By Wayne C. Kannaday
It's ordinarily stated that the "original" manuscripts of Matthew, Mark, Luke and John didn't live on the exigencies of background. What smooth readers discuss with because the canonical Gospels are in truth compositions reconstructed from copies transmitted by way of often nameless scribes. Apologetic Discourse and the Scribal culture examines a big side of the attention-grabbing yet seldom-reported tale of the pursuits that formed the formation of the textual content of the recent testomony. With an educated wisdom of the dynamic discourse among pagan critics and early defenders of early Christianity, and cautious scrutiny of a couple of hundred variation readings positioned within the literary culture of the recent testomony textual content, the writer drafts a compelling case that a few scribes sometimes changed the textual content of the Gospels less than the effect of apologetic pursuits.
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Additional resources for Apologetic Discourse and the Scribal Tradition. Evidence of the Influence of Apologetic Interests on the Text of the Canonical Gospels (Text-Critical Studies, V. 5.)
Cels. 63–64. 74 B. H. Streeter, Four Gospels, 360. 75 E. C. Colwell, John Defends the Gospel. 76 B. ,” 576–91, esp. 591. 77 Her work located among Christian scribes a characteristic that distinguished them from most other copyists of Greco-Roman antiquity. Where among most other scribes there was a distinction between scribes and users, those who copied Christian texts also read and studied them. Although it was customary in the Graeco-Roman world to hire a scribe or enlist the services of one’s own slave-scribe to produce a copy of a literary text, a similar distinction between producers and users does not appear in the context of early Christian text transmission.
Alexander wound the serpent around him in such a way to fashion the look of a serpent’s body with a human face, and then invited people to write and seal questions of import for which divine guidance or forewarning would prove beneficial. Then, upon delivery, Alexander by various tricks was able to open the questions, offer either easy or vague responses, and then return them sealed to an amazed audience. Praising this god—freshly dubbed Glycon—the masses formed a ready clientele, happily trading hard-earned coins for easily-dispensed oracles; and thereby Alexander and his growing entourage realized a substantial fortune, and managed to solicit sexual favors from young women and boys.
Scribes were not isolated from the implications of these disputes. Theological polemics played a significant role in the texts of the “New” Testament that were circulating, particularly among Christians who represented views that were later to be championed by the victorious party, the so-called “orthodox” believers who determined the shape of the creed and established the contours of the canon. 76 I conclude this review with the work of another scholar whose views bring us back by way of contrast to the views of F.
Apologetic Discourse and the Scribal Tradition. Evidence of the Influence of Apologetic Interests on the Text of the Canonical Gospels (Text-Critical Studies, V. 5.) by Wayne C. Kannaday