The Written Gospel

by Markus Bockmuehl (Editor), Donald A. Hagner (Editor)

Leading experts in New Testament studies discuss the origins, composition and reception of the canonical gospels in the early church within this volume. Beginning with their earliest oral forms during the lifetime of Jesus and moving through the processes of oral tradition to their written composition by the evangelists, the book then traces the continuation of this history in the gospels' subsequent reception among pagans, Jews and Christians--down to the emergence of the earliest gospel commentaries.

388 pages, Hardcover

First published January 1, 2005

About the author

Markus Bockmuehl (PhD, University of Cambridge) is a Fellow of Keble College and professor of biblical and early Christian studies at the University of Oxford in Oxford, England. He previously taught at the University of Cambridge and the University of St. Andrews. Bockmuehl is the author or editor of numerous books, including Seeing the Word, Scripture’s Doctrine and Theology’s Bible, Paradise in Antiquity: Jewish and Christian Views, and Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity.

Reviews

[Shane Williamson · Rating 3 out of 5]

2023 reads: 11

Rating: 3 stars

In The Written Gospel, edited by Markus Bockmuehl and Donald Hagner and published with Cambridge University press, essays from several authors cover the origin, production, and reception of the canonical Gospels in the early church in honor of esteemed scholar, Graham N. Stanton. The contributions are fall under three sections: before writing, writing the four gospels, and after writing. (vii) Of notable significance in Part 1 were the essays from William Horbury, who surveys ‘Gospel’ in Herodian Judea, as well as Klyne Snodgrass’s “The Gospel of Jesus,” which looks at the message of the Gospels in light of contemporary literature. In Part 2, Richard A. Burridge, “Who writes, why, and for whom?”, David P. Moessner, “How Luke Writes,” and Marna D. Hooker, “Beginnings and Endings” offered stimulating pieces. Burridge’s essay succinctly surveys recent studies on the gospels origin, production, and reception. Moessner offers an insightful inquiry into Luke’s Gospel. And Hooker’s analysis of the beginning and ending of the canonical-Gospels issues important findings about what lies between. In Part 3, Loveday Alexander’s, “The Four among pagans” examines the reception of the canonical-Gospels within pagan culture, and does so wonderfully.

The Written Gospel is largely a mixed bag of essays. Those mentioned above grabbed my attention and stimulated my thoughts for further inquiry. The rest appear somewhat dated already (eighteen years later), with little creativity and intellectual force. On the contrary, Horbury’s survey of Gospel in Herodian Judaea elevates the importance of contemporary literature, specifically aspects of the Septuagint and its pseudepigrapha, along with Josephus, the Targum, and rabbinic texts. (8) Snodgrass’s contribution highlights the dissimilarities between Jesus’ gospel from contemporary usages. Foremost is Jesus’ “mercy code,” love of enemies, and forgiveness. (36) These are, however, chiefly a matter of “putting the eschatological promises” of Isaiah’s Jubilee (Isa 61) “into effect.” (38) Burridge issues a call to “return to the actual text,” given the distance between author and audience from present readers. (112) A most helpful analogy is offered: the gospels are neither windows, nor mirrors, but a stained glass; “of course, one can look ‘through’ them to what lies behind…but the crucial element is the actual portrait of the person ‘in’ the glass.” (113) Such an understanding thus requires a “Christological hermeneutic” that interprets the text in light of “Jesus’ teaching, life, death and resurrection.” (113) From Moessner we learn of the hermeneutical burden of Luke: Luke-Acts functions as an explication of being a witness to Jesus’ “authoritative ‘opening’ of the Scriptures.” (154) The results are incredible: “Luke’s narrative configures a trans-historical ‘plan of God’ enacted through the history of Israel as promised and provoked by those Scriptures and re-enacted and consummated in the witness of Israel’s Messiah.” (160-61) Hooker bids us to consider the gospels in their literary and theological shape. Reminiscent of Richard B. Hays, by paying attention to the beginning and ending of the Gospels, we are urged to reread, indeed, to read backwards. (196) Finally, if our public discourse and witness lacks any bite, perhaps it is because we have failed to speak of the crucifixion. Alexander’s “The Four among pagans” stresses the conflicts of worldview attendant to the early Christian kerygma’s reception in pagan culture. The antagonism from all sides is analyzed, crystalizing the effect of the Gospel, giving pause for today’s hearers–in what ways has our Gospel been co-opted or fallen prey to syncretism?

In regard to my own questions and research interests, two matters arise. Snodgrass raises the important intersection between the Jewish conception of the Jubilee year with Jesus’ teaching on Torah. (38-39) Snodgrass is adamant that Jesus’ message is at odds with his contemporaries. (39) Perhaps this very point of intersection–Jubilee–offers a reference point from which to further inquire into Jesus’ relationship to Torah in the Gospels. Second, along similar lines, Morna D. Hooker suggests, without elaborating, that Jesus is “the fulfilment of the Torah itself–the true embodiment of God’s self-revelation which was glimpsed by Moses on Sinai.” (188) I was perked up by this statement and want to examine these connections. Perhaps along the lines of Torah (instruction), Jubilee, exodus, and the inaugurated eschatology of Jesus’ teaching and person.

[Read for the Gospels & Acts doctoral seminar with Dr. Pennigton, Summer 2023]

[Bruce Mcgregor · Rating 5 out of 5]

This is a book of essays on the gospels, Matthew, Mark, Luke and John. Fifteen chapters by as many scholars, I learned so much about the biographies and historical writings of that time period and culture and that the gospels are trustworthy. I will reread often.