2. Of the connexion of the narrative-elements peculiar to Lk. with the source thus characterized it is hardly needful to speak. The common point of view of this material, presenting Jesus as the friend and champion of the lowly, from His child- hood in the manger, welcomed by shepherds, to His acceptance by the thief on the cross, is well known. Nor can such narratives as that of the repentant harlot (Lk 736-50) ^g separated without violence from the discourse context. It is only in Mt. and Mk. that Lk 7^-^" and 2V-* find themselves on a foreign soil.
* Note especially the rare form 'itr9a found only in Lk 733. 34 107 and 2230. jn all the other 55 occurrences of the verb in the NT, including 10 in Mark and 9 of Lk.'s own, the regular form irdia is used.
viii. Conclusions as to proto-Lukan source. — Admitting the precarious character of all at- tempts at extricating the Synoptic sources, and the probable development of the Antiochian (?) tradition between the period of its employment by Mk. and Mt. and its ultimate incorporation by Lk., enough remains to justify the following infer- ence. A type of Gospel tradition grew up (at Antioch ?) intermediate between those to which tradition attaches the names respectively of ' Mat- thew ' and 'John,' and containing the 7) Xexd^vra 7) irpaxOevra traditionally ascribed to the preaching of Peter. The Matthfean tradition is especially connected both by the unanimous testimony of antiquity and by internal evidence with Jerusalem. It takes as its method the agglutination of the logia of Jesus into a five-fold new Torah, as ' command- ments given by the Lord to the faith.' This agrees with the legalistic tendencies of the Palestinian Church and the methods of the Synagogue as illus- trated, e.g., in the PirkeAboth (cf. the Oxyrhynchus Logia). Besides the halachic type of Gospel tra- dition the earliest testimony recognizes a haggadic, of which Peter is the authoritative source. It seems to have had two branches, the earlier (Mk. ) connected by tradition and internal evidences with Rome, the later ( Jn. ) with Ephesus, both almost as wholly preoccupied with the doctrine of the Per- son of Christ as the Pauline Epistles, and appeal- ing to the drama of the Ministry and Passion for proof of the Divine sonship of Jesus. In the earlier (Mk. ), connexion with the Petrine tradition is still close. In the later (Jn. ), Pauline Logos-doctrine wholly dominates. Midway between these two types of Gospel tradition, the Hebrew and the Grteco - Roman, is developed that which tradi- tion credibly associates with the name of Luke at Antioch. Combining both sayings and doings {ijp^aTo iroielv re Kai 8i8d<7Keiv, Ac V) in juster j^ro- portion than Mk., it finds in the histort/, as ex- hibited in both elements, a manifestation of the Spirit of God in terms of the Jewish Wisdom- doctrine. As our First canonical Evangelist pre- sents as the opening scene of the ministry the new Lawgiver on the Mount of Beatitudes, so our Third presents the scene in the synagogue of Nazareth where the ' words of grace ' uttered by the bearer of ' the Spirit of the Lord God ' are rejected by His own people, the tragedy of the Divine Wisdom. The theme is constant, but is developed alike in message of grace and deed of mercy. The Avhole career of Jesus is a manifestation of ' the power of God and the wisdom of God.' Analyssis of the sources of canonical Lk.-Acts reveals no difference in this fundamental point of view. From the be- ginning, as in the 5th cent., the Antioch school is historical, and its historical sources admittedly include, in Acts, if not in the Gospel, the oldest narrative of the NT. By the standard of internal evidence its tradition is more markedly Petrine than Mk.; its Christology roots itself, like the Pauline, but with less of the Hellenic speculative development, in that broadest, most humanitarian, most tolerant school of Hebrew thought, the fol- loAvers and exponents of ' all-virtuous Wisdom.'
ix. Wisdom speculation in the develop- ment of Christology. — The conception of Wis- dom as affecting Synoptic tradition involves such literary analysis of the source as the foregoing. As affecting the doctrine of the Person of Christ it involves at least a passing glance at the Pauline Christology, the link between Synoptic and Johan- nine doctrine.
1. The Wisdom-doctrine of St. Paul stands in unmistakably close relation, as regards its ante- cedents, with the Wisdom literature ; and, as re- spects its subsequent development, with the Johan- nine Logos-doctrine. St. Paul's indebtedness to
WISDOM
WISDOM OF CHRIST
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Stoic philosophy and ethics is set forth by no less a master than Lightf oot ( ' St. Paul and Seneca ' in Com. on Phil.). Recent demonstrations of his mucli more extensive and direct dependence on the Wisdom literature, especially the Book of Wisdom {Internat. Crit. Com. on Romans, by Sanday and Headlam, p. 51 ; cf. Grafe, ' Das Verhiiltniss der paulinischen Schriften zur Sapientia Salomonis ' in Th. Abh. C. v. WrAzmckcr gewidmet), should by now have made it plain that Stoicism comes to St. Paul mainly through Jewish channels. Again, since it is certain that St. Paul both by tempera- ment and by experience was more apocalyptist than scribe, it should not have been overlooked that he has advanced, however briefly, his own decision on the moot point, whether the complete manifestation of the Divine Wisdom is simply the Torah of Moses (so the scribes on the basis of Dt 4^"*), or whether it is the living Spirit of God sent forth in human form. Ro 10^"^ and Bar 3^-4' (especially 3^^^-) contain contemporary and rival interpretations of Dt SO^^- ^3. By St. Paul's inter- pretation 'the word' (of revelation) is nothing more or less than ' Christ ' as pre-existent spirit, the same Wisdom which, ' because she was the artificer of all things,' passing into the soul of Solomon gave him ' an unerring knowledge of the things that ai'e, to know the constitution of the world,' etc. (Wis 7"'^^), the same ' mind of Christ ' by possession of which Christians have similar knowledge of the purposes of the Creator, just as a man's own consciousness gives him knowledge of his private designs ^(1 Co 2^-^^; see Mystery). Definite identification is thus made by St. Paul in this and many other passages between the Divine Spirit of Wisdom, through which, accord- ing to ' Wisdoni,' God created the world, and the pre-existent Christ. Even the avatar doctrine of the descent and ascent of Wisdom (see references above, i. 1) is unmistakably adopted by St. Paul partly in opposition to, partly in rivalry with, the widespread conceptions of mystery religion (see xMystery). But just' as a study of the Pauline ethics will show that its Stoic elements have been subsumed under the Christian principle of altruistic service (EphS''-, Ph 2^"'^), so it should be recognized that the Pauline Logos - doctrine, Avhile clearly incorporating in Eph 4'*-is a g^rasi - mythological interpretation of Ps 68"*, rests upon an authentic teaching of Jesus. According to St. Paul, Ps 68 sets forth the descent, conflict with the hostile powers, triumph and ascent of the Divine Sjiirit (cf. Col 2^^ 1 P S'**) after releasing the captives of Death (cf. 1 Co IS^"-)- But Eph A^-'^\ when com- pared with tlie earlier and later related passages concerning the avatar of Wisdom (Bacon, Storij of St. Paul, p. 316 ff.), will be seen in some sense to rest upon the parable of Jesus concerning the 'spoiling' of the Strong Man armed, by the Stronger than he (i.e. the Spirit of God operative in Jesus, Mt 12^8). We find it, in fact, habitually applied in this sense by the Fathers (Apollinaris, frag. 2 in Pasch. Chron. ; Rends against Caius, vii. ; cf. Huydekoper, Works, vol. ii., 'Christ's Mission to the Underworld '). Thus the Pauline Wisdom- or Logos-doctrine of a pre-existent, sjiiritual Christ is firmly rooted in the authentic teaching of Jesus Himself. To Jesus also ' the power of God and the wisdom of God,' were exhibited in His own mighty works and God-given teaching, and were a ' sign ' to His generation (Mt ll--^'* 12*8-42 ^f. 1 Co