Preferred early dating for Gospels

by Damien F. Mackey “The Benedictus, the song of Zachary, is given in Luke 1:68-79. In Greek, as in English, the Benedictus, as poetry, seems unexceptional. There is no evidence of clever composition. But, when it is translated into Hebrew, a little marvel appears”. Fr. Jean Carmignac Astute scholars such as Jean Carmignac, John Robinson and Claude Tresmontant have breathed some refreshingly healthy new air into biblical studies by arguing for much earlier dates than conventionally accepted for the various books of the New Testament, and, in Carmignac’s case, for the Greek texts of the Synoptic gospels (Matthew, Mark and Luke), in particular, to have arisen from Semitic originals. And I personally would favour Robinson’s view, too, that the entire New Testament was written before the Fall of Jerusalem, in c. 70 AD. The following brief article summarises Carmignac’s ground-breaking efforts - including his wonderful reinterpretation of the “Song of Zachary” - and it also makes references to the research of Robinson and Tresmontant: http://www.catholic.com/magazine/articles/were-the-synoptic-gospels-composed-in-hebrew Were the Synoptic Gospels Composed in Hebrew? ________________________________________ Were the Synoptic Gospels Composed in Hebrew? Forget what Winston Churchill said about Russia being "a riddle wrapped in a mystery inside an enigma." Yes, it was a memorable line, but it should have been applied to modern biblical scholarship. Here's a field for those wanting to make a name for themselves, who want posterity to know about the Smith Hypothesis or the Jones Theory. You can come up with any idea you like, and you can do a sophisticated form of proof-texting establishing your thesis. All you must do is cite in your notes the Usual Suspects--there are only two or three dozen names to get right--and Authority is on your side. Your work will become part of the "assured results of modern biblical scholarship." Unless, of course, you take an entirely new tack. Some things are simply off limits. People look down their noses at you, for instance, if you posit early dates for the authorship of the New Testament books. Look at the cool reception the late John A. T. Robinson got when Redating the New Testament appeared in 1976. Robinson was already a well-respected scholar. More than that, he was a liberal scholar, founder of the New Morality school of thought, which started with his Honest to God. But here he was, taking a fresh look at the presuppositions used in dating the New Testament books and realizing that the presuppositions were worthless. They were little more than prejudices. He started from scratch and came up with the conclusion that every book of the New Testament was written prior to the fall of Jerusalem in A.D. 70. The Gospels of Matthew, Luke, and even John he put as early as the forties, which, if true, would pretty much prove that the men whose names their bear wrote them. Redating the New Testament was politely but not, for the most part, enthusiastically reviewed in the scholarly journals. What could one expect? People who had staked their reputations on dating the New Testament as late as possible--even, parts of it, well into the second century--were displeased that someone not able to be classified as a reactionary should come up with answers Augustine would have been comfortable with. Robinson "worked from an exclusively historical methodology," wrote Jean Carmignac in The Birth of the Synoptics. "I work with a methodology which is principally philological but historical on occasion." Carmignac, a Dead Sea Scrolls translator and an expert in the Hebrew in use at the time of Christ, reached conclusions similar to Robinson's, but he came at the problem from a different angle. He translated the synoptic Gospels "backwards," from Greek into Hebrew, and he was astonished at what he found. "I wanted to begin with the Gospel of Mark. In order to facilitate the comparison between our Greek Gospels and the Hebrew text of Qumran, I tried, for my own personal use, to see what Mark would yield when translated back into the Hebrew of Qumran. "I had imagined that this translation would be difficult because of considerable differences between Semitic thought and Greek thought, but I was absolutely dumbfounded to discover that this translation was, on the contrary, extremely easy. "Around the middle of April 1963, after only one day of work, I was convinced that the Greek text of Mark could not have been redacted directly in Greek and that it was in reality only the Greek translation of an original Hebrew." Carmignac, who died recently, had planned for enormous difficulties, but they didn't arise. He discovered the Greek translator of Mark had slavishly kept to the Hebrew word order and grammar. Could this have been the result of a Semite writing in Greek, a language he didn't know too well and on which he imposed Hebrew structures? Or could the awkward phrasings found in our Greek text have been nothing more than overly faithful translations (perhaps "transliterations" would be more accurate) of Semitic originals? If the second possibility were true, then we have synoptic Gospels written by eyewitnesses at a very early date. Carmignac spent most of the next twenty-five years meticulously translating the Greek into Hebrew and making endless comparisons. The Birth of the Synoptics is a popular summary of what he hoped to publish in a massive multi-volume set. It is a delightful shocker of a book. Consider just one example. (Carmignac gives many, but his short book isn't weighed down with them.) The Benedictus, the song of Zachary, is given in Luke 1:68-79. In Greek, as in English, the Benedictus, as poetry, seems unexceptional. There is no evidence of clever composition. But, when it is translated into Hebrew, a little marvel appears. In the phrase "to show mercy to our fathers," the expression "to show mercy" is the Hebrew verb hanan, which is the root of the name Yohanan (John). In "he remembers his holy covenant," "he remembers" is the verb zakar, which is the root of the name Zakaryah (Zachary). In "the oath which he swore to our father Abraham" is found, for "to take an oath," the verb shaba, which is the root of the name Elishaba (Elizabeth). "Is it by chance," asks Carmignac, "that the second strophe of this poem begins by a triple allusion to the names of the three protagonists: John, Zachary, Elizabeth? But this allusion only exists in Hebrew; the Greek or English translation does not preserve it." Carmignac gives many other examples, and he draws these conclusions about the dating of the synoptics: "The latest dates that can be admitted are around 50 for Mark . . . around 55 for Completed Mark, around 55-60 for Matthew, between 58 and 60 for Luke. But the earliest dates are clearly more probable: Mark around 42, Completed Mark around 45, (Hebrew) Matthew around 50, (Greek) Luke a little after 50." These dates are all approximate, of course, particularly those for Mark and Matthew, and they are the result of Carmignac's mainly philological analysis. Claude Tresmontant, in The Hebrew Christ, working parallel to Carmignac but with a different methodology, comes up with these datings: Matthew, early 30s (within a few years of the Resurrection); Luke 40-60; Mark 50-60. Carmignac keeps to Marcan priority, while Tresmontant goes for Matthean priority. Regardless, each denies what is the majority opinion among biblical scholars, that the synoptics were written late in the first century, possibly into the last decade or two. Carmignac draws a few other conclusions: "(1) It is certain that Mark, Matthew, and the documents used by Luke were redacted in a Semitic language. "(2) It is probable that this Semitic language is Hebrew rather than Aramaic. "(3) It is sufficiently probable that our second Gospel [that is, Mark] was composed in a Semitic language by St. Peter the Apostle" (with Mark being his secretary perhaps). Expanding on this last point, he says that "it is probable that the Semitic Gospel of Peter was translated into Greek, perhaps with some adaptations by Mark, in Rome, at the latest around the year 63; it is our second Gospel which has preserved the name of the translator, instead of that of the author." As he wrote The Birth of the Synoptics, Carmignac suspected his "scientific arguments [would] prove reassuring to Christians and [would] attract the attention and interest of non-believers. But they overturn theories presently in vogue and therefore they will be fiercely criticized." They will also be, with Carmignac's death, fiercely ignored. But not forever. Truly honest scholars will have to grapple with what Carmignac has come up with. Others will continue where he left off. It may be, a few decades from now, that the "assured results of modern biblical scholarship" will look quite different from what we have been told to accept as gospel truth. -- Karl Keating Luke 1:68-79 New International Version (NIV) “Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them. He has raised up a horn[a] of salvation for us in the house of his servant David (as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us— to show mercy to our ancestors and to remember his holy covenant, the oath he swore to our father Abraham: to rescue us from the hand of our enemies, and to enable us to serve him without fear in holiness and righteousness before him all our days. And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.” Institut Catholique de Paris ignores Carmignac “The Catholic weekly Il Sabato has been hunting down his manuscripts. It discovered that Fr. Carmignac’s entire archive is to be found at the Institut Catholique in Paris where he had taught. In all these years, the Institut Catholique has taken care not to tend to the publication of those pre-announced works, and, above all, it has prohibited people from seeing the material when they ask to see it ...”. The Wanderer In the 1990’s, colleague Frits Albers (RIP), PH.B, wrote about what he considered to be the “betrayals” perpetrated by Paul Cardinal Poupard, the Archbishop of Paris, including his complete snub of the research of Fr. Jean Carmignac. ... History has recorded several major betrayals by Cardinal Paul Poupard, Archbishop of Paris and president of its Institut Catholique. I will briefly describe two of them here as an introduction to his major one, his ‘resolution’ of the Galileo Case. PART ONE: WHY I MISTRUST CARD. PAUL POUPARD Here follows the official text of this “public put-down”, issued by the Holy See press office on July 11, 1981, as it appeared in the Osservatore Romano of July 20 1981, mentioning Archbishop [by then not yet Cardinal] Paul Poupard by name. The letter sent by the Cardinal Secretary of State to His Excellency Mons. Poupard on the occasion of the centenary of the birth of Fr. Teilhard de Chardin has been interpreted in a certain section of the press as a revision of previous stands taken by the Holy See in regard to this author, and in particular of the Monitum of the Holy Office of 30 June 1962, which pointed out that the work of the author contained ‘ambiguities and grave doctrinal errors’. The question has been asked whether such an interpretation is well founded. After having consulted the Cardinal Secretary of State and the Cardinal Prefect of the Sacred Congregation of the Faith, which, by order of the Holy Father, had been duly consulted beforehand about the letter in question, we are in a position to reply in the negative. Far from being a revision of the previous stands of the Holy See, Cardinal Casaroli’s letter expresses reservations in various passages - and these reservations have been passed over in silence by certain newspapers - reservations which refer precisely to the judgment given in the Monitum of June 1962, even though this document is not explicitly mentioned. The second example of betrayal involving the Institut Catholique of Paris and its president, Archbishop Paul Poupard, centres on interference with the dissemination of truth by means of the direct and wilful suppression of Catholic scholarship in favour of a free and unencumbered promotion of doctrinal errors. The scandal appeared in the March 19, 1992 edition of the American Catholic paper The Wanderer, quoting two other major European Catholic periodicals, 30 Days and Il Sabato. Reporting a scandal: An editorial in the current issue of 30 Days magazine (issue no. 2), titled “Scandal at the Institut Catholique” raises some tough questions about the openness of modern biblical scholars to research which offers evidence that the Gospels were written by A.D. 50. Reporting on investigative work conducted by the Italian Catholic weekly Il Sabato the editorial asks why the Institut Catholique in Paris will not allow to be printed, or even acknowledge the existence of, the biblical scholarship of Fr. Jean Carmignac. Fr. Carmignac, until his death in 1986, was one of the world’s leading experts in Hebrew and Aramaic, and his extensive research in language and the Fathers of the Church led him to believe Matthew, Mark, and Luke had written their Gospels by A.D. 50. In addition, Carmignac noted the scholarship of 49 other recognised experts who agreed with him, but whose works also had either been ignored or censored or else they did not dare wage a battle in the name of their scientific conviction. “For the consequences”, stated the 30 Days editorial, “would have revolutionised the dominant exegetical trends today. Many ideas, whose certainty is taken for granted today, would have crumbled ... If the Synoptic Gospels were written in a Semitic language it means they were written soon after Jesus’ years on earth, when the protagonists were still alive. It means that the Synoptic Gospels are the testimonies of people who saw and heard, of witnesses to the facts. It means they are not late elaborations by anonymous transcribers of popular traditions”. In 1983. Fr. Carmignac published a small book containing his findings and conclusions, and promised a later book which he described as “more convincing than ever and, I hope, irrefutable”. But at that time an effort began to bury his work, the editorial said, under hefty shovelfuls of earth ... Six years after his death, none of these texts has ever been published. An impenetrable curtain of silence has fallen on Fr. Carmignac and his work. The Catholic weekly Il Sabato has been hunting down his manuscripts. It discovered that Fr. Carmignac’s entire archive is to be found at the Institut Catholique in Paris where he had taught. In all these years, the Institut Catholique has taken care not to tend to the publication of those pre-announced works, and, above all, it has prohibited people from seeing the material when they ask to see it ... One of the 49 scholars mentioned here by the late Fr. Jean Carmignac is, no doubt, Claude Tresmontant whose magnificent book on that very same topic, The Hebrew Christ, carries a lengthy foreword by the Most Reverend Jean Charles Thomas, Bishop of Ajaccio, dated May 1, 1983: three years before the death of Fr. Jean Camignac. In his Foreword Bishop Thomas refers specifically to the same general state of affairs as was reported by the three Catholic papers mentioned above. There is no change of heart in either the ‘Institut Catholique’ or its president, Paul Poupard ...