1. “Q”: the “virtual gospel” second lecture Burton Mack, the editor of Q, calls it “The Lost Gospel” But was it ever really “lost”? Or alive and well and just hiding out in Matthew and Luke?

2. The “virtual gospel” -- recapping Q = quelle, German for “source.” Mark is the narrative source of Matthew and Luke. But not of various other materials, mostly sayings of Jesus, shared by Matthew and Luke. Q is the presumed source of this other material. (Matthew and Luke each also have their own individual source material.) But besides Mark, Q is what they share.

3. Q as text; “sayings” as genre Some have wondered if Q might just be shared oral materials, what people remembered about what Jesus said. But the similar ordering of the materials in Matthew and Luke suggests both working, independently, from a shared written source. A number of reasons why Luke and Matthew would not have been copying from each other. So the hypothesis that most scholars have adopted is that Q was an independent written source. Q might have been just an isolated collection of sayings – except that the discovery of Thomas points to a specific genre of collected sayings. So we know that there existed a genre of collected sayings and anecdotes. Q, then, is part of that genre.

4. A term to remember: “Pericopé” (Not a periscope!) Pericopé: in Greek, literally, a “cutting around” – or a “cut out,”? Refers to a single isolatable unit of the gospel tradition. A specific saying, a parable, a brief narrative, an account of a healing or of an exorcism of an unclean spirit. These pericopés are the building blocks of gospel tradition and of gospel narratives. Early part of Mark is stitched together from various pericopés.

5. Separate strata of Q (à la Burton Mack)? Mack wants “primitive” (i.e., more authentic, real Jesus material), then “later” levels of Q that represent additions from the post-Jesus traditions. But this is because Mack wants to eliminate the apocalyptic Jesus, the disruptive, prophetic Jesus who judges the age. This seems methodologically suspect: if we postulate Q, why various developments of Q? And how could the Jesus of Mack’s “original Q” be someone whom the Romans would find it necessary to crucify? He doesn’t seem to threaten anyone or any institutions – just a pleasant fellow who seems to enjoy paradoxes! Mack wants this Jesus to be a witty teacher of paradoxes and challenging aphorisms, but nothing more.

6. What to make of Q? Granted, it’s an hypothesis – but a strong hypothesis. We can’t know for sure what it contained beyond the pericopés we have: Brief narrative of John’s preaching that forecasts Jesus (Qs. 5). Narrative of temptation of Jesus (Qs. 6). Narrative of healing of centurion’s servant (Qs. 15). Narrative of relationship of John and Jesus (Qs. 16, 17). Narrative of exorcising of demon and what this means (Qs. 28). Condemnation of Pharisees (Qs. 34). Two parables of Kingdom of God (Qs. 46). Day of Judgment (Qs. 60). Parable of talents. And lots of sayings, teachings.

7. What’s “left out” of Q (from what we know of other gospel traditions)? Most obviously, no “kerygma” [= proclamation, a good word to remember] of death and resurrection. No miracle pericopés (beyond healing of centurion’s servant). (But we hear about healings in Qs 16.) No narratives about his conception, birth. Few stories about Jesus’ identity – even temptation story – except perhaps Qs. 16, 17. Any others? Qs. 31 seems specifically to reject focus on his personal identity. Any insistence on a divine identity for Jesus?

8. What’s emphasized? Paradoxes: Qs. 8, 9, 35?, 36, 39, 50, 52, 54. “Difficult” sayings, ones that imply alienation from ordinary life: 52, 19, 43. Sayings that suggest persecution: 8, 9, 29, 32, 36, 37, 56, 60. Or opposition to other groups: 22, 34. References to a mysterious “kingdom of God”: 46, 47, 48, 56, 20?, 14? Belief in a coming judgment: 4, 21, 22, 32, 35, 60, 61, 62. Just three reference to Jewish law: 56 (but should actually be seen as three pericopés).

9. How would we characterize a hypothetical Q community? Not settled and domestic? See 52, 19, 43. Itinerant? See 19, 20. Opposed to religious authorities? See 34. Expecting major changes in the coming of God’s kingdom? See 46, 48, 22, 60. A community living on the edge? What would this community be? What would their relationship to Yeshua be? Who would Yeshua be for this community?

10. Narrative? Several internal narratives within the pericopés of Q. But no framing narrative. The effect of this? Can we understand even the internal narrative pericopés, e.g., Qs. 61? Or Qs. 30? Deficit of understanding in a sayings gospel? Narrative as a mode of interpretation, understanding. Narrative as a way of thinking.