Q

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Luke 13:34, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!” A certain person went on a trip. (13) He called ten of his servants, gave them ten minas, and told them, 'Do business with this until I return.' Udo Schnelle comments on the provenance of Q ( The History and Theology of the New Testament Writings, p. 186):

Poi: non solo ho dovuto assistere al "cambio stile, cambio vita, cambio casa" continuo di uno che aveva semplicemente voglia di fare polemica, per ben cinque volte, ma l'epilogo ci ha aggiunto del suo, ed inoltre mi sono sciroppata pipponi su pipponi sulla questione religiosa che ne avrò per tutta la vita. Nothing is concealed that won't be revealed, nor hidden that won't be made known. (3) Whatever I tell you in the dark, say in the light; and whatever you hear whispered in your ear, announce from the housetops. Some people say that the Q theory invalidates the inspiration of the gospels since it would mean that the writers copied their material from one another and were then not inspired by God. But this does not invalidate inspiration at all. If Q is an actual source it does not invalidate the validity of the gospels. Why would copying from an earlier source invalidate the Gospels or say they were not inspired? Can God not inspire a writer as he copies from another document? Of course. If anything, the existence of Q would mean that the time between the actual events and their written record is lessened. In other words, Q would have to precede Matthew and Luke. This would mean that there is a source even earlier than those gospels which only adds to the validity of the accuracy of the gospels since it shortens the time between the event and the record. If Mark was a source of Matthew and Luke, then… La poetica narrativa usata dai Wu MIng per Q non deve far scordare le molte scene volgari e cruenti presenti tra le varie pagine del tomo. Quello che all’inizio sembra un romanzo in cui da una parte abbiamo Lutero e dall’altra la Chiesa Cattolica diventa un altro tipo di battaglia, personale, senza esclusione di colpi: la battaglia dell’uomo senza nome contro Q. Si rincorrono, nel tempo e nello spazio e nel frattempo il mondo attorno a loro muta.Since no manuscripts of Q have survived from antiquity ,the translation is based on the Greek text printed in The Critical Edition of Q. The versification follows that of Luke and Matthew. For additional information, see the introduction to the PDF version.

There's such a monstrous mass of historical characters and events, in which, guess what, the main character is ALWAYS involved, so exaggerated to become frankly ridiculous. Just an example: one of the stupidest episodes is when the hero meets by chance the cardinal that is to become the next pope! So, why not making him meet the emperor Charles V too, while we're at it??? Or what woman with ten silver coins, if she loses one, wouldn't light a lamp, sweep the house, and look everywhere until she found it? (9) When she finds it, she calls together her friends and neighbors and says, 'Rejoice with me, because I've found the coin that I'd lost!' (10) In the same way, I'm telling you, the angels rejoice over one wrongdoer who changes. un po' frustrante doverlo ammettere, ma tant'è. Non sono sicura di aver capito di che cosa parli sto libro. Non ho delineato una trama, non ho compreso il punto e non sono certa di aver afferrato un qualsivoglia messaggio.Rumours about a potential film adaptation of Q have circulated since the mid-2000s. On December 9 2007, the British newspaper The Observer published a lengthy interview with Radiohead in which Thom Yorke stated: Il ritmo è velocissimo fin dall’inizio, concitato in mezzo alle battaglie, tanto da dare la sensazione al lettore di essere proprio lì in mezzo, e di dover scansare qualche colpo. L’azione è rapida. Il viaggio prosegue sostenuto, sia fra le lettere che sul campo. Si potrebbe riassumere dicendo che è una ricostruzione ben fatta del periodo della Riforma di Lutero che tocca un po’ tutti gli stati dell’Europa e che arriva fino in Italia, attraverso un giovane studente guerriero, ma così non si renderebbe onore al libro. Il nostro eroe è un uomo senza nome o con tutti i nomi del mondo “chi non ha un nome deve averne avuti almeno cento...e una storia che vale la pena di essere ascoltata”. Combatte arso dalla voglia di cambiamento che la Riforma sembra portare, per sentirsi poi deluso dalla stessa e rivoltarsi contro, contro chi scende a patti per convenienza, affari, interesse. Non ci sta. E si sposta seminando chicchi contro lo strapotere, e morte, e cadaveri. Una sola cosa lo fa ardere. Il suo nemico Q. Both British novelist Stewart Home and American novelist David Liss have interpreted Q as an "anti-novel", although their respective analyses come to different conclusions. While Home's review emphasized the social, political and subcultural references embedded in the plot, [3] Liss' review dismissed the book as unnecessary and self-referential. [4] Then who is the trustworthy and wise servant who was entrusted by their master to hand out rations to the household at the right time? (43) Blessed is that servant whose master finds them doing so when he comes. (44) I'm telling you the truth: he'll put them in charge of all that he owns. (45) But if that servant says in their heart, 'My master is late,' and starts to beat the other servants and to eat and drink with those who are addicted to alcohol, (46) the master of that servant will come when they don't expect it, at a time that they don't know, and will rip them to shreds and throw them out with those who are untrustworthy.

Just as the departure of Wisdom or of her envoy does not constitute a change in the urgency of the message, so too Jesus' death would not be seen as a crisis of his proclamation. The disciples are already called to follow in the steps of Jesus, in their discipleship (Q 9:57-62) as well as in their task to carry on his proclamation (Q 10:2-12). Jesus' departure would make this call even more urgent. The ages have already begun to turn through Jesus' announcement. Any emphasis upon Jesus' suffering, death, and resurrection would e meaningless in this context. Thus Q can not be seen as a teaching supplement for a community whose theology is represented by the Pauline kerygma. Q's theology and soteriology are fundamentally different. The cold war between pro-capitalist and pro-communist spooks is trasplanted into the killing fields of Reformation Holy Roman Empire by the collective of writers known as Luther Blisset. The story attempts to follow the careers of a radical protestant and an underground member of the inquisition ("Q") for over 30 years, as they circle and try to dispose of each other. The set-pieces (the battle of Frankenhausen, the revolution in Leyden) are well-told, but most of the characters are not well-defined and so it is difficult to care for them. Eine Anklage gesellschaftlicher Strukturen in Form eines historischen Romans: der Protestantismus bleibt auf halben Weg stehen und bahnt dem Kapitalismus den Weg, die radikalen Täufer führen die Revolution in den Marxismus. Die seelenlosen Banken (die Fugger) finanzieren die Macht. If your brother offends you, correct him. If he changes, forgive him. (4) Even if he offends you seven times a day, then forgive him seven times.

La serie di capitoli che seguono questa parte si tingono di pragmatismo, il contesto storico è ormai delineato chiaramente e l’intrigo si può dipanare con maggiore coerenza. La prosa si fa più discorsiva e godibile e il libro decolla definitivamente. La resa dei conti si fa meno improbabile, il protagonista diventa artefice consapevole del suo destino e il lettore, con lui, smette di essere sballottato tra i fossi fangosi d’Europa. Volendo essere antipatici, il protagonista, in origine colto e benestante, comincia a fare i soldi, a frequentare le élite sovversive, all’impostura del soldato di Dio che vuole emancipare gli oppressi viene preferito un attacco frontale alle leve del potere economico e anche la narrazione beneficia del passaggio tra lo sperimentale della “Storia dal basso”, ad un modo di raccontare più vicino ai canoni del romanzo storico. J. S. Kloppenborg proposes to explain the origins of Q in terms of a three-stratum model. In his view the oldest layer of Q was composed of 'wisdom speeches,' including the nuclear elements of the Sermon on the Plain/Mount and the Missions Discourse, as well as Luke 11.2-4, 9-13 Q; Luke 12.2-12, 22-34 Q; Luke 13.24-14.35 Q, and others. At a later stage this complex was combined with, and partly reshaped by, materials that treat the proclamation of judgment against Israel (preaching of the Baptist, the nobleman of Capernaum, the Baptist's question, the Beelzebul controversy, the demand for signs, the Q apocalypse). The third and final stratum was provided by the temptation story, which presents Jesus as a model for one's relationship to God.