Jesus Remembered: Christianity in the Making, vol. 1

§8.1 The Tradition
long accustomed to being able to rely on textbooks, encyclopaedias, and other
reference works. But an ancient oral society had few if any such resources and
had to rely instead on individuals whose role in their community was to function
as what Jan Vansina describes as 'a walking reference library'. 21
Nor should it be forgotten that, at least according to the tradition, Jesus
himself was regarded as a 'teacher' (didaskalos), 22 and was so regarded by his
disciples. 23 Jesus may even have regarded himself as such (Matt. 10.24-25/Luke
6.40). That the disciples of Jesus are consistently called 'disciples', that is 'those
taught, learners' (Hebrew talmidim; Greek mathetai) — should also be included.
24 The relation between Jesus and his disciples was remembered as one
between teacher and taught, with the implication that, as such, the disciples understood
themselves to be committed to remember their teacher's teaching. 25
c. Witnessing and Remembering
Two important motifs in the NT also confirm the importance for the first Christians
of retelling the story of Jesus and of taking steps actively to recall what Jesus
said and did.
One is the motif of 'bearing witness'. The motif is particularly prominent
in Acts and John. In Acts it is stressed that the role of the first disciples (or apostles
in particular) was to be 'witnesses' (martyres) of Jesus (1.8). Particularly in
mind were the events of Jesus' crucifixion and resurrection (2.32; 3.15; 5.32;
10.41; 13.31). 26 But it is clear from 1.22 and 10.37-39 that Luke understood the
witnessing to include Jesus' ministry 'beginning from the baptism of John'. Paul
preeminently is presented as a 'witness' of Jesus (22.15, 18; 23.11; 26.16). In
John's Gospel the importance of witness-bearing to Jesus is equally stressed.
21. J. Vansina, Oral Tradition as History (Madison: University of Wisconsin, 1985) 37.
22. Mark 5.35/Luke 8.49; Mark 9.17/Luke 9.38; Mark 10.17/Matt. 19.16/Luke 18.18;
Mark 10.20; Mark 12.14, 19, 32/Matt. 22.16, 24, 36/Luke 20.21, 28, 39; Matt. 8.19; 9.11;
12.38; 17.24; Luke 7.40; 10.25; 11.45; 12.13; 19.39.
23. Mark 4.38; 9.38; 10.35; 13.1/Luke 21.7; Mark 14.14/Matt. 26.18/Luke 22.11;
though it is noticeable that Matthew and Luke seem to have avoided the term (for the most part)
on the lips of the disciples, presumably as not being sufficiently exalted.
24. Mathetes ('disciple') is used frequently in the Gospels — Matthew 73, Mark 46,
Luke 37, John 78.
25. R. Riesner, Jesus als Lehrer (WUNT 2.7; Tübingen: Mohr Siebeck, 1981) has particularly
emphasized this feature of the tradition (particularly 246-66, 357-79, 408-53); also
'Jesus as Preacher and Teacher', in Wansbrough, ed., Jesus and the Oral Gospel Tradition 185-
210. See further below §15.8.
26. The implication of 1 Cor. 15.6 is that most of the 'more than five hundred' to whom
Jesus had appeared were still alive, and thus able to confirm the witness of the kerygma.
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