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00:01This places us in the reality that the first Christians used these derasmic techniques,
00:21searching the Bible for what illuminates the person and work of Jesus,
00:25and reading these texts in light of the death and resurrection of Jesus.
00:32It is common to see how the life of Jesus, as well as his work in general,
00:38It is considered to be in accordance with Jewish scriptures.
00:43Something similar happens with his death viewed in a generic way,
00:47as something foreseen in the holy scriptures of the Jews.
00:51Now, since the death of Jesus, condemned to the cross,
00:57the death proper to criminals, wrongdoers, and slaves,
01:02leads to the sacred writers, just as Mark does,
01:07to see in Jesus the righteous one who suffers unjustly.
01:11That is why I view some events of the Lord's passion from the perspective of Psalm 22,
01:20as we see it on screen.
01:23These generic applications of some isolated texts will give way to explicit quotations,
01:31just as we will find them in Matthew, Acts or Hebrews.
01:36However, very soon, the post-Easter community is going to take a giant step
01:43in the consideration of the Jewish scriptures.
01:47The sayings and deeds of Jesus attained the same value as his holy writings,
01:54applying the derasic techniques to the Master's words,
01:59to adapt them, update them, and find answers for new situations.
02:06This caused Jesus' words to experience something during the transmission process.
02:14some kind of reworking or updating,
02:19as we can see if we compare Mark chapter 6, verses 1 through 6,
02:25with Luke chapter 4, verse 16 and following,
02:30where we already see later theological developments with motifs from the Old Testament,
02:52taken from the journey through the desert recorded in the books of Numbers and Deuteronomy.
02:58The pre-Easter community already possessed, from the time of Jesus' public ministry,
03:06traditions about their life and behaviors.
03:10However, the task will not be established until after Easter.
03:16to preserve and transmit them in a regular and fixed manner,
03:21highlighting the importance of not separating the person and the doctrine of Jesus.
03:29Furthermore, since Jesus is no longer physically present in the midst of the community,
03:36the value of the memories of your life increases much more.
03:40Among the narrative traditions, the Passion narrative stands out at first glance.
03:48which was most likely the first thing that was put in writing,
03:53and that it already, initially, had a very particular coherence.
03:58The Passion narrative has a plot, that is, there is a causal relationship between the events that are narrated to us.
04:09In it, the personal interests and motivations of those involved in the narrative play an important role.
04:19thereby capturing the reader's attention,
04:23and leads him through a lengthy narrative that captivates him and makes him feel part of the story itself.
04:32The post-resurrection community will preserve,
04:38but also to rework and transmit the traditions about Jesus through different activities,
04:46such as catechesis, also called the teaching of the apostles,
04:52which we find in Acts chapter 2, verse 42, let's read it together brothers.
05:00And they were faithful in preserving the teaching of the apostles,
05:04in sharing what they had, in meeting together to break bread, and in prayer.
05:11The characteristics of this catechesis are very noticeable,
05:18For example, the Sermon on the Mount, which we find in Matthew, in chapters 5 through 7.
05:26To bring the gospel first to the Jewish communities and later to the Gentiles,
05:33It is another of the community's activities, and it is called missionary preaching.
05:41Which, apparently and according to the synoptic tradition,
05:46It began during Jesus' lifetime, with the mission narrated in the three gospels.
05:53Alongside these activities, the post-Easter community became embroiled in various controversies,
06:01both within the Christian community and with Jewish groups,
06:06with Hellenism, with the civil authorities.
06:09Even in Jesus' time, these controversies that the teacher had with the different Jewish groups were noticeable.
06:19Whether it was because he shared a table with the marginalized members of the Jewish religion,
06:25also because he and his followers did not fast,
06:29and by exposing the limits of Sabbath rest,
06:32as Mark tells us in his chapter 2, verses 13 to 28.
06:39Another activity of the post-Easter community,
06:43formed by pious Jews,
06:46It was the practice of their own cult,
06:49focused on the portion of bread,
06:51even though he also practiced Jewish customs.
06:55It is within this liturgical context that evangelical traditions will be born and transmitted,
07:03such as the institution of the Eucharist or the Lord's Prayer.
07:09All these activities are nourished and enriched.
07:13because of the illumination it provided to these events
07:17Reflection, meditation, deepening and recourse to the sacred scriptures of the Jews.
07:26And as the culmination of this series of activities,
07:30There is the one that is fundamental in itself,
07:34and that gives meaning to all the others,
07:37the anamnesis,
07:38That is, the link to the person of Jesus,
07:42to his story and his words,
07:44as reported by eyewitnesses.
07:49For the community born with the resurrection,
07:52There is a fundamental fact from the past,
07:56or that which is considered to give it its identity,
08:00Jesus of Nazareth.
08:02For this community there is a close identity
08:06between the resurrected,
08:08whom they worship and with their prayers,
08:11and the man Jesus who was crucified.
08:14There are pericopes that appear to be independent,
08:18since they can acquire a different location in the Gospels,
08:24as we see in Mark's account of the cleansing of the temple,
08:29Chapter 11, verses 15-17,
08:33and John, chapter 2, verses 13-17,
08:37or the situation that Matthew and Luke give to the Lord's Prayer in their respective works,
08:45Matthew, chapter 6, verses 9-13,
08:48and Luke, chapter 11, verses 2 through 4.
08:53Therefore, we can conclude that some pericopes,
08:57when they were transmitted orally,
09:00In many cases it was in isolation.
09:04Besides,
09:05Some pericopes form part of a much larger block from the beginning,
09:11in such a way that they require a context in order to be understood.
09:16And as we mentioned at the beginning,
09:19blocks of controversy can be discovered,
09:23miracles,
09:23or parables that authors insert into their works without many changes.
09:30The evangelical tradition was initially transmitted orally,
09:36Since the disciples were not taking notes on everything they heard from Jesus,
09:42although we cannot completely separate oral and written tradition for the time and people of Jesus.
09:50It was not an environment of pure orality,
09:54because the Jewish faith is nourished and fed by written texts.
09:59This literary environment soon demanded something from the Christian communities
10:05to put their own traditions in writing.
10:08First, because they soon became extensive collections,
10:13difficult to memorize,
10:15but primarily out of a desire to preserve and faithfully transmit them.
10:23In summary,
10:24The transmission of the gospel was a complex process
10:27carried out within living and organized communities,
10:33that transmitted isolated pericopes and blocks of greater amplitude.
10:37The writing down of oral tradition did not necessarily imply its immediate disappearance.
10:46but they coexisted and in some way influenced each other for a long time.
10:53The communities before and after Easter are the moments preceding the work of the evangelists,
11:02those who collect and transmit the evangelical tradition that exists in the church,
11:08which does not prevent us from considering them as true authors,
11:15because they compile the tradition that originated around Jesus and his disciples,
11:21and which the post-Easter community subsequently preserved and reworked.
11:27We also consider them authors insofar as each one has a unique literary style,
11:34his way of shaping his work,
11:37as well as their way of ordering and selecting the tradition to which they impart their theological perspective,
11:44This provides a unique way of responding to the needs of the communities they serve.
11:53We can summarize the work of the evangelists in these points.
11:59They select data from oral and written tradition.
12:03They perform synthesis work.
12:07They adapt the received tradition to the situations of the various churches.
12:14And I'll end with a short reflection.
12:17John, in his first letter, tells us,
12:19No one has ever seen God, but if we love one another,
12:25God lives in us and his love becomes a reality in us.
12:30If you're like most people, and you have photos of the people who mean a lot to you in your home,
12:37Perhaps you enjoy showing them to others and reliving the special moments you experienced.
12:44But have you ever thought about having an image of God in your home?
12:49It cannot be in a frame, in a display case, or on the wall.
12:54Understand now that God wants us to know Him.
12:57And He wants to reveal Himself to the world through us.
13:03He wants us to show his love and share it with others.
13:08In 1 Corinthians, chapter 13, it tells us what love is like.
13:14Take a few minutes each day and allow the Scriptures to flood your heart.
13:22Remember that you are never more like God than when you love others.
13:28Love is the greatest thing.
13:31Everything else will disappear,
13:33But their love will last forever.
13:36Heavenly Father, I ask you today to show us your eternal love.
13:43Show yourself, in and through us.
13:48Help us to love others the way you do.
13:52so that our life can be perfectly reflected.
13:57In the name of Jesus. Amen.
13:59Up to this point, we have learned about the pre-Easter and post-Easter community.
14:06Next week, we will learn about the nature of synoptic charts.
14:11Brothers, may the peace of the Lord fill our hearts.
14:15Until next time.
14:17Until next time.
14:45Amen.
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