Dissertations / Theses on the topic 'Gospel of Mark'
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1
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.
2
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.
3
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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8
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.
10
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.
11
Lee, Namgyu. "The motif of Jesus' rejection in the Gospel of Mark : a socio-rhetorical interpretation of the Gospel." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-motif-of-jesus-rejection-in-the-gospel-of-marka-sociorhetorical-interpretation-of-the-gospel(9d75825c-d517-450d-9e54-e337311d647f).html.
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This thesis describes investigations into the language of rejection used in the Gospel of Mark, employing the methodology of socio-rhetorical interpretation. After describing the history of interpretation of Jesus’ rejection in Chapter I, Chapter II examines how the internal structure of Mark shows the references that relate to the rejection theme and are repeated in sequence. Chapter III explores the conflict issues debated between Jesus and his opponents as the social and cultural texture, in which Mark was written. The three components, Authority, the Law, and Temple, are the main issues in the Gospel. Chapter IV deals with the data of intertexture, a significant influence for the Gospel. Mark borrows rejection language from the Old Testament and ancient Jewish literature as well. In Chapter V, the ideological texture analyzes Mark’s intent responding to his opponents. Mark uses rejection language to warn that those who refuse Jesus as the Son of God cannot avoid the final judgment.
12
Lo, Jonathan Wan Hei. "Contours and functions of Danielic references in the Gospel of Mark." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7938.
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While scholars generally acknowledge the influence of the book of Daniel in various loci in the Gospel of Mark, there has yet to be a systematic study that combines these references to determine their cumulative effect. Previous examinations of Mark’s use of Daniel have been piece-meal, exploring a particular Danielic theme or looking at a particular Markan text. Other studies focus on determining whether a certain Markan text contains a reference to Daniel. These studies serve to illuminate Mark’s use of Daniel considerably, but leave many important questions unanswered. What is Mark’s modus operandi in referencing the book of Daniel in particular? What is the shape—the contours and distribution—of Danielic usage in Mark? What can the references together, in toto, reveal about Mark’s usage of Daniel? This dissertation will explore these questions and clarify Mark’s use of Daniel through careful analysis and exegetical study of ten verses with suggested Danielic references (Mark 1:15; 4:11, 32; 9:3; 13:7,13-14, 19, 26; 14:62) so as to observe Mark’s overall pattern of usage. This dissertation will survey the issues surrounding Mark’s usage of Daniel and review the secondary literature related the use of the Old Testament in Mark—more specifically the use of Daniel in Mark (Ch. 1). A survey of the use of Daniel in early Jewish literature demonstrates the popularity and the widespread use of Daniel across different Jewish groups—and therefore its availability to Mark (Ch. 2). This survey also provides the cultural and theological background in which to understand Mark’s use of Daniel. Each reference to the book of Daniel in the Gospel of Mark, which is noted by the editors of the United Bible Societies Greek New Testament (4th ed.) and the Nestle-Aland Novum Testamentum Graece (27th ed.), will be examined in order to trace the contours of Mark’s usage of Daniel, explore the nature of the literary relationship, and determine the literary function of each reference (Ch. 3). The characteristics and patterns that can be observed when the Danielic references in Mark are seen side by side will be closely examined (Ch. 4). The book of Daniel is found to be even more significant for Mark than it has been acknowledged because Mark’s concept of the kingdom of God is profoundly influenced by the visions of God’s kingdom in Dan 7 and Dan 2. The influence of the Danielic notion of the kingdom of God permeates Mark’s gospel, from Jesus’ introductory proclamation in Mark 1:15 to his parables about the kingdom of God in Mark 4, his apocalyptic discourse in Mark 13, and finally his passion in Mark 14. In addition to the kingdom of God, several themes and images in Mark’s view of eschatology are also influenced by the Danielic text. Consequently, by looking at the Danielic references in Mark in toto, it can be seen that Mark draws upon Daniel primarily for inspiration pertaining to the kingdom of God and its eschatological significance. It is clear that many parts of the book of Daniel were familiar to Mark, and that they played an integral part in shaping his portrayal of the good news of Jesus.
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Christal, Jonas D. "Disciples and Discipleship in the Gospel of Mark : a Study of Mark 10:23-31 in Relation to the Concept of Discipleship in the Markan Narrative." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2473.
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Thesis advisor: Daniel J. HarringtonAfter studying the Gospel of Mark mostly from a historical approach, focusing on the world behind the text, scholars have turned more recently to the text as it is available for us today, taking into consideration the development of the Gospel narrative, how the story is told, and making use of literary theories to unlock the message of the Gospel. This approach, however, usually ends up with a strikingly negative view of the disciples who fail to understand Jesus and abandon him during his arrest, trial, and death. Is the author’s view of the disciples hopelessly negative? How is the reader/listener expected to respond to the challenges posed by Mark’s Gospel regarding discipleship? This thesis argues that, by presenting two contrasting responses to Jesus’ call to discipleship, namely the rich man’s and the disciples’, Mark gives the reader/listener a rather positive image of discipleship in 10:17-31, juxtaposing it to an overall negative view of the disciples developed in much of the narrative, and stresses renunciation of possessions as an essential requirement for true discipleship
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
14
Beggs, Brian Victor J., and res cand@acu edu au. "The Role of the House Motif in the Gospel of Mark." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp110.25102006.
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This study analyses the role of the house motif in Mark’s Gospel since in the tradition, Jesus healed, forgave sin, taught and shared meals as well as the Last Supper in the house. It is argued that Mark was composed for a Gentile, Hellenist Christian house group in Rome and written soon after Nero’s persecution (64-65 CE) of the Christian house-church communities and prior to the destruction of the temple in 70 CE. Though other studies support alternate sites in Galilee, Southern Syria and the Transjordan as the source of the Gospel, the traditional arguments favouring Rome indicate that Mark is a Hellenist Gospel written for the majority Law-free Christian household groups in Rome as Paul’s letter attests in 58 CE. The Gospel offers hope in following the way of the secret of the kingdom. In Mark’s terms, the secret is Jesus’ servant dedication to his messianic ministry, climaxing in his crucifixion and resurrection. There is no description of Jesus’ resurrection in the Gospel; in part unnecessary since, from its opening, the Gospel presumes the power and authority of the crucified, risen Son of Man, the Lord. As Lord, he calls disciples to follow him along the way of eschatological servant dedication in the spatial context of the typical, urban house-church. Consequently, within the house motif, Mark sets out the minor characters’ response in faith and hope to the Lord’s authoritative call, healing, forgiveness and Eucharistic unity in the house. In contrast, the narrative synagogue groups first react only with astonishment to Mark’s messianic Jesus. But, under the authorities’ leadership, the Jewish response hardens into total rejection of Jesus as Mark’s gradually enlarges Israel’s negative response to Mark’s symbolic visitation, judgment and rejection theme of the temple due to the opposition of the Jewish authorities and their abuse of the Law and the temple liturgy. Mark has no pastoral interest in a remote Jerusalem or its temple. From the Gospel's ’s viewpoint, his real aim is the visitation of Rome’s house-church groups through the living Word of the risen Jesus of Nazareth. Israel’s negative narrative response acts as a literary backdrop to the faith responses in the house. As a result, through its misused Law and temple traditions, Israel ensures its symbolic visitation and rejection. Concurrently, in house-churches sustained by faith, and the authoritative Word of the risen Son of Man, challenges Christians in Rome to a renewed fidelity in way, covenant service. Therefore, under the mantle of the house motif, the Gospel offers ‘the secret of kingdom of God’ - Jesus’ life as the selfless servant - as the basis for individual and communal hope. Christians live in the aftermath of severe persecution. These house groups are challenged to live the paradox of faith in life through death, gain through loss, in following a crucified/risen Lord in servant dedication. This appears to be particularly Mark's aim in his close linking of the two motifs, the house and the way, during the journey of Jesus and the disciples on the way to Jerusalem from Galilee. Throughout, he accents eschatological house-churches; their members live the secret of the kingdom in faith, hope and mutual selflessness. Thus, as Lord of the House, Jesus goes before Rome’s Christian groups in his ever-present living and dying in his glorified humanity. By following Jesus of Nazareth in servant discipleship in a house community, Christians blend their existential human becoming with that of the glorified Lord. Hence Mark clearly expects Christians to see the ‘things of God’ as their Spirit-inspired servant charity. In this way, they daily deepen their Christian unification with Jesus’ own dedication as the Beloved Servant/Son in his obedience to his Father’s will. This is the gift that Mark points to ‘now in this time’. Mark stresses this sense of the victorious, fruitful presence of the glorified Son of Man, the Lord, from the opening of the Gospel. The superscription and the fact that he addresses Christians, who already know Jesus as the triumphant Lord, allow him to write from a post resurrection viewpoint. So, within the scope of the house motif, Mark encourages a deeper faith and hope in the efficacy of Christian self-identification with Jesus in his victorious way of the cross.
15
Singh, Yii-Jan Lin. "Mark and masculinity a narrative critical analysis of the second gospel /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Wall, Scott. "Opening and entering the Gospel of Mark : Jesus in the house." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/25584.
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Recent studies of the historical Jesus have placed greater emphasis on the spaces and places that were the context for the New Testament Gospels. This study adopts such an emphasis by exploring the ‘dominant architectural
marker’ in Mark’s gospel: the house.
An investigation of the archaeology, anthropology, and social environment of 1st-century Palestine is used to examine the boundaries present in that society. By utilizing the theories of ‘liminality’ as conceived by Arnold van Gennep and
Victor Turner, this thesis hypothesizes that the thresholds of houses in Mark’s gospel represent the powerful social boundaries present in Palestine at the time of Jesus. Thus, when the Gospel frequently depicts Jesus opening or entering
‘houses’, it shows that he is superseding these boundaries, and sacralizing and purifying the space.
A study of 1st-century houses in Palestine reveals that they were bounded spaces, evidenced in ‘closed’ archaeological forms and social purity regulations. Mark’s depiction of ‘gatherings’ around Jesus reveals the dynamics of social
boundaries by examining ‘who’ was typically allowed to assemble in a house. A detailed investigation of several Markan passages shows that Jesus disregards these boundaries by allowing ‘outsiders’ access to the house. It is concluded
that passage through a door or over a threshold represents a bridging of ‘different or opposing categories’, showing then that the presence of crowds and individuals gaining access to Jesus despite the prominent architecture of separation speaks powerfully about the authorial desire to show Jesus as ‘opening’ all of the ‘house of Israel’. Jesus is seen as disregarding the liminal
social restrictions in order to restore access to the divine for those previously marginalized. Jesus’ actions in these houses reveal a ‘purifying’ theme, culminating in Mark’s account of Jesus’ act of cleansing the Temple.
The final chapter of the thesis considers possible links between Markan use of the house and later Christian communities. Turner’s notion of communitas is applied in order to show that Markan depiction of liminal boundaries may have been significant to early Christian communities in conflict with surrounding societies.
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Khaled, Kareem J. "The reception of the Gospel of Mark in the Pseudo-Clementines." Thesis, California State University, Long Beach, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1527719.
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The analysis in this thesis is centered around a technical examination which I conducted based on the Pseudo-Clementine research of Bernhard Rehm, Georg Strecker, H. U. Meijboom and F. Stanley Jones along with the inquiry of Brenda Dean Schildgen regarding the reception of the Gospel of Mark in the New Testament. The first goal is to revise the Markan Pseudo-Clementine correlations of Rehm, Strecker and Meijboom. The second goal is to present a more correct and accessible list of Markan correlations for future research of the reception of scripture into the Pseudo-Clementines. The third goal is to determine which author or authors of the Pseudo-Clementines used the Gospel of Mark and to what purpose. The most important goal is to further the scholarly research on the reception of the Gospel of Mark. It is my hope that this research prompts scholars in the future to search more thoroughly for the reception of Mark in the PseudoClementines.
18
Johansson, Daniel Lars Magnus. "Jesus and God in the Gospel of Mark : unity and distinction." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6432.
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This thesis examines the relationship between Jesus and God in the Gospel of Mark. Against the predominant view since the early 1970’s, it argues that the Markan Jesus is considerably more than a merely human Messiah; he is a divine figure. But he is not placed in a general, Hellenistic category of superhuman or divine beings, nor ascribed only a general transcendent status. Instead, Mark links Jesus directly and closely to YHWH, the one God of Israel. In contrast to many earlier studies of the christology of Mark, which focus on christological titles, this study is primarily concerned with Mark’s narrative and the author’s portrayal of Jesus. Assuming that Mark’s audience were familiar to varying degrees with different traditions of the Hellenistic world, the text is interpreted in its wider Old Testament/Jewish, Greco- Roman, and early Christian context, all the while remaining sensitive to intra-textual links. It appears that the Markan Jesus assumes divine attributes and acts in exclusively divine roles, that he fulfils Old Testament promises about God’s own intervention and coming, and that his relationship to people is analogous to God’s relationship to Israel. It is of particular significance that Jesus in several cases takes on roles which were used to demonstrate someone’s deity or, YHWH’s sovereignty above all other gods. The result is a surprising overlap between Mark’s portrait of Jesus and the presentation of Israel’s God in the biblical and early Jewish traditions and, in some cases, the divine beings of the Greco-Roman world. While early Jewish literature occasionally can ascribe divine roles to a few exalted figures, the Markan description of Jesus is unique in two respects: the majority of the divine prerogatives ascribed to Jesus are without parallel in any of the aforementioned texts, and the number of these is unrivalled. Such a portrait of Jesus may call into question both the true humanity of Jesus (Jesus is not fully human) and the monotheistic faith of Israel (Jesus is a second divine being alongside God), but it is clear that Mark maintains both. The christology of Mark represents a paradox in which Jesus is fully human and, at the same time, in a mysterious way placed on the divine side of the God-creation divide.
19
Beggs, Brian Victor J. "The role of the house motif in the Gospel of Mark." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/03b3f4d82249c6041bbcf2406ec92215d12a763bfb3215edbfba655b5acf5f9d/1845772/64796_downloaded_stream_21.pdf.
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This study analyses the role of the house motif in Mark's Gospel since in the tradition, Jesus healed, forgave sin, taught and shared meals as well as the Last Supper in the house. It is argued that Mark was composed for a Gentile, Hellenist Christian house group in Rome and written soon after Nero's persecution (64-65 CE) of the Christian house-church communities and prior to the destruction of the temple in 70 CE. Though other studies support alternate sites in Galilee, Southern Syria and the Transjordan as the source of the Gospel, the traditional arguments favouring Rome indicate that Mark is a Hellenist Gospel written for the majority Law-free Christian household groups in Rome as Paul's letter attests in 58 CE. The Gospel offers hope in following the way of the secret of the kingdom. In Mark's terms, the secret is Jesus' servant dedication to his messianic ministry, climaxing in his crucifixion and resurrection. There is no description of Jesus' resurrection in the Gospel; in part unnecessary since, from its opening, the Gospel presumes the power and authority of the crucified, risen Son of Man, the Lord. As Lord, he calls disciples to follow him along the way of eschatological servant dedication in the spatial context of the typical, urban house-church. Consequently, within the house motif, Mark sets out the minor characters' response in faith and hope to the Lord's authoritative call, healing, forgiveness and Eucharistic unity in the house. In contrast, the narrative synagogue groups first react only with astonishment to Mark's messianic Jesus. But, under the authorities' leadership, the Jewish response hardens into total rejection of Jesus as Mark's gradually enlarges Israel's negative response to Mark's symbolic visitation, judgment and rejection theme of the temple due to the opposition of the Jewish authorities and their abuse of the Law and the temple liturgy. Mark has no pastoral interest in a remote Jerusalem or its temple.;From the Gospel's 's viewpoint, his real aim is the visitation of Rome's house-church groups through the living Word of the risen Jesus of Nazareth. Israel's negative narrative response acts as a literary backdrop to the faith responses in the house. As a result, through its misused Law and temple traditions, Israel ensures its symbolic visitation and rejection. Concurrently, in house-churches sustained by faith, and the authoritative Word of the risen Son of Man, challenges Christians in Rome to a renewed fidelity in way, covenant service. Therefore, under the mantle of the house motif, the Gospel offers 'the secret of kingdom of God' - Jesus' life as the selfless servant - as the basis for individual and communal hope. Christians live in the aftermath of severe persecution. These house groups are challenged to live the paradox of faith in life through death, gain through loss, in following a crucified/risen Lord in servant dedication. This appears to be particularly Mark's aim in his close linking of the two motifs, the house and the way, during the journey of Jesus and the disciples on the way to Jerusalem from Galilee. Throughout, he accents eschatological house-churches; their members live the secret of the kingdom in faith, hope and mutual selflessness. Thus, as Lord of the House, Jesus goes before Rome's Christian groups in his ever-present living and dying in his glorified humanity. By following Jesus of Nazareth in servant discipleship in a house community, Christians blend their existential human becoming with that of the glorified Lord. Hence Mark clearly expects Christians to see the 'things of God' as their Spirit-inspired servant charity. In this way, they daily deepen their Christian unification with Jesus' own dedication as the Beloved Servant/Son in his obedience to his Father's will. This is the gift that Mark points to 'now in this time'.;Mark stresses this sense of the victorious, fruitful presence of the glorified Son of Man, the Lord, from the opening of the Gospel. The superscription and the fact that he addresses Christians, who already know Jesus as the triumphant Lord, allow him to write from a post resurrection viewpoint. So, within the scope of the house motif, Mark encourages a deeper faith and hope in the efficacy of Christian self-identification with Jesus in his victorious way of the cross
20
Woo, Stephen Chi-Hung. "The significance and function of miracles in the Gospel of Mark." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Beavis, M. A. L. "Literary and sociological aspects of the function of Mark 4:11-12." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233664.
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Although there is a vast body of secondary literature on Mark 4:11-12, the interpretation of this passage has been dominated by source, form, and redaction critical methods which have tended to limit, or even discount, the importance of these verses in the Gospel. This study, in contrast, uses reader response criticism. Graeco-Roman rhetoric, and sociological approaches as aids to understanding the literary and social functions of Mark 4:11-12. Since the methods used in this study are still fairly novel in New Testament research, the first two chapters provide a detailed introduction to interpreting Mark from the perspectives of reader response, ancient literary theory (Chapter 1), and social setting (Chapter 2). The main questions posed in these chapters are: 'how would Mark have been evaluated literarily by a Graeco-Roman reader?'; and 'what was the Gospel used for in its original setting?' After a survey of the literature on Mark 4:11-12 (Chapter 3), material in Mark which seems to echo these verses verbally or thematically is reviewed in detail (Chapter 4), and the passage is studied in its immediate context, the parable chapter (Mark 4:1-34) (Chapter 5). Two final chapters summarize the findings of the study from literary and sociological perspectives. Mark 4:11-12, it is concluded, is not, as several important interpreters (E. Schweizer, T.H. Weeden, H. Raisanen) have asserted, a 'foreign element' to be ascribed to pre-Marcan tradition, but integral to the Gospel as a literary whole, and to the function of the book in its original setting. Mark 4:11-12, part of Mark's secrecy motif, focuses the reader's attention on certain aspects of the Gospel's eschatological teaching (parables, miracle stories, confession scenes, apocalyptic discourse), and served the needs of early Christian missionaries anxiously awaiting the parousia of the son of man and the establishment of the kingdom of God.
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Molina, Francisco J. "A literary and rhetorical analysis of the longer ending of the Gospel of Mark (Mark 16:9-20)." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Donahue, John Raymond. "Are you the Christ? : the trial narrative in the Gospel of Mark /." [Missoula, Mont.] : [Society of Biblical Literature], 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=0891301658.
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Curley, Charles J. "Prepared ground, confirmation and parables of growth in the Gospel of Mark." Chicago, Ill : McCormick Theological Seminary, 1996. http://www.tren.com.
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Conley, J. Drew. "The Christology of the Gospel of Mark portrait of the suffering sovereign /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Watts, Rikki E. "The influence of the Isaianic New Exodus on the Gospel of Mark." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277912.
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Palmer, David G. "The Markan matrix (a literary-structural analysis of the Gospel of Mark)." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/1969/.
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This thesis takes account of the basic need, in regard to all study of Mark's Gospel, of an understanding of his outline plan, and his presentational-method. A thorough-going, purely literary-structural analysis is tackled. It is a task that has been waiting to be done in this era of modern biblical criticism. In the Introduction, it is recognised that through the years investigative methodologies have been developed, and that today still more are being added to the list. That fundamental questions remain unanswered, however, is also recognised. On matters of Mark's leading idea, and his theological, literary and compositional abilities, all these methodologies have led so far only to a bewildering increase in contradictory views. An analysis of the text is needed still. The cultural and historical context of the Gospel, therefore is addressed afresh. Underlying issues regarding the functionings of the 'new' literary genre of Gospel are raised. The particular requirements of a plan and presentational method are also explored. Against this backdrop, the primary importance of "Days" in Mark's presentation is introduced, and Mark's "Day" is defined. Literary-structural analysis begins with identifying the signals of primary structure. It develops as Mark's construction method becomes clear. In chapters 2 to 7, the text of the Gospel, as it stands, is examined and analysed fully. The gospel narrative (1.21-16.8) is found to consist of twenty-eight days which are presented in four Series of seven "Days". Each Series represents a Stage in the Mission of Jesus. Contrary to accepted scholarship, the Prologue is defined as the first twenty verses (1.1-20), and a reduced "longer ending" of nine-and-a-half verses (16.9-16,19,20a) is deemed to be representative, in its form and in the majority of its details, of an Epilogue which Mark himself created with the Prologue as a frame to his Gospel.
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George, Jogy Cheruvathoor [Verfasser]. "The Metaphor of Shepherd in the Gospel of Mark / Jogy Cheruvathoor George." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2015. http://d-nb.info/1080458263/34.
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Wyatt, Kirsten. "Characterization in the Gospel of Mark a study of the inner circle /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Seal, David. "A study of the Petrine influence on the Gospel according to Mark." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p007-0217.
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Seal, David Richard. "A study of the Petrine influence on the Gospel according to Mark." Grand Rapids, MI : Calvin Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.007-0217.
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Kaneen, Edward Noble. "Discipleship is slavery : investigating the slavery metaphor in the Gospel of Mark." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12150/.
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Slavery was ubiquitous in the ancient world and the metaphorical use of slaves and slavery was equally common. This is the case in the New Testament also where the use of slavery as a metaphor in the Pauline literature has been particularly well investigated. However, in the study of the gospels little attention has been paid to the metaphor of slavery and its role in creating a model for discipleship. This thesis will remedy this by considering both how such an investigation should be conducted and what the results would be in the Gospel of Mark. It will therefore pursue both a methodological and an exegetical course. Building on careful use of metaphor theory, not previously employed in investigating this metaphor, the thesis will utilise Conceptual Blending Theory to argue that the historical reality of slavery is vital to the understanding of the metaphor. It will therefore pay equal attention to both Roman and Jewish sources to understand the reality of slavery and the ideology at work in these representations, as well as the ways in which writers could use this to imagine slavery and apply it as a metaphor. In doing so, it will show that the physical abuse of slaves is an important element of slavery – in reality and in metaphor – which is sometimes underplayed in NT scholarship. On the basis of this investigation, the thesis will engage in close analysis of slavery texts in the Gospel of Mark, something not accomplished in this level of detail before. In reading the relevant sayings and parables in Mark, the study will show that they share a thematic unity in their narrative contexts in this gospel, along with sharing the ideological values of slave owners. They emphasise, in particular, the expected suffering of discipleship, drawing on the physical costs of being a slave. It will be argued that, by this means, the metaphor DISCIPLESHIP IS SLAVERY provided a conceptual framework for Mark’s disciple-readers to interpret their particular setting in their world, and their response to it.
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Ezenwa, Fabian Ekwunife. "The Hermeneutics of Women Disciples in Mark's Gospel: An Igbo Contextual Reconstruction." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108068.
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Thesis advisor: Angela Kim HarkinsThesis advisor: Margaret E. Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Smith, C. Drew. "The theology of the Gospel of Mark : a literary-theological investigation into the presentation of God in the second Gospel." Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/30769.
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In light of this, the present thesis seeks to contribute to the filling of the void by addressing the role that God plays in the narrative of the second Gospel. The thesis utilises the methods of modern literary criticism, particularly those used to discuss the presentation of characters in narrative. While the application of literary criticism, and the study of characterisation, are not new in the study of Mark’s story, these methods have not been fully applied in the study of God in the Gospel. By using literary criticism, this thesis extracts and descries the presentation of God in the narrative. While there are specific references to God in the Gospel, and while God also speaks in the narrative, this study broadens the scope of the investigation through a close reading of the text to determine not only explicit but also implicit references to God. Following the introductory chapter, chapters two and three offer a close reading of the Markan narrative with the specific purpose of showing where and how God is presented in and through the Gospel. The aim of these two chapters is to demonstrate how the narrator or characters within the story present God. These chapters will serve as the foundation for ensuring discussions of Markan Christology and discipleship. In chapter four, my attention focuses on the presentation of Jesus; Mark’s Christology. My concern in this chapter is with the way Jesus is presented through the narrator’s telling who Jesus is through Christological titles, and the way Jesus is presented through the narrator’s showing who Jesus is via the narration of Jesus’ actions and words. The aim of this chapter is to argue that the Markan Jesus is better understood in relation to the Markan presentation of God, and thus the Christology of Mark is better understood as an aspect of the theology of Mark. In chapter five I address the Gospel’s definition of discipleship. The concern of this chapter is not primarily with the presentation of the twelve, but with the presentation of discipleship as an aspect of the presentation of God. I argue that the discipleship community of Mark’s narrative, i.e. the authorial audience, is drawn by the narrative to understand their lives of discipleship in relation not only to Jesus, but also, and primarily, in relation to the God of Jesus and Mark’s narrative.
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Kirschner, E. F. "The place of the exorcism motif in Mark's Christology with special reference to Mark 3.22-30." Thesis, Middlesex University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.382799.
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Kevil, Timothy J. (Timothy Jack). "At Once in All its Parts: Narrative Unity in the Gospel of Mark." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500633/.
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The prevailing analyses of the structure of the Gospel of Mark represent modifications of the form-critical approach and reflect its tendency to regard the Gospel not as a unified narrative but as an anthology of sayings and acts of Jesus which were selected and more or less adapted to reflect the early Church's theological understanding of Christ. However, a narrative-critical reading of the Gospel reveals that the opening proclamation, the Transfiguration, and the concluding proclamation provide a definite framework for a close pattern of recurring words, repeated questions, interpolated narrative, and inter locking parallels which unfold the basic theme of the Gospel: the person and work of Christ.
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Bertolini, Dewey. "The fifth gospel an interpretive geographical study of Matthew, Mark, Luke, and John /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Santoja, Jakub. "The sense of a beginning : Bakhtinian dialogic criticism on 'the Gospel' in Mark." Thesis, University of Sheffield, 2000. http://etheses.whiterose.ac.uk/3489/.
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Contemporary literary approaches have caused paradigm shifts in Biblical Studies in the last two decades as it appears in a great deal of Markan studies using narrative, reader-response, deconstructive, feminist, and new historicist approaches. However, literary studies on the Gospel of Mark have not taken into account theoretical questions underlying those approaches. As a result biblical critics are driven by new trends without ever having a chance to examine the critical baggage of the approaches. Consequently, there is a gap of communication between the old and the new one. Therefore this thesis is an attempt to meet the need of enhancing the quality of critical endeavour in biblical studies. In the light of most recent competing critical theories of literature, the first contribution of this thesis is the methodological finding that Bakhtinian dialogic criticism contains the most profound philosophical and practical foundations for solving some crucial theoretical problems in contemporary literary theories. It is a critique to a Saussurian linguistic system of language which becomes the very foundation of modern and postmodern literary criticism. Bakhtinian literary theory shifts the foundation of literary criticism on linguistic signs into the creative activity of the socio-cultural production of human communication. The shift into socio-cultural reality of language communication makes the notion of 'genre' very important to unlock the problem of text and context in literary studies. Since the Gospel of Mark has fascinated most literary critics in Biblical Studies, the problem of 'genre' of this gospel is chosen as the focus of this study. Secondly, as no agreement is reached as to what 'genre' the Gospel of Mark belongs, this thesis makes its contribution to the discussion by locating the problem of 'genre' of Mark in the context of genre theories and argues that the Bakhtinian suggestion to find genre in the socio-cultural sphere by analysing artistic intercourse between narrative agents in Mark has freed the competing analysis from the unresolved problem between the kerygmatic (content oriented) approach and the analogical (form oriented) approach. To achieve finding 'genre' in the socio-cultural sphere, this thesis focuses on Bakhtinian analysis of the process of artistic intercourse between narrative agents. The narrative communicative interrelationships between narrative agents is constructed in this thesis as a 'stereophonic' Bakhtinian model of dialogic communication. This model is an original contribution of this thesis for revising the traditional two dimensional model of narrative communication. Based on this dialogical model of communication, a special role is given to the Bakhtinian 'author-creator' in the realization process of genre through the interaction of polyphonic voices. Through the interaction of voices of the author-artist and the hero we are led to discover a relatively stable type of portraying and controlling reality in Mark, known as the genre of Roman 'satire'. The closest literary affinity is Satyrica by Petronius. This narrative strategy of 'satire' in Mark has its root in the prophetic discourse of the Old Testament which is saturating the speech of the narrator, John the Immerser, the centurion, the people, and even Jesus. Finally, the whole search for Markan 'genre' culminates in the analysis of the realization of genre through the analysis of Bakhtinian chronotope. The reality of the genre of Mark is its social reality that is in its role as dpxrj/ 'beginning'. As the Gospel of Mark proclaims itself as 'a beginning', it defines its claim of socio-cultural 'authority' in early Christianity. It is this 'sense of beginning' which enables the narrating and the narrated world of Mark to interact dialogically.
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Cho, Bernardo Kyu. "Rejected son : royal Messianism and the Jerusalem priesthood in the Gospel of Mark." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23500.
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The messiahship of Jesus in the Gospel of Mark has figured prominently in modern New Testament scholarship. With the increasing awareness of the Jewish context from which the gospel traditions emerged, scholars have also paid close attention to the way Mark portrays Jesus in relation to the temple. Within these discussions, it is not uncommon to find claims that the Markan Jesus regards the Jerusalem institution as completely obsolete, some maintaining that the message of the kingdom of God in Mark is fundamentally opposed to the ancient Levitical system. Yet, there is not a single full-length monograph grappling with the question of how Mark presents Jesus as royal messiah on the one hand, and his interaction with the Jerusalem priests on the other. Such a project is now imperative, not least given the recent advancement in our understanding both of messianic expectations in the late Second Temple period and of the role of the high priesthood in Jewish polity at the turn of the Christian era. In this thesis, I argue that Jewish messianism from the mid-second century BCE to the late first-century CE anticipated the culmination of the Jerusalem priestly institution under the rule of the royal messiah. In portraying Jesus as the end-time king, Mark in turn assumes a similar expectation. However, contrary to the majority scholarly view, the earliest Gospel does not repudiate the Israelite worship as such. Rather, Mark depicts Jesus’s stance towards the priests in terms of a call to allegiance and warning of judgement. And it is in the light of its cumulative narrative context that Jesus’s criticism of the Jerusalem shrine should be read. To Mark, that is, the temple will be destroyed because the priests have rejected Israel’s end-time king, placing themselves outside the messianic kingdom. Nevertheless, Jesus will be vindicated over against his enemies as God’s messianic son. Chapter one examines important passages from the Dead Sea Scrolls, and chapter two focuses on texts from the Pseudepigrapha. In chapter three, I argue, against recent critics, that the Markan Jesus is indeed a royal figure. Then, chapter four looks at the relevant passages in Mark 1–10 in which the Jerusalem priests are in view. Finally, chapter five investigates the climactic clash between Jesus and the temple rulers in Mark 11–16 in comparison to my findings in the previous chapters.
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Rochester, Stuart T. "Transformative discourse in Mark's Gospel, with special reference to Mark 5:1-20." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1954/.
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Roskam, Hendrika Nicoline. "The purpose of the Gospel of Mark in its historical and social context... /." Leiden : [s. n.], 2003. http://catalogue.bnf.fr/ark:/12148/cb39182687g.
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Cline, Darrel Owen. "The contribution of the literary design of the gospel of Mark to Markan Christology." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Keller, Marie Noël. "To preach or not to preach the Gospel a trajectory from Philippians to Mark /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Yang, Jayhoon. "Other endings of Mark as responses to Mark : an ideological-critical investigation into the longer and the shorter ending of Mark's Gospel." Thesis, University of Sheffield, 2004. http://etheses.whiterose.ac.uk/3555/.
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The Longer Ending and the Shorter Ending of Mark's Gospel are the ancient Markan readers' responses to Mark's Gospel. This leads us to the question of how the authors of these endings read their Mark's Gospel. These endings reflect the ideologies of their authors. The ideologies are related to the interests of the author or the authorial community (ideological primary group), and are embedded within the text. The Longer and the Shorter Ending were produced within a social context where the matter of apostolic authoritative leadership was a sensitive issue. A potential conflict is found in many contemporary texts from the NT and the extra- canonical texts, especially with regard to the apostolic authority of Mary Magdalene and Peter. Their struggles for apostolic authority are often found in the post-Easter narrative context. The assumed ideological primary community of the Longer Ending is Pro- Magdalene. It acknowledged Mary Magdalene as its authoritative leader who enjoyed apostolic authority especially over Peter. This community was interested in mission, and re-authenticated the mission of the Eleven. The LE provides a certain guideline for the qualification of leadership in the LE's community, which is the visual experience of the resurrected Jesus. The assumed ideological primary community of the Shorter Ending is Pro- Petrine. It was in favour of Peter, and suggested him as holding authoritative apostolic authority. This community wanted to clarify the resurrection of Jesus, and emended the empty tomb narrative of Mark's Gospel. It was also interested in mission, and the authority of disciples, especially that of Peter, in their performing mission tasks is highlighted in the Shorter Ending.
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Papaphilippopoulos, Rosalind. "Can a gospel convey truth? : an examination of the epistemology of New Testament hermeneutics with special reference to the Gospel of St Mark." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU076843.
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This thesis explores the hermeneutical implications of a Barthian epistemology, so that the givenness (of knowledge, ontology, talk of God and Scripture, the community of the Church) is paramount. This priority challenges both 'liberal' despair and fundamentalist arrogation of true reference to theological language and appropriate Biblical interpretation. This hermeneutical position also faces the postmodern challenge that there can be any truth at all, and, in particular, truth brought through the deconstruction of textuality as a medium. Thus knowledge, and especially knowledge of God, the language used to communicate that knowledge and that language as Scriptural textuality are important features of the discussion. There is an exploration of the role of inter-subjectivity (and thus community) as a prerequisite for knowledge and truth claims, critical assessment of these, and a discussion of the different ways that various 'communities' interpret Scripture (focusing on St. Mark's Gospel). The presuppositions of the different starting places are brought into view and the appropriateness of methodologies and approaches discussed. Questions regarding certainty and critical control of this community-generated variety of readings are tackled. The Quest for the Historical Jesus is seen as a 'test case' for historical knowledge and also the need and appropriateness of different approaches to the Gospels. The 'problem' that the Resurrection and post-Easter faith always seem to pose to the Quest is challenged and the former is taken as a priority rather than a stumbling block.
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Kelley, Andrew Joseph. "Thaumaturgic prowess : autonomous and dependent miracle-working in Mark's Gospel and the Second Temple period." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/25969.
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In this thesis, I argue that Mark undergirds his high view of Jesus by characterizing him as an autonomous miracle-worker. In chapter one, I provide a history of literature regarding miracles, Mark, and the identity of Jesus. In chapter two, I demonstrate that the inclusion of deferment in miracle-narratives ranging from the Old Testament to Josephus’ Jewish Antiquities, is nearly ubiquitous. That is, human miracle-workers that appear in narratives do not act autonomously: rather, they show clear and explicit dependence on God to perform their miracles. In chapter three, I demonstrate that deferment is not only an essential charactersitic of miracles in narratives, but also in non-narrative texts from Qumran to the great many extant magical materials. In chapter four, I show that Jesus’ miracle-working in Mark, unlike the miracle-working surveyed in chapters two and three, is autonoumous. Additionally, I suggest that Mark uses this autonomous miracle-working, at crucial places in the gospel, to illustrate his high view of Jesus. In chapter five I draw a distinction between Mark’s characterization of Jesus and other miracle-workers he depicts in the narrative. In this final chapter, I argue that Jesus’ autonomous miracle-working is not an idiosyncratic feature of Mark’s writing style, but integral to his characterization of Jesus. Mark portrays other miracle-workers in the Gospel as dependent on either God or Jesus to perform miracles which further supports his high view of Jesus.
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Saito, Akio. "An examination of Jesus' use of the "Son of Man" in the Gospel of Mark." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Williams, John Lyndall. "Motion and arrival verbs in Tezoatlan Mixtec and their use in the gospel of Mark." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Farr, Eric. "The narrative and discursive references to children and audience duality in The Gospel of Mark." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104687.
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The present thesis examines the rhetorical interaction of the narrative (5.21-43; 7.24-30; 9.14-29) and discursive (9.33-37; 10.13-16) instances of child language in Mark, and analyzes how and to what effect Markan child language is figured rhetorically to address distinctly the elite and non-elite tiers of the Gospel's double audience, according to Henderson's dual audience theory. It argues that the narrative child healings construct an inscribed conception of the child and the parent-child relationship that exerts a controlling influence over the reading/hearing experience of the more explicitly argumentative child discourses. This approach seeks to clarify Mark's persuasive project of advancing, on the one hand, a self-sacrificial form of community leadership addressed to proto-Christian elites, and, on the other, an intimate form of personal devotion to Christ, addressed to non-elites. In doing so, I hope to contribute to the growing discussions concerning the nature and understanding of children and childhood in the ancient world and in early Christianity, the make-up of the Markan audience, and the power dynamics and differentials of the proto-Christian community projected by the Gospel.La présente thèse examine la rhétorique qui sous-tend les cas narratifs (de 5,21 à 43; de 7,24 à 30; de 9,14 à 29) et discursifs (9,33 à 37; de 10,13 à 16) dans la langue de Marc portant sur les enfants, et analyse comment et dans quelle mesure la langue Marcan relative aux enfants est présentée comme rhétorique pour s'adresser clairement aux niveaux élites et non-élites de la double audience à laquelle s'adresse l'Évangile, en se fondant sur la théorie développée par Henderson. La thèse soutient que les récits de guérisons d'enfants favorisent la construction d'une conception inscrite de l'enfant et de la relation parent-enfant, et que cette conception exerce une influence déterminante sur la lecture / l'audition des discours formellement argumentatifs. Cette approche cherche à clarifier le projet persuasif de Marc visant à promouvoir, d'une part, une forme de leadership communautaire fondé sur le sacrifice de soi qui cible les élites proto-chrétiennes, et d'une autre part, une forme intime de dévotion personnelle au Christ s'adressant aux non-élites. J'espère, de cette façon, contribuer au débat d'idées croissant sur la nature et la compréhension des enfants et de l'enfance dans le monde ancien et à l'aube du christianisme, sur la formation de l'audience Marcan, puis sur les dynamiques du pouvoir et des clivages au sein de la communauté proto-chrétienne projetée par l'Évangile.
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Paavola, Daniel Edwin. "Straight away the meaning and literary function of [euthus/eutheos] in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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