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Wednesday, April 13, 2022

Is there a Pre Mark Redaction (PMR) part 2

there is a much longer version if this page on the Religious a priori. to see the whole things go here.

Non Canonical Gospels (Lost Gospels)

Non canonical Gospels include those we have in full such as G Peter and G Thomas and "lost Gospels" which tend to be theoretical such as Q or fragmentary such as Egerton 2. Of course a lot of what is found in non canonical gospels is latter material from second and third centuries and has less historical value for our purposes. But even in some late material there are traces of early readings, Of this early material we can't really know what reflects truth and what reflects drift from the truth of the events. One thing is certain when this kind of material agrees with the canonical gospels it increases the odds that the canonical gospels represent historical reality at leas in those matters of agreement.

Following I reproduce excerpts from a newspaper story about these lost gospels and non canonical gospels.

Story by Kay Albright, (785) 864-8858

University Relations, the public relations office for the University of Kansas Lawrence campus. Copyright 1997

LAWRENCE - Fragments of a fourth-century Egyptian manuscript contain a lost gospel dating from the first or second century, according to Paul Mirecki, associate professor of religious studies at the University of Kansas.

Mirecki discovered the manuscript in the vast holdings of Berlin's Egyptian Museums in 1991. The book contains a rare "dialogue gospel" with conversations between Jesus and his disciples, shedding light on the origins of early Judaisms and Christianity.

The lost gospel, whose original title has not survived, has similarities to the Gospel of John and the most famous lost gospel, the gospel of Thomas, which was discovered in Egypt in 1945.

The newly discovered gospel is written in Coptic, the ancient Egyptian language using Greek letters. Mirecki said the gospel was probably the product of a Christian minority group called Gnostics, or "knowers."

Mirecki said the discussion between Jesus and his disciples probably takes place after the resurrection, since the text is in the same literary genre as other post-resurrection dialogues, though the condition of the manuscript makes the time element difficult to determine.

"This lost gospel presents us with more primary evidence that the origins of early Christianity were far more diverse than medieval church historians would tell us," Mirecki said. "Early orthodox histories denigrated and then banished from political memory the existence of these peaceful people and their sacred texts, of which this gospel is one."

Mirecki is editing the manuscript with Charles Hedrick, professor of religious studies at Southwest Missouri State University, Springfield. Both men independently studied the manuscript while working on similar projects in Berlin.

A chance encounter at a professional convention in 1995 in Philadelphia made both men realize that they were working on the same project. They decided to collaborate, and their book will be published this summer by Brill Publishers in the Netherlands.

The calfskin manuscript is damaged, and only 15 pages remain. Mirecki said it was probably the victim of an orthodox book burning in about the fifth century.[1]

Charles W. Hendrick, professor who discovered the lost Gospel of the Savior tells us

Mirecki and I are not the first scholars to find a new ancient gospel. In fact scholars now have copies of 19 gospels (either complete, in fragments or in quotations), written in the first and second centuries A.D— nine of which were discovered in the 20th century. Two more are preserved, in part, in other writings, and we know the names of several others, but do not have copies of them. Clearly, Luke was not exaggerating when he wrote in his opening verse: "Many undertook to compile narratives [about Jesus]" (Luke 1:1). Every one of these gospels was deemed true and sacred by at least some early Christians. [2]

These Gospels demonstrate a great diversity among the early Church, they diminish the claims of an orthodox purity. On the other hand, they tell us more about the historical Jesus as well. One thing they all have in common is that they show Jesus as a historical figure, working in public and conducting his teachings before people, not as a spirit being devoid of human life.Hendrick says,"Gospels-whether canonical or not- are collections of anecdotes from Jesus' public career."

Many of these lost Gospels pre date the canonical gospels, which puts them prior to AD 60 for Mark:

Hendrick:

The Gospel of the Saviour, too. fits this description. Contrary' to popular opinion, Matthew, Mark, Luke and John were not included m the canon simply because they were the earliest gospels or because they were eyewitness accounts. Some non canonical gospels are dated roughly to the same period, and the canonical gospels and other early Christian accounts appear to rely on earlier reports. Thus, as far as the physical evidence is concerned, the canonical gospels do not take precedence over the noncanonical gospels. The fragments of John, Thomas and theEgerton Gospel share the distinction of being the earliest extant pieces of Christian writing known. And although the existing manuscript evidence for Thomas dates to the mid-second century, the scholars who first published the Greek fragments held open the possibility that it was actually composed in the first century, which would put it around the time John was composed.[3]


Non canonical Gospels includes those we have in full such as G Peter and G Thomas and "lost Gospels" which tend to be theoretical such as Q or fragmentary such as Egerton 2. Of course a lot of what is found imn non canonical gospels is latter material from second an d third centuries and has less historical value for our purposes. But even in some late material there are traces of early readings, Of this early material we can't really know what reflects truth and what reflects drift from the truth of the events. One thing is certain when this kind of material agrees with the canonical gospels it increases the odds that the canonical gospels represent historical reality at leas in those matters of agreement.

Following I reproduce excerpts from a newspaper story about these lost gospels and non canonical gospels.

Story by Kay Albright, (785) 864-8858

University Relations, the public relations office for the University of Kansas Lawrence campus. Copyright 1997

The unknown Gospel of Papyrus Egerton 2

The unknown Gospel of Egerton 2 was discovered in Egypt in 1935 exiting in two different manuscripts. The original editors found that the handwriting was that of a type from the late first early second century. In 1946 Goro Mayeda published a dissertation which argues for the independence of the readings from the canonical tradition. This has been debated since then and continues to be debated. Recently John B. Daniels in his Clairmont Dissertation argued for the independence of the readings from canonical sources.[4] Daniels states "Egerton's Account of Jesus healing the leaper Plausibly represents a separate tradition which did not undergo Markan redaction...Compositional choices suggest that...[the author] did not make use of the Gospel of John in canonical form." (Daniels, abstract).[5] The unknown Gospel of Egerton 2 is remarkable still further in that it mixes Johannie language with Synoptic contexts and vice vers. [6]The Unknown Gospel preserves a tradition of Jesus healing the leper in Mark 1:40-44. (Note: The independent tradition in the Diatessaran was also of the healing of the leper). There is also a version of the statement about rendering unto Caesar. Space does not permit a detailed examination of the passages to really prove Koster's point here. But just to get a taste of the differences we are talking about:

This is very significant because it indicates a reading independent of and therefore prior to Mark;s redaction.

Comparison of readings Egerton 2 and Mark

Egerton 2: "And behold a leper came to him and said "Master Jesus, wandering with lepers and eating with them in the inn, I therefore became a leper. If you will I shall be clean. Accordingly the Lord said to him "I will, be clean" and immediately the leprosy left him.

Mark 1:40: And the leper came to him and beseeching him said '[master?] if you will you can make me clean. And he stretched out his hands and touched him and said "I will be clean" and immediately the leprosy left him.

Egerton 2: "tell us is it permitted to give to Kings what pertains to their rule? Tell us, should we give it? But Jesus knowing their intentions got angry and said "why do you call me teacher with your mouth and do not what I say"?

Mark 12:13-15: Is it permitted to pay taxes to Caesar or not? Should we pay them or not? But knowing their hypocrisy he said to them "why do you put me to the test, show me the coin?"

This reading is from Koseter's book Ancient Christian Gospels[7]

There are two solutions that are equally improbable. It is unlikely that the pericope in Egerton 2 is an independent older tradition. It is equally hard to imagine that anyone would have deliberately composed this apophthegma by selecting sentences from three different Gospel writings. There are no analogies to this kind of Gospel composition because this pericope is neither a harmony of parallels from different Gospels, nor is it a florogelium. If one wants to uphold the hypothesis of dependence upon written Gospels one would have to assume that the pericope was written form memory....What is decisive is that there is nothing in the pericope that reveals redactional features of any of the Gospels that parallels appear. The author of Papyrus Egerton 2 uses independent building blocks of sayings for the composition of this dialogue none of the blocks have been formed by the literary activity of any previous Gospel writer. If Papyrus Egerton 2 is not dependent upon the Fourth Gospel it is an important witness to an earlier stage of development of the dialogues of the fourth Gospel....(Koester , 3.2 p.215)
[8]

Jurgen Denker argues that the Gospel of Peter shares this tradition of OT quotation with the Canonicals but is not dependent upon them.[11] Koester writes, "John Dominic Crosson has gone further [than Denker]...he argues that this activity results in the composition of a literary document at a very early date i.e. in the middle of the First century CE" (Ibid). Said another way, the interpretation of Scripture as the formation of the passion narrative became an independent document, a ur-Gospel, as early as the middle of the first century![12]

Crosson and Koester both accest the pre Markan nature of the passon narratove. they disagree about sourcesof the after resrruection apperances, But noth beieve the empty tomb pre dates Mark.

A third problem regarding Crossan's hypotheses is related specifically to the formation of reports about Jesus' trial, suffering death, burial, and resurrection. The account of the passion of Jesus must have developed quite eary because it is one and the same account that was used by Mark (and subsequently Matthew and Luke) and John and as will be argued below by the Gospel of Peter. However except for the appearances of Jesus after his resurrection in the various gospels cannot derive from a single source, they are independent of one another. Each of the authors of the extant gospels and of their secondary endings drew these epiphany stories from their own particular tradition, not form a common source....Studies of the passion narrative have shown that all gospels were dependent upon one and the same basic account of the suffering, crucifixion, death and burial of Jesus. But this account ended with the discovery of the empty tomb. With respect to the stories of Jesus' appearances, each of the extant gospels of the canon used different traditions of epiphany stories which they appended to the one canon passion account. This also applies to the Gospel of Peter. There is no reason to assume that any of the epiphany stories at the end of the gospel derive from the same source on which the account of the passion is based."[13]
Paul was writting in the 50s he died in 64AD. Mark was written in 70. Therefore, anything he says that coordiates with the Gospels is proof PMR.

1 Corinthians 15:4-8

4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born.

Ressurection on third day is PMR.

Resurrected Jesus appeared to people (1 Cor 15:4ff)
James, a former skeptics, witnessed this (1 Cor 15:7)
as did Paul (1 Cor 15:8-9)
This was reported at an early date (1 Cor 15:4-8)
He asceded to heaven, glorified and exalted (1 Tim 3:16, Phil 2:6f)
Disciples were transformed by this (1 Tim 3:16)
Disciples made the Gospel center of preaching (1 Cor 15:1-4)
Resurrection was chief validation of message (Rom 1:3-4, Rom 10:9-10)

Koster and Crosson both agree that the PMR was circulating in written form with empty tomb and passion narrative, as early as 50AD

From this notion as a base line for the begining of the process of redaction, and using the traditional dates given the final product of canonical gospels as the base line for the end of the process, we can see that it is quite probable that the canonical gospels were formed between 50 and 95 AD. It appears most likely that the early phase, from the events themselves that form the Gospel, to the circulation of a written narrative, there was a controlled oral tradition that had its hay day in the 30's-40's but probably overlapped into the 60's or 70's. The say sources began to be produced, probably in the 40's, as the first written attempt to remember Jesus' teachings. The production of a written narrative in 50, or there abouts, probably sparked interest among the communities of the faithful in producing their own narrative accounts; after all, they too had eye witnesses.

[1] Kay Albright,"KU PROFESSOR DISCOVERS LOST GOSPEL," (March 10, 1997 Research), on line This site is maintained by University Relations, the public relations office for the University of Kansas Lawrence campus. Copyright 1997, the University of Kansas Office of University Relations, Lawrence, KS, U.S.A. Images may be reused with notice of copyright, but not altered. KU news releases may be reprinted without permission. URL: http://www.tertullian.org/rpearse/lostgospel/coptic.htm (accessed 10/23/16

[2] Charles W. Hendrick, quoted in Bible Review, (June 2002), 20-31; 46-47

professor who discovered the lost Gospel of the Savior tells us [3] Ibid,

[4] John B. Daniels, The Egerton Gospel: It's place in Early Christianity, Dissertation Clairmont, CA 1990. Cited in Helmutt Koester, History and Literature of Early Christianity,second Edition, New York, Berlin: Walter D. Gruyter, 186.

This is from a dissertation cited by major scholar Helmutt KIoester., so apparently Daniels did good work as a graduate student, Koester is New Testamemt Studies at Harvard.

[5] Ibid.

[6] Joachim Jeremias, "Unknown Sayings,An Unknown Gospel with Johannine Elements" in Hennecke-Schneemelcher-Wilson, NT Apocrypha vol 1. Westminster John Knox Press; Rev Sub edition (December 1, 1990,96. [7] Helmut Koester, Ancient Christian Gospels: Their History and Development, London. Oxford, New York: Bloomsbury T&T Clark; 2nd prt. edition, 1992,

[8] Ibid .215

[11] In Koester, 218

[12] Ibid, 218-220

[13] Ibid 220



15 comments:

  1. Your series pulled together some important material. While I don't think that you have proven that there is a (single) pre-Mark redaction, the material you pull together does a good job of demonstrating the existence of pre-Markan accounts of Jesus, including full gospels. Perhaps more importantly, you make a case that the addition of material (e.g. the resurrection accounts) during the redaction process (for each canonical gospels) was not one of creative elaboration. Rather, we seem to have "editors" updating the details of those now canonical gospels in light of additional accounts. If so, we have a process with crowd-sourcing characteristics in which a larger and larger pool of source material was utilized in order to more accurately reflect Jesus as his followers understand him both from practice and from received texts.

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  2. The existence Q in and of itself is enough to suggest the redaction. Not to mention the replacement ending of Mark.

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  3. This comment has been removed by the author.

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  4. There is no basis to say that Q exists. It is hypothetical - used to explain additional content in Matthew and Luke that didn't appear in Mark. There is no text or other evidence to say that Q was an actual document. It could have been some book that no longer exists, but more likely is due to the evolving oral tradition at the time Matthew and Luke were written. But because Mark contains none of the Q material, it is more reasonable to conclude that it was a post-Markan redaction, rather than pre-Markan.

    https://en.wikipedia.org/wiki/Q_source

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  5. No Q represents a real source. If it was oral tradition it's till Pre Mark. Thu Mark did not invent anything, there is no reason to assume ir was written after Mark. you haven o idea how scholars think about thi stuff.

    Q is the material not in mark but in Matt. That wa pre mark because it doesn't use Mark,

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  6. Your assertion--if Q is notion Mark it must come after Mark, * think assume Mark was the rirt Gospel writing. That is a foolish assumption and 99% of scholars don't make.

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  7. https://www.blueletterbible.org/faq/q.cfm

    Undoubtedly, this theory has become the most widely accepted theory amongst New Testament scholars today. The reason for its popularity is that it settles the problems that arise with Matthean priority, while confronting the difficulty of double tradition. Under the Two-Source Theory the priority is given to Mark. Both Matthew and Luke separately used Mark as a source. Matthew reproduces the vast majority of Mark, while Luke also incorporates more than half.In addition to using Mark as a source, Matthew and Luke also used a common source called Q.

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  8. You didn't read the info on Q. There is no historical evidence to suppose that Q precedes Mark, especially since Mark makes no use of it, and why wouldn't he? However, there are elements of the Q material that appear to correct or amend certain things said by Mark.

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  9. It foes not follow that just because Q pre dated Mark that Mark would use it. That assumes that Mark used all PMR material. That does not follow. Although all four canonical used PRe Mark passion narrative,


    Most schleps assume Q was Pre Mark,

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  10. Dunn, James D. G., Christianity in the Making Volume 1: Jesus Remembered. Grand Rapids, Michigan: Wm. B. Eerdmans, 2003. p. 159

    "The Q document must have been composed before Matthew and Luke; some scholars even suggest that Q predated Mark. A date for the final Q document is often placed in the 40s or 50s of the 1st century, with some arguing its so-called sapiential layer (1Q, containing six wisdom speeches) was written as early as the 30s."


    Koester:

    The account of the passion of Jesus must have developed quite eary because it is one and the same account that was used by Mark (and subsequently Matthew and Luke) and John and as will be argued below by the Gospel of Peter. However except for the appearances of Jesus after his resurrection in the various gospels cannot derive from a single source, they are independent of one another. Each of the authors of the extant gospels and of their secondary endings drew these epiphany stories from their own particular tradition, not form a common source....Studies of the passion narrative have shown that all gospels were dependent upon one and the same basic account of the suffering, crucifixion, death and burial of Jesus. But this account ended with the discovery of the empty tomb. With respect to the stories of Jesus' appearances, each of the extant gospels of the canon used different traditions of epiphany stories which they appended to the one canon passion account. This also applies to the Gospel of Peter. There is no reason to assume that any of the epiphany stories at the end of the gospel derive from the same source on which the account of the passion is based." [ACG 220]




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  11. "Some scholars" is not the same as "Most schleps".

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  12. rhat was James Dunn who aid some scholars not me, ask him,

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  13. "Q is usually dated about a decade earlier than Mark;"

    Moyise, Steve (2011). Jesus and Scripture: Studying the New Testament Use of the Old Testament. Baker Books. 87

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  14. Hmm. From what I've been able to learn, there are a variety of different opinions about Q. It is not clear that there is any single dominant theory among scholars. Many believe that it was developed in phases or layers, at different times. There is also the notion that the natural or logical order of development would place it between Mark (which came first) and the later gospels.

    Incidentally, I try to avoid "scholars" who are more driven by their religious beliefs than by genuine scholarship.

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  15. Some views have consensus. I quoted people saying the majority of scholars think Q pre dates Mark. Same with Q as a document. It could be more than one source. I don't care. Doesn't change my views.

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