You have laid out your Source framework. Again, I'm not interested in
debating this with you. But for the sake of the list, I'll offer my
take on an alternative. No doubt, it stands very much in contrast to
your view because I entirely disagree about your dating of the
sources, your understanding of the genre of Mark, and also what
Mark's "mission message" actually is. And so, simply for the sake of
laying out a very different understanding of what's in this
literature, here goes:
Source: Jesus and a company of friends. We have no documentation
from circa 27 to 30/31 C.E.
Alpha Sources: from orality the literature we do have has various
kinds of oral formula: repeated sayings in lists, credo/ motto like
formula, poems/ hymns, prayers, ritual formula
Beta Sources: redacted sayings with Scriptural reflections (the Q
Sermon, being a prime example and another is Paul's "died/ buried,
rose according to the scriptures in I Cor. 15) and an early listing of
a collection of sayings (found in G. Thomas)
Gamma Sources: Organized Sayings Gospels, Paul's authentic letters
(minus interpolations), an early version of the Didache, and I'm still
for arguing that at least some of the Epistle of James represents the
thought of James the Just.
Delta Sources: Mark and John (an early version thereof), such as
Hebrews, the early Deutero-Paulines, Barnabas, G. Peter
Epislon Sources: Matthew, G. Mary, G., A second edition of John,
I'd date Mark ca. 80 to 85 and early John about the same time. As for
genre? Both, in my view, are theological wisdom stories (akin in the
antecedent tradition to the likes of Jonah and Ruth).
As for the Mission Agenda? Here is the order of I would suggest for
what we have:
(and I note them in the references as we have them presently ordered)
earliest rendition: Thomas 14:4 a, b, c "When you go into any region
and walk about the countryside, when people take you in, eat what they
formalized in Q 1: (as found in Luke 10:3-9)... and this is
essentially maintained across Q 2 and Q3.
referenced by Paul in I Cor. as to the apostolic mention in 9:1-7.
And I Cor. 12:27 ff. gives us insight on the growing number of roles
some 20 years out.
the Didache 11, 12 and 13 has a most interesting commentary for "the
rules of the road and house." I think that at least some of this is
from the 50's, but as the whole text is late 1st/ early 2nd century,
it shows the continuing relevance of these words across 3 or 4
Mark... ca. 80-85 (in my view) formalizes the mission as "the Mission
of the 12" in Mk. 6:7-13.
ca. 90 to 100 we find Matthew essentially repeating this Mission and
then giving it new dimensions in the "Great Commission"
ca. 120 we have Luke reframing the Q data and doubling the original
sendings to the 12 and the 70/ 72.
The core proclamation of said mission:
Per Q1... Say Peace to this House...
Per the earliest layer of Thomas... Thomas 48 is "the earth moving"
consequences of said mission.
Paul calls this whole effort "a ministry of reconciliation" and begins
every letter with those words, "Grace and Peace to you." His "Fruits
of the Spirit" credo/ ethos statement in Gal. 5 reflects the "spirit"
of this movement and the Jamesian "wisdom from above formula" in James
3 duly notes: "a harvest of righteousness is sown in peace for those
who make peace."
The Two Ways plays off of the core list of aphorisms we find in Q/
Luke 6:27-31 as the Torah commentary on what it means to love God,
Once we get to Mark, well yes, he does suggest the point of the
mission at the start of his Gospel with his take on his selection from
Isaiah. Notably the preceding words of Isaiah 40 begin, "Comfort,
comfort my people says your God...."
John's Gospel of course has 14:27ff word about the "Peace I leave with
you..." and I think this belongs in the original John created out of
the earlier Signs Gospel.
Matthew uplifts this "comfort/ shalom message" by reframing the Q
sermon on the pattern of Moses great speech and quite creatively deals
with the "love your enemies" aphorism as a commentary on Torah. The
closing assurance of Jesus at the end of the gospel tells of the
source of this assurance.
Luke really goes to town with this core affirmation: It's in
Zechariah's prophecy/ prayer in 1:79, in the Angels' song in 2:7, on
to Jesus words when he enters Jerusalem in 19:42 and on to his first
words to the gathered disciples in his Upper Room (24:36).
In simple terms this was what I'd term "a shalom home" mission... per
Paul: "a ministry of reconciliation"/ per James: "a harvest of
Finally, as for the "eschatology" of this program? Well, it is
captured nicely in Thomas 3:1-3 which I think reflects HJ's
"mindset:" "If your leaders say to you, 'Look, the Father's Imperial
Rule (aka the Kingdom of God) is in the sky,' the birds of the sky
will precede you. If they say, "it is in the sea,' then the fish will
precede you. Rather, the Father's Imperial Rule is within you and it
is outside you."
That fully accords with the Isaianic hopes for shalom and most
especially with the charge, "Comfort, comfort my people says your
God...." It is a NOW mission, a now focus... not a theory, not a call
for speculation, but a NOW action plan. And as before and ever since,
"reconciliation" movements often incite extreme reactions. This is
not milquetoast pacifism or some air headed dreaminess, it was an
effort that cost not only Jesus his life, but many others theirs.
On Jan 19, 2011, at 10:38 AM, E Bruce Brooks wrote:
> To: Crosstalk
> In Brief Response To: Gordon Raynal
> On: Mark and Stuff
> From: Bruce
> GORDON: Thus the differences will continue and continue.