Collected Essays, Volume V | Page 6

extremely instructive little book, Abbott and Rushbrooke's "Common Tradition" he will easily satisfy himself that "Mark" has the remarkable structure just described. Almost the whole of this Gospel consists of the first component; namely, the threefold tradition. But in chap. i. 23-28 he will discover an exorcistic story, not to be found in "Matthew," but repeated, often word for word, in "Luke." This, therefore, belongs to one of the twofold traditions. In chap. viii. 1-10, on the other hand, there is a detailed account of the miracle of feeding the four thousand; which is closely repeated in "Matthew" xv. 32-39, but is not to be found in "Luke." This is an example of the other twofold tradition, possible in "Mark." Finally, the story of the blind man of Bethsaida, "Mark" viii. 22-26, is peculiar to "Mark."
VI. Suppose that, A standing for the threefold tradition, or the matter common to all three Gospels; we call the matter common to "Mark" and "Matthew" only--B; that common to "Mark" and "Luke" only--C; that common to "Matthew" and "Luke" only--D; while the peculiar components of "Mark," "Matthew," and "Luke" are severally indicated by E, F, G; then the structure of the Gospels may be represented thus:
Components of "Mark" = A + B + C + E. " "Matthew" = A + B + D + F. " "Luke" = A + C + D + G.
VII. The analysis of the Synoptic documents need be carried no further than this point, in order to suggest one extremely important, and, apparently unavoidable conclusion; and that is, that their authors were neither three independent witnesses of the things narrated; nor, for the parts of the narrative about which all agree, that is to say, the threefold tradition, did they employ independent sources of information. It is simply incredible that each of three independent witnesses of any series of occurrences should tell a story so similar, not only in arrangement and in small details, but in words, to that of each of the others.
Hence it follows, either that the Synoptic writers have, mediately or immediately, copied one from the other: or that the three have drawn from a common source; that is to say, from one arrangement of similar traditions (whether oral or written); though that arrangement may have been extant in three or more, somewhat different versions.
VIII. The suppositions (_a_) that "Mark" had "Matthew" and "Luke" before him; and (_b_) that either of the two latter was acquainted with the work of the other, would seem to involve some singular consequences.
a. The second Gospel is saturated with the lowest supernaturalism. Jesus is exhibited as a wonder-worker and exorcist of the first rank. The earliest public recognition of the Messiahship of Jesus comes from an "unclean spirit"; he himself is made to testify to the occurrence of the miraculous feeding twice over.
The purpose with which "Mark" sets out is to show forth Jesus as the Son of God, and it is suggested, if not distinctly stated, that he acquired this character at his baptism by John. The absence of any reference to the miraculous events of the infancy, detailed by "Matthew" and "Luke;" or to the appearances after the discovery of the emptiness of the tomb; is unintelligible, if "Mark" knew anything about them, or believed in the miraculous conception. The second Gospel is no summary: "Mark" can find room for the detailed story, irrelevant to his main purpose, of the beheading of John the Baptist, and his miraculous narrations are crowded with minute particulars. Is it to be imagined that, with the supposed apostolic authority of Matthew before him, he could leave out the miraculous conception of Jesus and the ascension? Further, ecclesiastical tradition would have us believe that Mark wrote down his recollections of what Peter taught. Did Peter then omit to mention these matters? Did the fact testified by the oldest authority extant, that the first appearance of the risen Jesus was to himself seem not worth mentioning? Did he really fail to speak of the great position in the Church solemnly assigned to him by Jesus? The alternative would seem to be the impeachment either of Mark's memory, or of his judgment. But Mark's memory, is so good that he can recollect how, on the occasion of the stilling of the waves, Jesus was asleep "on the cushion," he remembers that the woman with the issue had "spent all she had" on her physicians; that there was not room "even about the door" on a certain occasion at Capernaum. And it is surely hard to believe that "Mark" should have failed to recollect occurrences of infinitely greater moment, or that he should have deliberately left them out, as things not worthy of mention.
b. The supposition that "Matthew" was acquainted with "Luke," or "Luke" with