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Published online by Cambridge University Press: 05 February 2009
In any religion unique authority is assigned by its adherents to the words of its founder, whether written by the founder himself or narrated of him by others; and Christianity is no exception to the rule. The circulation in the Primitive Church of Sayings of Christ is an indication that this was so from very early days. Dr Dibelius has given reasons for believing that the words of Jesus were collected at an early date explicitly as words of the Lord, and therefore inspired; that these collections were definite as regards both their authority and their limits; and that they were almost certainly in Greek; for no trace has been found of any written Aramaic tradition, unless we suppose that Papias had such a collection in mind in what he wrote (about A.D. 140) about St Matthew's Gospel. If the document known as Q existed, then it was such a collection, perhaps the most authoritative of several.
page 83 note 2 From Tradition to Gospel, C. ix and c. i, pp. 20 ff. Cf. also my edition of The First Epistle of St Peter, p. 23 f.
page 83 note 3 Cf. Schürer, , The Jewish People in the Time of Jesus Christ, ii, i, pp. 47 ff.Google Scholar
page 86 note 1 SirHoskyns, Edwyn in Mysterium Christi, p. 57Google Scholar. Essays ii–v of this volume, by Dr G. Kittel, Dr Dodd, Sir Edwyn Hoskyns and Dr Sasse respectively form a coherent and most valuable introduction and aid to the understanding of the Gospels.
page 91 note 1 For a convincing development of this argument cf. Cullman's, Oscar article ‘Paradosis et Kyrios’, Revue d' Histoire et de Philosophie Religieuses (1950), no. 1, pp. 12–30.Google Scholar
page 91 note 2 This is probably the force of the καί in I Cor. xi. 22; xv. 1 and xv. 3. Cf. Cullman, O. (quoting E. B. Allo), op. cit. p. 17.Google Scholar