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• W4247263414 abstract "One of the recent trends in Second Temple and early Christian research has been the reexamination of ancient book culture and book production. Some have recently argued that the notion of a single author who produces a single completed book is dangerously anachronistic for making sense of some Jewish and early Christian literature. See, for example, Eva Mroczek, The Literary Imagination in Jewish Antiquity (Oxford: Oxford University Press, 2016) and Matthew D. C. Larsen, Gospels Before the Book (Oxford: Oxford University Press, 2018). Broadhead’s study of the composition and production of Matthew’s Gospel contributes to this discussion as he argues for moving away from a view of Matthew as a text produced by a single author and toward a view that emphasizes that text as an unfinished living tradition.Broadhead argues against scholars who view Matthew as a literary unity and, instead, emphasizes that the “narrative world of the Gospel of Matthew is rather chaotic and disjointed” (p. 25). I did not take the time to count the examples, but some of Broadhead’s favorite terms that occur repeatedly throughout his book are conflict, contradiction, discontinuity, and disjuncture. For example, Matthew’s account of Jesus’s commission to the disciples (e.g., Matt 10:5–6; 28:16–20), Jesus’s teachings compared to his own actions (e.g., with respect to anger in 5:22 and 23:1–36), his interpretation of the Torah, and his view of the Gentiles are all marked by contradiction. But the contradictions and disjuncture are due to the fact, Broadhead suggests, that Matthew is not a completed work but a work in process. The Gospel of Matthew “is a Living Tradition: it is moveable, variable, and vital” (p. 59). The Gospel is essentially a repository for diverse streams of early traditions, and traditions that are not necessarily in agreement with one another. Furthermore, there are serious challenges in moving from our text of Matthew backward to a singular author given the complexity and composite nature of Matthew’s manuscript tradition. Trying to recover an original reading of Matthew by a singular author is futile.Broadhead’s argument that “behind the shadow of Matthew the theologian and literary genius . . . stands a dynamic process through which this gospel was constructed” (p. 86) involves an examination of how other voices and traditions (contained within Matthew) “bear witness to the way ancient communities used their traditions to frame their identity and to claim their place on the map” (p. 86). These voices, now encompassed within Matthew, include the Gospel of Mark, the Sayings Tradition of Q, Matthew’s Special Tradition (M), the Sermon on the Mount, the Lord’s Prayer, the voice of Peter, and the Scriptures of Israel. Broadhead argues, commenting specifically on Mark and Q, that “these are not simply documents available for insertion into later research and writing. They are traditions that have their own life: they incorporate a message, a rhetorical strategy, and a worldview” (p. 105). This accounts for why there are contradictions and discontinuities, given that no later editor or author attempted to resolve the competing traditions within Matthew.Broadhead devotes close to half of his monograph to suggesting how and where the Gospel of Matthew fits within the ancient historical and theological landscape. Not surprisingly, he sees Matthew as presenting “its story of Jesus in the context of conflict and contradiction” (p. 150). In other words, the contradictions within Matthew’s Gospel correlate to the chaos and contradictions contained within the historical context of the late first century, though ultimately, he sees Matthew as presenting a Jewish message within and for a Jewish world.I am open to reconsidering some of the ways in which Broadhead and others challenge (potentially) anachronistic views of ancient book culture and book production, and in this regard his monograph is an engaging and stimulating dialogue partner. I found myself, however, unconvinced by the overall argument for a few reasons. First, it often seemed to me that Broadhead assumed the discontinuities and contradictions within Matthew’s Gospel, rather than arguing in detail for them. Based on his standards for discerning contradictions and disjuncture, I wonder what ancient text can possibly count as having some level of literary and narrative unity. Furthermore, many of the so-called contradictions in Matthew have been given convincing explanations by exegetes. Thus, while I do not find it problematic in the least to see Matthew using (oral and written) sources or liturgical traditions that had a pre-Matthean life-setting, his move to see them as competing and contradictory living traditions (traditions that have no author or editor have intentionally shaped into a theological or literary unity) struck me as unconvincing. Finally, while the argument cannot be set forth in detail here, an easy and quick dismissal of the role of Matthew in the production of this Gospel is worthy of reconsideration (see, for example, Simon Gathercole, “The Alleged Anonymity of the Canonical Gospels, JTS 2018)." @default.
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• W4247263414 doi "https://doi.org/10.5325/bullbiblrese.28.4.0666" @default.
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