This week I received a nice new copy of Nicholas Elder’s new book Gospel Media: Reading, Writing, and Circulating Jesus Traditions (Eerdmans). In it, he addresses various myths that prevail in NT studies about ancient reading, writing, and publication. By “myth,” he doesn’t necessarily mean they are false but that they exercise a powerful influence on our thinking and are often left unscrutinized (p. 1). Well, he scrutinizes them! Given my soft spot for books correcting myths and given that this book should be of keen interest to ETC readers, I asked Nick if he would give us a taste of the book. Enjoy. —Peter
There is a notion that in the ancient world people always read aloud. Especially in biblical and patristics studies, the idea is connected to an anecdote about Augustine coming upon his teacher, Ambrose, reading to himself. The details of the account are often fuzzy when one recalls it. An individual may not immediately know how the account suggests that reading aloud was the normal mode of reading in antiquity, but they know the tale supports the notion. It is Exhibit A for the claim that most persons could not or did not read silently in antiquity.
The account is found in
Confessions 6.3. In it, Augustine tells how he would often happen upon Ambrose alone with a text that he, Ambrose, was reading not aloud, but silently. Augustine explains that even when his pupils were present, Ambrose read silently to himself. This explanation has spiraled into the myth that most persons could not read silently in the ancient world.
The logic is that because Augustine explains that Ambrose read silently, he must be surprised that Ambrose did so, and he must have been surprised that Ambrose read silently because most people could not or did not.
However, nothing in Augustine’s anecdote suggests surprise at Ambrose’s supposed unique abilities. Rather, his point is to commend Ambrose’s scholastic diligence. He was so committed to his study that he continued doing it even when his pupils came calling. In fact, Augustine himself could and did read silently. In the famous “take up and read” account in book 8 of the Confessions, Augustine reads Romans 13:13–14 in silence (
Conf. 8.12).
It is a myth that persons in antiquity could not or did not read silently. The reality is that those who were literate did read silently regularly, and there are just as many, if not more, primary sources that narrate persons reading silently to themselves as those that narrate persons reading aloud to themselves.
This is the first media myth that I address and correct in my new book,
Gospel Media: Reading, Writing, and Circulating Jesus Traditions. The book is divided into three parts, each one addressing one of the three media practices mentioned in the subtitle: reading, writing, and circulation. The chapters in each part identify a “media myth” that is prevalent in biblical and New Testament studies and, in its place, offer a more complex “media reality” on the basis of what I find the primary source evidence to indicate. These myths and realities are as follows:
Chapter 1
Media Myth: Reading was always or usually aloud.
Media Reality: Literate persons read both silently and aloud.
Chapter 2
Media Myth: Texts were always or usually engaged in communal reading events.
Media Reality: Reading was both a communal and solitary affair. Individuals read texts to themselves, both aloud and silently. Communal reading events were diverse. Small groups read and engaged texts together. Texts were publicly read to large gatherings of people. An tiquity was characterized by a variety of reading events, constituted by different numbers of persons in participation of the event. A given text could be read in different ways and in different social contexts.
Chapter 3
Media Myth: Each gospel was written to be experienced the same way.
Media Reality: Each gospel expresses its textuality differently, indicating that the gospels are different kinds of texts that made for different kinds of reading events.
Chapter 4
Media Myth: Persons in antiquity did not often compose texts in their own hands.
Media Reality: Handwriting played an important role in the composition process of various kinds of texts, though how and why it was used varied on the basis of a text’s genre and the author’s social context, literacy, and compositional preferences.
Chapter 5
Media Myth: Composition always involved dictation, which was an act of freezing an oral discourse in written form.
Media Reality: Composition was an interplay between writing by hand and by mouth. Even when a text was dictated, the act of inscribing affected the spoken words. Not all forms of writing by mouth were equal and not all should be considered dictation.
Chapter 6
Media Myth: The gospels were all written using the same compositional practices.
Media Reality: The gospels were composed using a variety of compositional practices.
Chapter 7
Media Myth: Texts were distributed following a “concentric circles” model in which the discourse gained more influence and readers as it went systematically through these different social circles.
Media Reality: Texts were distributed in a variety of different ways.
Chapter 8
Media Myth: The gospels were all circulated the same way and in the same physical format, whether it be a codex or roll.
Media Reality: The gospels, like other texts in their media context, were circulated textually in a variety of socially constructed ways and physical forms.
To address and correct these myths, the book engages various kinds of primary source evidence: Second Temple Jewish narratives and histories, documentary papyri, Greco-Roman literature, letters written by elite literary figures, the Hebrew Bible, and the New Testament. The ultimate aim of the book is to explicate the complex media environment of the New Testament context situate the gospels within it.
