03_Biblica_Foster_Layout 1 08/07/13 12:56 Pagina 371 371 IS Q A “JEWISH CHRISTIAN” DOCUMENT? Kloppenborg proposes two important shifts in German scholarship. First, for Bultmann: “Q evidenced the varying moods, habits, and the- ological tendencies of the primitive community. Bultmann’s model was not text critical at all”. The second shift was the well documented emphasis on the Christ of faith rather than the Jesus of history. “Since the kerygma of the crucified and risen Jesus was conspicuously miss- ing in Q, the tendency was to regard Q as paraenesis or catechetics rather than as the theological heart of Christianity” 12. The advent of redaction criticism from around the 1950s marked a significant move away from the emphasis upon the preached mes- sage of the early Church, and marked a renewed interest in Q. Tödt’s study on the Son of Man title was important for recognizing that Q was a document with a distinctive theological profile, not a miscel- lany of undifferentiated traditions 13. However, there was little interest in the social location of Q. This was to change as a consequence of Robinson’s landmark study on the genre of the sayings source 14. He argued that Q was not catechetical, as Streeter had suggested, but that it followed a known literary form – a collection of sayings at- tributed to a particular sage or rabbi. This insight opened the way for viewing Q as being in much closer proximity to a “Jewish” milieu, rather than understanding it as the catechetical instruction of the early gentile church based in Antioch 15. The implications of Robinson’s insights did not allow scholars to immediately cut Streeter’s Gordian knot of a gentile-oriented Q document originating in Antioch. Instead this widely accepted pro- posal unravelled slowly as various studies detected more Jewish elements in the text. Typical of the post-Robinson phase of research was the treatment of Q proposed by Schulz 16. Whereas Streeter had proposed that Q had a literary antecedent in the Aramaic Logia written in Palestine 17, Schulz saw the earliest phase of Q originat- J.S. KLOPPENBORG, Excavating Q: The History and Setting of the Say- 12 ings Gospel (Edinburgh 2000) 344. H.E. TÖDT, The Son of Man in the Synoptic Tradition (London 1965). 13 J.M. ROBINSON, “Logoi Sofon: On the Gattung of Q”, Trajectories 14 through Early Christianity (eds. J.M. ROBINSON – H. KOESTER) (Philadelphia, PA 1971) 71-113. Robinson noted generic connections with the forms of wisdom tradition 15 enshrined in Proverbs or Ecclesiastes. S. SCHULZ, Q, die Spruchquelle der Evangelisten (Zürich 1972). 16 STREETER, “The Literary Evolution of the Gospels”, 209. 17 © Gregorian Biblical Press 2013 - Tutti i diritti riservati