Jesus Remembered: Christianity in the Making, vol. 1

§8.6 The Tradition
orcisms in Matt. 12.24-45 pars. (§12.5d). Even more fascinating, but almost
impossible to set out in tabular form, is the tradition of the sending out of the disciples
on mission, where it is evident from Mark 6.7-13 and the parallels in Matt.
9.37-10.1, 7-16 and Luke 9.1-6; 10.1-12 that there were at least two variations,
one used by Mark and another oral (Q?) version. 296 The variations make it probable
that the material was used and re-used, probably beginning with Jesus' own
instructions for mission, but developed and elaborated in terms of subsequent experience
of early Christian mission. 297
As for Q itself, we may recall the earlier observation that it is almost impossible
to devise a secure method for distinguishing redaction from (initial)
composition in a hypothetically reconstructed document (above §7.4c). The
point can be pushed further by arguing that Q was itself composed as a sequence
of discourses. 298 But Kloppenborg's finding that Q's sayings have been gathered
into 'coherent or topical groupings' is also to the point. 299 And the composition
of Mark itself can be understood as setting in appropriate sequence a number of
groupings already familiar in the oral traditioning process: 300
24 hours in the ministry of Jesus Mark 1.21-38
Jesus in controversy (in Galilee) Mark 2.1-3.6
Parables of Jesus Mark 4.2-33
Miracles of Jesus round the lake Mark 4.35-5.43; 6.32-52
Marriage, children, and discipleship Mark 10.2-31
Jesus in controversy (in Jerusalem) Mark 12.13-37
The little apocalypse Mark 13.1-32
The passion narrative Mark 14.1-15.47
Of course most of this is unavoidably speculative, even more so if we were to
guess at whether and how passages like Mark 4.2-33 (parables of Jesus) and
Mark 13.1-32 (the little apocalypse) grew by a process of aggregation from ear-
296. See particularly Schröter, Erinnerung 211, 236-37. On the possibility that Paul
knew a form of the missionary discourse related to Q 10.2-16 see especially Allison, Jesus Tradition
in Q 105-11.
297. See above §7.4d at nn. 96-97, but also the qualification in Kloppenborg Verbin, Excavating
Q 183; also M. Hengel, The Charismatic Leader and His Followers (Edinburgh:
Clark, 1981) 74-76. Does the fact that Thomas has only two disjoint parallels (GTh 14.2/Luke
10.8-9; GTh 73/Matt.9.37-38/Luke 10.2) imply a fading of a compulsion to mission?
298. See above chapter 7 n. 80.
299. Formation 90-92; Excavating Q 168-69, 206-209.
300. Cf. particularly, H. W. Kuhn, Ältere Sammlungen im Markusevangelium
(Göttingen: Vandenhoeck, 1971). Worthy of note is Lord's observation that 'Oral traditional
composers think in terms of blocks and series of blocks of tradition' ('Gospels' in Walker, ed.,
Relationship 59).
247