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In: Studies on the Text of the New Testament and Early Christianity


Solutions to the Synoptic Problem that argue for Markan priority, but the non-existence of Q as the basis of the double tradition material continue to attract scholars. The best known of these theories, the Farrer-Goulder hypothesis arguing for Luke's direct use of Matthew, has been championed most recently by Mark Goodacre. He reworks some of the previous arguments in favour of that hypothesis as well as offering a number of new arguments. This paper assesses the validity of such arguments and the claim that it is now possible to finally dispense with Q.

In: Novum Testamentum
In: Early Christian Manuscripts
In: 2 Peter and the Apocalypse of Peter: Towards a New Perspective
Introduction, Critical Edition and Commentary
Since its discovery in 1886/87 there has been no full-scale English-language treatment of the Gospel of Peter. This book rectifies that gap in scholarship by discussing a range of introductory issues and debates in contemporary scholarship, providing a new critical edition of the text and a comprehensive commentary. New arguments are brought forward for the dependence of the Gospel of Peter upon the synoptic gospels. The theological perspectives of the text are seen as reflecting second-century popular Christian thought. This passion account is viewed as a highly significant window into the way later generations of Christians received and rewrote traditions concerning Jesus.
In: Texts and Traditions


Of all the canonical gospels, the Gospel of Matthew is the most eschatologically minded. Its fullest treatment of eschatological themes (Matt 24) is based on material drawn from Mark’s Gospel. However, Matthew expands and supplements the Markan account to provide a more extensive vision of end-time events. Matthew’s eschatological material has a dual purpose. First, it is fundamentally part of his Christology. It presents Jesus as heavenly king and judge. Second, it is motivational for the life of discipleship. Here Matthew emphasises in greater detail the negative picture of future judgement over the more positive vision of eschatological judgment. Matthew, like all followers of Jesus, did not have first-hand experience of the end of the age. For that reason, he resorts to images and parables to depict it. He conceives of the eschaton as resulting in dualistic fates, and he is certain that one of those outcomes is to be avoided at all costs. The other can only be enjoyed by remaining faithful to the pattern of discipleship as set out by the Matthean Jesus.

In: “To Recover What Has Been Lost”: Essays on Eschatology, Intertextuality, and Reception History in Honor of Dale C. Allison Jr.