H J Cadbury

If you answered yes to any of the above questions, we can help. Managing multi-location projects including new construction, remodel and maintenance, requires a reliable material sourcing partner. In ills early study of the works of Luke, H. Cadbury discussed the Speeches, Letter and Canticles in Luke-Acts 18 He indicates that the author apparently conformed to what he saw as the custom of his day and age (by which he seems to mean, the invention of what the speakers might have said).

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Henry Joel Cadbury (December 1, 1883 – October 7, 1974) was an American biblical scholar, Quaker historian, writer, and non-profit administrator.

Life[edit]

A graduate of Haverford College, Cadbury was a Quaker throughout his life, as well as an agnostic.^[1] Forced out of his teaching position at Haverford for writing an anti-war letter to the Philadelphia Public Ledger, in 1918, he saw the experience as a milestone, leading him to larger service beyond his Orthodox Religious Society of Friends. He was offered a position in the Divinity School at Harvard University, from which he had received his Ph.D, but he first rejected its teacher's oath for reasons of conscience, the Quaker insistence on telling the truth, and as a form of social activism. He later accepted the Hollis Professorship of Divinity (1934–1954). He also was the director of the Andover-Harvard Theological Library (1938–1954), and chairman (1928–1934; 1944–1960) of the American Friends Service Committee, which he had helped found in 1917. He delivered the Nobel lecture on behalf of the AFSC when it, together with the British Friends Service Council, accepted the Nobel Peace Prize in 1947 on behalf of the Religious Society of Friends.^[2] He was also awarded an honorary Doctor of Laws (LL. D.) degree from Whittier College in 1951.^[3]

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Controversial remarks[edit]

In 1934, Cadbury encouraged Jews to engage Nazis with good will, according to The New York Times, which characterized his stance as, 'Good will, not hate or reprisals, will end, or offset, the evils of Hitler government's persecution of Jews.'^[4] The suggestion was repudiated by the rabbis he made it to, led by Stephen S. Wise.^[5]

Select works[edit]

Thesis[edit]

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• Cadbury, Henry J. (1919). The Style and Literary Method of Luke: Appendix to part III. Some inferences as to the detection of sources (Ph.D.). Cambridge, MA: Harvard University Press. OCLC17893716.

Books[edit]

• ——— (1920). National Ideals in the Old Testament. New York: Scribner's. OCLC3672266.
• ——— (1927). The Making of Luke-Acts. New York: MacMillan. OCLC2709946.
• ——— (1937). The Peril of Modernizing Jesus. Lowell Institute lectures 1935. New York: MacMillan. OCLC2697178.
• ——— (1947). Jesus: What Manner of Man. Shaffer lectures, 1946. New York: MacMillan. OCLC646147.
• ——— (1955). The Book of Acts in History. Lowell Institute lectures, 1953. London: A. & C. Black. OCLC759775493.
• ——— (1957). Quakerism and Early Christianity. Swarthmore lecture, 1957. London: George Allen & Unwin. OCLC1139773.
• ——— (1964). The Eclipse of the Historical Jesus. Pendle Hill Pamphlet. 133. Wallingford, P: Pendle Hill Publications. OCLC1303599.
• ——— (1971). John Woolman in England: A Documentary Supplement. Supplement ... to the Journal of the Friends Historical Society. 31. London: Friends Historical Society. OCLC548894.

A graduate of Haverford College, Cadbury was a Quaker throughout his life, as well as an agnostic.^[1] Forced out of his teaching position at Haverford for writing an anti-war letter to the Philadelphia Public Ledger, in 1918, he saw the experience as a milestone, leading him to larger service beyond his Orthodox Religious Society of Friends. He was offered a position in the Divinity School at Harvard University, from which he had received his Ph.D, but he first rejected its teacher's oath for reasons of conscience, the Quaker insistence on telling the truth, and as a form of social activism. He later accepted the Hollis Professorship of Divinity (1934–1954). He also was the director of the Andover-Harvard Theological Library (1938–1954), and chairman (1928–1934; 1944–1960) of the American Friends Service Committee, which he had helped found in 1917. He delivered the Nobel lecture on behalf of the AFSC when it, together with the British Friends Service Council, accepted the Nobel Peace Prize in 1947 on behalf of the Religious Society of Friends.^[2] He was also awarded an honorary Doctor of Laws (LL. D.) degree from Whittier College in 1951.^[3]

H J Cadbury Factory

Controversial remarks[edit]

In 1934, Cadbury encouraged Jews to engage Nazis with good will, according to The New York Times, which characterized his stance as, 'Good will, not hate or reprisals, will end, or offset, the evils of Hitler government's persecution of Jews.'^[4] The suggestion was repudiated by the rabbis he made it to, led by Stephen S. Wise.^[5]

Select works[edit]

Thesis[edit]

H&j Property Management

• Cadbury, Henry J. (1919). The Style and Literary Method of Luke: Appendix to part III. Some inferences as to the detection of sources (Ph.D.). Cambridge, MA: Harvard University Press. OCLC17893716.

Books[edit]

• ——— (1920). National Ideals in the Old Testament. New York: Scribner's. OCLC3672266.
• ——— (1927). The Making of Luke-Acts. New York: MacMillan. OCLC2709946.
• ——— (1937). The Peril of Modernizing Jesus. Lowell Institute lectures 1935. New York: MacMillan. OCLC2697178.
• ——— (1947). Jesus: What Manner of Man. Shaffer lectures, 1946. New York: MacMillan. OCLC646147.
• ——— (1955). The Book of Acts in History. Lowell Institute lectures, 1953. London: A. & C. Black. OCLC759775493.
• ——— (1957). Quakerism and Early Christianity. Swarthmore lecture, 1957. London: George Allen & Unwin. OCLC1139773.
• ——— (1964). The Eclipse of the Historical Jesus. Pendle Hill Pamphlet. 133. Wallingford, P: Pendle Hill Publications. OCLC1303599.
• ——— (1971). John Woolman in England: A Documentary Supplement. Supplement ... to the Journal of the Friends Historical Society. 31. London: Friends Historical Society. OCLC548894.

Edited by[edit]

• ———, ed. (1948). George Fox's Book of Miracles. Cambridge, MA: University Press. OCLC867954049.
• ———, ed. (1972). Narrative Papers of George Fox. Richmond, IN: Friends United Press. ISBN9780913408063. OCLC481263.

Journal articles[edit]

• ——— (March–June 1918). 'The basis of early Christian antimilitarism'. Journal of Biblical Literature. 37 (1–2): 66–94. doi:10.2307/3259147. hdl:2027/hvd.hwrn93. JSTOR3259147.
• ——— (1922). 'The Knowledge Claimed in Luke's Preface'. The Expositor. 24: 401–420.
• ——— (1923). 'The relative pronouns in Acts and elsewhere'. Journal of Biblical Literature. 42 (3–4): 150–157. doi:10.2307/3259088. JSTOR3259088.
• ——— (1925). 'Lexical notes on Luke-Acts. I'. Journal of Biblical Literature. 44 (3–4): 214–227. doi:10.2307/3260253. JSTOR3260253.
• ——— (1926). 'Lexical notes on Luke-Acts. II, Recent arguments for medical language'. Journal of Biblical Literature. 45 (1–2): 190–209. doi:10.2307/3260178. JSTOR3260178.
• ——— (1926). 'Lexical notes on Luke-Acts. III, Luke's interest in lodging'. Journal of Biblical Literature. 45 (3–4): 305–322. doi:10.2307/3260084. JSTOR3260084.
• ——— (1928). 'The odor of the spirit at Pentecost'. Journal of Biblical Literature. 47 (3–4): 237–256. doi:10.2307/3259582. JSTOR3259582.
• ——— (1929). 'Lexical notes on Luke-Acts. 4, On direct quotation, with some uses of oti and ei'. Journal of Biblical Literature. 48 (3–4): 412–425. doi:10.2307/3259738. JSTOR3259738.
• ——— (1931). 'Erastus of Corinth'. Journal of Biblical Literature. 50 (2): 42–58. doi:10.2307/3259559. JSTOR3259559.
• ——— (1933). 'Lexical notes on Luke-Acts. 5, Luke and the horse-doctors'. Journal of Biblical Literature. 52 (1): 55–65. doi:10.2307/3259479. JSTOR3259479.
• ——— (1934). 'The Macellum of Corinth'. Journal of Biblical Literature. 53 (2): 134–141. doi:10.2307/3259880. JSTOR3259880.
• ——— (1937). 'Motives of biblical scholarship'. Journal of Biblical Literature. 56 (1): 1–16. doi:10.2307/3259625. JSTOR3259625.
• ——— (1939). 'The meaning of John 20:23, Matthew 16:19, and Matthew 18:18'. Journal of Biblical Literature. 58 (3): 251–254. doi:10.2307/3259489. JSTOR3259489.
• ——— (December 1962). 'A proper name for Dives'. Journal of Biblical Literature. 81 (4): 399–402. doi:10.2307/3265096. JSTOR3265096.
• ——— (September 1963). 'Some Lukan expressions of time'. Journal of Biblical Literature. 82 (3): 272–278. doi:10.2307/3264629. JSTOR3264629.
• ——— (June 1964). 'Gospel study and our image of early Christianity'. Journal of Biblical Literature. 83 (2): 139–145. doi:10.2307/3264524. JSTOR3264524.
• ——— (March 1965). 'Name for Dives'. Journal of Biblical Literature. 84 (1): 73. doi:10.2307/3264075. JSTOR3264075.

References[edit]

1. ^'My Personal Religion', lecture given to Harvard divinity students in 1936.
2. ^Duncan, Lucy (August 15, 2018). 'Civility Can Be Dangerous'. Friends Journal.
3. ^'Honorary Degrees | Whittier College'. www.whittier.edu. Retrieved December 6, 2019.
4. ^'Urges Good Will By Jews For Nazis'. The New York Times. New York City: New York Times Company. June 14, 1934. Retrieved June 29, 2018.
5. ^'Good Will Barred to Nazis by Rabbis; Wise Leads Wave of Objection to Advice by Cadbury, of Society of Friends'. The New York Times. New York City: New York Times Company. June 16, 1934. Retrieved July 10, 2019.

• Bacon, Margaret H., Let This Life Speak: The Legacy of Henry Joel Cadbury. U of Pennsylvania P, 1987. ISBN0-8122-8045-8.

External links[edit]

• Henry Joel Cadbury Papers from Swarthmore College Peace Collection

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The English translation for the German Formgeschichte. This technique was developed by a group of German biblical scholars shortly after the First World War. It assumed the widely agreed conclusion of source criticism of the priority of Mark and the view that the Gospel of John was later than the other three but the aim was to penetrate into the period of Church life before even the earliest sources had been written. ‘Form Criticism' had been used in Germany since about 1900 to explore some of the OT narratives and Jewish and Hellenistic literature. The literary classifications of prose and poetry were subdivided into (prose) history, legends, and myths; and (poetry) hymns, psalms, and prophetic oracles. Hermann Gunkel (1862–1932) classified the psalms according to type (1925) and explained how they might have been composed for singing in worship and later written up by poets. In the course of oral transmission the types developed according to a regular process. In Britain and America Form Criticism is better known as a NT discipline since being introduced in the 1930s by the NT scholars H. J. Cadbury (in America) and R. H. Lightfoot and Vincent Taylor (in Britain). It was claimed that in the course of oral transmission these types had developed according to a regular process.

Form Critics generally accepted the theory of W. Wrede that Mark's gospel was not a reproduction of the reminiscences of Peter but was permeated with a strong apologetic interest: why had Jesus' Messiahship not been recognized by his contemporaries? Because Jesus made efforts to keep it a secret. So, according to Wrede, the gospels, beginning with Mark, were constructed as supporting evidence for the early Church. But what was happening to the memories about Jesus in the thirty years or so before anything was committed to writing? There was preaching and teaching and controversies with the Jews, and Christian leaders had a fund of stories to draw on as need arose and inevitably their stories developed into characteristic shapes. The audiences needed advice and reassurance, information and answers to problems just as much as the readers for whom Mark was shortly to write his gospel. Indeed Mark's gospel consisted, according to the Form Critics, of precisely all those fragments and isolated units that were used by Christian evangelists to get their message across in a persuasive form. Mark's gospel is not so much a connected, chronological narrative (think of the geography of Jesus' journeys rapidly made from one place to another, from the hills of Galilee to the Lake, from somewhere to Capernaum, from Galilee to the coasts of Tyre and Sidon, and eventually to Jerusalem) as a series of incidents, miracles, parables, and injunctions strung together with a minimum of linkage.

These units circulated in isolation during the ‘oral' period; Form Critics called them pericopae, and scrutinized them independently and classified them into ‘forms'. Their original historical situation in the ministry of Jesus has been for ever lost: what is discernible is the way the pericopae reveal the influence of the needs and outlook of the Church. A particular example would be the interpretation and explanation of the parable of the Sower (Mark 4: 10–20) which related more to the life of the Church than to the ministry of Jesus.

After assigning a pericope to the appropriate category or type (e.g. apophthegm, chria, paradigm), the Form Critic next relates it to its social setting or circumstances (in German Sitz im Leben, life situation) which explains how a story has been adapted to fit changes in the development of the Church, such as the expanding Gentile mission. Or there may be additions to a parable (e.g. Luke 19: 27) which reflect growing hostility to the Jews. Several Form Critics eliminated genuine history from some of the pericopae altogether, especially that group of events, such as the Transfiguration, which have a strong supernatural element, and regarded them as creations of the Church in the light of its belief in the Resurrection. Rudolf Bultmann, a leading Form Critic, was held by other scholars to be excessively sceptical and did not allow for factors which controlled any extravagant growth of legendary embroidery. It is for example noticeable that some sayings are accurately preserved (e.g. Matt. 11: 12) which clearly the Church did not understand. But some had remembered!

In due course the detailed concerns of Form Criticism were succeeded by those of Redaction Criticism, which recognized the theological interests of the evangelists but gave them greater credit as authors. They did more than string together isolated units of tradition. The Form Critics had in a way anticipated Redaction Criticism by recognizing that there is one section—the Passion Narrative—which is a unity, with reliable topographical and chronological details, but with variations (e.g. in the words of Jesus from the cross) which illustrate the special theological interest of each author.

Thus Form Criticism has a place as a lively and influential stage in the history of biblical scholarship, emphasizing the evidence existing in the gospels for the life of the Church. But the view that the gospels are a unique form of literature is undermined by comparisons with the Lives of teachers and leaders published in the Graeco‐Roman world. Like them, the gospels are centred on a person—Jesus of Nazareth—to whom there is eye‐witness testimony which even lends credibility to the ancient tradition of Mark's indebtedness to the memories of Peter.