By John G Gager
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Additional resources for Kingdom and Community: The Social World of Early Christianity (Prentice-Hall Studies in Religion Series)
Mark 12:37-40; Luke 11 :42-52). What is this catalogue of charge and countercharge but an expression of the resentment, with its peculiar mixture of religious and social factors, between Pharisees and am ha-are~J a resentment that is amply attested in rabbinic sources themselves? 28 Hillel [died c. 6 And, And R. Akiba [c. , Pes. E. Although tensions between Jesus and the Pharisees may well go back to Jesus' lifetime, in their final form the sayings reflect the situation in the latter part of the first century when two important developments had taken place.
W. K. Gleerup, 1961). Among the numerous responses to Gerhardsson, see M. SMITH, "A Comparison of Early Christian and Early Rabbinic Tradition," Journal of Biblical Literature S2 (1963), pp. 169-76. 2S. "Les recentes etudes sur la formation de la tradition evangelique," Revue d'histoire et de philosophie religieuses 5 (1925), p. 573 (my translation). 29. Some of the more iinportant studies include N. PERRIN, What Is Redaction Criticism? (Philadelphia: Fortress Press, 1969); W. MARXSEN, Mark, the Evangelist (Nashville: Abingdon Press, 1969); J.
More recent studies have also taken up the matter of motivation but have succeeded merely in proliferating the number of explanations: words of Jesus, a sense of responsibility for the unevangelized world, the experience of Jesus' resurrection, etc. Of these perhaps the most common explanation is that the enthusiastic anticipation of the End was the fundamental motivation for early Christian missions. F. " 80 Similarly, O. Cullmann has argued that early Christian eschatology, rather than paralyzing the communities, turned it outward toward the world.