Τρίτη, 25 Σεπτεμβρίου 2012

Review-The Pre-Nicene New Testament

The Pre-Nicene New Testament

By Dr. Robert M. Price

Reviewed by Acharya S

The first word that comes to mind when reading Dr. Robert M. Price's opus The Pre-Nicene New Testament is "massive." It is a massive undertaking, a massive amount of research and a massive volume of writing, comprising over 1200 pages. With TPNNT, Price has produced a book that could literally serve as a weapon in the pummeling of logic into the human mind. To review properly such an enormous and effective endeavor could in itself constitute the pursuit of a lifetime. Having said that - somewhat in jest - I have nonetheless put pen to paper to provide a proper analysis of a worthy effort.
There can be little doubt that Dr. Price is one of the leading luminaries in New Testament studies, bringing with him not only an impressive amount of erudition but also a fresh perspective of an old and festering dilemma, which is the probable condition of the New Testament prior to the First Council of Nicene in 325 AD/CE. Price does well to start off his exegesis of some 54 early Christian texts, both canonical and non, with a discussion of Christian bishop and Gnostic "heretic" Marcion (c. 110-160 CE), as it is universally accepted that Marcion was the first producer of a "New Testament" canon. Indeed, in between Price's impressive translations of these texts, as well as in the footnotes, appear nuggets of material that help fill out the overall thesis of the work: To wit, the pre-Nicene New Testament essentially originated with Marcion, as was related in ancient times. This fact I also asserted in The Christ Conspiracy (1999), following the scholarship of other individuals over the centuries. Using virtually entirely different sources, including foreign-language sources as well, Price comes to the same logical conclusion. Why? Because this fascinating area of study is evidently more widespread and these facts more well known than mainstream academia lets on.
When these facts are clearly understood, it becomes abundantly evident that, rather than representing a free-flowing transmission of mystical and divine origin, the New Testament is a highly contrived text worked over numerous times for the specific purpose of establishing iron-clad dogma and doctrine. Fortunately, with this Marcionite recognition, the deconstruction and resurrection of the NT is all downhill from here, which is, of course, not to say that Price doesn't have his work cut out for him in disentangling centuries of intricately and often badly woven webs. Knowing such facts, one is struck by the gargantuan responsibility of possessing vision clear enough to see the project both as a whole and in its myriad details as well.
I did find myself perplexed at Price's definitive statements as to what Marcion thought, felt and believed as he created and circulated the first New Testament, particularly since we do not possess any original writings of the man in which he thus expressed himself. In my own studies, I did not gather several of the impressions Price did regarding Marcion, particularly since the pertinent data are not composed of Marcion's own writing and words but constitute reportage from his detractors and enemies. Hence, we are on shaky ground as to what Marcion truly thought, felt and believed. In any event, although I am uncertain as to these speculative conclusions, I was intrigued enough to let the evidence brought to light by Price speak for itself. Naturally, the pursuit is quite fruitful, as Price immediately steps into risky territory by making numerous other definitive statements that turn the orthodox history of the formation of the canon on its ear.
First of all, while discussing the non-canonical Christian texts that were presumably considered in some circles also to be divinely inspired, when Price emphasizes that the history of the formation of the New Testament canon is underestimated in importance, he is not exaggerating. For example, upon inspection the various Nag Hammadi texts must not be dismissed merely as the weird rantings of some bizarre Gnostic sect, as they were evidently as "orthodox" as any others prior to the decrees of Pope Athanasius of Alexandria in 367 AD/CE. These texts, then, must be factored into what constituted early Christianity, not just as examples of Gnosticism or even as "Gnostic Christianity." The fact that they were hidden indicates their concealers were squarely considered part of the Christian church and only "heretical" if they had belligerently retained these texts. Many of Price's conclusions, such as that the canonical Gospel of John itself was likely a Gnostic text, will come as a surprise to some, but such assertions are based on logic founded upon the evidence, not on irrational and prejudicial belief with no scientific basis. Concerning John's gospel, Price writes: "As for the vexing question of gospel authorship, we may immediately dismiss the claim that it was one of the twelve disciples of Jesus." (p. 667)
Other of Price's more interesting and surprising conclusions appear under the section exploring the date and authorship of the Gospel of Mark, concerning which Price states:
Like the other gospels, Mark seems to come from the mid-second century CE.Probably the crucial piece of evidence for dating the book is the Olivet Discourse, or the Little Apocalypse as Timothee Colani dubbed it, constituting chapter 13 of the gospel. It appears to have been an independent apocalyptic pamphlet circulating on the eve of the Roman destruction of Jerusalem and its temple. Mark picked it up and made it part of his text; but which destruction and which temple were portrayed? As Hermann Detering has shown, the warnings of dangers and dooms outlined in the text fit better the destruction of city and temple during the Roman campaign against the messianic King Simon bar-Kochba in CE 136 than in CE 70 as is usually assumed. This means that Mark has absorbed an earlier document that already stemmed from the third of the second century CE. (p. 69) (Emphasis added.)
Thus, the suggestion arises that the gospel of Mark - considered by many to be the earliest of the canonical gospels - must have been composed after the destruction of 135 CE. In supporting this late dating of the canonical gospels, Price cites various anachronisms within Mark, such as "the depiction of synagogues scattered throughout Galilee when in fact they seem to have been largely confined to Judea before 70 CE…" (pp. 69-70)
Dr. Price further makes the startling but logical connection between the "heretic" Marcion and the evangelist Mark. In his association of Marcion with Mark, Price comments:
We may also note the clear Marcionite tendency of the gospel, with its unremittingly scathing portrayal of the disciples of Jesus as utter failures to carry on the Christian legacy. Indeed, it is not unlikely the subsequent choice of the ascription "Mark" reflects the name of Marcion, the early-to-mid second century champion of Paulinism. (p. 70)
It is interesting that the word for "Mark" in Greek is Markos and in Latin Marcus, the latter being the name of "three leading Gnostics," one of whom is depicted by Church father Adamantius (4thcent.) as a Marcionite defender. Moreover, in his Dialogue Adamantius concurred with the assertion of early Church father and bishop Papias (fl. c. 130 CE) that the evangelist Mark had never heard or been a follower of Christ. (Catholic Encyclopedia, "St. Mark")
After discussing the connection and confusion between the New Testament characters Simon Peter and Simon Magus, Price clarifies this suggestion of a Marcionite derivation for the gospel of Mark:
This need not mean that Marcion the Paulinist was himself the author of the present gospel, but it very likely does preserve the memory of the Marcionite/Gnostic milieu in which it was written. A better candidate for authorship would be Basilides, a Gnostic who claimed to be the disciple of Glaukias, interpreter of Simon Peter, unless this too was a confusion with Simon Magus/Paul. (p. 70)
This theory of Mark being a product of the early Gnostic Basilides (fl. c. 120-140 AD/CE), rather than Marcion himself, may explain why Marcion's Gospel of the Lord differs from that of Mark, possessing more of a connection to the gospel of Luke. Indeed, several scholars and researchers over the centuries have posited that, rather than Marcion having "corrupted" Luke, as was charged by Church fathers such as Irenaeus (fl. 180 ad/ce), the author of Luke interpolated and edited Marcion's gospel. In another surprising move, after discussing a possible root text for Luke, an "Ur-Lukas" that possessed the same function of its more famous cousin "Ur-Markus," Price mentions research demonstrating a possible authorship by the early Church father Polycarp (69-155 CE). (p. 498)
Hence, Price shows that the canonical gospels date from a much later era than is currently believed, from the mid-second century in his analysis - and that their authors were in no way eyewitnesses to the events, apostles or disciples of apostles, as they are purported to be. These facts are not only singularly astounding to the average person but, after examining all the evidence, they clearly represent the only sensible starting point from which we may progress in order to discover who really wrote the gospels.
Price thus lifts the New Testament puzzle out of its current historical milieu, where it has always been ill-fitting, and places it smack dab in the next century, where it fits much better. A few things are still out of joint, but unraveling such a phantasmagoria as the NT has always proved itself too much for any one individual, no matter the intelligence or erudition.
In reality, despite all the wishful thinking of conservative Christian scholars and writers, the fact will remain that the canonical gospels do not clearly emerge in the historical/ literary record until after the Marcionite New Testament around the middle of the second century, a fact that I have discussed in detail in my books The Christ ConspiracySuns of God (2004), andWho Was Jesus? (2007).
As concerns his impressive and significant translations of the texts that make up the pre-Nicene New Testament, Price employs an innovative and clever technique of translating the words "God" and "Lord" as, for example, "Adonai" and "El Elyon," so as to distinguish between God and Jesus. (p. 72) Moreover, Price's writing is witty and engaging enough that what could be deemed a dull subject matter becomes more interesting to many, especially specialists in New Testament history.
In the final analysis, Dr. Robert Price's translations of the pre-Nicene New Testament are important and worthy of study by all parties interested in the history of the New Testament, New Testament scholarship, and subtle but germane meanings associated with the "original" texts as best they can be reproduced.
All in all, I enjoyed reading The Pre-Nicene New Testament, as, again, in addition to Price's intriguing rendition of the NT texts themselves, the book possesses gems of interesting data in the commentaries and footnotes along the way. I was also pleased by the unusual "bibliographic essay" at the end - particularly since Price mentions me and my book Suns of God:
Acharya S (Suns of God, 2004) rehabilitated the older approach of boiling all mythology down to ancient sun worship and astrology as the only way of accounting for the global, ancient, spontaneous occurrence of the same mythemes, rituals, and symbols. It must have been a way of representing something everyone could see, not needing to borrow from other cultures. (p. 1179)
While this synopsis of my work could use clarification, I appreciate the nod, Bob - and thanks also for the rest of your hard work in The Pre-Nicene New Testament.

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