Well "Pagan" in the sense of the way the church uses it isn't correct. As such people who think they follow Pagan religions are usually offshoots of the same religions that Christianity came from.
But if modern religions want to call themselves Pagan I have no problem with that. I was talking about the use of the term in the early days of Christianity. Calling Mystery religions "pagan" when Christianity is a mystery religion?
The scholarship on Mark is becoming very strong that everything he wrote was not oral tradition but narratives from other sources. Mark was creating earthly narratives using Paul, older fiction and Greek/Persian/Jewish theology.
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Most of what Jesus is “known” for today comes from these later fabrications intended to override the original version of Jesus found in Mark. Mark gets mostly ignored. And yet his myth started it all, a lifetime after the fact, decades after Paul wrote his Epistles, which in turn were written decades after Jesus would supposedly have lived. And other than revelatory or theological data, and material not actually from or about Jesus, we actually can trace nothing in Mark to any sources prior. He appears to have created the whole thing. This is not a popular opinion in Biblical scholarship, which is still hung up on a desperate certainty that Mark must have been working from some collection of oral traditions; but that certainty is actually based on no evidence. And nothing based on no evidence should ever be treated as “certain.”
I demonstrate the mythic nature of Mark’s narrative—and why he was not simply collecting oral lore but constructing a deliberate, coherent mythograph from beginning to end—in Chapter 10 of
On the Historicity of Jesus. I likewise demonstrate that attempts to “rescue” from Mark’s mythic narrative some kernels of supposedly historical fact all lack logical validity in Chapter 5 of
Proving History.
All of this becomes more potent if we conclude Mark even
as likely as not used Paul for much of his stories. So what is the evidence he may have done so?
Leading Scholarship
The principal works to consult on this (all of which from peer reviewed academic presses) are:
- Michael Bird & Joel Willitts, Paul and the Gospels: Christologies, Conflicts and Convergences (T&T Clark 2011)
- David Oliver Smith, Matthew, Mark, Luke, and Paul: The Influence of the Epistles on the Synoptic Gospels (Resource 2011)
- Tom Dykstra, Mark: Canonizer of Paul (OCABS 2012)
- Oda Wischmeyer & David Sim, eds., Paul and Mark: Two Authors at the Beginnings of Christianity (de Gruyter 2014)
- Eve-Marie Becker et al., Mark and Paul: For and Against Pauline Influence on Mark (de Gruyter 2014)
- Thomas Nelligan, The Quest for Mark’s Sources: An Exploration of the Case for Mark’s Use of First Corinthians (Pickwick 2015)
Depicting Jesus as teaching through “parables” appears to be an invention of Mark. It’s nowhere in Paul (or 1 Peter or Hebrews or 1 Clement or any earlier account of how and what Jesus taught). Mark is thus the most likely inventor of that technique, which later Evangelists picked up and riffed on, building their own parables on Mark’s model and attributing them to their versions of Jesus. Occam’s Razor leads to no other conclusion.
No evidence of any kind leads to any other conclusion.
Mark composed his mythical tale of Jesus using many different sources: most definitely the Septuagint, possibly even Homer, and, here we can see, probably also Paul’s Epistles. From these, and his own creative impulses, he weaved together a coherent string of implausible tales in which neither people nor nature behave the way they would in reality, each and every one with allegorical meaning or missionary purpose. Once we account for all this material, there is very little left. In fact, really, nothing left.
We have very good evidence for all these sources. For example, that Mark emulates stories and lifts ideas from the Psalms, Deuteronomy, the Kings literature, and so on, is well established and not rationally deniable. That he likewise lifts from and riffs on Paul’s Epistles is, as you can now see, fairly hard to deny. By contrast, we have exactly no evidence whatever that
anything in Mark came to him by oral tradition. It is thus curious that anyone still assumes some of it did. That Mark’s sources and methods were literary is well proved. That any of his sources or methods were oral in character is, by contrast, a baseless presumption. Objective, honest scholarship will have to acknowledge this someday.
Dr Carrier
Mark's Use of Paul's Epistles • Richard Carrier the bulk of this article (peer-reviewed) focuses on Marks use of Paul and his mythic literary style.