There is a gap of thirty years or more from the death of Jesus in about 30 A. D. to the writing of Mark, the earliest gospel, after 60 A. D. During this period of time, Jesus’s teaching—the parables, prayers, healings, and other words and deeds—was passed down by word of mouth, scholars believe. The Greek word for this oral material is logia, translated as “sayings.”
Evidence for an oral tradition comes from three passages. The best known is the beginning of the gospel of Luke. Luke 1:1-3 reads:
Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account . . .
Two other passages are quotations in Eusebius from Exposition of the Sayings of the Lord, a lost book by bishop Papias of Hierapolis, who wrote about 100 A. D:
Mark in his capacity as Peter’s interpreter, wrote down accurately as many things as he recalled from memory, though not in an ordered form, of the things either said or done by the Lord. For he neither heard the Lord nor accompanied him, but later, as I said, Peter, who used to give his teachings in the form of anecdotes . . .
Matthew put the sayings in in an ordered arrangement in the Hebrew [Aramaic] language.
The name at the head of each gospel has kata, or “according to” in Greek, and by custom we refer to the names as their authors. In fact, we do not know how the gospels were composed, by whom, where, or for what audience. A standard view is that Matthew and Luke used Mark as a source, added material, and aimed for gentile readers. John wrote last, at the end of the century and independently, with another eyewitness source, “the disciple whom Jesus loved.”
Regarding the second passage from Papias, some scholars think that the gospel of Matthew was composed in Greek, based on its style, and not translated from a Semitic language. But Papias might still be correct, and what we have is a paraphrase or loose translation. Luke wrote better Greek than Mark or Matthew, and he altered the sayings. John reworked the sayings in the way that Plato used the words of Socrates to compose his dialogues, and John added his own theological ideas about Jesus. Some of the speeches in this gospel, then, are unlikely to be things that Jesus actually said.
As quoted, the words of Jesus have a literary quality. They are not spur-of-the moment improvisations or off-the-cuff remarks. After two thousand years and translation to English, they still sound fresh. In addition to the visionary “kingdom of God” and the ambiguous “son of man,” as well as many striking phrases, the sayings have rhetorical style, a gift for metaphor, and the story-telling appeal of the parables. They also sound consistent, the product of a single mind. Continue reading “What Would Jesus Say?”→
Editor’s Note: I knew within minutes of reading Rion Amilcar Scott’s essay that it deserved a home here, and I’m thrilled and proud for this to be the first piece I’ve selected for publication as a recent addition to the editorial team at As It Ought to Be. I am a big fan of The Good Men Project and the meaningful work they’re doing (see here or here or here), and there’s plenty to laud about the conversations in which they’re choosing to engage. (Full disclosure: TGMP reprinted an essay of mine from AIOTB days after I solicited Rion for this excellent piece.) Still, a significant part of community responsibility, even in the wake of our admiration or appreciation, is a willingness to have the tough conversations too. Rion’s experience sheds light on issues that are worthy of our consideration, and I hope that, in sharing them, the TGMP will feel challenged—and supported—to address them in a way that continues to move these many important conversations forward.
-Kirsten Clodfelter
An early draft of this piece, from the author’s journal
Little Known Bible Verses (Preceded by a Rather Long Note) or Why You Won’t Find This Piece on The Good Men Project
By
Rion Amilcar Scott
Author’s Note: I recently submitted this satirical piece to The Good Men Project, and it was accepted under the condition that I make a few revisions. I was asked, among other things, to cut the last section of the piece that pokes fun at Chick-fil-A.
A piece like this is similar to a game of Jenga, remove too many pieces or put them in the wrong place in the wrong way, and the whole thing topples over. I agreed to a few of his suggestions, but other parts in question were integral to the broader perspective and point-of-view of the piece. I didn’t care too much about getting “killed in the comments section,” since anyone who would take a “no homo” joke seriously in this context just isn’t paying close enough attention anyway. Bite my tongue for no one.
But it turns out that what it came down to for the editor was that we cut the Chik-fil-A reference because, as he put it, “They’re advertisers, so I’m concerned about that one.”
Um, pause.
TheGood Men Projectidentifies itself as an ongoing conversation about the contours and boundaries of masculinity. A worthy discussion. Playing out the scripts of bad or cartoonish manhood is at the heart of many of the problems our society seems to have a hard time shaking. Homophobia, much like racism, kills.
Participating in such a conversation is the very reason I decided to submit to The Good Men Project in the first place. My piece contains gags about transubstantiation, Halloween, the gluten-free craze, and a bunch of other subjects both serious and trivial, but the heart of the work deals with the very subjects The Good Men Project purports to tackle. Without those sections, it’s just a bunch of jokes about Facebook and football. Of course the Good Men Project needs to keep the heat and the lights on—that explains taking money from Chick-fil-A—but to do so at the expense of their very mission is the highest form of self-defeat.
These conversations make and shape us, and they can also bend and deform us. I’m not ashamed of much, but one of the things that often nags at me is how uncharitable my younger self could be toward classmates I perceived as queer. Many years later, after I had become a man and shed much of my childish homophobia, I heard my father speaking about acceptance and non-judgment toward gays and lesbians, and I wondered if things would have been different if we’d had that conversation much earlier.
What does it mean when the perspectives and views of this social conversation—a conversation that should benefit everyone—are going unsaid to benefit only certain participants and leaving most others in the dark? More importantly, what does it mean when some of those engaged in the conversation are rape apologists or even anonymous rapists trying to justify their transgressions? What does it mean when a group of men’s rights activists show up to loudly proclaim that [white] men are an oppressed class? What it means is that we’ve ended up with one shitty, useless conversation.
It didn’t make sense to censor myself and mutilate my piece to make Chick-fil-A happy. I mean, all Chick-fil-A has ever given me is stomachaches and diarrhea. And I’m not pining to get accolades from the Chick-fil-A corporate offices. No writer has ever jumped up and said, “They love my work down at Chick-fil-A!” Most of all, even if my work appeared on a website called The Good Men Project, there’s no way I could reasonably call myself a Good Man while silencing my voice so some people somewhere could sell a few more homophobic chicken sandwiches.
If thou giveth even a single Skittle to a six year old dressed as Spongebob on the 31st of October, then thou hath sinned against the Lord and worshipped mine enemy.
***
Thou shalt surrender ten percent of thy salary to a man in alligator-skin boots so that man may purchase a Rolls Royce, for that is the automobile of the Lord.
***
Thou shalt shout out the Lord thy God three to four times an hour in thy Facebook status.
***
Thee can pray all thou wants for a Superbowl victory, but if thou playest for the Buffalo Bills then thou shalt always lose for I am a petty and vengeful God and a long time ago a cornerback from the Bills cut in front of Me at Subway and then when the sandwich artist finally got to Me they were out of the kind of bread I like. So I turned to this fool, pointed my finger and was like, Thou shalt regret that.
***
On the Monday after the celebration of the resurrection of thy Lord and Savior, thou shalt return to thy sad and soul crushing labor. For on a day in November you will set aside a day for a gigantic meal with people thou don’t really like and that is worthy of a national holiday, but not the return of a man from the dead. Goeth and figureth.
***
And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, “Take, eat—” And before Jesus could finish speaking, the disciple Thomas cut him off and said, “Um, Jesus, you know if this bread is gluten free?”
***
All religions are just different paths to the same destination. Except Scientology. That shit’s crazy. So saith the Lord.
***
And forthwith Judas came to Jesus, and said, “Hail, master”; and kissed him. And there did follow a long awkward silence in which both Judas and Jesus looked first out into the sky and then down at their feet. And Judas did chuckle a bit and Jesus did blush. And Judas swept his hair with his hand and said, “Uh, no homo.”
***
On Easter Sunday and on Christmas day as well, if thou doth believeth, then thou shalt log onto thy social network accounts and proclaim thy superiority over those who do not believe. If thou doth not believe then thou shalt log on and spread the good word about thy fealty to reason and how it makes thou intellectually superior to the believer. And it shall all be very insufferable. And for everyone else—those who don’t really care that much—Facebook and Twitter shall be more unpleasant than usual. Best to just log off and go enjoy thy day.
***
After the Sermon, the disciple Tom raised his hand. “Jesus,” he said. “If your message boils down to ‘Just don’t be a dick,’ then why do so many act like dicks in your name?” Jesus nodded, then Jesus shrugged and then Jesus wept.
***
The animals on Noah’s Ark numbered in the millions—some more flavorsome than even goats and chickens and cows, but Noah’s family dined on the really, really delicious ones and after the flood cleared there were no truly tasty animals left.
***
“Dude, are we drinking your blood?”
***
And Jesus did see Mary Magdalene walking down a street in Galillee and she did look fine as frog’s hair. And He called out: “Turn the other cheek this way, baby!”
***
There came a time when the prophet Mike Huckabee appeareth on Fox News and said: “People, I have spoken to the Lord and he still hates the whole gay thing—I don’t know, something about butt sex. And here’s the bad news: He said you’re either with Him or against Him on this one. But the good news is, there’s a special chicken sandwich you can eat to ward off the gay.”
And the righteous did descend upon Chick-fil-a. After eating the greasy chicken patties upon dry bread, the righteous descended upon the bathroom and there followed much wailing and gnashing of teeth.
And the righteous cried out:
“God, what is this nasty shit?”
“This shit taste like some doodooronemy.”
“Lord, why has thou forsaken thee. Couldn’t you order us to eat at Friday’s or something?”
“Good God, is this nasty; I think I’d rather put a penis in my mouth.”
And the Lord did take pity upon His children, showering them in Barilla pasta. The righteous rejoiced and clapped and sang and waved their arms as their blood sugar spiked from the carbohydrate intake.
A version of this piece originally appeared on Rion Amilcar Scott’s blog, Datsun Flambe.
***
Rion Amilcar Scott has contributed to PANK, Fiction International, The Rumpus, and Confrontation, among others. Raised in Silver Spring, Maryland, he earned an MFA at George Mason University and presently teaches English at Bowie State University. He can also be found at forgottentunneltv.tumblr.com.
As It Ought To Be 
