Month: July 2013

Updated with additional conclusion 17th July

Thomas Brodie argues that the Gospel accounts of Jesus, both his deeds and teachings, are like other literature of the era insofar as they are creative re-writings of earlier literary sources. The best-known example of such creative imitation in the classical world is Virgil’s use of Homer’s epics to create the Aeneid. What is less well known is how pervasive this sort of literary imitation (and creative emulation) was in the Hellenistic and Roman worlds. Many scholars have pinpointed isolated passage in the Gospels that appear to be derived from other literature (e.g. Jesus raising the daughter of Jairus is very like similar miracles by Elijah and Elisha) but Brodie goes well beyond these arguments and into a quite different dimension of literary analysis, as I will explain below. He also argues that the hypothesis that the Gospels are derived from oral traditions is flawed for many reasons.

No-one who has read Thomas Brodie’s Beyond the Quest for the Historical Jesus: Memoir of a Discovery can ever legitimately accuse Brodie of resorting to “extreme parallelomania” in order to argue his case. Indeed, scholars as reputable as Charles H. Talbert and Wilfrid Cantrell Smith found Brodie’s thesis to be worthy of wider serious consideration. Anyone who dismisses his arguments as even at times stooping to superficial dot-point comparisons of prepositions was never paying attention to what they claim they read. (I have suppressed the name of the prime culprit in order to protect the guilty.)

In Chapter 7 of Beyond the Quest Brodie gives a 26-page detailed explanation of what is involved in identifying the source of Luke 9:57-62 in 1 Kings 19. Six of those 26 pages set out in small font the relevant Greek texts and translations side by side. This is the sort of detail that Brodie explains he did not have space to include in his 2004 tome (680+ pages) identifying the sources of New Testament writings, The Birthing of the New Testament. But of those 680+ pages Brodie only gave a 6-page explanation of how those six verses are derived from 1 Kings 19. In Beyond the Quest we are treated to the full course banquet.

Getting Inside What Is Happening

Studies of how ancient writers adapted or transformed older texts, especially of how the New Testament used the Old Testament, are now becoming commonplace, but it is useful to look at an example closely because the transforming process can seem strange. (Beyond, p. 51)

Continue reading “Brodie’s Mythicist Case: The Facts”

The theme of Act 2 is how Brodie learned that the biblical writers found much of their material in literary sources.

In 1980 Brodie met Joseph Fitzmyer in Washington, DC, and asked him to comment on an article he (Brodie) had had published in the Journal for the Study of the New Testament the previous year. It was on Luke’s use of Chronicles. After considering the argument Fitzmyer set Brodie on a new journey with one question:

‘Is the process you are invoking found elsewhere in the ancient world?’

Brodie had no answer.

So this is what followed:

As never before I started wading through libraries, and eventually hit on the obvious — the pervasive practice of Greco-Roman literary imitation (mimēsis) and its sundry ancient cousins, many of them Jewish. Jewish practices included rewriting and transforming older texts; and Jewish terms included rewritten Bible, inner-biblical exegesis, and the processes known rather loosely as midrash, Hebrew for searching — in this case searching for meaning.

What I had noticed within the Bible was the tip of the iceberg. Here was a whole world of diverse ways of deliberately reshaping diverse sources.

The process I was invoking was not just present in the ancient word — it was at the very centre of ancient compositions. And the New Testament use of the Old, pivotal though it is, is just part of the larger pattern whereby the Bible as a whole distils the larger world of ancient writing. (Beyond, p. 44 – my bolding and formatting)

Biblical studies, Brodie reflects, “had developed in a world where the very concept of any form of imitation was fading, and aversion to the notion of imitation had affected even classical studies.” Though he had studied both Virgil and Homer in high school there was no teaching that one had imitated the other. The Oxford Classical Dictionary had no entry for imitation until its 1996 (third) edition.

Traditional source criticism

Continue reading “Making of a Mythicist, Act 2, Scene 3 (“That is an important thesis”)”

Edited with additional notes on compatibility with other models of gospel origins 3 hours after the original posting.

Previous posts in this series

• The Making of a Mythicist, Act 1, Scene 1 (Thomas Brodie’s Odyssey)
• Making of a Mythicist, Act 1, Scene 2
• Making of a Mythicist, Act 2, Scene 1 (Brodie’s Odyssey)

Continuing . . .

Brodie is discovering where the New Testament writers found their source material. This is the pattern of literary dependence that he was beginning to see (elaborated with details from Birthing of the New Testament):

I like the idea of a pre- or proto-Matthean collection of sayings. The earliest “Fathers” seem to make a lot of use of such a compilation with apparently little or no knowledge of a fuller Gospel of Matthew. (But of course I also like to date the Gospels to the second century, with Mark’s imagery linked more pointedly to the Second Jewish War — Bar Kochba and Hadrian — than the first.)

I’d also like to study Brodie’s idea of Proto-Luke to see if it is compatible with Joseph Tyson’s understanding of an Original Luke.

And I’m especially happy to see Brodie also places canonical Luke-Acts AFTER John! That really does have so much going for it — ever since another “mythicist”, Paul-Louis Couchoud, broached the idea. But also see Shellard, Matson, Lawrence Wills, and others.

Such a sequence pointed to a complex literary and historical process, provided a framework for approaching the NT writings, outlined a solution for the Synoptic Problem, and a context for discussing John.

But was it correct?

After 48 hours in an overcrowded Beirut prison on suspicion of being a spy for Israel (in the wake of an Israeli raid on Lebanon) Brodie returned to Normandy.

There, for what eventually became two and a half years, I scrutinized the primary texts more closely, elaborating all the time, trying to some degree to articulate the criteria for establishing literary dependence, and constantly testing, testing, testing. (Beyond, p. 34) Continue reading “Making of a Mythicist, Act 2, Scene 2 (The Verdict Falls)”

The earlier posts, “Act 1” covered Brodie’s Part One of Beyond the Quest. That covered the period of Brodie’s intellectual discoveries from his late teen years till June 1972 (when he was about 30 years of age). Much of the setting was Trinidad. Brodie titled that Part of his book, his first four chapters, “The First Revolution: Historical Investigations” and explained its theme:

Becoming aware that biblical narratives are not necessarily reliable accounts of history.

The posts covering this section:

• The Making of a Mythicist, Act 1, Scene 1 (Thomas Brodie’s Odyssey)
• Making of a Mythicist, Act 1, Scene 2

We now come to Part Two.

Part II

The Second Revolution: Literary Sources

Becoming aware of where biblical writers found much of their material

Chapter 5

The setting is Europe, Normandy. 1972. Brodie is studying for exams in Rome.

While in Trinidad he had taught the Gospel so Matthew knew it well. Now he was studying Deuteronomy when the abductive moment flashed:

Now I was focused on Deuteronomy when I suddenly said ‘That is like Matthew, that is so like Matthew’ — something about the sense of community, the discourses, the blessings and curses, the mountain setting. (p. 31)

Other similarities suggested themselves in the following days:

• aspects of the Elijah-Elisha narrative “showed startling similarities to Luke-Acts”

• the book of Wisdom’s confrontation between Wisdom and the kings of the earth was in some ways suggestive of the meeting between Jesus and Pilate in the Gospel of John

While in Jerusalem, at the École Biblique, a center of biblical historical and archaeological studies, Brodie continued his study of the Septuagint (Greek Old Testament) with Matthew in mind. Only flimsy and tenuous connections with Matthew could be noticed, however, until he reached Deuteronomy 15.

Since beginning this series I have discovered James McGrath’s distortion of Brodie’s book so where appropriate I should make clear what Brodie really says. McGrath speaks of Brodie’s “extreme parellelomania”. It is one thing to question and debate specific claims that certain passages were borrowed from others, but quite another to dismiss any such argument out of hand because we don’t like its implications. I emphasize the passages that clearly escaped McGrath’s notice.

Connections with Matthew seemed few and flimsy. Then suddenly, in Deuteronomy 15, the search came to life. The repeated emphasis on remission resonated with Matthew’s emphasis on forgiveness (Mt. 18). Both use similar Greek terminology. Obviously such similarity proved nothing. But further comparison revealed more links. And the Deuteronomic word for debt, daneion, is unknown elsewhere in the Bible — except in Matthew 18. Gradually the pieces of the puzzle began to fall into place. Matthew 18 had used first-century materials, including Mark, but it had also absorbed Deuteronomy 15. (p. 32)

Here is a copy of Brodie’s table on this particular comparison from another work of his, The Birthing of the New Testament: Continue reading “Making of a Mythicist, Act 2, Scene 1 (Brodie’s Odyssey)”