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The Case Against Q: Studies in Markan Priority and the Synoptic Problem Paperback – February 1, 2002
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Print length240 pages
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LanguageEnglish
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PublisherTrinity Press International
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Publication dateFebruary 1, 2002
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Dimensions6 x 0.51 x 9 inches
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ISBN-101563383349
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ISBN-13978-1563383342
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Editorial Reviews
Review
The positing of Q as a source for Matthew and Luke is founded on the twin suppositions of Markan priority and the independence of Matthew and Luke. In this lucid and carefully argued exploration of the Synoptic Problem, Goodacre argues that Markan priority is reasonable and well-founded, and that a good case can be made for Luke's direct dependence on Matthew. If his argument should be sustained, Q would become unnecessary and decades of Gospel research will have to be re-thought. But whether or not Goodacre is ultimately correct, The Case Against Q provides the most accessible and compelling defense to date of the theory of Gospel origins championed by James Ropes, Austin Farrer and Michael Goulder.John S. Kloppenborg, Claremont Graduate University and The University of Toronto (John S. Kloppenborg)
This is an urgently needed book in New Testament studies. The Q hypothesis dominates the field partly because of intellectual inertia and partly because it serves the ideological interests of critics who desire a Jesus without a narrative, without a cross. Reminding us that Q is a hypothesis, not an extant ancient document, Goodacre’s sharply-argued book dismantles the shopworn case for Q and challenges us to think freshly about synoptic relationships. His alternative deserves serious consideration: Markan priority, combined with Luke’s use of Matthew as a source alongside Mark. Goodacre’s chapter on narrative criticism and the Sermon on the Mount is especially illuminating. Every intellectually serious teacher of the New Testament must grapple with this book. — Richard B. Hays The George Washington Ivey Professor of New Testament The Divinity School, Duke University (Richard B. Hays)
"This is an urgently needed book in New Testament studies Goodacre's sharply argued book dismantles the shopworn case for Q and challenges us to think freshly about synoptic relationships Every intellectually serious teacher of the New testament must grapple with this book." (Richard B. Hays)
"If his agument should be sustained, Q would become unnecessary and decades of Gospel research will have to be re-thought The Case Against Q provides the most accessible and compelling defense to date of the theory of Gospel origins championed by James Ropes, Austin Farrer, and Michael Goulder." (John S. Kloppenborg)
"Those who do not believe in Q will find Goodacre a mighty ally in their unbelief. Those of us who remain in the Q camp will have to meet his worthy challenge and wrestle with his fresh and instructive observations on the synoptic problem." (Dale C. Allison, Jr.)
"..a hypothesis well worth considering and well worth developing. Goddacre's sketch of how it might be developed provides a welcome and refreshing contribution to the discussion of the Synoptic Problem and Lukan editorial procedures."—John S. Kloppenborg, Review of Biblical Literature, Oct. 2002 (John S. Kloppenborg)
"Although some may question his conclusions, the fact remains that Goodacre's work offers a fresh breath to Synoptic studies. His application of narrative critical methodologies and his interaction with modern cinematic views of Jesus provide an ample amount of interesting material to engage. While including some technical language, his book is still fairly easy to read and his arguments are logically presented. This book would offer great material for a seminar on Q and the Synoptic Problem, While serious students of the Synoptic Gospels will find this book both challenging and useful."—Leo Percer, Review of Biblical Literature, Oct. 2002 (Leo Percer)
"...[Goodacre] hassucceeded in producing a wide-ranging, detailed and cogent argument for theomission of Q from synoptic studies. Despite the broad and complex argumentthat Goodacre embraces, the book is easily readable. Goodacre writes in a lucidand clear style that reduces some complex and innovative arguments to prosethat is easily understood. On a more minor point, it is encouraging thatGoodace retains the use of the original Greek (or Coptic in the case of Thomas)throughout the work. This is important when dealing with detailed textualarguments. However, Goodacre courteously renders a translation on almost everyoccasion; thus assisting those for whom Greek (or Coptic) remains a distinctlysecond language. The Case Against Q...isa challenging, well argued and eminently readable work. It is worth seriousconsideration by anyone with an interest in the synoptic problem." — The Expository Times, December 2005
(Expository Times)
"Goodacre has an impressive knack for exposing weaknesses in what so many have supposed are good arguments. Those who do not believe in Q will find him a mighty ally in their unbelief. Those of us who remain in the Q camp will have to meet his worthy challenge and wrestle with his fresh and instructive observations on the synoptic problem." Dale C. Allison, Jr. Errett M. Grable Professor of New Testament and Early Christianity (Sanford Lakoff)
"This is an urgently needed book in New Testament studies Goodacre's sharply argued book dismantles the shopworn case for Q and challenges us to think freshly about synoptic relationships Every intellectually serious teacher of the New testament must grapple with this book." (Sanford Lakoff)
"If his agument should be sustained, Q would become unnecessary and decades of Gospel research will have to be re-thought The Case Against Q provides the most accessible and compelling defense to date of the theory of Gospel origins championed by James Ropes, Austin Farrer, and Michael Goulder." (Sanford Lakoff)
"Those who do not believe in Q will find Goodacre a mighty ally in their unbelief. Those of us who remain in the Q camp will have to meet his worthy challenge and wrestle with his fresh and instructive observations on the synoptic problem." (Sanford Lakoff)
"..a hypothesis well worth considering and well worth developing. Goddacre's sketch of how it might be developed provides a welcome and refreshing contribution to the discussion of the Synoptic Problem and Lukan editorial procedures."—John S. Kloppenborg, Review of Biblical Literature, Oct. 2002 (Sanford Lakoff)
"Although some may question his conclusions, the fact remains that Goodacre's work offers a fresh breath to Synoptic studies. His application of narrative critical methodologies and his interaction with modern cinematic views of Jesus provide an ample amount of interesting material to engage. While including some technical language, his book is still fairly easy to read and his arguments are logically presented. This book would offer great material for a seminar on Q and the Synoptic Problem, While serious students of the Synoptic Gospels will find this book both challenging and useful."—Leo Percer, Review of Biblical Literature, Oct. 2002 (Sanford Lakoff)
“…[Goodacre] hassucceeded in producing a wide-ranging, detailed and cogent argument for theomission of Q from synoptic studies. Despite the broad and complex argumentthat Goodacre embraces, the book is easily readable. Goodacre writes in a lucidand clear style that reduces some complex and innovative arguments to prosethat is easily understood. On a more minor point, it is encouraging thatGoodace retains the use of the original Greek (or Coptic in the case of Thomas)throughout the work. This is important when dealing with detailed textualarguments. However, Goodacre courteously renders a translation on almost everyoccasion; thus assisting those for whom Greek (or Coptic) remains a distinctlysecond language. The Case Against Q…isa challenging, well argued and eminently readable work. It is worth seriousconsideration by anyone with an interest in the synoptic problem.” – The Expository Times, December 2005
(Expository Times)
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Product details
- Publisher : Trinity Press International; 1st edition (February 1, 2002)
- Language : English
- Paperback : 240 pages
- ISBN-10 : 1563383349
- ISBN-13 : 978-1563383342
- Item Weight : 11.5 ounces
- Dimensions : 6 x 0.51 x 9 inches
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Goodacre provides a detailed account of why all of the arguments for Q fail. From there, it's just occam's razor: we can explain all of the evidence (including the absence of the document or any mention of the document) without postulating an extra entity.
There is no reason to think that Q exists, and this book shows why. And if you want to read more, the book is about 1/4 footnotes.
The standard model among scholars is known as the Two-Document Hypothesis—the hypothesis that the authors of Matthew and Luke independently copied from both Mark and a lost sayings document known as “Q” (from the German word _Quelle_, which means “source”). Dr. Mark Goodacre of Duke University (and a good friend of Dr. Bart Ehrman by the way) has challenged the standard model by promoting Austin Farrer’s hypothesis that Matthew was copied from Mark plus copious oral tradition, and Luke was copied from Matthew and Mark plus additional oral tradition.
Admittedly, I am not a trained New Testament scholar, but my views on the Synoptic Problem are more tentative today than they were a year ago. If you had asked me back then, I would have said that I was 90% sure that the standard Two-Document Hypothesis was substantially correct despite those pesky “minor agreements,” and 10% convinced that the solution to the Synoptic Problem was anybody’s guess. Today, I would say that I am only 80% convinced of the Two-Document Hypothesis, 10% convinced of the Farrer Hypothesis—and 10% Synoptic agnostic.
Goodacre begins by reassuring adherents of the standard model that the Farrer Hypothesis and the Two-Document hypothesis agree on the priority of Mark (as opposed to William R. Farmer’s revival of the Griesbach Hypothesis, in which Mark was copied from both Matthew and Luke—a non-starter IMO). In particular, Goodacre cites the standard arguments that Mark was written before AD 70 because it is vague about the details of the destruction of Jerusalem, whereas Matthew and Luke were written well after AD 70 because each contains several passages showing a clear awareness of its destruction.
Mainline New Testament scholars defend the standard model as follows. As to the Triple Tradition, Matthew and Luke usually follow Mark in order as well as content. Of course there are exceptions, but wherever Matthew departs from Mark’s order, Luke usually follows Mark, and vice versa. Conversely, the Double Tradition follows a different pattern, for the same sayings of Jesus are set in different events in Matthew versus Luke. This pattern makes the most sense if Matthew and Luke independently plopped the teachings of Q into different events in Mark’s chronological framework. One big reason for supposing that Luke and Matthew made independent use of Q (rather than Luke copying from Matthew) is that the Lukan version of Q material generally looks more primitive and original than its counterpart in Matthew. To name but three examples, the author of Luke would hardly have any motive for breaking up the Sermon on the Mount in Matthew 5–7 and scatter the material throughout the rest of his Gospel; it is hard to believe that he would butcher the Lord’s Prayer in Matthew 6:9–13 to create the version we find in Luke 11:2–4; and it is far easier to believe that Luke’s version of the beatitudes in the Sermon on the Plain in Luke 6 is more original than the version in the Sermon on the Mount in Matthew 5. Among other things, Luke 6:20–21, 24–25 says: “Blessed are you poor, for yours is the kingdom of God. Blessed are you that hunger now, for you shall be satisfied. … But woe to you that are rich, for you have received your consolation. Woe to you that are full now, for you shall hunger.” There is a big difference between being poor and hungry and being poor in spirit and hungry for righteousness as we find in Matthew 5:3, 6.
Goodacre engages the above arguments head-on. As he tells the story, Luke has a much larger Greek vocabulary and more literary finesse than Matthew. Whereas Matthew gives one indigestible block of teaching in the Sermon on the Mount, Luke breaks this material up into manageable chunks suitable for public reading in front of a live audience with a short attention-span. Less than a third of this material ended up in Luke 6, the Sermon on the Plain. This is still a fairly large block of text—but it is easy for a live audience to follow because it has a logical flow to it. As for the remaining sayings material, the author of Luke breaks much of it up into independent stories or _pericopae_ in his travelogue of Jesus’ final trip to Jerusalem to be crucified in Luke 9:51–18:14. The idea is that it is easier for listeners to follow one short story with one short speech than it is to follow a long sermon that puts them to sleep.
In support of this thesis, Goodacre devotes an entire chapter “The Synoptic Jesus and the Celluloid Christ” to movies about Jesus like _King_of_Kings_ and _The_Greatest_Story_Ever_Told_. The average movie-goer would be put to sleep watching a movie of Jesus reciting all three chapters of Matthew’s Sermon on the Mount, so the screenplay in each of these movies breaks this material up into manageable bite-sized chunks, much like the _pericopae_ in Luke’s final trip to Jerusalem. Goodacre argues that it is not enough for students of the Synoptic Problem to rely on source criticism (i.e., Matthew and Luke copying from Mark and Q) and redaction criticism (i.e., why did Matthew and Luke make the changes that they did in the material taken from Mark and Q); on the contrary, scholars need to engage narrative criticism as well (e.g., Matthew in his way and especially Luke in his very different way crafted their raw materials into coherent literary masterpieces).
As to the argument from the beatitudes and the Lord’s Prayer, Goodacre replies that oral tradition and local church customs did not suddenly disappear as soon as the Gospels went into circulation. After all, the author of Luke 1:2 explicitly says he paid attention to traditions “handed down,” and the Church Father Papias well into the second century reported that oral tradition was still alive and well (Eusebius, _History_of_the_Church_ 3.39). Maybe the author of Luke simply preferred the version of the Lord’s Prayer that was current in his own congregation over the version found in Matthew, just as he preferred the version of the Lord’s Supper in 1 Corinthians 11:23–25 (cf. Luke 22:14–20) over the version in Mark 14:22–35 and Matthew 26:26–29. Furthermore, he repeatedly expresses concern for the poor who have no worldly hope (as in the Magnificat in Luke 1:52–53), so Goodacre argues that it would be no surprise that he would alter Matthew’s more spiritualized version of the beatitudes to show his mundane concern for the poor.
In the Triple Tradition, Matthew usually agrees with Mark against Luke in wording, and vice versa—but there are exceptions. Sometimes Matthew and Luke agree in wording against Mark—the so-called Minor Agreements (e.g., Matthew 9:2 & Luke 5:18–20 versus Mark 2:3–5). Mainline scholars claim that in most cases the Minor Agreements arose when Matthew and Luke independently polished Mark’s rough Greek and clarified his obscure passages in the same way—much as two independent English teachers grading the same student essay will probably agree in changing “ain’t” to “isn’t,” and eliminating the same dangling participle. In other words, the minor agreements are no big deal.
Goodacre begs to differ. As he tells the story, the theory of Q obscures agreements between Matthew and Luke against Mark that are not so minor. To begin with, some of the minor agreements are not so minor (e.g., Matthew 26:67–68 & Luke 22:64 versus Mark 14:65). In addition, there are even more spectacular agreements that mainline scholars lamely explain away as Mark-Q overlap (e.g., Matthew 3:11–12 & Luke 3:16–17 versus Mark 1:7–8). Finally, there is all that massive teaching material common to Matthew and Luke but wanting in Mark that mainline scholars lamely attribute to Q. All these agreements—minor, middling, and major—form a smooth trajectory that is most simply and plausibly explained as Matthean material assimilated into Luke's literary scheme, thereby rendering Q superfluous.
As a mere layperson, I cannot afford to be dogmatic. However, one argument against Q in my mind carries little weight, namely the argument from silence. Silence _alone_ does not count against the existence of the Q document, since Luke 1:1–4 states that there were a number of gospels, albeit unnamed, circulating in the late first-century Church. Rightly or wrongly, proponents of the standard model infer its former existence from the circumstantial evidence found in Luke and Matthew, just as the existence of atoms was justifiably inferred from circumstantial evidence like electrolysis, the ideal gas laws, and Brownian motion before the invention of the electron microscope.
Admittedly, Q is “hypothetical,” in the sense that no physical copy that we know of has survived to our time. For that matter, the prosecution’s claim of the guilt of the defendant on trial for an unwitnessed murder is likewise “hypothetical.” Admittedly, nothing in the empirical world is one hundred percent certain. However, given circumstantial evidence of sufficient quantity and quality, the jury will rightly find the defendant guilty beyond a plausible doubt to a practical certainty. Similarly, given relevant and material evidence of sufficient quality and quantity, the former existence of the now-lost “hypothetical” Q document in principle could be reasonably inferred.
The methods by which scholars endeavor to reconstruct Q have worked for historian Wilhelm von Giesebrecht of the University of Königsberg, a student of Leopold von Ranke, the father of modern historical methodology. In 1841, in his historical monograph _Jahrbücher_des_Klosters_Altaich_ (i.e., Annals of the Altaich Monastery—the Benedictine Abbey of Niederalteich on the Danube in Bavaria), Giesebrecht argued that several eleventh-century historical documents were almost identical in a number of passages. From their common material, he reconstructed their common source, and identified it with a lost monastic chronicle known as Annales Altahenses. (At the time, scholars were aware that a document of that name had once existed, but it survived only in fragments.) In 1867, a complete manuscript copy of the Annales Altahenses was discovered, and it confirmed all of Giesebrecht’s major predictions.
Let us stand back for a minute to gain some perspective. There are thousands of New Testament scholars working on the history of the Gospels and the Quest of the Historical Jesus, but only dozens of classical historians at work on the Quest of the Historical Socrates or the Quest of the Historical Apollonius of Tyana. The reason is not far to seek, for the New Testament happens to be somebody’s religion in a way that Socrates and Apollonius are not. Personally, I believe New Testament scholars have reached the point of diminishing returns, having already discovered 95% of everything recoverable about the history of the first-century Church. A lot of the things we would most like to know about the early Church are simply beyond historical recovery—barring major new archeological discoveries (like a copy of the Q Gospel newly discovered in a cave somewhere in the Judaean Wilderness) that would answer a lot of old questions and raise a lot of new ones. Thus I lack any emotional investment in the solution of the Synoptic Problem. Now that I have said my peace, I shall get out the way and let the scholars debate amongst themselves.
I also appreciated the fact that Prof. Goodacre addresses problems in the field of biblical scholarship in a direct, forthright, and fair way. By that I mean that he doesn't shy away from calling out academic flaws and significant shortcomings in the field, but also avoids getting on his own soap box, which I commend him for.
There were a few arguments in the book that surprised me. The whole of chapter 6, dealing with cinematography, was far more effective than I thought it would be going into it. Upon reading the opening of that chapter I rolled my eyes and almost skipped it, but I'm glad I didn't, because he made a compelling case from a unique perspective.
I do think that he missed some points that could have made his case stronger, but overall I don't think any of the points he did make were ineffective. I would say, however, that I would call this less a "case against Q" and more a "case for" a specific alternative to Q. The actual overall case against Q is broader than what was laid out here. This is a case for one specific alternative that, if true, would preclude the existence of Q.
The only reason I didn't give the book 5 stars is because this an academic book that's not exactly "fun" reading. This is a book that is really only to be read by people researching this subject. But as a research book it is excellent. I think that beyond just making a case against Q, however, the book also exposes real and significant fundamental problems in the field of biblical studies that drive at the heart of the credibility of this field.








