That is not actually what I argue, and I apologise if I have given that impression. Your phrase “out of whole cloth” is another delightful ambiguity worthy of Johnson’s word nerd thread. https://en.wiktionary.org/wiki/whole_cloth explains that it means both “The fictitious material from which complete fabrications, lies with no basis in truth, are made”, and “Something made completely new, with no history, and not based on anything else.” These two meanings are subtly different, and your use appears to mean the latter rather than the former.DWill wrote:Many scholars and other knowledgeable observers, including some whom you respect, have accepted the mythic aspects of Christianity yet do not accept that the Gospel of Mark was assembled out of whole cloth to achieve some political end.
Considering Mark, I believe he was part of an active vibrant Christian worship community in Alexandria, engaged in a perfect storm of creative endeavor. Like Bach writing a cantata every week in Leipzig, the first Christian community were imagining stories about how Paul’s celestial Christ could have been present as the historical Jesus, connecting earth to heaven.
This model of community creativity involves creating Jesus from whole cloth in the first sense, using fictitious material, but not in the second sense, of something made completely new. The essential point to understand about why Christianity emerged to dominate the world is that it evolved from earlier precedents, through a natural process of cumulative adaptation, with new ideas tested through the community sieve for their emotional power and resonance.
I don’t think that Mark was a lonely monk in a cell, but rather was an active leader of a vibrant Gnostic community of faith, as were Mathew, Luke, John and in a different way Paul. These communities were well aware of all the different cultural traditions forming the melting pot of the common era. They drew on these traditions (ie not inventing from whole cloth) to update the myths to imagine they had really happened in a way that provided succor amidst the despair of Roman desolation.
The stories are just too good to be whole cloth, but as well, are too good to have really happened. That applies equally to the miracles and deeds as to the parables. The issue for the Jews of Egypt, refugees from the bloody crushing inflicted by Titus and his dad, was to sublimate the trauma of the destruction of the temple into a new faith vision.
Finding that telling stories in the old Jewish manner of the Exodus and the rest was a satisfying way to produce this faith vision, they built a regular community momentum imagining that Paul’s celestial Christ had actually been an individual from Galilee, executed in Jerusalem. By then, after the destruction of the temple in 70 AD, Pilate’s time was just long enough ago to deliver inventive plausibility for a steadily growing Jesus narrative.
Setting the Jesus story in the time of Pilate also served the cosmic agenda of the precession story which I have argued is central to the imagination of the new age, marking the alpha omega moment of transition in 21 AD.
Mark’s role, and that of the other apostles after him, was to document this community worship tradition, not to invent Jesus of Nazareth from whole cloth.
No, I don’t think Mark created Jesus. That is a bit like saying Larry Page created the internet. If we can somehow imagine a future politics in which the history of the creation of the internet is stripped away and the googlified agenda is to insist Mr Page was responsible, and where this dogma is enforced by imperial diktat, that is like the evolutionary process we see with the Gospels.DWill wrote:This writer, supposedly, created not only Jesus but scores of other characters, and his fiction was so good that two later writers picked up on it and recycled much of it.
A vast social endeavor of creative imagination and worship was stripped back to a literal dogma, a process which then came under the direction of the Roman Emperors, who saw that replacing the old worship of the invincible sun with Jesus of Nazareth as the ground of a mandatory social myth served the interests of imperial stability, while also assuaging guilt about Roman evil.
I may have advanced that simplified version previously, but considering further, it is essential to realize that Mark could not have been working alone, and was documenting community traditions, including some amazing characters whose mythic impact exceeds the personalities in Melville and Dostoyevsky.DWill wrote:The writer placed all of these characters in a quasi-historical setting alongside some figures who are known to have existed.
No, there are no clear indications of scattered provenance, unless you mean that the provenance of Lazarus came from Osiris, and other such drawings on various mythological traditions. There are basically no reliable non-Gospel sources for Jesus of Nazareth.DWill wrote: This is an unlikely enough feat, but readers also have many indications of the scattered provenance of the core gospel story.
But the lack of fit is more attuned to various congregations developing slightly mutating versions of a core story, such as whether the feeding of the multitude involved 4000 or 5000 men. The contradictions are rather like the two creation stories in Genesis and the conflict between Jah and El in the documentary hypothesis.DWill wrote: Nothing fits together quite right; the cut-and paste marks are visible; the contradictions are present; all the hallmarks that have made these works so disputed over the centuries.
Both multitude numbers are included by Mark in his loaves and fishes miracle accounts in chapters 6 and 8, seemingly showing respect for different background ideas which are now lost. I believe the background idea in this case was how many stars are visible in the night sky, but that such an astronomical priestly idea was anathema to Christian orthodoxy so was heavily suppressed, leaving only its allegedly miraculous remnant still visible in the conflicting gospel accounts.
Indeed, and Mark was not a shuckster like Joseph Smith. I think that like his great pupil Elron, Smith provides a misleading model for the Gospel process. Neither Smith nor Elron were initially part of a community, but a community evolved from their fantasies. I think that Mark’s case is the reverse, that his stories documented the fantasies of a community.DWill wrote: These are not the Book of Mormon.
And Q is a deeply unsatisfying theory. Carrier rejects it entirely, and I agree with Carrier. I am also here positing a textual ancestry for the Gospels, but more as oral community story developed from Paul’s epistles as an earlier skeletal framewor than as written tradition.DWill wrote: But we don't have to rely on the common judgment. Using accepted techniques of textual analysis, scholars have postulated a textual ancestry for the Gospel story. Q is only the most famous example.
It is more that I argue that the original Christians had an amazing vision of how human society had to change, and what the real deep ethical problems are that hinder human flourishing. So it makes sense that we are gradually coming around to understand what they really thought, because they were on the money regarding the requirements for salvation, namely that humans have to shift from the instinctive morality of the first are first to the counterintuitive rational spirituality of the last are first.DWill wrote: Your post reads to me as motivated to believe in the myth hypothesis, because it would be a good thing for Christianity and the world.
In this framework, salvation is a serious existential problem of the prevention of extinction, in the recognition that consciousness is dangerously fissile material, which can be controlled to produce massive energy, while also having the risk of melt down or explosion.
The 'good thing for the world' in this framework is a way to open reconciling dialogue based on shared commitment to common understanding, addressing core problems such as religious conflict and climate change.
As I have said, I think the Gospel stories accrued, but from community creative worship rather than from memory of actual events, together with some leading genius from Mark.DWill wrote:Whether that is true or not, it doesn't have a bearing on this question, whether the Gospel story occurred through special creation, or whether it accrued.
Indeed, and nothing emerges from nothing, since everything always evolves from earlier precedent. That is an all-encompassing law of natural selection, governing culture and astronomy as much as genetics.DWill wrote:Those who think it's the latter have many reasons for thinking it.
The whole of Christian theology accepts that Jesus Christ really lived, accepting the story that he preached in Galilee and died in Jerusalem at face value as an unquestionable historical assumption. That is what I mean by taking the Gospels at face value, even with the Jeffersonian amendment of taking the scissors to the miracles.DWill wrote:They are not swayed by "the emotional power and plausibility of the Gospel stories taken at face value." Who among the group we're talking about takes them at face value?