Digital Dead Sea Scrolls

This morning, tech-blog Gizmodo announced that the Israel Museum of Jerusalem and Google have uploaded five scrolls from the large cache found in the caves of Qumran between 1947 and 1956. Included are the Great Isaiah Scroll, War Scroll, Temple Scroll, Community Rule and the Commentary on Habakkuk.

Check out the link here.

Fall 2011 at Duke

This Fall I begin my second year in the MA Program in Religion at Duke University. I am taking Theorizing Religion with David Morgan, Greek Exegesis of Mark with Joel Marcus and sitting in on Bart Ehrman's Apostolic Fathers at UNC. This term has a bit of everything: an exploration into different ways of conceptualizing and thinking about the phenomenon of religion; a detailed reading of the Gospel of Mark; and gaining wide exposure to a rich collection of primary (and secondary) sources for the study of Christianity in the late first and early second centuries.

The Fall is also the semester for language work. In addition to the above, I am auditing Intro to Biblical Hebrew and German for Academic Reading so I can get those languages on par with my Greek.

Oh yeah, and all this while working here and there on my PhD applications.

I wish all my classmates and professors a happy, productive and successful start to the new school year. Let the fun begin!

Know the Rulz!

Thanks to Maria Doerfler and Shaily Patel, I have found this wonderful site, Grad Skool Rulz, which offers useful advice on many important topics for those of us making our way through graduate school.

I Just Couldn't Resist

It's been a long time since my last post. I've been quite busy since Spring term wrapped up, but I'm nearly half way through my Summer course load.

While preparing for my move to a new apartment, translating Plato (Crito, and eventually, Ion), taking a crash course on the German language and preparing for another stab at the GRE, I've been trying to get as much reading done as humanly possible whenever I have the time. Needless to say, it's been a bit of a disappointment. So far, I've only managed to get through C. Kavin Rowe's World Upside Down (which was quite enjoyable) while currently making my way through three others works (Sanders' Paul and Palestinian Judaism, Joel Marcus' The Way of the Lord, and Hurtado's How on Earth Did Jesus Become a God?). Hopefully things slow down enough after the move to where I can finish each of them and move on to the rest of my ambitious "Summer reading" list. Only time will tell.

I realise this is more of a journal entry than the typical blog post. But I figure popping back on here will prompt more posts from me in the near future--at least that's the idea.

Oh, and if you're asking yourself, What's with the picture?, I've recently re-discovered the X-Files (thanks to BBC America, oddly enough) and I couldn't resist the temptation after the idea came to me earlier today. Those familiar with the show will no doubt recognise this is based on the poster hanging on Mulder's office wall--only his has a flying saucer on it.

Towards a Theory of Gospel Succession: Two Avenues for Advancing the Farrer Theory

When one looks at works dealing with the Farrer Theory (FT) -- the argument that Matthew was used by Luke; thus dispensing with the hypothetical Q source -- one quickly notices that they are almost exclusively confined to articles and monographs attempting to argue for its validity and viability. When the NT student goes in search of works outside of the Synoptic Problem (SP) that utilize a working assumption of the FT, they are met with disappointment. It seems that the FT has failed to branch out beyond the specialization of studies on the Synoptic Problem. This conclusion could be faulty due to my limited exposure to the secondary literature, but this has been my observation.

In light of this observation, I notice two things the Two-Source Theory (2ST) has in its favor which the FT lacks: (1) a proliferation of works which assume the viability of a particular solution to the SP; and (2) to borrow the phrase from a comment on the NT Blog, the 2ST has a "sexier" title in 'Q' as opposed to the 'Farrer Theory'.

Now I must clarify what I mean when I say "advancing" the FT. By "advancing" I neither imply attempts at 'proving' nor the proposal of new arguments. Rather, what I mean is expanding the exposure of the FT beyond discussions confined primarily within Synoptic Problem circles and the meager (if any) reference to it in introductory textbooks.

Personally, I find theories and hypotheses which are named after their founders to be more than a touch trite. Theories such as the Theory of Gravitation or the Theory of Relativity seem, to me, to have more impact and stronger meme-potential than, say, if they were simply named Newton's Theory or Einstein's Theory. While in some cases the two examples are conflated (i.e.; Einstein's Theory of Relativity), for me it is the 'descriptive' part of the name that stands out and proves more memorable.

So what, then, is this all leading up to? I suggest that that (1) scholars who ascribe to the FT need to begin re-writing the story of Christian origins under the new paradigm that Luke knew and copied from Matthew. In short, to set the story of early Christianity in a world where Q never existed; and (2) I think -- with no disrespect to Austin Farrer -- the theory of Markan Priority without Q (aka the Farrer Theory) should be renamed, and that the new name should reflect what the theory is describing.

I read David Sim's article* in the latest NTS yesterday, which convincingly argues that Matthew intended to supplant Mark's Gospel with his own. Taking this as a point of departure, I think that there are a number of places where we can extend the argument to Luke on the FT. In this case we would see each successive gospel as a reworking and replacement of its predecessor(s). In light of this, I think proposing a "Theory of Gospel Succession" adequately describes what the theory attempts to explain (Matthew used Mark, and Luke used Mark and Matthew), as well as my developing view of the overall growth/evolution of the gospel tradition in the Synoptics (Mark wrote the first gospel --> Matthew wrote to expand, edit and replace Mark --> Luke wrote to edit and replace both Mark and Matthew).

Any thoughts?



*Sim, David C. "Matthew's Use of Mark: Did Matthew Intend to Supplant or to Replace His Primary Source?" New Testament Studies 57.2; 176-192.

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One Gospel to Supplant Them All... ?

Assuming the Farrer Theory -- Matthew used Mark, and Luke used both Mark and Matthew -- is it wrong to think of each successive evangelist attempting to supplant and supersede their predecessor(s)/source(s)? Mark wrote the first-ever gospel containing the euanggelion of Jesus the Messiah with Matthew later coming along and "improving" upon the foundation that was laid by this work. Matthew retains much of Mark's narrative and creatively expanded sections of it with teaching/sayings material, a birth narrative as well as clarifying parts of Mark which expect the reader to figure things out for themselves. Luke, then, comes along and decides that he is going to craft a narrative which will present the "correct order" of things; thus recasting the accounts of Matthew and Mark in an attempt to replace them with his conception of the gospel and interpretation of the life of Jesus. A good analogy one of my professors gave while discussing this idea with him is that of a new edition of a textbook. Each new edition is an attempt to clarify, improve and ultimately replace the previous one. Could Mark, then, be understood crudely as The Gospel, 1st Edition; Matthew as the 2nd Edition and Luke as the 3rd Edition of the Gospel genre?

The jury is still out for me whether or not John was familiar with any or all of the synoptics. But should he have been familiar with any of them, could the same intention be present in the Fourth Gospel (however, unlike the synoptics, John doesn't carry over much of his source material, so the analogy might not be appropriate in this context). But more on that topic in the weeks to come.

An interesting counter-point was raised while discussing this idea with a classmate of mine. He noted that we seem to have the conception of a four-gospel canon in the late 2nd c. which seems to militate against the idea of a secondary and tertiary gospel replacing their predecessor(s)/source(s). Although this is true, this need not reflect the actual intentions of the evangelists themselves. Perhaps Matthew's purpose was to improve upon, and ultimately replace, Mark's gospel account for his community/church. The same could go for Luke. Whether or not they succeeded, we will never know. But should this have been the case, my bet is that they were indeed successful within their own communities. However, in the end, their accounts spread beyond their respective communities and began circulating amongst other groups of Christians who most likely would have been unaware of any of these intentions by the authors. Therefore, you do not see whole sail disappearance of any of the four canonical gospels -- although Mark seems to have been copied less than the other two in antiquity.

Of course, these are just some nascent musings. But ones which I intend to follow up on in due course.