By R. L. Rike
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Extra resources for Apex Omnium: Religion in the Res Gestae of Ammianus (Transformation of the Classical Heritage, 15)
Jesus certainly taught his disciples to pray in the same w a y (Luke 1 1 . 2 ) , but it was precisely his disciples that he so taught. sa This conclusion cannot be regarded as certain, for the simple reason that the relevant material has come to us through the early churches, a process which may have filtered out more universalistic teaching, or which may have set more generahzed statements (Matt. ) within a context of particular teaching to disciples. 83 O n the other hand, the dominance of the eschatological note in Jesus' preaching (see below c h .
27a, when com pared with Mark 1 3 . 3 2 and Matt. 2 8 . ss (a) The comparison with John is a two-edged argument. For it is most unhkely that a Q, logion derives from Johannine theology, which, in the only (written) form we know, is at least thirty years later than Q,. I f there is any influence between the two, direct or in direct, and the 'Johannine' nature of the saying makes this very likely, then the direction of influence is almost certainly from the Q, saying to John. 86 A n d this is wholly to be expected; unless John's portrayal of Jesus is to be regarded as totally the creation of an early prophet and theologian, without any regard to actual words and deeds of the man from Nazareth - and the 'Johannine school' itself repudiates the suggestion (John 1 .
K . Barrett points out, this sort of consideration can defend at most the substance, and in no way the formtilation of the verse. Even if the substance of the verse is genuine . . 6. There is a widespread hesitation about accepting Mark 1 2 . 126 Y e t in its synoptic form it is not like the later church allegories, since the allegory does not extend to all the details; and to deny that Jesus told parables containing allegorical elements is to force through a dogmatic definition of parable in the face of strong evidence to the contrary (particularly Mark 4 .