Thursday 6 May 2021

Misreading the Bible

A lot of writers talk about their ‘process’, the manner in which they go about writing their books. Based on what I’ve heard from other authors I’ve spoken to, there is no one universal process that all authors use. So for this post, I thought it might be interesting to write about my process and the unique steps involved in parodying a book like the Bible.

The first step is to actually read the Bible. I’ve read everything before, but it’s a good idea for me to have the stories fresh in my mind. It also allows me to see if any jokes or potential plot twists jump out at me; as I’ve said before, a lot of the verses and stories are bizarre even without my patented brand of ‘misreading’.

As I’ve mentioned in previous posts, there are many issues with the Bible. The gospels present a unique challenge as there are multiple versions of each story. Christian theologians have attempted to reconcile this by creating tables of corresponding verses called harmonies (I discuss them here). I’ve been using a similar tactic to put the narratives in order (something I started doing while I was writing my second book, A MisreadBible Christmas). I use Excel to create tables and work out which verses constitute a narrative and organise them into stories and sections.

Here’s part of the table for my next book.

(Click to view larger image)

I’ve tried, where possible, to keep narratives that follow on from each other together (I’ve drawn thick borders around contiguous narratives), but as the order is different in each gospel, it’s impossible for all of the narratives in all four gospels to be in order, so I’ve chosen to base mine predominantly around Luke and John.

In some instances, I’ve shuffled things around a bit to improve the overall plot. For instance, The Lord’s Many Stalkers (based on Matthew 9:27-34) comes before A Paralytic Drops in (Matthew 9:1-8) and Slipping into Levi’s (Matthew 9:9-17) because it creates a more dramatic build up as more and more people flock to Jesus wanting to be healed.

Once I’ve got the stories into a rough order, I begin looking at individual narratives more closely. When I come across passages where the meaning is uncertain or that contradict others, I read commentaries to see how Christian theologians interpret them, and I also look at what secular scholars have written on the subject. I take copious notes that I can refer to later when I write the stories.

When real historical figures are mentioned, I research them to find out how accurate the details about them in the Bible are. When I was writing my second book, I parodied A Christmas Carol by Charles Dickens, casting Herod the Great as Scrooge. I based the events of his life in my story on real events in Herod’s life whilst also linking to the Bible nativity narrative.

My main concerns when writing my adaptations are consistency, dealing with contradictions, giving the characters personality, and finding ways to deal with the boring sections of the Bible (usually things like the chapters of begats).

The characters in the Bible are generally lifeless and dry, going through the motions in order to progress the story. It’s often difficult to work out their motivations or connect to them on an emotional level. I try to imbue them with life and give them longer character arcs. In my current book, I have quite a few characters to work with: Jesus himself, John the Baptist, Jesus’s disciples, Mary Magdalene, and a host of others. Sometimes, the personality of a character develops naturally, but other times, I have to think of what traits would work well in the situations presented by the stories and with other characters. Again, I take copious notes.

Throughout the whole process, I allow myself to shift the order of narratives and try to create an outline of overall story arcs. Obviously, the Bible has its own story arc (although, it’s usually underdeveloped and inconsistent), but I like to add in my own subplots and twists throughout the larger story.

Now I can begin writing. In sections of the Bible where there is a single version of the narrative, I’ll copy the text from BibleGateway into a Word document and go verse by verse writing my version of the story above the original, deleting verses from the original as I go. I try to retain the positions of the verse numbers.

In other sections, however (such as the gospels), there are multiple versions of each story. I have to compare the various versions and work out which details from each I want to keep. This can be a difficult task, but I’ve created a database and webpage hosted on my computer that allows me to view corresponding narratives from different gospel books side-by-side. Once I’ve figured out which parts I want to use from each gospel, I copy the text into Word and go through the verse-by-verse process as before, adding in any details from the other gospels if necessary.

Then, of course, the final step is proofreading and editing. Proofreading isn’t just about catching spelling and grammar mistakes, it’s also an opportunity to assess the story as a whole. Sometimes when I’m proofreading, I’ll find that something needs to be completely rewritten or that the plot isn’t working in some places and needs to be adjusted.

One thing I’ve noticed about myself is that when I read back what I’ve written, I tend to read things as they should be written rather than how they are actually written. Having other people proofread helps a lot in this regard, as does reading my stories out loud to other people. Another thing I’ve started to use is Word’s ‘Read aloud’ feature, which reads what I wrote verbatim.

No matter how much prep work you put into writing, proofreading and being willing to revise and polish your work is vital. It’s very rare that you’ll write something flawless in your first draft. I used to get really bogged down in scrutinising my writing as I wrote. I’d be in mid-flow and grind to a halt trying to get the phrasing exactly right. Eventually, I trained myself to ignore all of those things as I am writing and try to just keep writing. If there are any errors (I can guarantee there will be), I can always correct them later.

Monday 22 February 2021

Gospel Disharmony

As I’m currently working on my fourth book covering the gospels, I thought I’d write about some of their issues, and how I am dealing with them in order to write the book. In this post, I’ll be focusing on the issues, and I plan to write a follow up addressing how I am dealing with them.

As you may know, the Bible is riddled with contradictions, and it’s not at all surprising given that it was written by multiple authors with different religious views over a period of centuries. Often authors would write narratives based on the same source, and the resulting stories would have some common elements but differ many ways. I gave an example of this in my earlier post Sister-Wives and the Documentary Hypothesis.

When it comes to the gospels, they all purport to tell the story of Jesus’s life and ministry, and there is evidence that a lot of material comes from common sources. The majority of scholars hold that Mark was written first (circa AD 66-70), and Matthew and Luke (written circa AD 85-90) used some version of it and one or more other source (scholars call this Q, from the German Quelle meaning ‘source’). As these three gospels share a large amount of material, they are known as the Synoptic Gospels.

They tell the story of Jesus’s birth (in Matthew 1-2 and Luke 1-2), his baptism by John the Baptist, and his ministries in Galilee and Judaea (a timespan of around a year), ending with his crucifixion, and post-resurrection appearances (in Matthew 28 and Luke 24. The oldest copies of Mark cut out before any post-resurrection appearances), but the order of events varies from gospel to gospel.

The Gospel of John (written circa AD 90-110), on the other hand, has mostly unique material, sharing only a few stories with the Synoptic Gospels. Where in the synoptics, Jesus is baptised by John and then returns to Galilee, in the Gospel of John, Jesus spends time with John, baptising alongside him. Where the synoptics have Jesus starting out in Galilee and moving towards Judaea, John has him constantly making trips to Jerusalem in Judaea for various festivals and says very little about his activities in Galilee. John’s version describes a period of around three years, as three separate Passover festivals take place.

Many attempts have been made by Christian scholars to reconcile (or harmonise) the gospels, creating an accurate timeline of events. This can take the form of a single merged narrative called a synopsis, or as a table of corresponding verses called a harmony.

Jesus’s Peraean Ministry

The contradictions between accounts are glaring, and the attempts to harmonise the gospels often create more issues than they resolve. One of the weird side-effects of harmonisation is the invention of a ministry not found in the text of the gospels: Jesus’s Peraean ministry.

In Mark 10 and Matthew 19, Jesus leaves Galilee for the region of Judaea and beyond the Jordan (Peraea). Presumably, Jesus’s discourse about divorce, the blessing of the little children, and the conversation with the rich young man took place here. Straight afterwards, he continues his journey to Jerusalem via Jericho. Peraea is merely one stop along his way during his journey.

In John 7, after Jesus’s brothers invite him to go to the Festival of Tabernacles (Sukkot), he travels down to Jerusalem alone and ends up preaching at the temple. There is no mention of him returning to Galilee, so presumably, he remained in Judaea. Then in John 10, he goes to the temple for the Festival of Dedication (Hanukkah), after which he retreats to Peraea. Nothing is mentioned about what he does in Peraea, and the next thing we read is that he went to Bethany, near Jerusalem, to resurrect Lazarus, and retreated to Ephraim in northern Judaea, and he set off from there for his final journey to Jerusalem.

However, in Luke, no mention is made of Peraea, and instead, in Luke 9, ‘Jesus resolutely set out for Jerusalem,’ and sent some of his disciples to a village in Samaria. When they are rejected, he goes to another unspecified village. Between Luke 9 and 18, his location isn’t reported, except for in Luke 17 when he’s said to be on the border between Galilee and Samaria. Then he continues on to Jericho (in Luke 18) to continue his journey to Jerusalem.

In an attempt to reconcile this, some harmonies place all or some of the events between Luke 9 and 18 (where no location is reported in the text) in Peraea and move Luke 17’s story of Jesus on the border of Galilee and Samaria back to when his disciples were rejected in Samaria. And thus, they have invented Jesus’s Peraean ministry.

Contradictory Order of Events

These are just some examples of some of the narratives that occur at different points in different gospels.

The Healing of the Paralytic at Capernaum

According to Mark 2, it took place when Jesus returned to Capernaum after calling the fishermen. According to Matthew 9, it took place as he was leaving the boat after crossing the Sea of Galilee from Gadara after curing two demon-possessed men. And according to Luke 5, it happened while he was ‘in one of the cities’ of Galilee preaching.

The Cleansing of the Temple

According to John 2, it took place at the beginning of Jesus’s ministry after the Wedding at Cana, but in the Synoptic Gospels (Mark 11, Matthew 21, Luke 19), it occurred towards the end when he was in Jerusalem before the crucifixion.

Contradictory Details

Here are some examples of narratives with even more contradictory details.

The Anointing of Jesus

A woman anoints Jesus with ointment.

Mark 14Matthew 26Luke 7John 12
TownBethanyBethanyDoesn’t sayBethany
In the house ofSimon the leperSimon the leperSimon the PhariseeLazarus
WhenJust before crucifixionJust before crucifixionGalilean ministryJust before crucifixion
WhoUnnamed womanUnnamed womanUnnamed sinful womanMary the sister of Martha
What she doesPours ointment over Jesus’s headPours ointment over Jesus’s headAnoints his feet and dries them with her hairAnoints his feet and dries them with her hair
Disciples were presentYesYesNoYes

The Exorcism of Legion

Jesus and his disciples cross the Sea of Galilee and are approached by one or two demon-possessed men and casts the demons into a herd of pigs.

Mark 5Matthew 8Luke 8
PlaceGerasaGadaraGerasa
DemoniacsOneTwoOne
Came fromTombsTombsCity
The demoniac was nakedYesNoYes
Demons identify themselves as LegionYesNoYes
Man wants to join JesusYesNoYes

The Empty Tomb

After Jesus’s crucifixion Mary Magdalene goes to anoint his body.

Mark 16Matthew 28Luke 24John 20
Who goes to the tombMary Magdalene, Mary mother of James, and SalomeMary Magdalene, and the other MaryMary Magdalene, Joanna, Mary the mother of James, and a number of other womenMary Magdalene
Stone already rolled awayYesNoYesYes
EarthquakeNoYesNoNo
Guards presentNoYesNoNo
Who they seeA young man in white in the tombAn angel descending outside tombTwo men in shining clothes in the tombNobody
Women enter the tombYesNoYesNo
Peter enters the tombNoNoYesYes
They see resurrected Jesus immediatelyNoYesNoNo
Disciples toldThe women are ordered to, but instead flee in terrorYesYesYes