shows that Luke breaks up long discourse in Mark 4 which makes it understandable that he would break up Matt's sermon on the mount. Sermon on the mount is very Mathean, so it's reasonable to think Luke would alter it. Ch5 How narrative criticism could shed light on redaction criticism. Fitzmyer said, "Why would so literary an artist as Luke want to destroy the Matthean masterpiece of the Sermon on the Mount?" Goodacre replies, "It is the thesis of this chapter that it is precisely because Luke is 'so literary an artist' that he would have wanted creatively to rework the Sermon on the Mount." He points out that Luke's purpose was to write an orderly account, so Luke was able to take from Matt's long discourses and weave them into a more plausible historical biography. Ch6 How Jesus films can shed light on the synoptic problem--analogy of film makers working with their sources. JESUS OF NAZARETH has no Sermon the Mount, but distibutes the material. Film makers abreviate, omit, relocate, and redistrubute to add dramatic effect and biographical plausibility, especially with the Sermon on the Mount, yet they know Matt and aren't cranks for changing it. On the other hand, some of these reworkings were probably inspired by Luke's reworking. But that shows Matt's sermon is not superior to Luke since film makers choose Luke over Matt. Goodacre refutes the argument that Luke wouldn't have altered Matt's masterpeice unless he was a crank because Matt's version is superior to