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评论 (4)
出版社周刊评论
Mack's (The Lost Gospel; A Myth of Innocence) newest book is one of those rare volumes that, upon completion, makes one wonder how we could possibly have lived without it. The clarity of Mack's prose and the intelligent pursuit of his subject make compelling reading. Of course, the question Mack asks is not one Christians have been encouraged to ask, which only adds to the book's interest. Mack's investigation of the various groups and strands of the early Christian Communityout of which were generated the texts of Christianity's first anthology of religious literaturemakes sense of a topic that has often been confusing. Regrettably, in an effort to appeal to a popular audience, Mack's treatment has been pruned of much of its scholarly apparatus; his notes would have been a welcome resource. Certainly, as the number of publications emerging from Jesus Seminar draw attack from conservative seminaries, such apparatus will become essential, popular audience or no. Nonetheless, this is an important book; a must-read for any student of the New Testament. (Nov.) (c) Copyright PWxyz, LLC. All rights reserved
Kirkus评论
Mack (New Testament/School of Theology, Claremont) argues that the New Testament, far from representing historical facts, is the product of a process in which the countercultural sayings of Jesus were transformed into a universally acceptable myth. According to Mack, the only items in the Gospels genuinely deriving from Jesus are collections of pithy aphorisms, labeled Q by scholars for over a century, that focus on a very this-worldly, social concept of the kingdom of God. Mack envisages the existence of various groups of ``Jesus people,'' such as those whose Jewish influence can be seen in Matthew's Gospel or others, of a distinctly Gnostic bent, who produced the Coptic Gospel of Thomas, discovered in 1945. The Christianity of the New Testament, we are told, was a sophisticated myth that grew out of the groups' need to show that their kingdom of God movement had the backing of the God of Israel, even though it repudiated the ethnic exclusiveness of traditional Judaism. Mack argues that Paul's letter to the Galatians is the first elaboration of the Christ myth's logic that gentiles could belong to Israel. In this scenario, the formation of the Christian Bible as a closed ``canon'' of inspired writings was due to the demands of Constantine, who wanted Christianity to be a monolithic state religion throughout his empire. Mack hopes that his demythologizing the Christian Bible will enable Americans to treat it in a less simplistic way, but some of his premises will alienate many believers, e.g., that Jesus' teachings must have been purely social and that the Gospel accounts of his miracles are ``preposterous.'' Although he makes a plausible case, Mack never gets near to actually proving that his version of Jesus lies behind the extant texts.
《书目》(Booklist)书评
Certainly Mack's book should take a place in the front ranks of the many fine introductions available to students of the New Testament in both academic and nonacademic settings. A comprehensive synthesis of New Testament scholarship that is nevertheless popularly accessible, it will make a particularly useful introductory text in an area where such texts are in great demand. But it is more than an excellent introduction. As the subtitle suggests, the book is also a critical account of the making of the Christian myth--an invitation to critical reflection on the social construction of a foundational epic that has shaped (and been shaped by) the history and behavior of the West since Constantine. That makes it an introduction to mythmaking that is more than a colonial criticism or classification of other people's myths; it is an invitation to cultural self-criticism, an invaluable contribution to liberal education that is a potentially important corrective to triumphalist practices as tempting in our multicultural age as they were in the multicultural matrix out of which Christian scripture emerged. --Steve Schroeder
Choice 评论
This very interesting work may be a bit too ambitious in the task attempted, which is no less than a nonconventional history of the making of the Christian Bible, from the earliest Jesus movements to the imperial church of Constantine. Mack (Claremont School of Theology) begins with such precanonical collections as the sayings of Jesus in Q and Thomas, pronouncement stories, miracle stories, and formulas and hymns proclaiming the significance of Jesus' death and resurrection (the "Christ cult"). Then as in a more traditional introduction, he puts each individual writing into historical context and shows how the stories and traditions were repeated by various groups in order better to understand themselves. The second-century church subsequently began to develop the concept of apostolic tradition into the conventional monolinear history ("myth") of Christian origins. Finally, in an important discussion, Mack shows how the collection of various writings to form a Christian New Testament goes hand in hand with the adoption of Israel's national epic into a Christian Old Testament. As an extra bonus, there is a brief essay on the place of the Bible in contemporary American culture. The work is filled with many new insights, which, though not equally convincing, are stimulating nevertheless. Recommended to all collection developers not afraid of a book the Library of Congress calls "controversial literature." Upper-division undergraduate; graduate; faculty. L. Gaston; Vancouver School of Theology