Michael Bird

Bird, Michael F. The Gospel of the Lord: How the Early Church Wrote the Story of Jesus. Grand Rapids, Mich.: Eerdmans, 2014. xiv + 393 pages, pb. $30.   Link to Eerdmans

[NB: This is the third and final part of my review of Bird’s The Gospel of the Lord.  Due to the length of my review, I posted it in three parts:  Here is part one of the review, and part two is here.]

In chapter 4 Bird offers an overview of the synoptic problem by examining “The Literary Genetics of the Gospels.” After a long section surveying the various solutions to the synoptic problem Bird offers a “fresh look” at this old problem. He argues synoptic research has operated naïvely on the assumption the Gospels writers had the identical text it appears in our neatly printed Greek New Testament. Matthew may have used a slightly different text than Mark or Luke. While this might be true, this objection does not seem to me to be very helpful in practice since very few synoptic parallels can be explained as a “variation” in the textual tradition.

Second, every Gospel synopsis has a bias towards one particular solution to the Synoptic problem. In fact, Bird states the obvious: there is a great deal of subjectivity in all solutions to the Synoptic problem. Nevertheless, Bird thinks the two- or four- source hypothesis is basically correct and he is confident in Markan priority. But instead of a full-blown, layered, Q, he describes the sayings document as a “Q-lite” (162). He wants to avoid what he calls the often “schizophrenic” views of Q in scholarship. He is adamant that Q is merely a hypothetical document even if there are good reasons for thinking something existed and was used by both Matthew and Luke. While affirming Q, he is not convinced everything in the double tradition can be attributed to Q (170). He gives numerous examples of this phenomenon such as the story of the centurion in Q, which he describes as “sticking out like a sore thumb” (174).

What is unusual is in a discussion of the Synoptic problem is Bird’s inclusion of John’s Gospel. After giving a short overview of authorship and date, Bird surveys the differences between John’s Gospel and the Synoptics. He then offers nine possible explanations for the relationship of John’s Gospel to the Synoptics. He suggests we “envision the spasmodic intrapenetration of the Synoptic and John traditions” as they crossed on another other “in the preliminary stages” (212). Ultimately John’s Gospel is “truly enigmatic. . . it defies neat categorization as’ dependent on’ or ‘independent of’ the Synoptics in any absolute way” (213). The Excursus for this chapter is a collection of Patristic Quotations on the Order of the Gospels. These are offered almost entirely without comment.

Chapter 5 is a fresh discussion of the “Genre and Goal of the Gospels: What Is a Gospel and Why Write One?” Once again Bird begins by surveying the options for genre often found in Gospels introductions. Perhaps he spends more time on ancient biographies since he will be most attracted to this view: “given the specific features of the Gospels, I choose to label the Gospels as ‘biographical kerygma’” (271). Theologically, God is the main character of the gospels; Christologically the gospels promote the story of Jesus, and intertextuality, the Gospels are a continuation of the Old Testament narrative of God’s great ask toward his people in their history.

Yet there a number of reasons why a writer might have written a “gospel.” Mark, for example, appears to be an apology for the idea of a crucified Messiah (272). In fact, many scholars assume the Gospels are “fundamentally Christian literary propaganda” (citing David Aune), perhaps created only for use in a particular community.  Following Richard Bauckham, Bird thinks it is highly unlikely anyone would have considered writing something like a gospel purely for the members of a local church. What is more, the hypothetical reconstructions of communities behind the creation of the Gospels is highly speculative. The gospels are, as Bird concludes,  Greco-Roman biographies, indebted to Jewish sacred literature, written for the purpose of explaining Jesus to a broad audience (280).

Bird’s Excursus for this chapter concerns the “Other Gospels,” the non-canonical Gospels often described as “lost” or “suppressed.”  He clearly rejects what he calls “conspiracy fuel revisionist history of Christian origins” (282). He provides several useful charts summarizing the date and contents of these “other Gospels.”  These books are called gospels simply because they are about Jesus, and we ought to be wary using the term “gospel” for some of this literature. The reason these books were rejected by orthodox Christianity is that the books were simply not orthodox. It is not as though there were Christians sensors or “theological thought police” responsible for rejecting these Gospels (294). They simply represent “dissident groups” writing in a period of proto-orthodoxy, often ascetic and anti-Jewish (297). Bird is clear there still some value to studying these Gospels. But they will always remain “marginalia” to the real Gospels, imaginative retellings rather than replacements for the canonical Gospels.

In his final chapter, Bird asks why there are four Gospels. Does the “Fourfold Gospel of Jesus Christ” have significance? In order to get at the question, Bird considers the alternative: a single Gospel. Marcion, for example, favored the Gospel of Luke and other heretical groups have created their own Gospels. In the second century Christian writers tended to harmonize the four Gospels in order to create a single story. Some Gospels may have been written to create a rival Jesus book such as the Gospel of Thomas. This chapter ranges well into the second century and discusses the views of several of the church fathers. Irenaeus justified four Gospels based on his allegorical interpretation of Ezekiel and Revelation. Bird is correct this is not a very good reason to justify four Gospels! For Bird, “the four Gospels exhibit a plurality and unity that both encourages and restricts Christological reflection” (326).

In his final excursus Bird examines “The Text of the Gospels in the Second Century.” He surveys the date and contents of the papyri as evidence for the Gospels. But his main target or studies like Bart Erhman’s The Orthodox Corruption of Scripture. He agrees Erhman’s basic theses as correct: changes were introduced into the text tradition, often motivated by Christological concerns. But unlike Erhman, Bird argues the vast majority of additions seem to be accidental or geared toward harmonization (333).

Conclusion. Bird’s The Gospel of the Lord would make an excellent textbook of a seminary classroom. He is thoroughly acquainted with scholarship of the last fifty years and is able to present several sides of an issue with clarity. He certainly takes the text of the Gospels seriously and offers sensible solutions to some of the more difficult problems on Gospels study (source and form criticism and genre studies).

Bird’s writing style is quite enjoyable, ranging from serious scholarship occasionally laced with pop-cultural references to some sections which are quite cheeky. For example, he indicates form criticism faded “about the same time disco died” (114), leaving me to wonder if the rise in popularity of redaction criticism about the same time is somehow akin to the birth of punk rock. He describes the differences between the Synoptic Gospels and John as like leaving The Bourne Identity for The Matrix (188). Wondering about the accuracy of the oral tradition, Bird asks if it was “Wall Street Journal accurate or Fox News accurate?” (4), and he later suggests the four Gospels were a “kind of Gospel-boy-band” (311). While most of these side comments will be understood, it is possible readers from a non-western culture will find allusions to pop-culture. I wonder if an allusion to Jesus tradition as viral like “Gungam Style on YouTube” will be understood in 20 years. (Actually I hope this does become a mystery to future readers!)

I highly recommend the book as an introduction to Gospels studies. It ought to be on the shelf of every seminary student.

NB: Thanks to Eerdmans for kindly providing me with an electronic review copy of this book. This did not influence my thoughts regarding the work.

Bird, Michael F. The Gospel of the Lord: How the Early Church Wrote the Story of Jesus. Grand Rapids, Mich.: Eerdmans, 2014. xiv + 393 pages, pb. $30.   Link to Eerdmans

This is the second part of my review of Michael Bird’s new book, The Gospel of the Lord: How the Early Church Wrote the Story of Jesus is a study of the origins of the New Testament Gospel. Click here for part one of the review.

In the third chapter, Bird examines the formation of the Jesus Tradition. His interest here is primarily in oral tradition, something scholars have occasionally argued is irretrievably lost. On the contrary, Bird believes he can “map the shape of the tradition in its pre-gospel form” (79). This requires attention to the “telltale signs of orality”: looking for mnemonic devices, detecting local color from Galilean or Judean settings, and identifying stereo-typical oral forms in the text. There is a spectrum of views on oral tradition from a “free, fluid and flexible” tradition all the way to “formally controlled,” like a rabbi forcing his students to memorize his teachings. To some extent there is some truth to all of the suggestions surveyed by Bird in this chapter since there is evidence some traditions were passed formal ways (1 Cor 15:3-5), and others stories may have been adapted to new situations. Like many Evangelicals, Bird is impressed by Kenneth Bailey’s “informal controlled oral tradition.” Bailey is well-known for examining how modern Middle Eastern village life is not unlike the world of the New Testament. While Bird does acknowledge some of the shortcomings of Bailey’s method, but he finds it more useful than early form critical models.

Primary interest in this chapter is Birds discussion of social memory. This method was developed by James Dunn (Jesus Remembered) and has become a very hot-topic for Gospels scholars. Dunn sought to establish a new hermeneutic for the study of historical Jesus which avoided some of the historical skepticism of the previous generations. This “social memory movement” has produced a remarkable number of monographs in the past 10 years and is producing excellent results in Gospels studies. A Bird explains it, past memories are mounted on mental artifacts that are reconstructed in the light of the needs of the present” (99). Simply put, the people who experienced Jesus remembered what he said and did. The year 100 CE did not “cause instantaneous and widespread amnesia” since people were teaching and preaching what Jesus said and did throughout the first century.

Bird explores evidence from the early second century to support this continuity in tradition. Papias, for example, could claim that he “carefully remembered” everything he learned from the elders (103). Polycarp claimed to have remembered what he gained from eyewitnesses, and Irenaeus said he made notes about these things not on paper but on his heart (105). But as Bird acknowledges, memory is not always accurate. He cites the work of John Dominic Crossan who argued people remember things that are both fact and fiction, memory and fantasy, recollection and fabrication. However, Bird thinks that these examples of failures of memory can be fairly described as merely incidental and not tied to core beliefs. People do not misremember absolute fantasies, but they do remember accurately general facts.

Second, if one thinks Jesus closest disciples and journal supporters were inclined to create memories only a decade or two after they allegedly occurred, then the studies of memory studies are obviously of little value. However the Jesus movement was formed around networks and clusters of believers and memories about Jesus were retrieved in that “net context” (109). They remembered “as a community” not as individuals.

Third, “remembering Jesus” was not an isolated instance of remembering some fact. Key to the accuracy of memory is frequency of retrieval. If the apostles really were teaching and preaching the stories and sayings of Jesus, then memory of Jesus was constantly being recalled. Those who suggested the disciples suddenly forgot what Jesus taught a few months after the crucifixion are overly skeptical. While The Gospels are theological documents, they are based on community memories. “Consequently, the memory of Jesus deposited in the Gospels bequeaths to us both authenticity and artistry, fact and faith, history and hermeneutic” (113).

In his excursus on the “Failure of Form Criticism,” Bird argues virtually “every single presupposition and procedure in form criticism has been thoroughly discredited” (114).  One major reason is form criticism never understood Judaism or Hellenism properly, tending to make them as separate and distinct as possible. Martin Hengel and others have called this assumption into question, eroding this important foundation of the form critics. The form critics also held erroneous views of oral tradition. They tended to see the role of Christian prophets as “creators of dominical tradition,” yet as James Dunn has pointed out, later Christian writers demonstrate a “healthy degree of skepticism towards prophecy” (120). Last, Bird discusses the unlikely link between the pre-literary forms the imagined Sitz im Leben. Form critics can justly be accused of making a circular argument when they argued the Gospels were allegories created by the church to address a current situation. But Bird says “all history telling is a mixture of fact and interpretation,” and communities do in fact retell traditions. This retelling may color the Jesus tradition, but it does not create the tradition. Every preacher attempts to contextualize Scripture for a new community, but the preacher does not create new tradition and place it in the mouth of Jesus.

Part Three of the review appears here.

Bird, Michael F. The Gospel of the Lord: How the Early Church Wrote the Story of Jesus. Grand Rapids, Mich.: Eerdmans, 2014. xiv + 393 pages, pb. $30.   Link to Eerdmans

Michael Bird’s The Gospel of the Lord: How the Early Church Wrote the Story of Jesus is a study of the origins of the New Testament Gospel. The first three chapters concern the pre-literary forms of the Gospels, focusing on the shape of the Jesus tradition. He includes a chapter on the Synoptic Problem and another on the genre of the Gospels, two often discussed issues in Gospels introductions. Finally, he concludes the book with a chapter on the reason four Gospels were included in the canon of Scripture rather than only single story of Jesus. Each chapter concludes with a related excursus. While most excurses are brief expansions on some technical aspect of a chapter, some of Bird’s excurses are long enough to be chapters on their own. The book was named one of Christianity Today’s top books of the year in the Biblical Studies category.

The first chapter of this book is a short five-page introduction with a lengthy excursus (fifteen pages of slightly smaller print). The introduction sets up the book as first an examination of the “big bang” behind what eventually became the gospels—the oral tradition about Jesus. What was the purpose of preserving sayings of Jesus? Why were the remembered in the form they appear in the Gospels? A second goal of the book is to trace how those remembered traditions were transmitted, usually the domain of form criticism, although Bird rightly dismisses much of form criticisms advances. A third issue the book will address is how writers used the oral tradition in order to write their Gospels. Last, Bird wants to explore the theological rationale behind a four-fold canon. The excursus for this chapter defines many of the terms Bird will use throughout the book. “From Oral Gospel to Written Gospel” begins with a definition of “gospel” in the ancient world. Here Bird breaks with the majority view that the word gospel was derived from the imperial cult. While there might be some parodying of the language of the imperial cult, Bird thinks the word is ultimately drawn from Isaiah’s “glad tidings” of the end of the exile (13).

In chapter two, Bird discusses the purpose and preservation of the Jesus Tradition. Essentially he asks the question “why did early Christians preserve anything about Jesus in the first place?” Scholarship has occasionally argued that the earliest church had no interest in historical Jesus. Bird considers strange since there seems to be a great deal preserved about Jesus is life. There are several suggested solutions to this problem first historical Jesus is basic to Christian faith. Scholars often assume the main purpose of preserving and Jesus tradition is to connect Christian faith to the historical figure of Jesus. The second reason often suggested is simply the practical value of Jesus’ teaching. Bird suggests that the letter of James, for example, might be considered an early commentary on the oral traditions later in Q. A third possible explanation is the fact Christian self-definition required some sort of the preservation of Jesus tradition. Bird says “the struggle of the early church to remain within the web of common Judaism amid controversy over approaches to the Torah, Temple, and Gentiles by its members probably precipitated conflict between Christ believers and Jews” (31). This conflict resulted in the need for remembering what Jesus actually said and did.  A fourth often-overlooked motivation for preserving Jesus Tradition is assumption Jesus was the founder of a movement. From the earliest times the group was called Christians or Nazarenes.This alone would result in an interest in Jesus’ words.

Rather than at disinterest in Jesus life, Bird suggests that the quest for the historical Jesus began soon after Jesus’ death. He gives several examples of how historical information about Jesus was preserved. These range from pedagogical and rhetorical devices,  suggested Aramaic sources behind the written Gospels, as well as notebooks used by the disciples for preserving sayings of Jesus. The fact that Bird takes seriously the possibility that some disciples kept notebooks to aid in the remembrance and transmission of Jesus teachings is unusual (46). Perhaps most significant for Bird are eyewitnesses as authenticators of the Jesus tradition. Since there were witnesses who were able to “police” the developing oral and written traditions (49), there was some control on that developing tradition. Here Bird is interested in the work of Richard Bauckham on the significance of named persons in the Gospels (59). While he certainly recognizes several objections to the role of eyewitnesses, it seems reasonable that the earliest teachers were “custodians of the Jesus tradition.” In fact, the Jesus tradition was something of “a community possession.” Quoting James Dunn, Bird wonders if contemporary scholars imagine the Jesus tradition as “stored up unused in an old box in the back of some teachers house?” or perhaps “stored up un-rehearsed, in the failing memory of an old apostle?” Jesus traditions were living traditions, taught and preached in widespread communities. Jesus tradition was so frequently taught that the memory of Jesus was preserved actively (67). Yet Bird says we must be aware of the fact that what first century authors would not understand “historical reality” quite the same was “a post-enlightenment, hermeneuticly suspicious, Jesus-questing New Testament scholar” would understand it (54).

In the lengthy excursus for this chapter, Bird attempts to lay out an agenda for an “Evangelical and Critical Approach to the Gospels.”  For some readers, evangelical and critical will sound like polar opposites. Bird deals with the problem most professors teaching New Testament Gospels course have encountered. Young evangelical students get “rather edgy and even irritated” when the professor begins to Sitz im Leben and such things as the synoptic problem or the textual problems with the “woman caught in adultery” passage in John, or Matthew “re-Judaizing Mark,” or the dreaded “criteria of authenticity.”

Like Bird, I find most of my students prefer Lee Strobel to Albert Schweitzer. A number of years ago I lectured for 45 minutes on the synoptic problem, offering clear explanations of the various solutions and arguing for some sort of a saying document like Q. A dazed student in the back of the class raised his hand and asked “What is the conservative answer?” I was less stunned by the question as I was by the non-thinking attitude from a student preparing to go into ministry. For that student, at that moment, there was nothing evangelical in what I was saying about Gospel origins; therefore it was not worth thinking about. Worse, he dropped the class later that week. (The student later apologized and confessed to me wished he had taken the class more seriously, and is currently serving in a church with distinction.)

Bird prefers to call his approach “believing criticism” (68). By this he means that he still believes Scripture is the inspired Word of God, but we will serve ourselves and the church more faithfully when we commit ourselves to studying inspired Scripture in the light of context and the processes through which God gave it to us” (68). He does not want to be judged by the standards of modern historiography, as if Jesus was followed around by hidden video camera. The Gospels are not interested in “brute facts about Jesus” but rather Jesus is the continuation of the story of God begun in the Old Testament. He offers three suggestions for “Evangelical Biblical Criticism.” First, we must begin with the hermeneutic of trust. The Gospel is in fact God’s word and they are about God’s Son. Second we need to “get our hands dirty in the mud and muck of history.” Jesus is not a religious figure separate from real historical situation. We are in fact obligated to study Jesus in his historical context. Third, Bird says we must explore the impact the Gospels intended to make on their “implied audiences” if we are to understand them fully.

This, he believes, is an evangelical approach to the Gospels. I find this inspiring and heartily agree, although there are times when I am participating in an evangelical scholarly meeting when this does not seem to be the practice. I suspect this kind of evangelical, trusting scholarship is easier to maintain outside of the United States, where evangelicalism has drifted considerably to the right theologically and politically. Nevertheless, I wholeheartedly agree a biblical scholar can have a faith-based approach to Scripture and interact with it on a fully “critical” level without compromising either faith or reason.

Part Two of the review appears here.