Continuing from part 1b …
M. David Litwa’s opening chapter of How the Gospels Became History is an overview of ancient history-writing looked like, including its frequent allowance of myth, and how the canonical gospels fit in with this type of literature. So far we have been moving slowly as we take note of what ancient writers themselves said about the connection between history and myth, truth and fiction, with the implication that the gospels are part and parcel of the world of ancient historiography.
Not all scholars have agreed and Litwa takes up the challenge of Richard C. Miller who argues that the gospels are far removed from the genre of Greco-Roman history. I’ll quote a little more of Miller’s argument that does Litwa:
[T]he panoply of early Christian gospel texts appears more or less disinterested in conforming to any particular narrative of Christian origins and instead exhibits an all-but-whimsical freedom, an astonishing prose creativity in depiction and variance in the telling and ordering of scenes. Of the hundreds of Christian works that survive from the first three centuries of the Common Era, no reliable histories exist aside perhaps from fragments of the five books of Papias. Of these hundreds, setting aside the various epistles and apologies, thus focusing on the narratives, we find a single unifying feature: the early Christian narratives were all fictive in modality. Whether one considers the collection of early Christian gospels, the various apostolic acta, the assortment of apocalypses, or the burgeoning stock of hagiographa, until Eusebius’s fourth-century Historia Ecclesiastica, itself a myth of Christian origins, though intended to be read as a history, one encounters nothing deserving of the genus “historiography”; one finds only legends, myths, folktales, and novelistic fictions. Albeit, considering the characteristic gravitas of these texts, one would be mistaken to dismiss them merely as works of aesthetic entertainment. As all of these works exclude the requisite signals distinguishing ancient works of historiography, that is,
- no visible weighing of sources,
- no apology for the all-too-common occurrence of the supernatural,
- no endeavor to distinguish such accounts and conventions from analogous fictive narratives in classical literature (including the frequent mimetic use of Homer, Euripides, and other canonized fictions of classical antiquity),
- no transparent sense of authorship (or even readership) or origin,
the ecclesiastical distinction endeavored by Irenaeus of Lyons et alii to segregate and signify some such works as canonical, reliable histories appears wholly political and arbitrary.
(Miller, p. 133. Bolded highlighting and dot point formatting is mine in all quotations)
I have reservations about Litwa’s attempt to meld the gospels into the same apparel as ancient historiography. My understanding and recollection are that as a rule, Greco-Roman historians introduced their tales of the miraculous with “apologies” of sorts. They would comment that the tale was “what was reported” by others, or express some sympathy with readers/auditors if they found the tale hard to believe, and so forth. Only in biblical narratives (and satirical put-downs of hack Greco-Roman historians) do we find a prose history-like narrative that declares the miraculous as fact without any hint of self-conscious possibility of doubt by the author. I will present another post with examples to illustrate.
As for the evangelists being careful selectors of their material I suggest that Litwa is relying more upon conventional assumptions and interpretations than clear evidence to that effect. See, for example, various posts discussing other scholarly views of the Luke-Acts prologue.)
Litwa responds with the following objections:
- Yet simply by writing in sober, nonpoetic forms, the evangelists distinguished their accounts from the dominant mythoi found, for instance, in Homer and Euripides.
- They did not, moreover, need to apologize for describing miraculous events since these events were a regular feature of ancient historiography.
- Finally, the evangelists weighed their sources in the sense that they strongly valued eyewitnesses over hearsay (Luke 1:2) and were careful selectors of material to include and exclude from previous texts.43
- 43 Although the evangelists did not cite sources, they certainly used them and, in the case of Luke, gave the impression that they used eyewitness reports (Luke 1:2).
(Litwa, pp. 7, 228)
Litwa further claims that Miller has misunderstood the character of ancient historiography.
At a deeper level, Miller’s comments reveal a misunderstanding about how most ancient historiographies were written. Ancient historiography did not have a single form with a single set of lofty standards.
(Litwa, p. 7)
For example, Litwa explains, the “father of history”, Herodotus, was well-known for including many tall-tales and myths in his history of the free-ranging background to the Greco-Persian wars. Many later historians likewise felt free to entertain their audiences with mythical tales, too. Then there was Thucydides, known as “the father of scientific history”, who wrote a no-nonsense, straightforward, factual account of the Peloponnesian War — or so he tells us and so many believe. Thucydides certainly shunned all hint of ostensible myth. Yet, and Litwa overlooks this point, though it supports his larger argument, even Thucydides is known to have fabricated scenes of “what would have happened” and to have done so through dramatic genre and sources unrelated to historical specific events as we have seen in previous posts:
- Ancient Historians: Thucydides, historian of realism, not reality
- How History Was Done in Bible Times: Myths about Herodotus and Thucydides
- The Best of Ancient Historians Following Homer and the Epic Poets
- How Ancient Historians Constructed Dramatic Fiction: Thucydides and the Plague
But Thucydides was different in his avoidance of the fabulous tales. Litwa is quite correct to point out that
As a genre, historiography was sometimes different from mythography more in its rhetorical conventions than in its content.
(Litwa, p. 8)
Plausibility and entertainment value were high priorities for Greco-Roman historians. At this point, Litwa appears to bring out a point I made in the above insert box that for the sake of plausibility a historian would often need to couch his account of the miraculous with some hint of an apology:
They could pass off a fantastical story as something they heard of and did not subscribe to, or they could give two different versions of a story: one miraculous, the other rationalizing.
(Litwa p. 8)
So those who wrote our first surviving narratives of the life of Jesus used a genre that was associated with genuine — believable — historical or biographical accounts even is spiced up with stories of miracles. (Another detail that Litwa may bring out later in the book is his suggestion that the historical/biographical genre was in part used to appeal to more educated people who were apparently joining the flocks.)
One caveat I have: Litwa is comparing the gospel narratives with Greco-Roman histories and biographies: that the evangelists were modelling their narratives as much on the conventions of other stories in Jewish literature, especially what we classify as their Scriptures, is not mentioned, at least not in this chapter. Yet it is that latter comparison that I find draws attention to a closer match to the rhetoric of how the miraculous events were introduced, as I have attempted to indicate above.
Sources and tropes
The first author to write a gospel (let’s call him Mark) “seems” to have relied upon “oral and written stories (or story clusters) about Jesus”, and Matthew, Luke and John followed “more successful(ly) imitating historical discourse.” (pp. 10 f)
(No mention is made at this point of another source that Mark (and those who followed) also “seems” to have used, one that compares with other historians using “sources” like Homer or Euripides to create their scenes, Jewish Scriptures.)
What of supernature events, though? How might the resurrection scenes in the gospels have come about as part of a serious-looking piece of historical or biographical writing?
Litwa suggests that what began as visions or dreams, over time, came to be described “as palpable events that occurred in space and time.” In the retellings, Jesus’ body came to take on a more flesh and blood appearance.
Eventually, Jesus’s luminous body seen in visions became more solid in the act of historiographical retellings. Despite its ability to walk through walls, the body began to be depicted as “flesh and bone” (Luke 24:39), able to be poked and prodded by eyewitnesses—including the famous “doubting Thomas” (John 20:24—28).
(Litwa, p. 10)
There is, of course, another explanation not addressed here by Litwa. Over time evangelists took on more prominent opposing doctrines, like docetism. Could not what Litwa sees as a “historiographical retelling” be the outcome of evangelists attempting to present a Jesus who was more than just a “phantom” as we know some very early Christian groups were teaching?
Litwa identifies other “historicizing tropes” such as
- synchrony (inclusion of famous persons in the “historical” narrative, e.g. Quirinius, Caesar Augustus)
- syntopy (mention of real place names, e.g. Galilee, Jerusalem)
- introduction of eyewitnesses (the “beloved disciple”?)
- vivid presentation
- alternative reports
- deliberate research (e.g. Luke’s prologue)
I fear this sort of detail is a more scholarly way of saying, as apologists do, that the gospels are genuine histories because they contain the names of real people and places and have (supposedly) vivid descriptions. I don’t know what the “alternative reports” refers to (presumably Litwa will explain this later) since I can only at this moment think of inconsistent gospel accounts. All of the above (with perhaps the exception of “deliberate research”) are equally at home in the worlds of Greco-Roman fictions, novellas. (See, for example, Why New Testament Scholars Should Read Ancient Novels; on the point about “deliberate research” see various posts on Luke’s prologue.)
But granted, they are tropes found in historical works, too.
It is at this point that Litwa discusses “mythic historiography”, and it is at this point I want to step back and dig out my copies of the historians he discusses and reacquaint myself with them before continuing.
Litwa, M. David. 2019. How the Gospels Became History: Jesus and Mediterranean Myths. New Haven, CT: Yale University Press.
Miller, Richard C. 2015. Resurrection and Reception in Early Christianity. London ; New York: Routledge.
|To order a copy of How the Gospels Became History: Jesus and Mediterranean Myths at the Footprint Books Website with a 15% discount click here or visit www.footprint.com.au
Please use discount voucher code BCLUB19 at the checkout to apply the discount.
Latest posts by Neil Godfrey (see all)
- Who Will See “The Kingdom of God Coming with Power” in Mark 9:1? - 2020-12-02 08:10:09 GMT+0000
- Why Scholars Came to Think of Jesus as an Apocalyptic Prophet - 2020-12-01 23:57:24 GMT+0000
- Assange - 2020-11-30 07:30:19 GMT+0000
If you enjoyed this post, please consider donating to Vridar. Thanks!