Rewrites, redactions, interpolations | G. Matt, G. Luke, G.John | Docetics | Jewish-Christians (jan 1, 80 – dec 31, 139)

Description:

No sooner did early Christian writings come to prominence than others began changing them or using them as the raw material for their own works. If these were inerrant scriptures, it’s curious that so many of the earliest Jesus cult writers didn’t seem to think so.

There are numerous instances of scribes fiddling with the content of New Testament works, performing edits that may have been motivated by concerns to "correct" the underlying mythology or theology.

Paul’s letters are interpolated at various points to address events or concerns of the interpolator’s day. The deutero-Pauline letters come in for the same treatment.

The author of the gospel that will be known as Matthew makes numerous edits to Mark (and corrects blatant errors) while using it as a source for his own work. Adds a unique (and theologically-motivated) genealogy and childhood narrative, Q-source material, a motif of prophecy fulfillment, ethical discourses, and a focus on Jesus as a Jewish messiah who advocates a personally stricter adherence to Judaic law and customs. Adds a Roman guard on Jesus’ tomb; appears to purposefully refute the abrupt/fearful ending of Mark and adds unique narrative of post-resurrection appearances. Later authors and scribes perform various edits and harmonizing insertions to Matthew itself, including the Eucharistic language of a “new” covenant.

The author of the gospel that will be known as Luke reorders and makes numerous edits to Mark (and corrects blatant errors) while using it as a source for his own work. Adds a unique genealogy and Q-source material. Removes atonement theology and material that portrays Jesus as a magician. Adds unique narrative of post-resurrection appearances. The same author also produces Acts, which repurposes circulating apostolic speech traditions, incorporates material from Josephus, plays fast and loose with the history of the Jesus cult in an effort to harmonize its early leaders, and continues to advance a non-atonement based theology. Acts is noted for internal inconsistencies and unlikelihoods; by genre it appears to be a “dramatic novelization” of early church history.

Luke itself is redacted or edited multiple times. The birth and childhood narratives are a late addition (and the product of more than one layer of redaction?). Various anti-Docetic/anti-Marcionite passages are added. Differing post-resurrection traditions are grafted together?

Acts is redacted and edited (increased sacramental language, wrangling over acceptable forms of butchering animals?). The Western text-type beefs up Jewish rejection of the messiah and the role of the Holy Spirit.

Some of the Jewish Christian gospels in circulation muddy the waters as to the textual histories of Matthew and Luke.
> The gospel of the Ebionites harmonizes Matthew and Luke, possibly preserving original forms or variants of the canonical texts that differ from modern readings; it lacks the infancy narratives and genealogies, and uses the adoptionistic baptismal quote.
> As late as ~400 CE, the gospel of Nazareans may have been known by “most people” as the authentic Gospel of Matthew.

The ending of Mark is rewritten (multiple times), harmonizing it with Luke. Other scribal edits include an appellation of “Son of God” applied to Jesus prior to his baptism (warding off Adoptionist Christology), and Eucharistic language of a “new” covenant.

The author of the gospel that will be known as John (first version) combines the Signs Gospel with some version of synoptic traditions (from Mark?), as well as other material, creating a wholly unique narrative presentation of Jesus and another unique narrative of post-resurrection appearances. The work reacts negatively against various synoptic elements: the anguish in Gethsemane, Jesus’ habit of revealing deeper truths in secret rather than openly, Simon of Cyrene carrying Jesus’ cross, and possibly virginal birth. It may also be critiquing a sect who revered the apostle Thomas and/or the gospel attributed to him. Multiple redactions of John follow, possibly including efforts to undo or diminish into originally gnostic character and to add emphasis on more traditional ideas of Parousia and the sacraments. Additional ending(s) added (maybe two?), including a post hoc rationalization for why the “beloved disciple” had died before Jesus’ return.

The Gospel of Mary is rewritten (Coptic version), to the effect that Mary’s authority to teach as a woman is under dispute and requires defense, as opposed to only the content of her teachings. This may reflect changing gender dynamics under institutionalized Christianity.

Ironically, some authors tag their works with ominous warnings to scare off would-be revisionists.

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