Abstract
Many people who discover an interest in the gospels soon find that they have long been confused about the distinctive elements within the canonical gospel tradition. It is unusual indeed to have an authoritative collection of texts within which the same story is told from four different points of view, and it is refreshing to find an introductory book that teases out the similarities and differences among the versions. Adams calls his work ‘a guide to the four Gospels, or the Fourfold Gospel, that seeks to enable readers to engage with these texts in terms of their oneness and plurality’ (p.ix). These two elements, of introduction and a rather sophisticated methodology, form the framework for this book.
Adams’ work is divided into three sections: Part 1 concerns approaches to the four Gospels, discussing in some detail their similarities and differences, in Part 2 the individual Gospels are treated separately from a narrative viewpoint, and Part 3 concerns a consideration of selected parallel episodes. From this structure, it is evident that the author is attempting to give due weight to the classical method of reading (synoptic) gospel texts, across the pages of a synoptic layout, while at the same time reading them down that page, as it were, using narrative methodology. This results in a useful list of material common to all the gospels, something that inevitably looks something like an outline of Mark. The significance of the differences in John’s gospel is briefly pointed out, leaving the stage clear for a treatment for each of the gospels in turn. Adams moves through each gospel, pointing out the main narratological elements of each. He thus succinctly discusses textual structure, plot, style, narrative technique, time, and space, before usefully moving on to a discussion of the characters of Jesus, the disciples and opponents, and major themes of each gospel. The very length of such a list suggests the brevity of the treatment but there is enough here to whet the appetite of the interested reader, and the short bibliographies at the end of each chapter provide scope for further reflection. These chapters give the reader a useful framework for her further work, though there are some causes for concern. In an overtly narratological study, I wonder about the comment, ‘[s]ince Matthew’s narrative is very close to that of Mark, we may skim over some parts of it that replicate Mark’s plot’ (p. 63). This, and a similar comment about Luke (p. 83), undermines some of the point of narrative criticism as a whole.
The selected parallel episodes in Part 3 give the work some real bite, turning it from an introduction into a workbook and thoroughly justifying its self-definition as a guide. Guiding the reader through six key gospel episodes, the Baptism of Jesus, the Feeding of the Five Thousand, the Walking on the Water, the Transfiguration, the Death of Jesus and the Empty Tomb provides ample scope for a sense of narrative drive through the various gospels at the same time as giving a treatment of the parallel stories in some detail, using the tried and tested means of underlining common material. The narrative critical elements discussed in the earlier chapters are re-introduced in order to illuminate particular texts and it is this particularity that brings the theoretical material to life. The very brief conclusions attempt, with some success, to unite the different methodologies and bring out some of the distinctive features of each gospel. Perhaps this contribution is best demonstrated by quotation. Chapter 9, The Walking on the Water concludes:
The shared story is one in which Jesus’ divinity shines through. Each evangelist, though, has made the story his own and brings out his own emphases. Mark’s reference to Jesus’ (seemingly) unsuccessful attempt to “pass by” the disciples fits in with the rawness of his Christological portrayal; it also reflects his characterizational emphasis on the godlikeness of Jesus since the motif of “passing by” has theophanic connotations. Matthew shows the significance of the event in terms of demonstrating Jesus’ divine sonship and worthiness of worship. Matthew’s version also illustrates his special interest in Peter. John’s version betrays his darkness-light symbolism. The presence of darkness is implicitly linked to the absence of Jesus. The coming of Jesus to the disciples is thus implicitly the coming of light (p.154).
This brief paragraph summarises many of the strengths of this book. Many readers will have had neither the opportunity nor the guidance to read the gospels in this double headed way and will benefit from such insights. Even noting that the above episode is absent from Luke will provide food for thought and a consideration of the function of Luke’s own narratological elements.
Adams’ presuppositions are firmly based on the earlier work of Richard Burridge (What are the Gospels? A Comparison with Graeco-Roman Biography [Cambridge: Cambridge University Press, 1992]) who argued that gospel genre can best be understood as being part of the bios, a form of ancient biography, something that he accepts as ‘current scholarly consensus’ (p. ix). The author does rehearse the main lines of Burridge’s argument (pp. 19-21), and there is support for reading the gospels as related to the bios, although there are other generic possibilities such as the ancient novel. Some of the characteristics of bios, though, such as infancy material, are conspicuously absent from Mark, and any treatment that also relies on Markan priority needs to address this issue. The theoretical underpinning of the narratological material is likewise quite basic, and fails to refer to such authors as Elizabeth Struthers Malbon who would be acknowledged by many as significant in this field. Neither of these limitations is in itself fatal to the author’s endeavours, and there is plenty of material to provide a basic introduction to narrative criticism, with suggestions for further reading.
This said, though, I should like to emphasise that this book provides something old and something new: a reminder of the strengths of historical critical method, interpreted through the lens of narrative criticism, at the same time functioning as an introduction to an unfamiliar way of reading. This work could be valuable for any level of adult education, as an introduction to gospel studies at university or for an interested church bible study group. It will be valued for years to come.
Coming Next Month
Next month, Tim Gorringe explores issues current in Anglican Political Thought and Rohan Park considers “The Coronation of Christ: Mark’s Characterisation of the Christ in light of 14.11”.