Eric Eve, Behind the Gospels: Understanding the Oral Tradition
From the beginning the dualistic aim of this insightful survey text is clear: to present its readers with alternative models for studying the oral tradition behind the Gospels while simultaneously challenging the dominance of form criticism. Form criticism is defined as " the study of the history of individual units of (oral) tradition, based on the assumption that there is a discoverable link between their form and their social setting. " Although the dominant method of study for the last century, Eric Eve argues it has several flaws. These flaws, reflected in the work of Martin Dibelius and Rudolf Bultmann, both key figures in form criticism, are primarily viewed as belief in: the anonymous handing on of the tradition; the notion that the Evangelists were mere collectors and editors of individual units of oral tradition; oral tradition was primarily transmitted through preaching, exhortation, and disputes with outsiders; the form of the individual unit of oral tradition relates to a sociological setting; and there is no significant difference between oral and written media in the synoptic tradition. Utilizing the Gospel of Mark as a point of reference, Eve introduces readers to more recent approaches to the study of oral tradition. Beginning with the Rabbinic Model, Birger Gerhardsson's thesis critiques form criticism's assumption regarding the anonymous collection of individual units of oral tradition as well as the mode in which it was transmitted. Gerhardsson views the handing on of oral tradition as a tightly controlled process analogous to Jewish memorization teaching practices, rather than anonymously collecting scattered individual units. Using Jesus' teaching the disciples, and Paul, as examples to support his theory, Gerhardsson claims oral transmission was not only deliberate, but also carried out only by those in authority with no " primary " format for transmission. Extending his position further, he determined the tightly controlled process continued in the same manner after Jesus' death. Following the Rabbinic Model, Eve highlights the Media Contrast model of Werner Kelber (chapter 4) which challenges form criticism's position on fixed form (preaching, exhortation, and disputes with outsiders) and the lack of distinction between forms of media. Additionally, this approach critiques Gerhardsson's memorization theory. Viewing oral transmission as a " process of social identification and preventative censorship, " Kelber states: " Oral composition and transmission is constrained by audience response and social situation in a way that writing is not. " Therefore, oral transmission " preserves