Another example is the genre of the gospels. Paul Eddy and Gregory Boyd write:
Fourth, and more recently, a number of scholars have argued that the Gospels are best understood in terms of ancient "fiction."...
There is no consensus among scholars within this camp as to what exact kind of fiction the Gospels are intended to be. Candidates include "folktale," "storytelling," "myth," "legend," "historical novel," "fantasy," "comedy," and even "joke." (The Jesus Legend [Grand Rapids, Michigan: Baker Academic, 2007], pp. 314-315)
Eddy and Boyd discuss some of the problems with such proposals. One of the most significant problems with all of the arguments for a fictional genre is that both the earliest Christian and the earliest non-Christian interpreters of the gospels viewed them as non-fiction:
Fifth, if Acts [which is relevant to the genre of Luke] was indeed intended to be fictional, it is somewhat surprising that no one in the early Christian community ever read the work as such. James Dawsey rightly asks, "If the Acts of the Apostles were the creative [i.e., fictional] work of an author, why would it not have suffered the same fate as the Acts of Paul?"...
As a matter of historical fact, neither the early Christians nor anyone up to very recent times ever thought of interpreting Mark or any other Gospel as intentional fiction, let alone as fiction patterned after Homer's Odyssey and Iliad [as Dennis MacDonald proposes]. MacDonald himself writes, "Readers for two thousand years apparently have been blind" to the fact that Mark was writing a fictional "prose anti-epic of sorts." One wonders how everyone got it wrong for so long.
This problem is particularly acute since, to make his larger case, MacDonald argues that "ancient authors could expect the readers to draw connections to Homer that are invisible to us." However, by his own admission, no one did. As Karl Sandnes has pointed out, MacDonald's thesis about Mark is missing at least one essential element: in the ancient world when one text was imitating another - even in an exercise in transvaluation - the subtle moments of emulation were accompanied by very clear moments of "advertised intertextuality," moments in which the emulation exercise was "broadcast in ways that alerted the reader." These clear moments of advertised emulation are missing from Mark's Gospel. It seems Mark's alleged allusions to Homer were as "invisible" to his original audience, and even his fellow Gospel authors, as they are to all modern scholars - except MacDonald. This obviously begs the question of whether it is all other readers throughout history, on the one hand, or MacDonald himself, on the other, who missed Mark's real intention. (pp. 339, 342-343)