![]() ![]() The Gay Centurion? by: Rutter, Garry Published: (2020)Ĭornelius (Centurion) by: Zwiep, Arie W. The centurion at Capernaum: Luke 7:1-10 by: Haslam, J. Published: (2015)Ĭenturions and prophets by: MacCann, Joseph Published: (1991) The resurrection of Jesus in the plot of Q by: Fleddermann, Harry T. The Q saying on confessing and denying by: Fleddermann, Harry T. Maria hē aeiparthenos theotokos kata tēn orthodoxon pistin by: Kalogēru, Iōannēs Published: (1957) The Centurion (Matthew 8:9) and the Bishop: On the Nature of Authority by: England, Frank Published: (2018) The cross and discipleship in Q by: Fleddermann, Harry T. Mark and Q: a study of the overlap texts by: Fleddermann, Harry T. "Ek pisteōs es pistin" and the Filipinos' sense of indebtedness by: Velunta, Revelation E. The Shape of Matthew's Q Text of the Centurion at Capernaum: Did It Mention Delegations? by: Gagnon, Robert A. Q: a reconstruction and commentary by: Fleddermann, Harry T. Pistin hōs kokkon sinapeōs by: Schwarz, Günther 1928-2009 Published: (1984) The narrative of Jesus as the narrative of God in Q by: Fleddermann, Harry T. ![]() The Centurion's Faith and Its Function in Q by: Catchpole, David R. The centurion emerges as the complete gentile Christian that the author of Q holds up as the ideal reader of Q and the model for all Christians because he responds totally to Jesus’ preaching, his life, and his faith in God.Įnthalten in: Ephemerides theologicae Lovanienses The centurion (1) lives a deep, radical humility, (2) recognizes who Jesus is, (3) understands what God is doing in Jesus, (4) accepts the gospel as Jesus’ way, (5) possesses seeking faith, an intense desire for salvation, (6) takes on the faith of Jesus, and (7) realizes that faith requires confession. When set in this densely rich narrative context, seven dimensions of the 'such faith' of the centurion emerge. In addition to the themes, a motif of 'coming' runs through Part I, shedding light on the two main symbols of Q, the Son of Man and the kingdom of God, as well as contributing to an understanding of miracles in Q. Part I unfolds five thematic complexes: (1) the identity of Jesus and the disciples, (2) the contrast between privilege and humility, (3) the relationship between 'saying' and 'doing', (4) faith, and (5) miracles. This essay probes how the author of Q compressed a profound understanding of Christian faith into two words, 'such faith', by placing the expression in the rich narrative context of Part I of Q (Q 3,7-7,35). The Centurion’s Servant (Q 7,1-3.6-9) climaxes in Jesus’ praise of the centurion’s faith, 'Amen I say to you, not even in Israel have I found such faith (τοσαύτην πίστιν)' (Q 7,9).
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