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Journal articles on the topic 'Gospel of Mark'

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Published: 4 June 2021

Last updated: 25 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Diehl, Judith A. "What is a ‘Gospel’? Recent Studies in the Gospel Genre." Currents in Biblical Research 9, no. 2 (February 2011): 171–99. http://dx.doi.org/10.1177/1476993x10361307.

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This article is a brief review of two main paths of biblical scholarship with respect to the ‘gospel’ genre. The NT Gospels appear to be similar to other ancient literature in some ways, yet distinctive enough in content, form, theology and purpose to set them apart from other literature. The analogical approach shows how the Gospels were written in a form similar to other written documents of that time and culture. In contrast, the derivational approach attempts to show that the Gospels are unique and exclusive in all of literature. While the search for the ‘historical Jesus’ is not over, literary criticism has now set the Gospels within the concept of ‘story’, with all its literary implications. Scholars have suggested that the ‘Gospel of Mark’ is the first of its kind, becoming the foundational paradigm of the Gospel genre. Further, the discovery of ancient ‘apocryphal gospels’ has encouraged scholars to compare the NT Gospels to the non-canonical documents.The challenge of clearly identifying the ‘Gospel genre’ continues, as scholars try to understand the nature of both canonical and non-canonical stories of Jesus.

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12

Kirk, Alan. "Examining Priorities: Another Look at the Gospel of Peter's Relationship to the New Testament Gospels." New Testament Studies 40, no. 4 (October 1994): 572–95. http://dx.doi.org/10.1017/s0028688500024000.

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Ever since a fragment of the Gospel of Peter was discovered at Akhmîm in 1886–7, and published in 1892, scholarship has been divided over its relationship to the New Testament gospels. In 1892 J. Armitage Robinson argued that the gospel was a tendentious appropriation of canonical material which contained no traces of a primitive Urevangelium. In 1893 Adolf von Harnack argued tentatively for its independence from the canonical gospels, while Theodore Zahn argued for a late date and complete dependence upon the four gospels. In the flurry of articles and monographs which followed, scholars aligned themselves with one or the other of these two positions, depending upon whether they viewed the new gospel's similarities with, or divergences from, the New Testament gospels as being more decisive. Since both striking similarities and striking divergences appear throughout the Gospel of Peter, a stalemate was soon reached, and scholarly interest in the question declined. In the late 1920s Gardner-Smith could write that ‘interest in the discovery has waned’, and Léon Vaganay that ‘a virtual silence has fallen upon the journals’. In his commentary Vaganay attempted to settle the argument in favour of the Gospel of Peter's dependence. Using literary criticism he showed how the material in the gospel could be seen as a free literary re-working of the texts of Matthew, Mark, Luke, and John, a re-working driven by sectarian and apologetic interests, as well as by the personal predilections of its author.

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13

Wenk, Matthias. "THE GOSPEL OF MARK." EPTA Bulletin 10, no. 2 (June 1991): 81–93. http://dx.doi.org/10.1179/jep.1991.10.2.004.

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14

STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.

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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.

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15

SPENCER, AÍDA BESANÇON. "The Denial of the Good News and the Ending of Mark." Bulletin for Biblical Research 17, no. 2 (January 1, 2007): 269–83. http://dx.doi.org/10.2307/26423925.

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Abstract Peter's denial is a major literary theme in the Gospel of Mark that appears to resonate with Mark himself, helps us posit reasons for the Gospel's abrupt ending and for the developing climax of the narrative, and explains subtle emphases and omissions.

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16

Dunn, James D. G. "The Gospel and the Gospels." Evangelical Quarterly 85, no. 4 (April 30, 2013): 291–308. http://dx.doi.org/10.1163/27725472-08504001.

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The origins of the word ‘gospel’ lie with Paul, who derived it from the Isaianic proclamation of a messenger of good news (Isa. 52:7; 61:1–2) and its influence on Jesus. Paul uses the term to refer to the good news of Jesus’s death and resurrection, a message which brings salvation. Mark was influenced by Paul’s usage and makes the term describe the whole account of Jesus’s mission and preaching climaxing in Jesus’s death and resurrection. The other Gospels follow suit. This use is not contradictory to that of Paul, who undoubtedly taught much about Jesus’ life and teaching in his oral communication to the churches he founded. While a number of non-canonical writings claim the title ‘Gospel’, best known of which is the Gospel of Thomas, their presentation of Jesus’s message is too disparate to give confidence that their distinctive message originates with Jesus.

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17

Aichele, George. "The Possibility of Error: Minority Report and the Gospel of Mark." Biblical Interpretation 14, no. 1-2 (2006): 143–57. http://dx.doi.org/10.1163/156851506776145760.

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AbstractReferences to and images of eyes and of blindness and seeing (including natural sight, clairvoyance, and artificially recorded images) play significant parts in Stephen Spielberg's 2002 movie, Minority Report. Based on Philip K. Dick's story, "The Minority Report," the movie plays with familiar Dickian paradoxes of fate and freedom, and of truth that conceals and/or makes itself false. The gospel of Mark also features similar paradoxes of "blindness and insight." This essay plays Spielberg's movie against Dick's story, and the mutual relation between them against Mark's gospel, with the goal of exploring Mark's function as a "minority report" (in more ways than one) among the synoptic gospels, as well as the Christian "captivity" of the gospels in the canon.

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18

Kardaš, Mehmed. "New sheets from the Bosnian Vrutok Gospels." Godišnjak Centra za balkanološka ispitivanja, no. 47 (January 6, 2022): 193–98. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-47.109.

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The paper discusses new sheets of the Bosnian Gospels, stored in the Serbian Patriarchate Library in Belgrade under the signatures no. 313. A preserved fragment of the Gospel text consists of six parchments, which contents are parts of The Gospels of Matthew and Mark. Through an analysis, the sheets were identified as a part of the Vrutok Gospel, a Medieval Bosnian manuscript dating from the end of the 14th century, and on this occasion the most important palaeographic and linguistic features of the passages are presented.

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19

Vincent, John J. "Outworkings: Urban Mission in Mark 4." Expository Times 122, no. 11 (September 2011): 531–38. http://dx.doi.org/10.1177/0014524611409633.

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Gospel Practice Interpretation continues in the early chapters of Mark's Gospel in reflections by contemporary inner city urban ministers and community workers on the variety of ways in which their Gospel practice and witness are received in their experience. Such varied “reception” seems to be like the early disciples' experiences, and even to suggest proper and expected ways in which faithful gospel embodiment produces “results”, as Jesus experienced.

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20

Parsenios, George L. "“No Longer in the World” (John 17:11): The Transformation of the Tragic in the Fourth Gospel." Harvard Theological Review 98, no. 1 (January 2005): 1–21. http://dx.doi.org/10.1017/s0017816005000830.

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Ancient gospels, canonical and noncanonical, present the resurrection of Jesus with varying degrees of thoroughness and detail. While the Gospel of Peter vividly describes the actual moment that Jesus rises (9.34–10.45), the Gospel of Mark excludes even a postresurrection appearance of Jesus—ifthe common opinion is correct that Mark ends at 16:8. Luke, by contrast, so fully documents Jesus' postresurrection activity that the events extend into the book of Acts. The Gospel of John distinguishes itself from the others as well, not only by uniquely depicting Jesus' postresurrection appearances, but also by portraying Jesus as the resurrected one prior to the crucifixion. Even before he meets Pilate, Jesus proclaims, “I have overcome the world” (16:33). And even before he ascends the cross, Jesus has ascended to the Father and announces, “I am no longer in the world” (17:11). This feature ofthe Fourth Gospel has received various historical, literary, and theological interpretations. The following paper will offer a literary interpretation based ona comparison of the Gospel of John with Greek tragedy. The argument will proceed in two phases, first demonstrating basic connections with the tragic evidence,and then exploring how the Fourth Gospel twists tragic techniques to its own purposes.

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21

Goulder, Michael. "The Pre-Marcan Gospel." Scottish Journal of Theology 47, no. 4 (November 1994): 453–72. http://dx.doi.org/10.1017/s0036930600046597.

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If we are frank, we have no idea whether there was a pre-Marcan Gospel, in the sense of a continuous written account of Jesus. It is widely believed that there was a continuous Passion narrative before Mark, and it is often thought that there were some collections of pericopae, like the controversy stories in 2.1–3.6; but denials that there was a continuous story, in some sense like our Mark, are as weakly supported as assertions of the same. It could be that Friedrich Schleiermacher was right, and that certain διηγ⋯σεις existed before Mark, to which Luke had access. We might think it rather singular that so elaborate a work as Mark should appear de novo, like Athena from the head of Zeus. But we have no evidence to take us beyond conjecture.

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22

Driggers, Ira Brent, and David Rhoads. "Reading Mark: Engaging the Gospel." Journal of Biblical Literature 123, no. 3 (2004): 568. http://dx.doi.org/10.2307/3268059.

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23

Gundry, Robert H., and M. Robert Mansfield. ""Spirit and Gospel" in Mark." Journal of Biblical Literature 108, no. 1 (1989): 152. http://dx.doi.org/10.2307/3267493.

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24

Dewey, Joanna, and Ernest Best. "Mark: The Gospel as Story." Journal of Biblical Literature 105, no. 2 (June 1986): 335. http://dx.doi.org/10.2307/3260418.

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25

Johansson, Daniel. "Kyriosin the Gospel of Mark." Journal for the Study of the New Testament 33, no. 1 (September 2010): 101–24. http://dx.doi.org/10.1177/0142064x10380130.

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26

Black, C. Clifton. "Was Mark a Roman Gospel?" Expository Times 105, no. 2 (November 1993): 36–40. http://dx.doi.org/10.1177/001452469310500202.

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27

Zutter, Elizabeth. "Re-Marking the Place of Mark." Axis Mundi 2, no. 2 (October 5, 2017): 15–27. http://dx.doi.org/10.29173/axismundi64.

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Burton Mack's A Myth of Innocence presents a novel approach to the study of early Christianity. Scholars have always imagined that the foundational beginnings of Christianity could be traced back to the historical man named Jesus. The rise of Christianity has been variously attributed to Jesus' charisma or personality, to some surprising activity he did or words that he spoke, or to something remarkable about his death. Although a consensus as to what the unique originary events must have looked like has never been reached, scholars continue to assume its existence is the only thing that can account for the beginnings of Christianity and its myths of divine events. As a historian, Mack finds the insistence upon a singular origin to be strange. New Testament scholarship over the past two centuries has focused on two related topics, the historical Jesus and the earliest Christology, by attempting to work backwards in time through the gospel mythologies. Mack, however, proposes that since the gospels are mythical stories, the foundations of Christianity should be located with the composition of the gospel stories.

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28

Walsh, Richard G. "Passover Plots." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, no. 2-3 (February 26, 2010): 201–22. http://dx.doi.org/10.1558/post.v3i2/3.3.201.

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Various modern fictions, building upon the skeptical premises of biblical scholars, have claimed that the gospels covered up the real story about Jesus. Dan Brown’s The Da Vinci Code is one recent, popular example. While conspiracy theories may seem peculiar to modern media, the gospels have their own versions of hidden secrets. For Mark, e.g., Roman discourse about crucifixion obscures two secret plots in Jesus’ passion, which the gospel reveals: the religious leaders’ conspiracy to dispatch Jesus and the hidden divine program to sacrifice Jesus. Mark unveils these secret plots by minimizing the passion’s material details (the details of suffering would glorify Rome), substituting the Jewish leaders for the Romans as the important human actors, interpreting the whole as predicted by scripture and by Jesus, and bathing the whole in an irony that claims that the true reality is other than it seems. The resulting divine providence/conspiracy narrative dooms Jesus—and everyone else—before the story effectively begins. None of this would matter if secret plots and infinite books did not remain to make pawns or “phantoms of us all” (Borges). Thus, in Borges’ “The Gospel According to Mark,” an illiterate rancher family after hearing the gospel for the first time, read to them by a young medical student, crucifies the young man. Eco’s Foucault’s Pendulum is less biblical but equally enthralled by conspiracies that consume their obsessive believers. Borges and Eco differ from Mark, from some scholarship, and from recent popular fiction, in their insistence that such conspiracy tales are not “true” or “divine,” but rather humans’ own self-destructive fictions. Therein lies a different kind of hope than Mark’s, a very human, if very fragile, hope.

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29

Bauckham, Richard. "Eyewitnesses and Healing Miracles in the Gospel of Mark." Biblical Annals 10, no. 3 (May 17, 2020): 341–54. http://dx.doi.org/10.31743/biban.9680.

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This essay builds on my extensive argument elsewhere to the effect that the Gospels are closely based on eyewitness testimony. It focuses on the nine healing miracles in the Gospel of Mark. The intention is not to offer any kind of proof that the stories really are based on eyewitness reports, but to show that Mark wanted to claim eyewitness testimony for them and that this explains some features of the narratives. The features that are discussed from this perspective are the Aramaic words of Jesus, the occurrence of personal names, and the literary construction of point of view.

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30

Licona, Michael. "Are the Gospels “Historically Reliable”? A Focused Comparison of Suetonius’s Life of Augustus and the Gospel of Mark." Religions 10, no. 3 (February 28, 2019): 148. http://dx.doi.org/10.3390/rel10030148.

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Are the Gospels historically reliable? Authors of ancient historical literature had objectives for writing that differed somewhat from those of modern historians. Consequently, the literary conventions that were in play also differed. Therefore, it is difficult to speak of the historical reliability of ancient texts without certain qualifications. In this essay, a definition for the historical reliability of ancient texts is proposed, whereby such a text provides an accurate gist, or an essentially faithful representation of what occurred. Four criteria that must be met are then proposed. Suetonius’s Life of the Divine Augustus and the Gospel of Mark, are then assessed by using the criteria. Suetonius was chosen because he wrote more closely than his peers to how modern biographers write, and the Augustus was chosen because it is the finest of Suetonius’s Lives. The Gospel of Mark from the Bible was chosen because it is probably the earliest extant account of the “Life of Jesus.” The result of this focused comparison suggests that the Life of Augustus and the Gospel of Mark can be said to be historically reliable in the qualified sense proposed. However, an additional factor challenging this conclusion is described, and further discussion is needed and encouraged.

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31

Bauckham, Richard. "In Response to My Respondents: Jesus and the Eyewitnesses in Review." Journal for the Study of the Historical Jesus 6, no. 2 (2008): 225–53. http://dx.doi.org/10.1163/174551908x349707.

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AbstractThis response replies individually to each of the responses by Samuel yrskog, David Catchpole, Howard Marshall, Stephen Patterson and Theodore Weeden who have written reviews of Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Important issues discussed include: names as indications of eyewitness sources, variations between the Gospels, the identity of the Beloved Disciple, models of oral tradition, and Mark as a Petrine Gospel.

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32

Glover, Richard. "Patristic Quotations and Gospel Sources." New Testament Studies 31, no. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?

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33

Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.

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34

Sim, David C. "Matthew's Use of Mark: Did Matthew Intend to Supplement or to Replace His Primary Source?" New Testament Studies 57, no. 2 (March 4, 2011): 176–92. http://dx.doi.org/10.1017/s0028688510000366.

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Most scholars acknowledge Matthew's debt to Mark in the composition of his own Gospel, and they are fully aware of his extensive redaction and expansion of this major source. Yet few scholars pose what is an obvious question that arises from these points: What was Matthew's intention for Mark once he had composed and circulated his own revised and enlarged account of Jesus' mission? Did he intend to supplement Mark, in which case he wished his readers to continue to consult Mark as well as his own narrative, or was it his intention to replace the earlier Gospel? It is argued in this study that the evidence suggests that Matthew viewed Mark as seriously flawed, and that he wrote his own Gospel to replace the inadequate Marcan account.

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Ališauskas, Vytautas, and Linas Šipavičius. "Graikiškų-lotyniškų terminų vartojimas sinoptinėse Evangelijose remiantis Evangelija pagal Morkų." SOTER: Journal of Religious Science 65 (2018): 9–19. http://dx.doi.org/10.7220/2335-8785.65(93).1.

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36

Collins, Adela Yarbro. "Mark and His Readers: The Son of God among Jews." Harvard Theological Review 92, no. 4 (October 1999): 393–408. http://dx.doi.org/10.1017/s0017816000017740.

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First, a few remarks about the audience of the Gospel according to Mark. This study is based on the premise that Mark was read aloud in gatherings of Christians in the late first and early second centuries that were not necessarily liturgical in a narrow sense. Further, those who listened were not all equally committed to the Christian faith and probably assimilated and interpreted the instruction that they received in various ways. Some in the audience, even if they were familiar with the Pauline understanding of Jesus as the Son of God, may have preferred to de-fine Jesus' divine sonship in another, more traditionally Jewish way, to be discussed below. Finally, even if the Gospel was written primarily for insiders, it is likely that copies were available to interested or critical outsiders. Celsus's knowl-edge of the Gospels shows that this happened at least by the second half of the second century.

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BYRSKOG, SAMUEL. "A New Quest for the Sitz im Leben: Social Memory, the Jesus Tradition and the Gospel of Matthew." New Testament Studies 52, no. 3 (July 2006): 319–36. http://dx.doi.org/10.1017/s0028688506000178.

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The recent interest in social memory theories among NT scholars promises a new framework for the study of the social dynamics reflected in the Gospels. This essay employs Eviatar Zerubavel's ‘sociomental typography’ of the ‘sociobiographical memory’ in order to conceptualize the contours of the Sitz im Leben of the Gospel of Matthew. The perspective of social memory as described by Zerubavel reveals the mnemonic character of the Sitz im Leben and discloses how those participating in it related to and used the Gospel of Mark, identified with the scribal traits of the Matthean disciples, cherished Peter, and situated themselves in history.

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Collins, Adela Yarbro, and Morna D. Hooker. "The Gospel According to Saint Mark." Journal of Biblical Literature 113, no. 1 (1994): 146. http://dx.doi.org/10.2307/3266332.

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NEIRYNCK, F. "The Gospel of Mark 1950 - 1990." Ephemerides Theologicae Lovanienses 68, no. 4 (December 1, 1992): 397–99. http://dx.doi.org/10.2143/etl.68.4.556049.

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Tuckett, Christopher. "Book Review: Mark - Gospel for Rome." Expository Times 116, no. 7 (April 2005): 250. http://dx.doi.org/10.1177/001452460511600719.

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Byrne, Brendan. "Book Review: The Gospel of Mark." Pacifica: Australasian Theological Studies 16, no. 3 (October 2003): 320–22. http://dx.doi.org/10.1177/1030570x0301600307.

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Hatton, Stephen B. "The Gospel of Mark as Comedy." Downside Review 120, no. 418 (January 2002): 33–56. http://dx.doi.org/10.1177/001258060212041803.

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Collins, Adela Yarbro. "Mysteries in the Gospel of Mark." Studia Theologica - Nordic Journal of Theology 49, no. 1 (January 1995): 11–23. http://dx.doi.org/10.1080/00393389508600159.

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Malbon, Elizabeth Struthers. "Book Review: The Gospel of Mark." Interpretation: A Journal of Bible and Theology 57, no. 1 (January 2003): 70–72. http://dx.doi.org/10.1177/002096430005700111.

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Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.

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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

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Van Wyke, Ben. "The Gospel according to Borges." Translation and Interpreting Studies 12, no. 1 (April 10, 2017): 49–70. http://dx.doi.org/10.1075/tis.12.1.03van.

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Abstract Borges’s “Gospel According to Mark,” written 1,900 years after the first biblical Gospel by the same name, provides a compelling illustration of how translators always play a visible, creative role in the work they perform (even when they do not realize it or want this role). The characters’ interaction with the Bible is an ideal platform to explore some complex notions that stem from postmodern conceptions of translation, such as the complicated relationship established between translators, their translations and audience. Furthermore, it is worth noting that Mark had a considerable impact on two of the three other Gospel authors, and that the Bible has had immeasurable impact on the general interpretation and translation of texts around the world. Borges’s story may seem to portray an absurd misreading of the Mark, but I propose that this radical misreading is not altogether different from the millions of interactions with the texts that have been responsible for creating and disseminating the Bible. Through brief histories of both Mark and the Vulgate in tandem with Borges’s text, we can understand that millions of nameless translators, interpreters and scribes have been responsible for actually creating what is now, in a fragmented nature, the Bible.

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Furlong, Dean. "Theodore of Mopsuestia: New Evidence for the Proposed Papian Fragment in Hist. eccl. 3.24.5-13." Journal for the Study of the New Testament 39, no. 2 (November 1, 2016): 209–29. http://dx.doi.org/10.1177/0142064x16675269.

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Eusebius records Papias on the origins of the Gospels of Matthew and Mark but provides nothing comparable on John’s gospel, leading some scholars to conclude that Papias was silent concerning it. Others, however, suggest that Eusebius knew of Papias’s account of John’s gospel and chose not to record it. Charles Hill has argued at length that an unattributed passage in Eusebius’s Church History preserves the substance of Papias’s comments on John’s gospel. Richard Bauckham has raised objections to Hill’s hypothesis, arguing that while the problem of ‘order’ (τάξις) is common to Papias and the unattributed fragment, the solutions given by each are quite different. This study will provide a fresh analysis of the question, and will suggest new evidence in favour of Hill’s hypothesis from the writings of Theodore of Mopsuestia.

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Baum, Armin D. "Mark’s Paratactic καί as a Secondary Syntactic Semitism." Novum Testamentum 58, no. 1 (December 8, 2016): 1–26. http://dx.doi.org/10.1163/15685365-12341515.

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In recent research, a number of scholars have questioned the classification of paratactic καί in the nt Gospels as a syntactic Semitism. As a review of all available evidence demonstrates, however, the strong dominance of paratactic καί in the Gospel of Mark has close analogies in the lxx but is unparalleled in ancient original Greek literature. This conclusion can be supplemented by additional evidence which has so far not been taken into account: The very high frequency of paragraph introducing καί in the Second Gospel has many parallels in the Greek ot but is without analogy in original Greek texts. Because of its exceptional frequency on sentence and pericope level, it is still correct to classify paratactic καί in Mark’s Gospel as a syntactic Semitism, albeit a secondary one.

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O'Connor, John-Patrick. "Void of Ethics No More: The Gospel of Mark and New Testament Ethics." Currents in Biblical Research 20, no. 2 (February 2022): 165–85. http://dx.doi.org/10.1177/1476993x221077506.

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The following article offers an overview of studies on the ethics of Mark in the last four decades. A longstanding tradition in biblical studies has been to render the second Evangelist void or nearly void of all ethical interest. Such disparaging conclusions in regard to the apparently ethically vacuous Gospel are representative in the comment by James Leslie Houlden: ‘For [Mark], as for John, it appears that facing and settling moral problems, in the everyday sense, was not a primary concern’ (Houlden, J.L. 1973 Ethics and the New Testament [Harmondsworth: Penguin]: 45). Scholarship on the Gospel of Mark has since turned a corner: a foray of studies has overturned the conclusion by James Houlden and countless others. The following article offers a summary of ethically sensitive studies of the Gospel of Mark with suggestions for further inquiry.

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Ivar Østmoe, Tor. "Rhetorical Battles: Jesus as Speaker in the Gospel of Mark." Journal of Qur'anic Studies 22, no. 1 (February 2020): 31–50. http://dx.doi.org/10.3366/jqs.2020.0410.

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Building on research relating the New Testament to Greek and Roman literary culture, the article explores the Gospel of Mark's representation of Jesus as speaker. In focus are dialogues in the Gospel's seventh chapter which take place between Jesus and characters with different social background and in different social spaces. The article argues that, in these dialogues, Jesus speaks as a member of the social and cultural elite, as he has access to social spaces and has the necessary skills in rhetoric to adapt his speech to varying circumstances. This representation of Jesus as speaker can have several functions. One is to familiarise readers of the Gospel across the Roman Empire with a distant province, Judaea, as Jesus conforms to expectations for an elite male in Greek and Roman culture. A second is to contribute to Jesus' literary characterisation as subversive or comic, as he engages in ‘rhetorical battles’ with different people and with varying success.

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