Campus news piece sent out by email today featured our recently edited book on Mimesis Criticism of the New Testament. Thank you to the most excellent team in Strategic Communications for sharing this publication and those of other faculty!
Here I continue the initial summary of reviews of my 2013 monograph, as well as my summary of the review in Bryn Mawr Classical Review. Again, allow me to provide quotes directly from the reviews in their original languages, along with English translations for those who would prefer them.
Meiser’s thorough and positive review is summarized in two specific statements:
B., der auch des Syrischen mächtig ist, kann für sich beanspruchen, ein facettenreiches und lebendiges Panorama altkirchlicher Schriftauslegung vermittelt zu haben.
B(ilby), who is strong in Syriac, can claim for himself to have conveyed a multifaceted and lively panorama of the ancient church’s interpretation of Scripture.
B. kann man zu seiner materialreichen, problembewussten und methodisch stringent argumentierenden Arbeit nur gratulieren.
One can only congratulate B(ilby) on his materially rich, problem-conscious, and methodically stringent argument.
Dulaey gives a positive summary toward the end of the review:
On trouvera encore dans le livre nombre de thèmes parénétiques exploités par les auteurs grecs, latins, syriaques et coptes sur la base de ces versets. On aura profit à lire cette étude qui est d’une remarquable exactitude pour tout ce qui touche à l’authenticité des oeuvres et à leur datation.
We can find in this book a number of parenetic themes exploited by Greek, Latin, Syriac and Coptic authors on the basis of these verses. One can profit by reading this study, which is of a remarkable exactitude on everything it treats regarding the authenticity of works and their date.
Right after this summary, Dulaey calls critical attention to my tendency to find more influence between one interpreter and another than may be merited at times, and also to note that some ideas could become widespread without passing directly from one known interpreter to another. I saw the attempt to draw possible connections as part of the value of a diachronic, comprehensive study of the early reception history of a single passage of Scripture. Raising the possibility of specific connections (e.g., between the poems of Ephrem and those of Gregory of Nyssa and Nazianzus) points out openings for future studies. In my defense, I often qualified these possible connections with tentative language (“may have influenced,” “might have read,” etc.).
Prior to this summary, Dulaey expressly disagrees with my diachronic case for Augustine changing his interpretation. I concede Augustine makes other references to martyrs being defined not by their death but by the cause/reason for their death. But that misses the point of my argument, that Augustine implicitly disagrees with Cyprian’s martyr-reading of Luke 23:39-43 prior to 419 and expressly agrees with Cyprian in 419 and after, and that Vincent Victor (not merely the Donatist controversy) was the reason for this shift in his interpretation.
Unfortunately, Dulaey (an Augustine specialist) elsewhere misreads or misconstrues the book on some important points, such as the range of options early interpreters evinced regarding synoptic disparity (not just chronological or sylleptical harmonization). Most astonishing to me was the claim that the church fathers “hesitated to see in him a martyr” (!). Augustine did not hesitate in this regard; he wavered from one position (that the bandit wasn’t a martyr) to another (that we was a martyr). Many other interpreters (such as Cyprian, Eustathius of Antioch, Hilary of Poitiers, Ambrose, Jerome, Chromatius) were quite explicit and consistent in claiming that the bandit became a martyr on the cross.
– Mark G. Bilby