Form Criticism

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Form Criticism
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Introduction

• Genre (genos) kind
• Homogenous form of education
• Copy a page from Homer
• Thus, form letters
• 2 Examples survive from ancient world
• 1 Attributed to Demetrius (24 types of writing)
• 2 Attributed to Libanius (48 types of writing)

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Theory

• If Paul is forming a letter of consolation, he
  will look for ancient letters of consolation
• If Mark is recording a miracle story, he will
  borrow the miracle story form.

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More on Forms

• Many forms in NT (see handout)
• Differs from source and redaction
• Source Origination of story idea
• Redaction Editing of story for theological
  purpose
• Attempt to separate tradition from redaction
  received form vs. edited text

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History of Form Criticism

• Franz Overbeck (1837-1905) A literature has its
  history in its forms.
• Puzzle of the Gospels
• Isolate particular forms by outlining story
  (separate from redaction)
• Dibelius ultimate function of form found in its
  early Christian context

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Problems with Form Criticism

• Scant evidence
• Based on assumptions
• form ambiguous

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Example

• Mark 731-37

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1. Separate Tradition from Redaction

• V.31
• Gentile territory (Mk 51, 20)
• Shift out of Jewish territory difficult to hear?
• Place names are Markan (38 520 724)
• Verbs aorist classic Markan phrase and again
• Conclusion Markan introduction not form

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1. Separate Tradition from Redaction

• Compare story with Matt. 1529-31
• Seems to summarize the story but with sanitary
  effect
• Mark employs expressive verbal imagery shocking
  to Jewish ears, as well as pagan references
• Story in Gentile territorynot a concern for
  Matthew
• Conclusion Marks form originated outside of
  Jewish circles. But where does the form begin?

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1. Separate Tradition from Redaction

• Seams K. L. Schmidt, The Framework of the Story
  of Jesus
• Mark 732 reveals a seam
• Verb shift from aorist to present tense
• Story within a story picks up without reference
  to the subject of the action (i.e., they in
  verse 32)
• Conclusion Form begins in v. 32

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1. Separate Tradition from Redaction

• Where does the seam end?
• Mark 736 is a Markan verse
• ordered is Markan (543 99)
• I proclaim is Markan (14, 7, 14, 38, 45, etc.)
• Several phrases in v.37 are not Markan
• Most of the language from 32-37 (except 36) is
  non-Markan.
• Words used 1-x spit, finger, sigh
• Conclusion majority of Mk 732-35 is isolated
  form, as well as verse 37 is tradition. V. 31 and
  v.36 are Markan introduction and conclusion to
  the story.

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2. Outline the Form according to its Constituent
Parts

• Though Gentile territory, references OT
• He does all things well Gen. 131?
• Healing allusion to Isaiah 355-6
• Is it possible the form is a Gentile story that
  has been incorporated into a Jewish theme?

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2. Outline the Form according to its Constituent
Parts

• Six principle parts
• Appearance of miracle-worker
• Appearance of sufferers
• Problem brief description of suffering
• Healing action performed spit, sigh, touch,
  speak
• Confirmation of Healing
• Acclamation of miracle-worker

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2. Outline the Form according to its Constituent
Parts

• Six principle parts
• Appearance of miracle-worker
• Appearance of sufferers
• Problem brief description of suffering
• Healing action performed spit, sigh, touch,
  speak
• Confirmation of Healing
• Acclamation of miracle-worker

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3. Identify the Form

• Novelle miracle story
• spit and groan reflect pagan tradition
  concerning miracle workers
• Compare PGM (Papyri Graecae Magicae)
• Looking up into heaven and sighing deeply in
  order to extract the spirit of a dead loved one
• Ephphatha strange to Gentile ears?

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4. Setting in Life

• Miracle stories originated among lower class
• Work of Jesus focused primarily upon the poor and
  needy
• Jesus reveals his impact upon those hurting