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Farrer hypothesis

The Farrer hypothesis is a scholarly theory addressing the synoptic problem—the question of literary interrelationships among the Gospels of Matthew, Mark, and Luke in the New Testament—proposing that Mark was composed first as the primary source, followed by Matthew, which expanded and adapted Mark, and then Luke, which drew directly from both Mark and Matthew without reliance on an additional hypothetical document such as Q.^[1] This hypothesis emerged in the mid-20th century as a challenge to the dominant two-source theory, which assumes Markan priority alongside a shared sayings source (Q) for the non-Markan material common to Matthew and Luke. Austin Farrer, an English theologian, first articulated the core idea in his influential 1955 essay "On Dispensing with Q," arguing that positing direct dependence of Luke on Matthew simplifies explanations for the gospels' agreements and differences, avoiding the complexities of an unattested Q document.^[2] Farrer's work suggested that Luke's rearrangements of material, such as redistributing Matthean discourses into his own narrative framework (e.g., the Sermon on the Plain in Luke 6 paralleling Matthew 5–7), reflect deliberate editorial choices rather than extraction from a separate source.^[1] Subsequent proponents, including Michael Goulder and Mark S. Goodacre, refined and popularized the hypothesis, often termed the Farrer-Goulder-Goodacre theory, by emphasizing evidence like Luke's selective omissions and expansions of Matthean content—such as the parable of the lost sheep (Matthew 18:12–14; Luke 15:3–7)—which align better with direct literary borrowing than with independent traditions.^[3] Key supporting arguments include the absence of any manuscript evidence for Q, the plausibility of Luke consulting multiple written sources as hinted in his prologue (Luke 1:1–4), and patterns where Matthew and Luke independently improve Mark's Greek style or alter its sequences, such as the healing miracles in Matthew 8–9 versus Mark 1–3.^[2] While not the majority view among New Testament scholars, the hypothesis remains influential in debates over gospel origins, particularly for its parsimony in explaining the triple tradition (material shared by all three gospels) and double tradition (Matthew-Luke agreements) through verifiable texts alone.^[1]

Historical Context

The Synoptic Problem

The Synoptic Problem refers to the scholarly challenge of explaining the literary relationships among the first three Gospels of the New Testament—Matthew, Mark, and Luke—which exhibit striking similarities in content, structure, and wording that allow them to be viewed "together" (synoptically), in contrast to the Gospel of John, which differs markedly in narrative focus, theological emphasis, and inclusion of material such as fewer miracle stories and a greater stress on themes like eternal life rather than the kingdom of God.^[4] These similarities include extensive overlaps in the sequence of events, such as the baptism of Jesus, the calling of disciples, and the passion narrative, as well as verbatim or near-verbatim agreements in phrasing, like the description of Jesus' temptation in the wilderness.^[5] Such parallels indicate that the Gospels are not independent compositions but are interconnected through shared traditions or sources, a conclusion drawn from critical analysis beginning in the Enlightenment era.^[4] Central to the problem are two key categories of shared material: the triple tradition, consisting of pericopes (narrative units) common to all three Synoptics, such as the healing of the paralytic or the parable of the sower, which form the bulk of Mark and appear in similar forms in Matthew and Luke; and the double tradition, comprising agreements between Matthew and Luke in sayings and stories absent from Mark, like the Beatitudes or the Lord's Prayer.^[4] The triple tradition constitutes the bulk of Mark's content, with over 90% of Mark appearing in Matthew and more than 50% in Luke, often with minor expansions or omissions, while the double tradition highlights agreements in wording and order that suggest a common origin beyond Mark.^[6]^[5] These patterns of overlap, particularly the verbatim parallels exceeding what could be attributed to oral transmission alone, necessitate hypotheses about literary dependence to account for the evident borrowing among the evangelists.^[4] The problem emerged as a formal scholarly concern in the late 18th and early 19th centuries, amid the rise of historical-critical methods that treated the Gospels as literary documents subject to source analysis, rather than solely theological texts.^[7] Early investigations, such as those by Johann Jakob Griesbach (1745–1812), a German biblical scholar during the Enlightenment, proposed initial frameworks for these relationships; in his 1776 Greek Synopsis of the Gospels and subsequent 1789–1790 commentary, Griesbach arranged the texts in parallel columns to highlight agreements and differences, suggesting Matthew as the earliest Gospel, followed by Luke using Matthew, and Mark as a later abbreviation and combination of the two.^[4] Griesbach's work, building on 17th-century precedents like John Mill's observations, marked a pivotal shift by emphasizing the impossibility of independent authorship given the extensive verbatim resemblances, thus framing the Synoptic Problem as a quest for the compositional history underlying the Gospels' interdependence.

Early Source Theories

In the late 18th century, Johann Jakob Griesbach proposed one of the first systematic solutions to the literary relationships among the Synoptic Gospels. His hypothesis posited that Matthew was composed first, serving as the primary source for Luke, which expanded and adapted Matthew's material; Mark then followed, functioning as an abbreviation that conflated and shortened elements from both Matthew and Luke to create a more concise narrative.^[8] This approach aimed to account for the extensive agreements in wording and order among the Gospels while explaining Mark's brevity and occasional omissions.^[9] By the 19th century, the two-source hypothesis emerged as a dominant alternative, building on earlier ideas from scholars like Christian Hermann Weisse. Formulated more rigorously by Heinrich Julius Holtzmann in his 1863 work Die synoptischen Evangelien, it argued that Mark was the earliest Gospel, providing the foundational narrative framework; Matthew and Luke then independently drew upon Mark for their shared stories and upon a hypothetical sayings source, designated Q (from the German Quelle, meaning "source"), for non-Markan material common to both.^[10] This theory addressed the Synoptic Problem's core issues, such as the triple tradition shared by all three Gospels and the double tradition unique to Matthew and Luke, by attributing the latter to Q's oral or written collection of Jesus' teachings.^[11] Burnett Hillman Streeter further refined and popularized this model in his 1924 book The Four Gospels: A Study of Origins, extending it into a four-source theory. In addition to Mark and Q, Streeter introduced M as a special source for Matthew's unique content (e.g., the infancy narrative) and L for Luke's distinctive material (e.g., certain parables), positing that each evangelist incorporated these elements alongside the common sources to tailor their accounts.^[10] This framework gained widespread acceptance for its explanatory power regarding the Gospels' compositional layers.^[1] From its inception, the two-source hypothesis faced early critiques centered on the hypothetical status of Q, particularly the complete absence of manuscript evidence or any patristic references to such a document in early Christian literature.^[12] Proponents of alternative views, including revivals of Griesbach's ideas, argued that introducing an unattested source complicated the explanation unnecessarily, favoring direct interdependence among the canonical Gospels instead.^[13] These objections highlighted ongoing debates about parsimony and empirical support in Synoptic source criticism.^[14]

Formulation of the Hypothesis

Austin Farrer's Contribution

In 1955, Austin Farrer, an Oxford theologian and biblical scholar, proposed a solution to the Synoptic Problem that challenged the prevailing two-source theory by eliminating the need for the hypothetical Q document.^[15] His essay "On Dispensing with Q," published in the volume Studies in the Gospels: Essays in Memory of R. H. Lightfoot, argued that Luke could have directly consulted and adapted Matthew, rendering Q superfluous.^[16] Farrer contended that "if there is no difficulty in supposing St. Luke to have read St. Matthew, then the question never arises at all," highlighting the unnecessary complexity introduced by positing an additional lost source.^[16] At the core of Farrer's hypothesis was a sequential dependency among the Synoptic Gospels: Mark as the foundational text, Matthew building upon and theologically enriching Mark, and Luke subsequently redacting both to align with his own narrative and theological emphases.^[17] This model emphasized the evangelists' creative literary processes, with Luke selectively incorporating material from Matthew's expansions on Mark rather than drawing from a separate sayings source.^[16] Farrer's approach prioritized observable textual relationships over hypothetical documents, advocating for explanatory parsimony in Gospel origins.^[18] Farrer mounted a pointed critique against Q, observing that attempts to reconstruct it result in a disjointed collection of sayings without the narrative framework or coherence expected of a gospel.^[16] He noted that "it is notorious that Q cannot be convincingly reconstructed," lacking independent manuscript evidence and relying solely on inferred overlaps between Matthew and Luke.^[16] This unevidenced source, in Farrer's view, complicated the Synoptic relationships without explanatory gain.^[19] Farrer's essay emerged in the post-World War II era, amid a gradual shift in biblical scholarship from form criticism—focused on oral traditions and pre-literary forms—to greater emphasis on redaction and literary analysis of the texts as composed works.^[20]

Key Proponents and Developments

Following Austin Farrer's foundational 1955 essay, the Farrer hypothesis was advanced by several scholars in the latter half of the twentieth century, who refined its emphasis on direct literary relationships among the Synoptic Gospels.^[16] Michael Goulder emerged as a leading proponent from the 1960s through the 1990s, contending that Luke's composition involved midrashic reinterpretation of Matthew's material alongside signs of editorial fatigue, where Luke's initial adaptations of Matthew's wording eventually revert to closer alignment with the source. In his 1974 monograph Midrash and Lection in Matthew, Goulder analyzed Matthew's structuring around lectionary patterns to argue for Luke's direct access to Matthew, introducing the concept of fatigue as a marker of secondary dependence. He expanded this framework in Luke: A New Paradigm (1989), applying it systematically to the double tradition to demonstrate Luke's creative yet dependent use of Matthew.^[21]^[22] Mark Goodacre has been a principal advocate since the 1990s, building on these ideas through rigorous critiques of the Q hypothesis and fresh examinations of textual evidence. In The Case Against Q: Studies in Markan Priority and the Synoptic Problem (2002), Goodacre synthesized arguments for the Farrer model, emphasizing how editorial fatigue—where an author's redactional changes weaken over time—indicates Luke's use of Matthew rather than an independent Q source. His 1996 article "Fatigue in the Synoptics" formalized this as a key diagnostic tool, analyzing passages like the parable of the talents to show lapses in Luke's consistency that align with Matthew's influence.^[23]^[21] Other strict Farrer supporters, such as John Drury and Eric Franklin, contributed during this period by exploring thematic and interpretive links that reinforced literary dependence without invoking Q. Drury, in works like The Parables in the Gospels (1989), highlighted structural parallels suggesting Luke's adaptation of Matthean arrangements, while Franklin's Luke: Interpreter of Paul, Critic of Matthew (1994) examined Luke's theological revisions of Matthew as evidence of direct engagement. William Farmer's critiques of the two-source hypothesis in the 1960s and beyond provided partial indirect support, as his rejection of Q on parsimony grounds aligned with Farrer arguments, though he favored a modified two-gospel sequence.^[24]^[25]^[1] In the 1970s and 1980s, Farrer scholarship increasingly shifted from broader appeals to oral traditions toward detailed demonstrations of literary dependence, with Goulder's publications exemplifying this trend through close textual comparisons that prioritized verbatim agreements and sequential overlaps as signs of copying.^[26] This evolution strengthened the hypothesis's appeal among British scholars, fostering a more text-centered defense against multi-source models.^[27] More recent contributions include Eric Eve's 2021 monograph Solving the Synoptic Puzzle: Introducing the Case for the Farrer Hypothesis, which offers an accessible synthesis and defense of the theory for contemporary audiences.^[28]

Core Elements

Proposed Source Relationships

The Farrer hypothesis posits a sequential composition of the Synoptic Gospels, with the Gospel of Mark written first around 65–70 CE, serving as the primary narrative source for both subsequent gospels. The Gospel of Matthew follows, dated to approximately 80 CE, drawing directly from Mark while incorporating additional oral traditions, particularly those rooted in Jewish-Christian communities.^[29] Finally, the Gospel of Luke, composed around 85 CE, utilizes both Mark and Matthew as written sources, alongside its own unique materials derived from various traditions. In this model, the triple tradition—material common to all three gospels, such as the Passion narrative and many miracle stories—originates directly from Mark and is adapted by both Matthew and Luke through independent expansions and rearrangements.^[3] For instance, Matthew often amplifies Mark's accounts with ethical teachings and fulfillment citations, while Luke reorganizes them to emphasize themes of social reversal, but both retain Mark's core structure and wording in these shared pericopes.^[16] The double tradition, consisting of sayings and discourses shared by Matthew and Luke but absent from Mark (e.g., the Beatitudes and the Lord's Prayer), is explained as Luke directly copying and adapting Matthew's elaborations upon Markan frameworks, rather than drawing from a separate document.^[16] This accounts for the frequent verbatim agreements between Matthew and Luke in these sections, as well as instances where Luke appears to follow Matthew's ordering or expansions of similar themes.^[3] Matthew's unique material, often designated as "M," derives from oral traditions circulating in early Jewish-Christian circles, including infancy narratives and parables emphasizing Torah observance, integrated to supplement Mark's framework.^[16] Similarly, Luke's special content, known as "L," stems from distinct traditions such as the travel narrative in Luke 9–19 and stories like the Good Samaritan or Zacchaeus, which reflect Hellenistic influences and are woven into Luke's broader composition without reliance on hypothetical shared sources beyond Mark and Matthew.^[3]

Rejection of Q

The Q source, posited in the two-source theory of the Synoptic Gospels, is a hypothetical document inferred from the verbal agreements between Matthew and Luke in material not found in Mark, primarily consisting of sayings of Jesus but also including some narrative elements.^[16] No extant manuscripts of Q exist, and no ancient writer references it, rendering it a purely inferential construct reconstructed from these overlaps, whose form varies inconsistently between predominantly sayings collections and occasional narrative passages.^[30] Within the Farrer hypothesis, this double tradition material is reinterpreted not as deriving from a separate Q document but as Luke's direct adaptation of Matthew's expansions upon Mark, allowing for a streamlined model where Luke consults both Mark and Matthew sequentially.^[1] This approach eliminates the need for an additional lost source, as the shared non-Markan content can be attributed to Luke's literary dependence on Matthew's redactional choices rather than independent access to Q.^[31] A key conceptual flaw of Q in this framework is its assumption of the independence of Matthew and Luke from each other, which overlooks shared redactional patterns, such as minor agreements against Mark (e.g., the addition of phrases like "a person having taken it" in the parable of the mustard seed, Matthew 13:31–32 // Luke 13:18–19), that suggest Luke followed Matthew's wording directly.^[3] Furthermore, elements in the reconstructed Q that resemble Markan style—termed "deutero-Markus" material, such as the preaching of John the Baptist (Matthew 3:11-12 // Luke 3:16-17)—are better explained by Luke copying Matthew's modifications to Mark rather than drawing from a distinct, Mark-like Q source.^[31] The rejection of Q thus carries significant implications for Synoptic source criticism, reducing dependence on unverifiable lost documents and prioritizing the extant Gospels of Mark and Matthew as sufficient sources for Luke, thereby enhancing the hypothesis's explanatory parsimony without invoking additional hypotheticals.^[1]

Supporting Arguments

Simplicity and Parsimony

The Farrer hypothesis embodies the principle of Occam's razor by positing direct literary dependence among the three extant Synoptic Gospels—Mark, Matthew, and Luke—without invoking hypothetical documents such as Q, M, or L as complete sources. This approach adheres to the methodological guideline that explanations should not multiply entities beyond necessity, thereby simplifying the model of gospel composition to observable texts alone. Proponents argue that assuming additional lost sources introduces unnecessary complexity, as the interrelations can be adequately explained through sequential use: Mark first, followed by Matthew drawing on Mark, and Luke utilizing both.^[32]^[33] In terms of explanatory parsimony, the hypothesis accounts for the triple tradition (material common to all three gospels), double tradition (shared by Matthew and Luke), and unique material in each gospel via straightforward literary borrowing, eliminating debates over the hypothetical circulation, oral or written form, and eventual loss of Q. This unified framework avoids the proliferation of assumptions required by rival theories, such as parallel but independent development of traditions in Matthew and Luke. For instance, the double tradition can be resolved as Luke's adaptation of Matthean material without positing a separate source.^[34]^[35] The hypothesis also aligns with ancient patristic understandings of gospel interdependence, as exemplified in Augustine's Harmony of the Gospels, where he harmonized the narratives by assuming the evangelists built upon one another's accounts rather than working from entirely independent sources. This resonance with early church views underscores the hypothesis's intuitive appeal in prioritizing evident textual relationships over conjectural reconstructions.^[36] Critics of the two-source hypothesis highlight its added complexities, including the existence of an unattested Q document, its presumed original composition in Aramaic requiring subsequent Greek translation, and the independent yet parallel uses of Q by Matthew and Luke despite their differing arrangements and emphases. These elements demand multiple unverified postulates, contrasting with the Farrer hypothesis's reliance on verifiable dependencies among the canonical gospels.^[33]^[32]

Explanations for Double Tradition

The double tradition consists of material shared by the Gospels of Matthew and Luke but absent from Mark, such as the Sermon on the Mount in Matthew 5–7 and its parallel, the Sermon on the Plain, in Luke 6:20–49.^[31] Under the Farrer hypothesis, this material originates from Matthew, which Luke then adapts and redistributes to suit his narrative structure and theological emphases.^[1] A prominent example is the Lord's Prayer, found in Matthew 6:9–13 in an expanded form and in Luke 11:2–4 in a shorter version; proponents argue that Luke abbreviated Matthew's wording for conciseness while preserving core elements.^[37] Mark Goodacre has advanced the concept of "editorial fatigue" to explain how Luke's use of Matthew manifests in the double tradition, where Luke initially modifies Matthew's text but later reverts to its phrasing due to the strain of sustained redaction.^[21] In the Parable of the Talents (Matthew 25:14–30 // Luke 19:11–27), Luke begins by assigning ten servants one mina each, altering Matthew's three servants with varying talents, but subsequently slips into Matthew's structure by referencing only three servants and their rewards, indicating fatigue in maintaining his changes.^[21] This pattern supports the hypothesis that Luke directly accessed and copied from Matthew, rather than an independent source.^[38] The Farrer hypothesis further accounts for variations in the double tradition through Luke's rearrangement of Matthew's material to align with his theological priorities, such as emphasizing Jesus' journey to Jerusalem.^[39] For instance, Luke scatters elements of Matthew's structured discourses into different contexts, creating non-Markan sequences that reflect his own narrative flow, like placing beatitudes early in his gospel while integrating other sayings later.^[31] These reorderings explain why double tradition passages do not always follow Mark's outline, attributing the differences to Luke's purposeful editing rather than a separate document.^[1] Shared minor agreements in wording and phrasing within the double tradition, such as the shared phrasing in the Beatitudes (e.g., "Blessed are the poor, for theirs/yours is the kingdom of heaven/God" in Matthew 5:3 // Luke 6:20), suggest direct literary dependence between Matthew and Luke, avoiding the improbability of coincidental convergence.^[31] These agreements, including subtle tweaks like expanded justifications in temptation narratives (Matthew 4:1–11 // Luke 4:1–13), indicate Luke's familiarity with Matthew's text, reinforcing the hypothesis's model of sequential composition.^[38] This direct access aligns with the hypothesis's emphasis on simplicity, eliminating the need for an unpreserved source.

Criticisms

Streeter's Arguments Against

In his 1924 book The Four Gospels, B.H. Streeter outlined five principal arguments against the notion that the Gospel of Luke drew directly upon the Gospel of Matthew as a source, emphasizing evidence that supported independent access to shared traditions rather than sequential dependence.^[40] These objections, rooted in textual comparisons, challenged views positing Luke's familiarity with Matthew and instead bolstered Streeter's preferred two-source hypothesis involving Mark and a hypothetical Q document.^[40] The first argument concerns Luke's omission of key discourses central to Matthew, such as the Sermon on the Mount (Matthew 5–7) and the discourse on church discipline (Matthew 18), as well as parables like the wheat and tares (Matthew 13:24–30). Streeter contended that such extensive exclusions—encompassing material integral to Matthew's structure—would be improbable if Luke had Matthew available, suggesting instead that Luke lacked direct access to it.^[40] This concern about the Sermon on the Mount's treatment persists in modern criticism, with Alan Garrow (2024) arguing it as the primary reason to reject the hypothesis due to the implausible extent of Luke's editorial overhaul.^[41] Second, Streeter highlighted instances where Luke retains more primitive or simpler forms of shared sayings compared to Matthew's elaborations. For example, in the Beatitudes, Luke's version (Luke 6:20–23) is shorter and more direct, lacking Matthew's antithetical structure and additional blessings (Matthew 5:3–12), which Streeter interpreted as evidence of Luke drawing from an earlier common source rather than Matthew's redacted text.^[40] Third, Streeter pointed to Luke's adherence to Mark's narrative order over Matthew's deviations, particularly in non-Marcan sections. Where Matthew rearranges or expands material, such as inserting the Sermon on the Mount early (Matthew 5–7), Luke follows Mark's framework more closely, inserting double tradition elements at different points, which implies Luke did not consult Matthew for sequencing.^[40] Fourth, Streeter observed a striking lack of agreements between Matthew and Luke in the ordering of non-Marcan material beyond what can be attributed to Mark's outline. Post-Temptation, the two gospels never insert the same Q-like sayings at identical points in Mark's structure, a pattern Streeter argued would be unlikely under a model of Luke copying Matthew and instead indicative of parallel but independent compositions.^[40] Finally, Streeter argued that the non-Marcan double tradition—approximately 200 verses of shared sayings—requires a distinct source like Q to explain its presence without invoking circular assumptions about mutual dependence. He asserted that positing Luke's use of Matthew for this material fails to account for the tradition's coherence and varying contexts in each gospel, making Q a more parsimonious solution.^[40]

Other Objections

One significant theological objection to the Farrer hypothesis stems from its endorsement of Markan priority, which posits that the Gospel of Mark preceded Matthew, thereby placing a non-apostolic work before the apostolic Gospel of Matthew. This sequencing conflicts with early patristic traditions that consistently affirm Matthew's Gospel as the first written among the Synoptics, composed for a Jewish audience in Hebrew or Aramaic while the apostles Peter and Paul were still preaching in Rome. Irenaeus of Lyons, for instance, explicitly states that Matthew produced his Gospel at a time when the apostolic mission was active, emphasizing its primacy as a foundational text derived directly from Jesus' teachings. Similarly, Eusebius of Caesarea corroborates this view, citing earlier sources to argue that Matthew's work came first to address the needs of Jewish converts before the other evangelists. Scholars like William R. Farmer have highlighted how such patristic attestations undermine hypotheses reliant on Markan priority, including Farrer, by prioritizing traditional attributions of apostolic origin over later reconstructions of literary dependence.^[32] Methodologically, critics argue that the Farrer hypothesis places undue emphasis on the concept of editorial fatigue—instances where Luke purportedly reverts to Matthew's wording after initial redaction—as evidence of direct dependence, yet this criterion remains inherently subjective and prone to interpretive bias. While proponents like Mark Goodacre identify specific passages, such as the healing of the paralytic (Mark 2:1-12 par.), where Luke's phrasing aligns unexpectedly with Matthew against Mark, detractors contend that such "fatigue" could arise from shared oral phrasing, scribal harmonization, or coincidental editing rather than deliberate copying. Furthermore, the hypothesis struggles to account for Luke's extensive reorganization of material from Matthew, such as dispersing the Sermon on the Mount into multiple settings, without clear motivation beyond theological intent, raising questions about why Luke would replicate large blocks verbatim only to fragment them elsewhere. This reliance on fatigue as a primary indicator has been critiqued in surveys of synoptic scholarship for lacking rigorous, quantifiable metrics, potentially overinterpreting textual variants as proof of dependence.^[21]^[11] From a form-critical perspective, the Farrer hypothesis is faulted for minimizing the role of oral tradition in shaping the double tradition—the shared non-Markan material between Matthew and Luke—by positing almost exclusive written interdependence between the evangelists. Form criticism, pioneered by Rudolf Bultmann and Martin Dibelius, posits that the Synoptic traditions originated as discrete oral units circulated in early Christian communities, evolving through communal use before literary fixation, a process that could explain the stylistic and thematic affinities in the double tradition without invoking a direct Matthean source for Luke. By assuming Luke's heavy reliance on Matthew's written text for sayings material like the Beatitudes (Matthew 5:3-12; Luke 6:20-23), Farrer overlooks how form-critical analysis reveals these pericopae as products of oral Sitz im Leben, adapted independently by each evangelist to their audiences. Recent reassessments of the Q debate underscore this tension, noting that Farrer's rejection of an oral or hypothetical written source like Q imposes an overly literocentric model on traditions demonstrably rooted in pre-literary oral forms.^[1] Additionally, the phenomenon of minor agreements—passages where Matthew and Luke concur against Mark in wording or detail—poses an indirect challenge to the Farrer hypothesis by fueling broader skepticism toward Markan priority itself. While Farrer explains these agreements (e.g., the omission of Mark 8:22-26 or shared phrasing in the temple cleansing) as Luke's direct consultation of Matthew, some scholars interpret their frequency and specificity as evidence of a common source independent of Mark or even sequential dependence in reverse order, thereby questioning the foundational assumption of Mark as the earliest Gospel. William Farmer, a key proponent of the Griesbach hypothesis, argues that these agreements, with scholars identifying hundreds of instances including omissions and minor details, cumulatively undermine Markan priority by suggesting a more complex interplay of sources than Farrer's linear model allows.^[42]^[32]

Comparisons with Alternative Hypotheses

Versus the Two-Source Hypothesis

The Farrer hypothesis posits a sequential dependence among the Synoptic Gospels involving three documents: Mark as the earliest, followed by Matthew drawing from Mark, and then Luke utilizing both Mark and Matthew directly, without invoking an additional hypothetical source.^[11] In contrast, the two-source hypothesis assumes four sources, with Markan priority but Matthew and Luke independently accessing both Mark and a lost sayings document known as Q to account for their shared non-Markan material.^[43] This fundamental divergence in source assumptions leads to differing explanations for the "double tradition"—the agreements between Matthew and Luke outside of Mark—with the Farrer hypothesis attributing them to Luke's direct redaction of Matthew, while the two-source model relies on parallel use of Q.^[44] A primary strength of the Farrer hypothesis over the two-source theory lies in its ability to explain minor agreements between Matthew and Luke against Mark—such as the shared phrasing in Matthew 26:68 and Luke 22:64 of 'Who hit you?', which is absent from Mark 14:65—as instances where Luke copied from Matthew, potentially introducing minor errors or improvements during transmission.^[11] These agreements pose challenges for the two-source hypothesis, which must attribute them to coincidence or independent convergence on Q, despite no extant evidence for Q's existence, such as ancient manuscripts or patristic references.^[43] The Farrer approach thus promotes greater parsimony by eliminating the need for an unevidenced document, aligning with Occam's razor in favoring fewer hypothetical entities to explain the textual data.^[45] However, the two-source hypothesis offers superior explanatory power in areas where the Farrer model struggles, particularly Luke's frequent deviation from Matthew's order in the double tradition material, such as rearranging the Temptation narrative (Matthew 4:1–11 versus Luke 4:1–13), which suggests independent composition rather than direct copying.^[45] Additionally, the two-source theory better accounts for the often more primitive or less developed forms in Luke's version of double tradition sayings, implying a common Q source closer to the original oral traditions, whereas Farrer requires positing extensive Lukan editing of Matthew without clear motivation.^[11] A illustrative textual test case is the healing of the centurion's servant (Matthew 8:5–13 // Luke 7:1–10), where both Gospels share core elements but diverge in details, such as the centurion's direct approach to Jesus in Matthew versus intermediaries in Luke. Under the Farrer hypothesis, these variations reflect Luke's redactional changes to Matthew's account, perhaps to emphasize Gentile inclusion through elders and friends; the two-source hypothesis, however, derives both versions from a Q prototype, allowing for independent theological adaptations without sequential dependence.^[45]

Versus the Griesbach Hypothesis

The Griesbach hypothesis, also known as the two-gospel hypothesis, proposes that the Gospel of Matthew was composed first, followed by the Gospel of Luke, which drew directly from Matthew as its primary source, and finally the Gospel of Mark, which abbreviated and conflated elements from both prior gospels to create a more concise narrative.^[46] This model reverses the traditional order of composition, emphasizing Matthew's foundational role and viewing Mark as a secondary synthesis rather than an original document.^[47] In contrast, the Farrer hypothesis maintains the priority of Mark—a view endorsed by the majority of contemporary New Testament scholars—as the earliest gospel, with Matthew subsequently expanding upon Mark and Luke then utilizing both Mark and Matthew without invoking a hypothetical Q source.^[48] Proponents of Farrer critique the Griesbach model for its difficulty in accounting for Mark's rough, primitive style, including its grammatical infelicities, repetitive phrasing, and limited vocabulary, which appear inconsistent with a competent author conflating two more polished predecessors like Matthew and Luke.^[49] Under Griesbach, such features would require Mark to intentionally introduce stylistic awkwardness and omit substantial coherent material, a process that defies ancient literary practices of abridgment and synthesis.^[49] The hypotheses differ markedly in explaining textual overlaps and gaps. The Farrer approach treats the triple tradition—material common to all three gospels—as a core derived from the primitive Markan framework, with Matthew and Luke adding interpretive expansions or omissions based on their theological emphases, thereby preserving Mark's foundational simplicity.^[47] Conversely, Griesbach interprets Mark's apparent omissions of details present in Matthew and Luke as deliberate editorial shortenings to streamline the narrative, though this raises challenges in justifying why Mark would discard expansive, didactic elements from his sources.^[49] Both theories share a rejection of the Q document, favoring direct literary dependence to explain the double tradition between Matthew and Luke, but Farrer integrates more seamlessly with the scholarly consensus on Markan priority and the observable pattern of the triple tradition centering on Mark's unadorned account.^[48] This alignment enhances Farrer's explanatory power for the synoptics' directional flow, avoiding the priority reversal central to Griesbach.^[47]

Reception in Modern Scholarship

Adoption and Influence

The Farrer hypothesis, articulated by Austin Farrer in his 1955 essay "On Dispensing with Q," initially received marginal attention in biblical scholarship during the 1950s and 1970s, as the two-source hypothesis remained the dominant explanation for synoptic relationships.^[1] This limited reception stemmed from the entrenched acceptance of Q as a sayings source, with few scholars exploring alternatives to the Mark-Q paradigm at the time.^[1] However, the hypothesis began to gain traction in the late 1970s and 1980s through the advocacy of Michael Goulder, who tested its viability against textual evidence and argued for Luke's direct dependence on Matthew in works such as his 1978 article "On Putting Q to the Test" and his 1989 monograph Luke: A New Paradigm. Goulder's contributions emphasized the hypothesis's explanatory power for minor agreements between Matthew and Luke, revitalizing interest in a Q-less model. The Farrer hypothesis has exerted notable influence on redaction criticism, particularly by underscoring Luke's creative and theological reworking of sources from Mark and Matthew rather than a separate Q document.^[50] This approach allows scholars to analyze Lukan redaction as an intentional expansion and reconfiguration of existing gospel material, highlighting themes like eschatology and discipleship without invoking lost sources.^[39] Such perspectives are engaged critically in Christopher Tuckett's Q and the History of Early Christianity (1996), which evaluates the Goulder-Farrer theory's implications for early Christian theology while defending Q's role.^[51] By the 2000s, surveys indicated that the hypothesis enjoyed support from about 20-30% of scholars, particularly in British circles, as estimated by proponents like Mark Goodacre, marking its shift from fringe status to a viable alternative.^[52] It also influenced Catholic scholarship post-Vatican II, as the council's endorsement of historical-critical methods opened avenues for reevaluating synoptic dependencies beyond traditional views.^[53] Key adoptions of the hypothesis appear in monographs such as Mark Goodacre's The Synoptic Problem: A Way Through the Maze (2001), which synthesizes arguments for Markan priority without Q and addresses textual challenges through detailed comparisons of synoptic parallels. Goodacre's work, building on Farrer and Goulder, has further popularized the model by integrating insights from textual criticism and narrative analysis. These milestones underscore the hypothesis's enduring role in synoptic studies, contributing to broader discussions on gospel composition.

Ongoing Debates

In recent scholarship, Eric Eve's 2021 monograph Solving the Synoptic Puzzle: Introducing the Case for the Farrer Hypothesis has advanced the debate by presenting the hypothesis as a parsimonious alternative to the two-source theory, emphasizing its ability to account for the interrelations among Mark, Matthew, and Luke without invoking a hypothetical Q document, while addressing persistent challenges such as minor agreements between Matthew and Luke against Mark.^[54] Similarly, a 2021 article in New Testament Studies on Luke's doublets—passages appearing twice in Luke—analyzes their implications for the synoptic problem, concluding that they challenge the two-source hypothesis and that the Farrer hypothesis provides a more convincing explanation.^[55] Ongoing discussions continue to grapple with the balance between oral traditions and direct written dependence in the Farrer framework, as explored in Eve's analysis of memory and imitation dynamics that could underpin Luke's adaptations from Matthew without requiring a shared written Q.^[56] Recent computational approaches, such as stylometric analyses of textual sequences and vocabulary patterns, have tested potential dependencies like Luke's use of Matthew, with a 2024 study providing evidence that leans toward the two-source model but highlights agreements in style that challenge strict independence and invite further Farrer-aligned scrutiny of literary borrowing.^[57] As of 2025, the Farrer hypothesis retains minority support among scholars, exemplified by Mark Goodacre's continued defenses in public forums, including arguments for synoptic intertextuality that presuppose sequential dependencies consistent with Mark-Matthew-Luke progression.^[58] However, it faces challenges from hybrid three-source models, which integrate elements of Q with partial Matthean influence on Luke, as discussed in recent contributions to journals like the Journal for the Study of the New Testament that explore multifaceted source theories beyond binary frameworks.^[59] Scholarly gaps persist, particularly in applying Aramaic reconstruction tests to evaluate how the Farrer hypothesis handles potential Semitic underlayers in the double tradition, where current analyses reveal weaknesses in tracing oral-to-written transitions without additional sources.^[60] Additionally, the influence of postmodern literary approaches, emphasizing intertextual play and reader-response dynamics over strict source criticism, remains underexplored in Farrer debates, offering potential for reevaluating synoptic agreements through narrative imitation rather than documentary origins.^[61]

References

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The Q Debate since 1955 - The Gospel Coalition
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[2]
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[3]
[PDF] Evidence to Support the Farrer Theory - Baker Publishing Group
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[7]
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### Summary of Farrer Hypothesis Rejection of Q
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Luke's Doublets and the Synoptic Problem | New Testament Studies
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