I thought I would post an update on the status of my move to Münster now that the most pressing move-related deadlines are behind. I now have a Münster address. Personal belongings that would not fit in the suitcases are now enroute by ship. I am now somewhat free once again to continue the research that informs this blog.
In fact, I am eager to press in a number of directions:
First, while it may not be the most exciting variation from a literary or theological perspective, for a number of reasons Bezae’s Lukan genealogy seems to hold some promising clues regarding the initial context of Bezae’s text. Writers, such as Ambrosiaster — contemporary with Bezae’s production — seem preoccupied with harmonizing Luke’s and Matthew’s genealogies, though their solutions differ from that of Bezae. Meanwhile Augustine suggests that the contemporary Manichaean writer Faustus exploited incompatibilities in the genealogies for apologetic ends. At the same time, Bezae’s Lukan genealogy resembles in format a genealogy offered by Aphraates. Hence I am now preparing a number of posts exploring this significant though little-discussed variation.
Second, despite a range of internal criteria suggesting that Bezae’s text is likely secondary — for example, apparent improvements, harmonizations, tendencies — there remains no consensus that Bezae’s text must be secondary. In fact, the view that Bezae’s text as a literary piece might represent the initial text raises significant questions concerning the validity of what are often assumed to be accepted text-critical canons and historical frameworks. On the other hand, it remains questionable whether a case for the relative prioirty of Bezae’s text can be sustained primarily on the basis of literary features.
Third, there is need to review the history of scholarship regarding Bezae’s Greek text as a possible retroversion. The topic might include especially an examination of Wettstein, Semler, Michaelis, Griesbach, Matthaei, Middleton, Marsh, Schultz, Hort, Harris, and several more recent writers on the origins of Bezae’s Greek text. Opinions tend to be strongly expressed, yet historically there are serious misunderstandings of the parameters of the discussion and what the evidence is able to demonstrate. The suggestion that Bezae’s Greek text might reflect assimilation to an ancient version — for example, the Latin, the Syriac, or both — while out of favor, yet deserves a hearing simply because it remains to be disproven — despite frequently stated belief to the contrary.
Fourth, the steadily dwindling pool of Bezan features that absolutely demand a second-century date requires definition. At the same time, a fascination with things ancient must be taken into account as a potential inspiration for apparent archaisms in Bezae.
Fifth, it should be possible to relate Bezae’s tendencies to a particular shared context, since it is unlikely they arose in separate contexts. While Bezae’s observed tendencies are often consigned by default to the second century, it is clear they do not all fit a second-century context (for example, attempts to exonerate Roman officials).
Sixth, the factionalism of the latter fourth century needs to be explored as a potential background for Bezae’s production as a manuscript — whether or not the text itself is early or late. What factors might have contributed to the production of such a distinctive text? Is its very distinctiveness an indication of partisan sympathies and if so to which party might it be attributed? Of particular relevance is controversy concerning the Vulgate.
Seventh, there is need to examine Greek manuscripts with uncanny parallels to Bezae — such as Codex Sinaiticus in John 1-8 and P127 in Acts.
Eighth, if it is agreed that Bezae contains both Eastern and Western elements, it must be asked what contexts and forces might best explain this East-West communication.
Ninth, it seems worthwhile to recontextualize the PA, Markan long ending, Sabbath worker, and other similar contributions of Bezae’s text in light of the context in which the manuscript was produced. Whether or not they originated in Bezae’s tradition, such passages evidently held some attraction for those who produced the manuscript.
Clearly, there is still much to discuss concerning Bezae’s text!