Relevant bibliographies by topics / Gospel of Mark

Academic literature on the topic 'Gospel of Mark'

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Published: 4 June 2021
Last updated: 25 January 2023

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Journal articles on the topic "Gospel of Mark"

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Czarnuch-Sodzawiczny, Monika. "Specificity of the Gospel of Mark as Interpreted by Theophylact of Ohrid." Verbum Vitae 39, no. 4 (December 17, 2021): 1263–76. http://dx.doi.org/10.31743/vv.12965.

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While Theophylact’s Enarratio in Evangelium Marci [Explanation of the Gospel of Mark] is known as the first commentary on the whole Gospel in Greek, the question remains: how much of Mark’s Gospel is in this Explanation? The main aim of the article is to examine whether Theophylact notices the specificity of Mark’s Gospel, or whether he is harmonizing Mark with Matthew, on which he commented earlier, or other Gospels. The analysis of the Explanation of the Gospel of Mark shows that Theophylact relates to content typical of the Gospel of Mark. He distinguishes Mark’s theology from other Gospels, recognizing at the same time the theological unity of the four Gospels. His attentiveness to the details of the narrative is evidenced by the accurate presentation of divergences and, regarding some pericopes, the lack of harmonization.
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Charette, Blaine. "The Spirit in Mark." Pneuma 43, no. 3-4 (December 13, 2021): 400–408. http://dx.doi.org/10.1163/15700747-bja10046.

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Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.
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Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (January 1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.
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Picard, Suzanne. "Gospel Formation and the Catalytic Corrective." Axis Mundi 2, no. 2 (October 5, 2017): 29–43. http://dx.doi.org/10.29173/axismundi63.

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Burton Mack’s Myth of Innocence delves into the nebulous territory of earliest Christianities with a reformer’s zeal and an academic’s rigour. Confronting a paucity of primary documentation and a scholarly obsession over the historical Jesus, Mack attempts to change the popular and academic vision of Christian origins with what he describes as “a single shift in perspective”: looking at the Gospel of Mark not to study the indelible uniqueness of the Christ Event, but to uncover the social histories of the document and its existence as a social charter.1 Thus, Mack turns to social-historical methodology (and nuanced literary criticism) in order to elucidate the social traditions and interests underpinning the Gospel of Mark,2 and to illustrate how the gospel’s careful craftsmanship informs scholarly and Church traditions of Christianity’s novel origins. Mack argues that Mark’s gospel was a charter document for his community, functioning as an authorizing defence amidst c.70 CE social upheaval, persecution, and perceptions of failure.
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Wardle, Timothy. "Mark, the Jerusalem Temple and Jewish Sectarianism: Why Geographical Proximity Matters in Determining the Provenance of Mark." New Testament Studies 62, no. 1 (November 20, 2015): 60–78. http://dx.doi.org/10.1017/s0028688515000375.

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Rome or Syria? This article addresses the issue of the provenance of Mark's Gospel by exploring affinities between the second Gospel and Jewish sectarian groups of the first centuries bce and ce. It is argued that Mark displays certain sectarian tendencies, and that these tendencies, most notably seen in the Gospel's negative evaluation of the Jerusalem temple and its priestly overseers, strongly suggest that the Gospel was written in close geographical proximity to Jerusalem and its temple. Accordingly, an area in the Syrian Decapolis is a much more likely place of origin for Mark's Gospel than that of Rome.
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Leushuis, Reinier. "Speaking the Gospel." Erasmus Studies 36, no. 2 (2016): 163–85. http://dx.doi.org/10.1163/18749275-03602007.

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In his Paraphrases on the synoptic gospels, Erasmus stages the voice of the evangelist speaking in the first-person singular to address the reader in the second-person singular. Such a marked interlocutorial setting is absent in Scripture, with the exception of Luke’s brief address to a certain Theophilus. More than a strategy to forestall criticisms directed at the author of the paraphrase, this direct engagement between biblical author and reader reveals a deeper concern for the transfer of gospel faith and gospel philosophy to the minds of his contemporaries. This essay examines the ways in which the evangelist’s voice engages the implied reader in the Paraphrases on Matthew, Luke, and most notably Mark. It focuses on the reliability (fides) of narration and narrator, the emotional, sensory, and homiletic engagement between speaking voice and reader, and the role of drama and performative elements. The paraphrastic staging of the evangelist’s voice reflects each gospel’s unique challenge in conveying Philosophia Christi to the reader and in the Paraphrase on Mark illustrates in particular the literary dimension of reader-oriented imitatio.
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HURTADO, L. W. "Greco-Roman Textuality and the Gospel of Mark: A Critical Assessment of Werner Kelber's "The Oral and the Written Gospel"." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 91–106. http://dx.doi.org/10.2307/26422322.

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Abstract Werner Kelber's The Oral and the Written Gospel set forth an ambitious and bold thesis concerning the Gospel of Mark as the revolutionary document that subverted the "orality" of the pre-Markan Jesus tradition and replaced it with "textuality." However, his characterizations of the nature of orality and textuality are not appropriate for the Greco-Roman setting of Mark and his proposal cannot, therefore, serve us well in understanding the appearance of the written Gospels and the intentions behind them. In this essay two main matters not given enough attention in previous assessments of Kelber's study are discussed: (1) the nature of Greco-Roman literacy, and (2) several relevant aspects of textuality in the Greco-Roman period, with particular reference to the Gospel of Mark.
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HURTADO, L. W. "Greco-Roman Textuality and the Gospel of Mark: A Critical Assessment of Werner Kelber's "The Oral and the Written Gospel"." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 91–106. http://dx.doi.org/10.5325/bullbiblrese.7.1.0091.

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Abstract Werner Kelber's The Oral and the Written Gospel set forth an ambitious and bold thesis concerning the Gospel of Mark as the revolutionary document that subverted the "orality" of the pre-Markan Jesus tradition and replaced it with "textuality." However, his characterizations of the nature of orality and textuality are not appropriate for the Greco-Roman setting of Mark and his proposal cannot, therefore, serve us well in understanding the appearance of the written Gospels and the intentions behind them. In this essay two main matters not given enough attention in previous assessments of Kelber's study are discussed: (1) the nature of Greco-Roman literacy, and (2) several relevant aspects of textuality in the Greco-Roman period, with particular reference to the Gospel of Mark.
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Flowers, Michael. "Jesus’ “Journey” in Mark 7:31." Journal for the Study of the Historical Jesus 14, no. 2 (October 31, 2016): 158–85. http://dx.doi.org/10.1163/17455197-01402005.

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Several texts in Mark’s Gospel are routinely cited as being geographically problematic: e.g. 5:1; 6:45; 7:31; 10:1; 11:1. The present article looks specifically at 7:31. I argue that this text is not geographically problematic but actually (ironically) suggests that the evangelist had an excellent grasp of the roads of first century Palestine as well as its regional boundaries and demographics. Properly exposited, the text could have important implications for the authorship of Mark’s Gospel and, hence, the Gospel’s historical reliability. It could also have important implications as to the geographical reach of Jesus’ ministry—both in Mark’s Gospel and in actual history—as well its impact on the so-called “Gentile mission”, which became such an important emphasis in the early Church.
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Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.
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Dissertations / Theses on the topic "Gospel of Mark"

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Berube, Amelinda. "Tragedy in the Gospel of Mark." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79824.

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Can we read the Gospel of Mark as tragedy? How so? With what limits? With what results? I depart from previous explorations of these questions by rejecting their definition of tragedy as a work faithful to the dramatic conventions described in Aristotle's Poetics. I build instead on Aristotle's essential definition of tragedy as a work that inspires fear and pity in an audience. Using a narrative-critical approach, which allows a focus on the effects generated by Mark's plot and characters, I conclude that Mark, while more tragic than Matthew, is not clearly tragic or comic: the gospel maintains a careful balance of tragic and comic possibilities, challenging the reader to appropriate the story in her own world and tip the scales towards the comic. The effect of the text, however, is dependent on audience; Matthew's rewriting of and Papias' comments on Mark demonstrate that contemporary readers probably did not perceive Mark as tragic.
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Ermakov, Arseny. "Holy Community in the Gospel of Mark." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508618.

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This thesis argues that Mark, through appropriation of motifs, concepts and images of Hebrew Bible and Second Temple Literature, in his picture of Jesus and his disciples represents them as the holy community, the holy people of God or the righteous remnant of the last days. It begins with an examination of the concept of the holy people in Leviticus and its later developments in the Second Temple period, demonstrating that the idea of holiness does not belong solely to the priestly tradition but is appropriated by other Jewish literature. The holiness of the people is a dynamic concept that describes the relationship with the Holy God in their midst through obedience to his will revealed in the Torah and abstention from any kind of impurity. Moreover, Jewish apocalyptic literature of the period reveals a concern about the restoration of the holiness of Israel in the last days. This background illuminates the issue of the holy people in Mark. The wide range of motifs and concerns from 2TJ connected with holiness made their way into the Gospel and were absorbed by Mark or underlay his narrative. All aspects of Jesus' identity and ministry are connected to a certain degree with the issues of purity and holiness. It becomes clear that for Mark the Temple in Jerusalem is not the centre of holiness that it should be. This centre is now Jesus, the Holy One of God among the people of God, \\ho manifests Yahweh's presence and directly reveals his will instead of mediation through the Torah. Jesus restores the people of God through cleansing and bringing \vholeness in the last days. In the light of Jesus' identity, Mark re-defines such fundamental categories of Israel's holiness as the Temple, the Torah and the Holy People of God, thus forming the identity of the early Christian community through continuation and discontinuation with ancient Judaism. In the light of this radical redefinition Mark depicts Jesus' followers through Isaianic images of the restoration of the people, the motif of suffering and vindication of the righteous, the notion of the elect and the stumbling remnant, and through strong connection with Christology. Mark shows how the community, the new family and the new temple, is being formed around the Holy One of God. The holiness of the new people of God is represented as a dynamic relationship with Jesus, the source of holiness and power of the community. Faithfull following and obedience to Jesus and his teaching, i.e., fulfilling the will of the Holy God in the last days, makes the community holy in the Gospel of Mark.
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Hebbard, Aaron B. "Narrative irenics in the Gospel of Mark." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Hubler, Geoffrey Clark. "The whole of the Gospel of Mark : the poetics of a gospel." Thesis, Coventry University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273113.

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Brown, Scott G. "The more spiritual gospel, Markan literary techniques in the longer Gospel of Mark." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ41114.pdf.

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Rego, Maria do Rosario. "Feminist hermeneutics women in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Jacquin, Vivian Daniel, and res cand@acu edu au. "The Meaning of the Word Owoai (Save) in the Gospel of Mark (A Semiotic Analysis Approach)." Australian Catholic University. Department of Theology, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp225.12012010.

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Hoskin, Peter John. "The narrative geography of Mark." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322744.

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Dwyer, Timothy R. "The motif of wonder in the Gospel of Mark." Thesis, University of Aberdeen, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277288.

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The purpose of this thesis is to examine the motif of wonder in the gospel of Mark. The first chapter defines wonder, and compares its use in Mark to that of Matthew and Luke. Reasons for the study are then given, followed by a survey of previous suggestions on the topic, and the plan of the study. The second chapter surveys over 100 Greco-Roman sources to see how wonder functioned in that literature. Wonder functions here most commonly as a response to divine interventions. The third chapter follows with a survey of the use of wonder in early Jewish literature from the second temple period. Wonder here is seen to be an eschatological expectation, and is also connected with messianic and propagandistic texts. The fourth chapter then examines wonder in early Christian literature from canonical, gnostic, and apocryphal sources. It is shown in these texts to be depicted as both positive and negative. Presuppositions for exegesis in Mark are presented in chapter five, involving Peter as a source for Mark, a setting in Rome prior to A.D. 70, and a discussion of methodology involving redaction-criticism and literary-criticism in Mark. The concept of a motif is defined and clarified. The sixth and seventh chapters are exegesis of the thirty-two occasions in Mark where wonder occurs, in light of the material in the previous chapters. The kingdom of God is consistently in view in pericopae using wonder. The eighth chapter is the conclusion. The thesis proper that the evidence has produced is that Mark uses wonder to signify the human response to the breaking-in of the kingdom of God. Wonder is nuanced throughout Mark in such a way to defy schematization as a negative reaction, and is a necessary response to the numinous.
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England, Frank Ernest. "Mark as drama : a prolegomenon to reading the Gospel of Mark as an Aristotelian tragedy." Doctoral thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/18313.

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Includes bibliographical references (pages 249-292).
Recently, a number of scholars (Bilezikian, 1977; Hooker, 1991; Botha, 1993; Shiner, 2003; Dewey, 2004; Fast, 2005; Byrskog, 2006; Holland, 2007) have alluded to, or highlighted, the dramatic nature of, and the performative possibilities in, the Gospel of Mark. Their comments and explorations are appropriated as the basis for engaging in a theoretical work that seeks to establish both why and how the Gospel of Mark may be read as a dramatic text, and, consequently, to suggest a manner in which to dramatize this account of the Gospel of Mark. The task is undertaken with Michel Foucault and Aristotle as the guides, and, significantly, with Foucault as the interpretive guide to the processes of forming Aristotle's treatise on drama. It endeavours, first, to emphasise the physically inscriptive power of texts (why the Gospel of Mark may be performative); second, to demonstrate the diverse and complex processes which form the specific discourse of the Poetics by Aristotle, and to foreground some of its central interpretive protocols (how the Gospel of Mark may be read as a drama); and, finally, informed by the body-power of texts and employing certain of the Aristotelian protocols, to venture an approach to the Gospel of Mark as an Aristotelian tragedy, and one that may possess a contemporary relevance.
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Books on the topic "Gospel of Mark"

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Barta, Karen A. Gospel of Mark. Wilmington, Del: M. Glazier, 1988.

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Trust, Deo Gloria, and International Bible Society, eds. On your marks: The Gospel of Mark. 6th ed. Worthing: Verite CM Ltd. on behalf of Deo Gloria Trust and International Bible Society, 2009.

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T, Lutz Susan, ed. Mark, the servant gospel. Wheaton, IL: Victor Books, 1988.

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The gospel of Mark. Liguori, MO: Liguori, 1999.

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Fellowship, Bible Reading, ed. The Gospel of Mark. Oxford: Bible Reading Fellowship, 1996.

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The gospel of Mark. Elgin, Ill: FaithQuest, Brethren Press, 1996.

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Carmody, Timothy R. The Gospel of Mark. New York: Paulist Press, 2010.

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The Gospel of Mark. New York: Doubleday, 1998.

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S, Williamson Peter, ed. The Gospel of Mark. Grand Rapids, MI: Baker Academic, 2008.

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Carmody, Timothy R. The Gospel of Mark. New York: Paulist Press, 2010.

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Book chapters on the topic "Gospel of Mark"

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Crotty, Robert. "The Gospel of Mark." In The Christian Survivor, 115–21. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3214-1_9.

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Schröter, Jens. "The Gospel of Mark." In The Blackwell Companion to the New Testament, 272–95. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444318937.ch17.

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Sturesson, Maria. "Ekphrasis and The Gospel of Mark." In Genres of Mark, 89–100. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666560606.89.

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Verheyden, Joseph. "Four Gospels Indeed, but Where Is Mark ? On Irenaeus’ Use of the Gospel of Mark." In Instrumenta Patristica et Mediaevalia, 169–204. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.ipm-eb.5.113497.

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Garroway, Joshua D. "Mark: Disciple of Paul, Defender of the Gospel." In The Beginning of the Gospel, 93–122. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89996-1_5.

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Garroway, Joshua D. "Matthew: Interpreter of Mark, Founder of a Genre." In The Beginning of the Gospel, 123–45. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89996-1_6.

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"Title of the Gospel." In Mark, 129. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb6v7zz.18.

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"The Gospel in Galilee:." In Mark, 22–108. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctt1c999rx.8.

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"GOSPEL OF MARK." In Remains of a Very Ancient Recension of the Four Gospels in Syriac, xlviii. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463208349-003.

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"The Climax of the Gospel:." In Mark, 149–225. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctt1c999rx.10.

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