the temple waving branches of palm
while singing Gods praises.

The Sabbath
- Religious celebration which means seventh day
- During this day, the Jews not only rested from work, but also participated in a
worship ceremony in the synagogue, consisting of prayers, blessings, spiritual
readings and homilies.
- Jesus taught that The Sabbath day was made for the man, not the man for the
Sabbath

Feast of the Dedication

- Was celebrated to commemorate the rededication of the Temple in 164 B.C.
- Jesus describes himself as the one whom God had sanctified, which He may
have intended to indicate the He, as the Messiah, replaces the Temple that is
soon to be destroyed.

D. A FILIPINO EXPERIENCE OF JESUS

It was believed that long ago before, Spanish tribe came to the Philippines and there were some of the
pre-Spanish Filipinos who worship Bathala who they treat as their creator of everything. There are
anitos: who help farmers to protect their fields, of fishing and navigation, of the battlefield, of diseases, of
suckling child, of nursing mothers and of lovers and of generations.
Filipinos loved their ancestors by giving them anito stature and attributed divine powers. They made their
remembrance in terms of pictures, images of wood, bone, ivory or gold and offered food, wine gold
ornaments, and vocation before them.
When the time came that Christianity was introduced to the Filipinos, they converted their belief from
anitos to Jesus Christ, Blessed Virgin Mary and saints. There are also saints: for sterile mothers to pray
to, one for finding a good husband, for finding lost objects, etc.
Today, Jesus is known to be a Savior and Gods son. He saved us from our sins and those who do not
believe in Him will not share eternal happiness when they die.
5 Popular Traits of Jesus:
1. Jesus as the Son of God and Son of Man (Anak ng Amang Diyos at Anak ng Tao)
Santo Nino reminds us of our childhood. Devotion to Santo Nino is a tradition among Filipino Catholics.
We always see His images or pictures everywhere we go because it is a belief that it serves as a luck or
guidance. Filipinos, most especially people of Cebu, love Santo Nino so much. There were so many tales
about the miracles of Santo Nino and brought an end to a drought, helped to win a battle, save a ship and
passengers from sinking, and spared the city from burning. Since Legaspis time, the feast of Santo Nino
has been celebrated on every second Sunday after Epiphany. Santo Nino is the patron saint of most of
the places in the Philippines.
The Ati-atihan Festival in Aklan is part of the celebration of the Ati Culture. Atis are the indigenous
inhabitants of the country.
Dinagyang is a religious and colorful festival in Iloilo City celebrated on the Fourth Sunday of January, or
right after the Sinulog Festival and Ati-atihan Festival.
2. Jesus as a Host
Every occasion, salu-salo or kinain is common among Filipinos, rich or poor. It is where they eat all
together and they also invite people even strangers because they treat everyone as their family member.
Because of this, Jesus is not only a bread of life and host of the Paschal meal but also a guest in every
gathering.
3. Jesus as Suffering Servant
a. The Black Nazarene/Hesus Nazareno
Since 17th century, there is a tradition among Filipinos specifically in Quiapo, Manila wherein an image of
the Black Nazarene is being parade and Filipinos wipe their black handkerchiefs to the image because it
is also a belief that He can cure diseases, bring about success and help in times of need and distress.
This is being celebrated every 9th of January.

b. Christ of the Pasyon

As part of the Lenten season celebrations in the Philippines, life and death of Jesus is shown through
passion plays and readings.
4. Jesus as Christ the King (Cristo Rey)
As said earlier, Filipinos admire heroes and for them Jesus is one. Jesus is seen as the conqueror of the
world because God, his father, sent Him to rule the world.
5. Jesus, the Miracle Worker
Filipinos have this belief in natural superstitions like witchcrafts, herbolarios, nonos, and even spirits
dwelling into their bodies but we should see Jesus as a magician who can perform miracle.

References:
LINKS:
https://etouchesappfiles.s3.amazonaws.com/html_file_uploads/f007e44ed771adeae556341edefc9000_C-9Arce.pdf?
response-content-disposition=inline%3Bfilename%3D%22SWLC2014_C-9%22&response-contenttype=application
%2Fpdf&AWSAccessKeyId=AKIAJVB4LPXSF5QFI5KQ&Expires=1455779265&Signature=x%2F
%2F3yGIvp6pG%2FvKYnaJ12Kr6E4k%3D

http://journals.ateneo.edu/ojs/landas/article/download/1034/1064
http://www.gotquestions.org/Jewish-festivals.html

LEARNING EXPERIENCES:

I learned that there are different cultural traditions that are being practiced by the
Filipinos, that Filipinos are really hospitable, and of course that Jesus is known in many
ways which shows His love for us.
-Cali Jeanne Felipe
What I learned in Theology II class this Prelim is that I learned so many things
about our dear Jesus Christ specifically the events that happened at that
time. Although, some of our lessons in Prelims are not yet totally tackled but
still our instructor gives his very own best to ensure that we, his students are
totally cope up and understand it well. He totally gives us the information
based in our lesson. He did it in a way that all of us could understand in a
little by little manner. But sometimes, its a little bit confusing about what the
topic is but we ended up by means of coping and reading the textbook.
-Kairah Marie Tan
This prelim even if in a short period of time, Ive learned a lot about Theo II
though we still doesnt tackle all the lessons. On the first day of class in Theo
we are all shocked of what happen because our Prof gave a Quiz and we all
got a bad score or low score because we forgot our topic last semester about
CICM. And also our Prof said this will be your first and last quiz in Theo.
Thats really bothering right? How can we get high score if that will be our
last? But we I think we need to regain score at our activities in our textbook
that every meeting we should pass atleast 1 activity. In our lesson sometimes
I cant understand what the topic is or is it the continuation of the last topic?
Im not saying that Im not listening but I cant really understand but in the
end, I end up coping what the topic is and understand it as well. All I can say
is our coolest prof in all but Im not comparing, Im just stating the fact.
Because in class it is really jolly and alive but of course we have our
limitations and we need to be serious but not all the time like for example if
it is lecture and lecture, listen carefully. But if it is joke time then laugh but
then again know when to stop or just simply know your limitations.
-Rose Angela Acosta
From what I have learned from our theology 2 as a student in SLU in order to
survive in every subject you should learn how to communicate with each
other like your teacher your classmates and friends because in college you
can never learn by yourself only in order to learn you should know how to ask
questions you should never pretend that you already knoweverything
especially in theology 2 as our teacher in theology 2 said we are only humans
and we should not pretend that we always know everything jus because you
are ahead of other peoplefrom ahead I mean for example you are a dean in
the school or a teacher. From our theology class I have learned to always read
in advance for our tropics because as I have remembered when Sir. Ladia was
having a lesson in our classroom I can't understand what he is talking about
because i did not read our book in advance and I think reading in advance is
also an advantage for me because you can learn new things that you didn't
encountered before and especially our exams is already nearly coming it is
easier to review because you already read it. But, in the first quiz I had a zero

score I think so all I have to do is do well on our activities in our books in

order to accomplish everything.
-Chearean Cadawas
I learned many things about the life of Jesus during his time just like the diff.
Groups that influenced the Jewish society, the Jewish Institutions which is the
Law, the Temple and the Synagogue this is where people listen to the Torah
and homilies. It is also a place for worship. Lastly, the different important
festivals that is celebrated during the time of Jesus was also mentioned.This
makes me realize that during the time of Jesus, he had done so many things
and one of the things he had done was to share the good news or the Gospel
to the people and he also obeyed the rules or the tasks that is given by his
Father.
-Janina Camille Boado
I learned how to be more papansin in a way that I need to catch the
attention of the teacher to end the discussion, its a little bit embarrassing
because I suddenly think of throwing my sweater in front of him. But it is one
of the funniest thing I ever did. I also learned how to use the time wisely. I
learned to do activities even it is not told to do so. And to enjoy the class on
the other hand learn about Jesus that I once didnt know. So, I hope I will have
more funny and good experiences to this subject.
-Giana L. Manglapus
I learned in Theology you need to be open-minded about new things and be
attentive all the time. I learned everyone who is connected with Jesus. And it
is very important to respect older people.
-Camille Joyce G. Geronimo
This is prelims, I learned in Theo II a lot about Jesus. I learned even the
smallest details He has. I learned to do my activities in advance even without
the instructor telling us to do it or pass it. I also learned that Theology should
be taken seriously just like in our first day. We didnt take the lessons
seriously in theo I thats why most of us got zero or a failing grade. We should
be responsible enough in our discussion. Paying attention and reading in
advance should be implied for us to survive theo II.
-Shekinah David
What I learned in theology II This prelim is that I learned a lot of things about
our loving and saviorjesuschirst specially the important events about his life. I
learned. I learned to do my activities in advance even without the instructor
telling us to do it or pass it. I also learned that Theology enhances or improve
our life day by day. Some of our lessons are not yet totally tackled because of
insufficient time. We should pay attention to the discussions inorder to learn
and to gain more knowledge. Then I suggest We should love theology
because it gives us more information about jesus Christ.
-Stephanie Tolete

COMMENTS AND SUGGESTIONS:

Workbook: For me, the authors shouldve told all the places where Santo Nino is the
patron saint instead of enumerating only some but the words they had used are easy to
understand which makes us, the students, have deeper understanding of the topic
which
we
can
relate
to
our
experiences.
Topic: The topics they used are good because we can relate it to our everyday life
experiences like helping another person whom we dont even know.
Instructor: The discussion of the topic is quite confusing. I cannot cope up sometimes
because our instructor skips some pages but he makes the discussion interesting in a
way that he tells some jokes.
-Kairah Marie Tan

Workbook: No suggestions. The book is fine. Just like the Theo I.

Topic: Topics are interesting, but the author should add more specific information.
Instructor: He has a great humor and can get the attention of the students easily. But I
think, he
needs to restrain or control more the students.
-Camille Joyce G. Geronimo
Workbook: The designer of the front page just make it simple and I like the design and
color
of
it.
Great.
Topic: the topics are good but it is too long that not everyone wants to read it all except
it is required. And I want the book to be just like an outline for everyone to understand it
perfectly. And It is better if they highlight every important messages.
Instructor: You are good at discussing topics but I think it is too short but in the
workbook, there is so many important points need to be discuss. And you should limit
some students who is very naughty and have no limit in their jokes to you.
-Giana L. Manglapus
Workbook: I can understand the information that is given in the book. It is in summary
form
and
makes
it
easy
to
understand
the
subject
matter.
Topic: The topic is good and the topics were discussed properly.
Instructor: The moodiness of the instructor is making me crazy, because he once he
changes his mood, all of the discussion are being affected then we dont know whats
happening.
-

Janina Camille C. Boado

Workbook: All I can say that it is perfectly fine and has a lot information but I dont think
it
is
totally
complete.
Topic: The topics that we have tackled are understandable but sometimes it is a little bit
confusing.
Instructor: I suggest that he should be more patient and understandable. He needs to
give his very much effort in teaching because sometimes I dont understand it and he
need to maximize his volume so that I can hear him in a clear way.
-

Cali Jeanne O. Felipe

Comments- Our teacher should explain clearly our lessons because sometimes we can't
understand the lesson well. Our book is not being followed because some of the
lessons in our book is not being discussed.
Suggestions: We should have more quizzes in our theology subject because through
our quizzes we can gain more score not just in our activities.
-

Chearean Cadawas

Suggestions - before discussing, he should tell us what we're going to discuss so we

can follow what he's discussing. Give some activities for additional grade/points.
Comments dont cant understand some of what hes saying and often, dont cant
relate or dont dont know what topic were discussing.
-Shekinah David
Comment- dapat sabihin ni sir bago mag umpisa klase kung ano topic tsaka sana wag
naman yung sobrang pagsa summary kasi pag tayo tayo pang magbabasa sa libro hindi
lahat ng nasa libro maiintindihan natin. tsaka yung ibang details malabo or di masyado
clear maintindihan kaya sana next time sabihin yung topic tsaka gabayan tayo sa libro.
Suggestions- quiz every lesson kasi pang bawi rin yun sa grades hindi isang quiz sa
prelims.
-Rose Angela Acosta
Comments and Suggestions: He should explain the lessons clearly in order for us to
understand the lessons and i think he also need to emphasize the lessons.strategies to
capture students attention and connect them to the content of activity. he should also
use varied methods to frequently check our understanding throughout the lesson.

-Stephanie Tolete

Conclusion
Oral gospel traditions, cultural information passed on from one generation to the next by
word of mouth, were the first stage in the formation of the written gospels. These oral
traditions included different types of stories about Jesus. For example, there were
anecdotes about Jesus healing the sick and debating with his opponents. The traditions
also included sayings attributed to Jesus, such as parables and teachings on various
subjects which along with other sayings, formed the oral Gospel tradition.
The first stage was oral, and included various stories about Jesus such as healing the
sick, or debating with opponents, as well as parables and teachings. In the second
stage, the oral traditions began to be written down in collections (collections of miracles,
collections of sayings, etc.), while the oral traditions continued to circulate In the third
stage, early Christians began combining the written collections and oral traditions into
what might be called "proto-gospels" hence Luke's reference to the existence of
"many" earlier narratives about Jesus In the fourth stage, the authors of our four
Gospels drew on these proto-gospels, collections, and still-circulating oral traditions to
produce the gospels of Matthew, Mark, Luke and John. Mark, Matthew and Luke are
known as the Synoptic Gospels because they have such a high degree of
interdependence. Modern scholars generally agree that Mark was the first of the
gospels to be written (see Markan priority). The author does not seem to have used
extensive written sources, but rather to have woven together small collections and
individual traditions into a coherent presentation. It is generally, though not universally,
agreed that the authors of Matthew and Luke used as sources the gospel of Mark and a
collection of sayings called the Q source. These two together account for the bulk of
each of Matthew and Luke, with the remainder made up of smaller amounts of source
material unique to each, called the M source for Matthew and the L source for Luke,
which may have been a mix of written and oral material (see Two-source hypothesis).
Most scholars believe that the author of John's gospel used oral and written sources
different from those available to the Synoptic authors a "signs" source, a "revelatory
discourse" source, and others although there are indications that a later editor of this
gospel may have used Mark and Luke.
Oral transmission may also be seen as a different approach to understanding the
Synoptic Gospels in New Testament scholarship. Current theories attempt to link the
three synoptic gospels together through a common textual tradition. However, many

problems arise when linking these three texts together (see the Synoptic problem). This
has led many scholars to hypothesize the existence of a fourth document from which
Matthew and Luke drew upon independently of each other (for example, the Q
source).The Oral Transmission hypothesis based on the oral tradition steps away from
this model, proposing instead that this common, shared tradition was transmitted orally
rather than through a lost document.