Tony Burke (who seems to have dropped the Chartrand from his name?) has recently posted a review of Mark Goodacre’s Thomas and the Gospels: the case for Thomas’s familiarity with the Synoptics (Eerdmans/SPCK, 2012) – something I have been trying to find time to do for some time. In it, he expresses many of both my enthusiasms and reservations about the book and in some cases provides extra arguments to reinforce my opinions. I therefore don’t feel the need to write a systematic review when I can refer readers to Tony’s blog post. Instead, I plan to pick up some of the issues that struck me in particular along the way.
As an aside, though, let me mention that Mark’s publishers have moved into the multimedia world in publicising the book, so you can watch either a trailer or an 8 minute video interview, both linked from Mark’s NTBlog. I enjoyed watching them, but they in no way influenced me to buy the book which I had pre-ordered as soon as I could. I was also very pleased that it was published in paperback rather than hardcover, because it made a ‘must have’ book more affordable. It is clear, incidentally, that there are some subtle differences between the Eerdmans and SPCK editions, because Tony’s review mentions Kloppenborg’s comment on the back cover. My copy (the Eerdmans edition) has comments from Larry Hurtado, Dale Allison, Simon Gathercole and Klyne Snodgrass. No Kloppenborg.😦
I expected the book to be well written, well researched, well argued and engaging and it is all of those things. As Tony comments, Mark presents his case in ‘an economy of space’, but he presents all the evidence clearly. Several authors I’ve read recently seem to have conserved space by saying things like ‘Bloggs says that the moon is blue’ without outlining Bloggs’ reasons for a highly contentious statement, as though the fact that Bloggs has said it means it requires no rationale. Mark provides the necessary outlines when he quotes, for which I was very grateful.
On rereading this some months down the track, I realise that nowhere did I say that this is an excellent book!! It made me think about some of the Thomas text in a different way and is a great addition to the field. I am very glad I bought it and read it. I just don’t happen to agree with everything Mark writes.
There are three issues in particular that I want to comment on.
Dependence vs Familiarity
In the first chapter, there is a discussion (pp. 5-7) of the problematic nature of the word ‘dependence’. Mark suggests that it is a loaded term that is best avoided and that ‘knowledge’, ‘familiarity’ or ‘use’ are better. In practice, he tends to use ‘familiarity’ most of the time. I wholeheartedly agree that the term is problematic and for all the reasons he outlines, but I am not sure that he has found a workable solution, for two reasons.
The first is that, like dependence, the alternatives he suggests are all imprecise terms that are open to a range of interpretations. I would happily agree that I know my husband and children, but if someone were to ask me “do you know Mark Goodacre?” there are circumstances under which I would also say yes, even though we have never met. While there is a fighting chance that I would recognise him at an SBL annual meeting, I doubt that I would recognise him in a place where I wasn’t expecting him to be, but I am very familiar with his work, we are Facebook friends and I have seen quite a few photos of him. There are also circumstances in which I would say that I know Tony Burke, even though I have no idea what he looks like, because I am familiar with the field in which he works, have read his blog and some of his publications. I might also, however, say that I ‘know’ Flogging Molly, even though all I know about them is that they are a band that my husband and son both like, but whose music my daughter doesn’t enjoy. ‘Familiarity’ has a similar number of different levels of meaning. Even ‘use’ is open to interpretation, since I can use things in ways and for purposes for which they were not intended.
The second reason is that I don’t think you can use ‘independence’ and reasonably expect that your audience will not hear ‘dependence’ as its opposite. Mark uses independence throughout the book and I certainly kept thinking of its opposite as dependence, even though I didn’t want to and Mark did not use it. It is, however, difficult to come up with a simple alternative, and maybe that points to another problem with the debate. What exactly are scholars saying when they say that Thomas is independent of the Synoptics? That the author of Thomas did not have a copy of the manuscripts in front of him as he wrote? That the author had never heard of the Synoptics and had no idea what they contained? That he knew the content but did not deliberately consult the tradition in the preparation of his own manuscript?
It seems to me that a better option is simply to describe one’s theory about the relationship between two or more parallel texts and the likely trajectories through which they have travelled to reach their current forms, without trying to find a label when the options are open to as much difference in interpretation as are ‘dependent’, ‘knowledge’, ‘familiarity’ and ‘use’. One might say, for example, that the relationship between two texts is a literary one, with the author of one having had a written copy of the other in front of her/him during the composition of the later work. Or that it is a literary one, with both authors using a common written source which they may have been quoting from memory. Or that it is an oral relationship, or that we cannot be at all sure, given the evidence available. Or any one of a range of other options.
Literary Relationships and the ‘Plagiarist’s Charter’
Mark develops what he terms the ‘plagiarist’s charter’ (pp. 54-56) – that if a student copies only a small percentage of someone else’s work without appropriate acknowledgement, no one will accept the argument that the majority of the work was not plagiarised as proof that plagiarism had not occurred. In the same way, he argues, it is only necessary to demonstrate that a small amount of the material in Thomas is copied from the canonical gospels to demonstrate a literary relationship – it does not have to have been done consistently. While this is true, I think that it is not as easy to demonstrate that even a small amount of Thomasine material has been copied directly from the Synoptics as Mark suggests.
Like Tony, I do not find Mark’s work on verbatim agreements particularly strong. The verbatim agreements between the Greek texts of Thomas and the Synoptics are less than ten words long, and in some cases they are not exactly the same eg POxy 654:25-26 contains the text of Thom 4:2-3||Matt 19:30||Mk 10:31 in which there is a 7 or 8 word agreement in a group of 9 words. I have certainly had TurnItIn suggest to me on the strength of this kind of concurrence that in the paper I was writing on eyewitness testimony I may have neglected to cite material that I had quoted from an article on managment or marketing theory in a journal I had never heard of, let alone consulted.
Mark argues that the fact that the verbatim passages contain unusual words or a hapax legomenon is further evidence of a literary relationship, but this is not necessarily so. The psychological research on human memory and eyewitness testimony suggests that the things most likely to be remembered are those that someone finds interesting or striking and a person who likes words is likely to retain unusual ones, or unusual turns of phrase, so the fact that there is repetition of one or two unusual words is only an indication of familiarity with the tradition, not with the text. One of the examples Mark uses (see p. 47) is that of Werner Kelber using James Robinson’s account of the discover of the Nag Hammadi codices as the basis for his own. Mark highlights the use of a number of phrases, the most remarkable of which is “the ultimate act of blood revenge”, as clear evidence of a literary relationship (which is provable because Kelber provides a citation). While in this case we know that the relationship is a literary one, without Kelber’s citation, all that we could say would be that Kelber was familiar with Robinson’s wording. We would have no way of knowing whether Kelber had read Robinson’s book section or whether he had simply attended a lecture where Robinson was telling the story of the discovery, or even heard someone else tell the story of the discovery as they had heard it from Robinson. If a student hands in an essay which contains a small verbatim section of another work, we cannot tell whether s/he has had access to the original work or is simply using a quotation from it that s/he has found on the net or in a review of the work. In the same way, a verbatim quote of a short passage or several short passages from one of the Synoptics in another or in Thomas is not a guarantee that the author who has quoted the material had access to the entire text from which the excerpt comes.
In addition, I’m afraid I don’t find arguments about verbatim agreement between a Greek text and a Coptic text at all convincing. Even though Mark uses Bethge’s retroversion of the Coptic text into Greek, this retroversion was still created by someone who was very familiar with the canonical texts so could hardly help but have been influenced by that in his translations. I think it provides indication of possibilities rather than concrete evidence.
The Missing Middle
This is a new issue in the argument for a direct literary relationship between Thomas and the Synoptics. Mark argues that there are a number of times when Thomas fails to narrate the middle part of a particular parable or saying, so that there is a need to be familiar with the Synoptics in order for it to make sense (p. 109). He then provides examples. Like Tony I would argue that sayings 26 and 63 are not unintelligible without the Synoptic middles – one is only conscious of something missing because of familiarity with the Synoptics. I am not so sure about saying 89 (washing the inside of the cup) which Tony suggests is clear without the middle, but the Lukan version of this parable is not exactly clear, either, even with the middle added. I don’t find saying 100 (tribute to Caesar) unintelligible, and the fact that it does not have any contextual framing that explains why ‘they’ would show him a coin with Caesar’s image on it is not unusual for Thomas. The other two, sayings 36 (what will you wear) and 57 (the weeds in the wheat), do indeed show signs of missing material, but given that we only have one manuscript of the Thomasine versions of these two sayings, the missing material could just as easily be a result of haplography on the part of a scribe at some stage between the autograph and NH II,2 as a result of Thomas assuming knowledge of the Synoptic versions of the stories.
In addition, I think that in trying to determine what kind of relationship there is between various parallels in early Christian texts, insufficient notice is taken of the fact that the Church holds that these accounts all stem back to the teachings of Jesus, which has been passed on orally for a significant period before it was written down. We tend to behave as though Jesus only ever told each parable once and that version was preserved in the form in which it left Jesus’ lips for some indeterminate period after which the gospel writers adjusted it to fit their particular theological purposes. In fact, it is highly likely that Jesus used his stories more than once, that in the manner of all good story-tellers, he adjusted both the framing and the actual wording as he interacted with his different audiences, and that those who heard the stories made their own adjustments as they passed on what they heard. This makes it extremely likely that extended verbatim correlations such as occur between the Synoptics are the result of a textual relationship where the author compared his version with an earlier document, but that shorter verbatim correlations, such as those that occur between the Synoptics and Thomas cannot be taken as conclusive evidence of anything other than a source which might be textual or oral that is shared by the authors of the texts.
As I said at the outset, Mark’s book is well written, well researched, well argued and engaging and a ‘must have’ for any serious Thomas scholar. I am very pleased that I bought it. It has caused me to rethink how I understand the relationship between Thomas and the Synoptics and has helped me to begin to fit into place some ideas that have been wandering in my head for some time.
A very definite positive is Mark’s calling into question the problematic nature of the category ‘dependent’. I don’t, however, think that simply substituting another word is the solution. I think we need to give up on shorthand terms and describe exactly how we believe parallel texts are related.
Ultimately, however, I am not convinced that the relationship between the parallel passages in Thomas and the Synoptics is based on the author of Thomas having had access to the text of one or more of the Synoptics. This is not to say that I am convinced that it is impossible for this to be the case. I simply do not think that on the strength of three Greek fragments and one Coptic text we have sufficient information to be able to make a definitive judgement. Like Tony, I still find April DeConick’s rolling corpus model the most useful model for the evidence we have.