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1
Beggs, Brian Victor J., i 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.
2
Moon, Sungchan. "Mark’s Young Man and Homer’s Elpenor: Mark 14:51-52, 16:1-8 and Odyssey 10-12". Scholarship @ Claremont, 2018. https://scholarship.claremont.edu/cgu_etd/112.
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Mark obviously says that all of the disciples of Jesus desert him and flee (Mark 14:50). Mark, however, introduces a young man as a new character who was following Jesus like other disciples and fled naked before Jesus’s suffering. This young man is the most enigmatic character in Mark. In particular, the young man never appears in other Gospels. For this reason, the young man’s identity and his conduct has been a topic of longstanding dispute among scholars.
Some regard him as historical figures, one of Jesus’ own disciples like John the son of Zebedee, James the Lord’s brother, or John Mark. They consider him as witness of Jesus. Others take the young man to be symbolic figures like an angel, Jesus himself, Christian initiate, and a representative of disciples’ reality. In this work, I suggest that the young man is Mark’ literary creation by imitating Homeric model of Elpenor. Mark relies on a specific genetic model, not on historical reports of witness or symbolic interpretation.
Mark’s literary intention by using Homer’s Elpenor is to substitute his own value for Homer’s. The idea of the afterlife in Homeric epics is replaced to Christianized the concept of the afterlife that is resurrection. In addition, the identity of the young man is Mark’s creation as a
stand-in to substitute for Jesus and exculpate him from responsibility for not warning his disciples before the Jewish Temple destruction. According to Mark’s Gospel, Jesus himself told his disciples in advance. Moreover, the young man in Jesus’s empty tomb provides the three women with the message of Jesus to escape from the tragic incident. Therefore, nobody would blame Jesus for the suffering of the Jerusalem Church in Jewish war. The women’s failure to transmit the message doomed Jesus’ followers to the carnage of the war.
The identity of the young man in Mark’s Gospel can be detected by considering Mark’s literary model and his mimetic achievement. As a creative and skillful author, Mark imitates well-known model in Greco-Roman literary world. Mark, however, does not just copy of the model; Mark emulates and transforms it to replace the concept of the afterlife. In addition, Mark’s mimetic achievement in the episode of the young man is to convey the supremacy of Jesus by exculpating him from responsibility not saving his followers from the catastrophe. Mark’s Gospel is the response for the issue. In sum, Mark’s dependence on Homer explains the most enigmatic character and scene in Mark.
3
Miller, Susan E. "Women in Mark's gospel". Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.
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This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.
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Bruno, Vincent. "Central themes of Mark's Gospel". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Lee, Sug-Ho. "Unbelief as a theme in Mark's gospel". Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09292006-142658/.
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Davidsen, Ole. "The narrative Jesus : a semiotic reading of Mark's Gospel /". Aarhus : Aarhus university press, 1993. http://catalogue.bnf.fr/ark:/12148/cb36677499c.
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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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Samaan, Youssef. "Discipleship in St. Mark's Gospel an ethical and biblical approach /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Hahn, Zintack Albert. "Preaching on difficult passages in Mark's gospel based on performance criticism". Denver, CO : Iliff School of Theology, 2008. http://dx.doi.org/10.2986/tren.098-0022.
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Won, Hyun Chul. "The date of Mark's gospel : a perspective on its eschatological expectation". Thesis, University of Birmingham, 2009. http://etheses.bham.ac.uk//id/eprint/463/.
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This thesis attempts to find a date and general context for Mark' s gospel. Scholars are in general agreement that this is the earliest of the gospels. and thus of key importance for our dating of the other Synoptics and valuable for New Testament chronology generally. The focus of my study is Mark 13, the so-called 'eschatological' passage of Mark. Unlike other scholars, I have concentrated less on trying to locate a single set of historical circumstances against which to date it. While it is true that Mark is not a mere copy-and-paste compiler of transmitted traditions, and that his editorial work is likely to reflect the circumstances in which he worked, I argue that existing scholarly attempts at identifying these circumstances have failed to produce a firm consensus. Rather, I attempt to locate Mark’s eschatology within the context of evolving early Christian eschatological expectations as found in other New Testament documents, for which more secure datings have been proposed.
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Lee, Jang Ryul Lee. "Christological re-reading of the Shema (Deut 6.4) in Mark's Gospel". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5471.
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As the title of the present work ("Christological re-reading of the Shema [Deut 6.4]in Mark's Gospel")indicates, the present thesis explores the question of how the Shema is used and undersstood in Mark's Gospel. The main point to be argued is that the Shema language of Deut 6.4 is not simply reiterated in a traditional sense but is re-read in a programmatic way that links Jesus directly with Israel's God and presents Jesus in equivalence to that unique God. While such an innovative re-reading needs to be views within the context of Mark's complex portrait of Jesus' relationship to God, which integrated Jesus' fundamental correspondence to God and his distinction from God, the one-God language in Mark appears to be used in the context of portraying Jesus as fundamentally corresponding to Israel's God, rather than being differentiated from him. Following chapter 1, which discusses the history of research, the combined methodology of composition and narrative criticisms and the life setting of Mark's Gospel, chapter 2 addresses the issue of Second Temple Judaism. The second chapter aims to argue that Judaism in the Second Temple period should be seen as "monotheistic" despite its diversity and the widespread recognition of the exalted mediating figures in the era, and that the concern for God's uniqueness was central among the Jews of this time. In chapters 3-4, specific Markan texts are explored in an attempt to present a fresh reading of the Shema (12.29; cf. v.32; 2.7; 10.18). The third chapter argues for the collectivity of 12.28-34 and 12.35-37, which ultimately unites the confession of the Shema (12.29) and the view of the exalted Messiah alongside God (v.36). Chapter 4 deals with the two Markan Shema-allusions (2.7 and 10.18). It is argued that the Markan use of the είς ό θεός phrase in 2.7 has a strong Christological thrust, namely to attribute to Jesus as God-like authority to forgive sins and, by doing so, to link Jesus inseparably with the one-God of Israel and to present Jesus in equivalence to God. While examining different interpretations of Mark 10.18, the second part of the chapter argues that the εί μη είς θεός phrase in 10.18 needs to be read in light of the identical phraseology of 2.7 and that, if so, Jesus' objection to the epithet "good teacher" in 10.18 serves to invite a more adequate understanding of Jesus' status and significance. Jesus' additional commands with the Decalogue in v.21 and Mark's description of Jesus' unique qualities throughout his narrative tend to support the suggested reading. Lastly, chapter 4 integrates the discussions of the previous chapters in light of the macro-text, i.e., Mark's narrative as a whole. It is argued here that Mark's Christology is not monolithic, but a nuanced one, which facilitates the concurrence of Jesus' fundamental correspondence to God and Jesus' distinction from God. It is also argued that the aspects of Jesus' inseparable linkage to God and his distinction from God, alike, appear repeatedly across the narrative and that both aspects are integrally bound up with each other in the Gospel. Mark's innovative re-reading of the Shema, therefore, needs to be viewed within the context of this complexity in Jesus' relation to God. The present thesis can benefit Markan scholarship in several ways. It contributes not only to the study of Mark's theo-logy, but also Christology since Mark's Gospel is a narrative about Jesus - whose orientation is consistently theo-centric. As a result, the relationship between the two will also be illuminated. Moreover, in view of the inclusion of Second Temple literature (chap. 2) as a primary background for the discussion of Mark's one-God language (chaps. 3-5), the thesis can offer valuable insights for the twenty-first-century readers of Mark's first-century Gospel, whose idea of God's "one-ness" has been formed largely under the influence of the seventeenth-century definition of the term.
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Crossley, James G. "The date of Mark's gospel : insight from the law in earliest Christianity /". London [u.a.] : T & T Clark Internat, 2004. http://www.loc.gov/catdir/toc/fy051/2004426906.html.
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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
14
Smith, James Andrew. "Marks of an apostle : context, deconstruction, (re)citation and proclamation in Philippians". Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3535/.
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Hatina, Thomas R. "In search of a context : the function of scripture in Mark's narrative". Thesis, University of Bristol, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311426.
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Winn, Adam. "The purpose of Mark's gospel an early Christian response to Roman imperial propaganda". Tübingen Mohr Siebeck, 2007. http://d-nb.info/988963329/04.
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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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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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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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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.
21
Bolt, Peter Geoffrey. "Do you not care that we are perishing : Jesus' defeat of death in Mark's Gospel". Thesis, King's College London (University of London), 1997. https://kclpure.kcl.ac.uk/portal/en/theses/do-you-not-care-that-we-are-perishing--jesus-defeat-of-death-in-marks-gospel(ed987d8a-0967-4316-8e12-40e5afcbd899).html.
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MacDonald, Deven Keith. "Allegiance, opposition, and misunderstanding : a narrative critical approach to "Son of God" in Mark's gospel". Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/56959.
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Silva, João Marcos da. "AS FEIAS (E OS FEIOS) QUE ME DESCULPEM, MAS BELEZA É FUNDAMENTAL : O USO CONTEMPORÂNEO DA IMAGEM E SUA INFLUÊNCIA NA MUDANÇA DOS PARADIGMAS ESTÉTICOS UTILIZADOS NA MÚSICA GOSPEL NO BRASIL". Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/544.
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Previous issue date: 2010-03-04Conselho Nacional de Desenvolvimento Científico e Tecnológico
This paper analyzes sociologically in contemporary times the imagery field in gospel music and how it influences the changes of imagery-esthetic paradigms used by phonogram producers in their religious marketing to the commercialization of gospel music in the Brazilian evangelical music market, making it possible in this current model to enable a qualitative and quantitative increase of products aimed at the evangelical public. The research identifies in the dissemination of visual production and marketing of CDs, DVDs, websites of phonogram producers, fairs and music awards, the mechanisms used for the construction of a new imagery paradigm that provides, in the religious field, the emergence of a new evangelical imaginariness mimetically constructed to feed a gospel market supported by the social triad: spectacle, consumption and entertainment. Thus, the analysis has its cut in the paradigmatic changes that arise from the first singers of the 1950s culminating in the explosion of gospel music in the early 1990s.
Este trabalho analisa sociologicamente na contemporaneidade o campo imagético na música gospel e de que forma, este influencia na mudança dos paradigmas imagético - estéticos utilizados pelas produtoras fonográficas em seu marketing religioso para a comercialização da música gospel no mercado da música evangélica brasileira, proporcionando neste modelo atual um crescimento qualitativo e quantitativo dos produtos destinados ao público evangélico. A pesquisa identifica nas produções visuais de divulgação e comercialização de CDs, DVDs, sites das produtoras fonográficas, feiras e premiações musicais, os mecanismos utilizados para a construção de um novo paradigma imagético que proporciona no campo religioso, o surgimento de um novo imaginário evangélico mimeticamente construído para alimentar um mercado gospel fomentado pela tríade social: espetáculo, consumo e entretenimento. Desta forma, a analise tem o seu recorte nas mudanças paradigmáticas que surgem a partir dos primeiros cantores e cantoras da década de 1950 até culminar na explosão da música gospel no início da década de 1990.(AU)
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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.
25
Incigneri, Brian, i res cand@acu edu au. "My God, My God, Why Have You Abandoned Me? : The setting and rhetoric of Mark's Gospel". Australian Catholic University. School of Theology, 2001. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp6.19072005.
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This study proposes that the design of Mark's Gospel is best appreciated by recognising the particular political, social and religious situation that gave rise it, and by taking into account the concerns, experiences and emotions of both the author and the intended readers. It is argued that proposals for an Eastern provenance lack evidence and plausibility, and that the Gospel was written in Rome. The time of writing is identified as the latter months of 71, as the Gospel contains a number of indications that the Jerusalem Temple had been destroyed and that the Triumph of Vespasian and Titus in July/August 71 had recently occurred. Moreover, there are several allusions to events that had occurred within a year or two prior to that date. An investigation of the political and social situation shows that Christians had reason to be fearful, especially after the return of Titus. Through an examination of the rhetorical techniques contained within the text, it is proposed that the Gospel was a response to the protracted suffering of the Christians of Rome, addressing their doubts about God in the face of Roman power, their fear of further executions, and stresses within the community caused by apostasy and betrayal. Paying close attention to the mood of the text, an analysis of Mark's rhetoric shows how it responds to the readers' anxieties (including fear of delation), counters Flavian propaganda, and provides hope and strength. As appeals to the emotions were regarded as a key tool of ancient rhetoric, careful attention is paid to their use throughout the Gospel, showing that Mark produced a text full of pathos, matching the highly stressful atmosphere, and placing the readers' cries for help and prayers into the mouths of characters. In repeatedly stirring the readers' emotions by reminding them of their own painful experiences and by alluding to contemporary events and social attitudes, Mark explains why they are persecuted, and helps them to deal with their fear. He portrays Jesus as the one who had led the way by accepting martyrdom for the gospel in similar circumstances. He shapes many scenes to remind them of their Roman situation, especially the trials and executions of fellow Christians. Mark's rhetorical use of the disciples is also explored, showing that he aimed to elicit sympathy for those who had failed under pressure, which indicates that he was advocating their readmittance into the community. It is proposed that reading the Gospel as rhetoric addressed to this situation provides a quite different view of its nature, design and purposes, and gives a very different perspective to a number of debated issues within Markan scholarship.
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Carey, Holly J. "Jesus' cry from the cross : towards a first-century understanding of the intertextual relationship between Psalm 22 and the narrative of Mark's Gospel /". London ; New York : T&T Clark, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567018588.
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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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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
29
Johnson, Andrew M. "Error and epistemological process in the Pentateuch and Mark's Gospel : a biblical theology of knowing from foundational texts". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1896.
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This thesis will consider the possibility of an epistemological process described in the narratives and teaching of the Pentateuch and the Gospel of Mark. The specific nature of this epistemological process will be explored upon the priorities constrained by the texts themselves. While the epistemological objectives are not always perspicuous to the reader of the canon, error is more clearly diagnosed in these narratives. This thesis then investigates the epistemological process by looking primarily at where characters of the narratives 'get it wrong' according to the narrative's diagnosis. Primacy appears to be given in these texts to heeding the authenticated and authoritative voice first, and then enacting the authoritative guidance in order to see what is being shown; in order 'to know'. Errors occur along the same boundaries. Failure to heed the authoritative voice creates a first order of error, while failure to enact the guidance yields a second order of error. We begin at the fore of the canon working through these Pentateuchal texts as they are presented to the reader. In the first chapter, the necessity of this current study will be defended. As well, we will survey various attempts at describing a 'biblical epistemology' and their deficiencies and/or methodological shortcomings. Chapter 2 will advance the case that Genesis 2-3 actually yields sufficient epistemological categories which resemble the rest of the Pentateuchal descriptions of error in more than superficial ways. Genesis 2 is analyzed as paradigmatic for proper epistemological process while Genesis 3 is paradigmatic of error. It is upon the boundary of the authenticated voice that error is assessed in the Garden of Eden. These patterns of error are lexically and conceptually reverberated in the stories of the patriarchs and Joseph. Chapter 3 then looks at how these features discovered in Genesis are interwoven in the reader's mind as they come to the stories regarding Moses' prophetic authentication, Pharaoh's errors, and eventually Israel's own errors. The errors of Balak with Balaam in Numbers are considered as further reason to believe that this epistemological process is not reserved for Israel. Chapter 4 explores the unique connections between Israel's Deuteronomic reflections and the creation narratives of Genesis. The fifth chapter leaps to the Gospel of Mark to discern whether or not any of these patterns from the Pentateuch remain in the Gospel narrative. In the final chapter, the fruit of our theological reading is brought forward to interact with current epistemological theories (mostly in analytic philosophy). These contemporary epistemologies are found wanting to describe anything like what we found in the scriptures. Implications are then drawn for theological prolegomena and praxis.
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Head, Peter M. "Christology and the synoptic problem : an assessment of one argument for Markan priority". Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321429.
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Klinghardt, Matthias. "Marcion’s Gospel and the New Testament: Catalyst or Consequence?" Cambridge University Press, 2017. https://tud.qucosa.de/id/qucosa%3A70706.
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These three short papers were delivered in the ‘Quaestiones disputatae’ session at the 71st General Meeting of the Studiorum Novi Testamenti Societas, held at McGill University, Montreal, on 3 August 2016. The session was chaired by Professor Carl Holladay, President of the Society.
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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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O'Hanlon, Joseph. "The leaven of Mark : an investigation of St Mark's introductory verse in the light of his prologue and gospel". Thesis, University of Nottingham, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243636.
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Souza, Carolina Bezerra de. "MARCOS: EVANGELHO DAS MULHERES". Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3764.
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This thesis aims to demonstrate that the Gospel of Mark is a political-theological piece, which, among its messages, discloses an ideological message of antipatriarchal component, as a form of community orientation that intends to generate new gender identities in its community. This message is inscribed in the discourses, actions and interactions of Jesus with the disciples and the women in the narrative and is shown in the increasing evolution of the relations and possibilities of performance of the female characters that culminate with leadership roles in the final scenes The methodology consists in the use of feminist theoretical frameworks, the gender category associated with literary tooling, the narratological analysis and the discourse analysis. The objects of analysis are the scenes in which women appear. It starts with an understanding of the historical context of the emergence of the Gospel of Mark and a literary approach to complete narrative, and then become the gender, narratological and speech analysis the following pericopaes: Mark 1,29-31; 3,31-35; 5,1-43; 7,24-30; 12,41-44; 14,3-9 and 15.40-16.8. In most of these passages, women appear as historical narrative subject. These scenes mark important turning points of the narrative. In them, we perceive the criticism of the patriarchal ethos and a positive and liberating construction of the role of women in the Jesus movement and, because of this intentional rescue of Jesus´s practices and relationships, it extends also to the Christian movement of the Markan community. In Mark's story, the women who have contact with Jesus are representative of the kingdom values and have diakonia attitudes and bold, courageous attitudes of great faith and delivery of life. Finally, women are recognized as disciples as they followed and served Jesus from Galilee. Thus, the work aims, through a reinterpretation of biblical texts, provide material that can help to reconstruct respectful and fair gender relations and to prevent of discrimination and violence practices.
Esta tese pretende demonstrar que o Evangelho de Marcos é uma peça políticoteológica que, entre suas mensagens, divulga uma mensagem ideológica de componente antipatriarcal, como forma de orientação comunitária que pretende gerar novas identidades de gênero em sua comunidade. Essa mensagem está inscrita nos discursos, ações e interações de Jesus com os discípulos e as mulheres na narrativa e mostra-se na evolução crescente das relações e das possibilidades de atuação das personagens femininas que culminam com papéis de liderança nas cenas finais. A metodologia consiste no uso de referenciais teóricos feministas, a categoria de gênero, associados a ferramentais literários, a análise da narratológica e análise do discurso. Os objetos de análise são as cenas em que aparecem mulheres. Parte-se de uma compreensão do contexto histórico de surgimento do Evangelho de Marcos e de uma aproximação literária à narrativa completa, para fazer, então, a análise de gênero, narratológica e do discurso das seguintes perícopes: Mc 1,29-31; 3,31-35; 5,21-43; 7,24-30; 12,41-44; 14,3-9; 15,40-16,8. Nessas passagens, as mulheres aparecem como sujeito histórico-narrativo. Essas cenas marcam pontos de inflexão importantes da narrativa. Nelas, percebem-se críticas ao ethos patriarcal e uma construção positiva e libertadora do papel das mulheres no movimento de Jesus e, por causa desse resgate intencional da práxis e das relações de Jesus, também no movimento cristão da comunidade marcana. Na história de Marcos, as mulheres que têm contato com Jesus são representativas dos valores do Reino de Deus e têm atitudes de diaconia e posturas ousadas, corajosas, de muita fé e entrega de vida. Ao final, mulheres são reconhecidas como discípulas, pois seguiam e serviam a Jesus desde a Galileia. Assim, o trabalho pretende, por meio de uma reinterpretação dos textos bíblicos, fornecer material que possa ajudar a reconstruir relações de gênero respeitosas, justas e prevenir práticas de discriminação e violência.
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Ferreira, Antonio Carlos. "Mestre, não te importa que pereçamos? ansiedade e medo: um estudo exegético-psicológico de Marcos 4,35-41". Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18374.
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Previous issue date: 2016-02-24The purpose of this thesis is to perform a narrative reading of Mark 4.35-41, focusing on the character of the individuals in order to understand their behavior when facing a dangerous situation in the storm at sea they ask Jesus, Master, do you not care that we are perishing? When facing danger, the prevalent emotions are fear, despair and anxiety. Therefore, the exegetical study will be conducted using psychology, a science that studies human behavior and mental processes. Based on the theoretical principles of Bible study as literature, the goal of the present study is to perform an exegetical analysis of the biblical narrative in Mark. The miracle description includes all issues related found in manuals and biblical commentaries with their multivisions. It also includes a parenetic, coeval analysis of the text based on the sciences of human behavior aimed at updating and application in modern life. Therefore, the text exegesis sheds light on the history, the validity of the pericope and update for modern life based on psychology. It applies to the study in question the historical-critical method over the structuralist and fundamentalist
Esta tese busca realizar uma leitura da narrativa em Marcos 4,35-41. Postula centrar-se no caráter dos personagens querendo entender o comportamento dos mesmos diante da situação de perigo na tempestade no mar expressa na inquirição dirigida a Jesus: ―Mestre, não te importa que pereçamos?‖ Diante de um perigo, as emoções sobressalentes no humano são medo, ansiedade e desespero. Por isso, o estudo exegético será realizado em diálogo com a psicologia, ciência que estuda o comportamento humano e os processos mentais. Tendo como base os pressupostos teóricos de estudo da Bíblia, enquanto literatura, este trabalho realiza análise exegética da narrativa bíblica em Marcos. Reúne em torno da narrativa de milagre todas as questões relativas ao tema que se encontram em manuais e comentários bíblicos com suas multivisões. Realiza ação parenética coeva do texto em diálogo com as ciências do comportamento humano visando atualização e aplicação na vida hodierna. Deste modo, a exegese do texto em questão, lança luz sobre a historicidade, a validade da perícope e atualização para a vida hodierna com corte psicológico. Aplicou-se ao estudo em questão o método histórico-crítico em detrimento ao estruturalista e ao fundamentalista
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Dolghie, Jacqueline Ziroldo. "Por uma sociologia da produção e reprodução musical do presbiterianismo brasileiro: a tendência gospel e sua influência no culto". Universidade Metodista de São Paulo, 2007. http://tede.metodista.br/jspui/handle/tede/427.
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Previous issue date: 2007-03-09The Brazilian Presbyterian service has assumed a fixed and peculiar form referring to its liturgical style. The exclusion of more ritualistic elements, as well as the conditions for their insertion, gave a very particular outline to the religious service in Brazil. Its shape can be reduced to two pillars: sermon and music. The music has also been developed in a peculiar manner within the denomination. Nevertheless, from the early 1990s, traditional music has been shaken with the fast-growing and consolidation of the gospel music market. Then, a new format of musical production related to congregational praise emerged in Brazil, which counteracting with the traditional productions due to its emotional and performatic aspect. This new model of congregational praise was totally accepted by young people and new converted ones because it was promoted by the specialized media and the gospel market and was in harmony with current cultural trends, somehow complicating the idea of preserving religious tradition. This fact occurred for many reasons, and among them, we can mention the appeal exerted by the musical market upon Presbyterian youth and the liturgica l role music played in this service, which has always created an atmosphere of religious frustration for some laic subgroups. Therefore, musical production and reproduction of Presbyterian service suffered modifications that can contribute directly to one of the biggest modifications which the Presbyterian service has suffered since its insertion in Brazil. This new model of congregational praise facilitated the rupture with the traditional hymnody, which has ever been weakened long ago. The present study deals with the modifications that occurred in Presbyterian liturgical music production and reproduction and the direct results on the religious service profile, as well as the motives that support those modifications on micro and macro social perspectives.(AU)
O culto presbiteriano brasileiro se cristalizou de forma peculiar em relação ao seu estilo litúrgico. A exclusão de elementos mais ritualísticos somados ás condições de inserção deram um contorno bem específico a esse culto no Brasil. A sua forma pode ser reduzida a dois pilares de sustentação: a prédica e a música. A música também se desenvolveu de um modo peculiar dentro da denominação. Porém, desde início dos anos 90 essa musica tradicional tem sido abalada com a consolidação do mercado de música gospel. Surgiu então no Brasil um novo tipo de produção musical, relacionada com o louvor congregacional, que pelo aspecto emocional e performático, contraria a produção tradicional. Esse novo modelo de louvor, fomentado pela mídia especializada, pelo mercado gospel e em acordo com as tendências culturais atuais, tem plena aceitação do público jovem e dos novos conversos, dificultando a manutenção da tradição. Muitos são os motivos para tal fato, entre eles a atração que o mercado exerce sobre o jovem presbiteriano e o papel litúrgico da música nesse culto, que sempre gerou um grande clima de insatisfação religiosa de alguns sub grupos do laicato. Assim, a produção e reprodução musical do culto presbiteriano têm sofrido modificações que podem contribuir diretamente para uma das maiores mutações cúlticas que o presbiterianismo já sofreu desde a sua inserção entre nós. Esse novo modelo de louvor propiciou uma ruptura com a hinódia tradicional, que há muito já estava se enfraquecendo. Esta tese discute as mudanças ocorridas na produção e reprodução da música litúrgica do presbiterianismo e a sua conseqüência direta no perfil desse culto, bem como os motivos que sustentam tais mudanças, tanto em uma perspectiva micro como macro social.(AU)
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Hinkle, Jeffrey Scott. "The process of spiritual sight and understanding an examination of Mark 8:22-26 within the context of Mark's gospel /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0278.
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Wood, Thomas R. "The negative portrayal of the disciples in the second gospel a study of Mark's purposes in underscoring the disciples' incomprehension /". Theological Research Exchange Network (TREN), 2005. 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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Ricardo, Uelton Aguiar. "Discipulado sob a cruz: um convite ao antitriunfalismo a partir do evangelho de Marcos". Faculdades EST, 2013. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=525.
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O presente trabalho tem por objetivo comparar a teologia do evangelho de Marcos
com a neopentecostal. Enquanto a teologia marcana é interpretada como
antitriunfalista, conduzindo as comunidades a perceberem o Cristo da cruz, o
movimento neopentecostal faz o caminho oposto. Sua ênfase é o caminho
triunfalista/sem cruz. Num primeiro momento, será abordado o ambiente das
primeiras comunidades cristãs, que surgiram após a paixão, morte e ressurreição
de Jesus. Posteriormente, serão apresentadas algumas considerações sobre a
intenção do evangelista Marcos ao escrever seu evangelho. Por fim, será tratado
ainda o tipo de enfoque bíblico-doutrinário do movimento neopentecostal. Já os
principais resultados da pesquisa foram: a) incompatibilidade entre a ideologia
neopentecostal com a abordagem teológica do evangelho de Marcos; e b) a
perspectiva/ideologia triunfalista não é inerente apenas ao movimento
neopentecostal. Já na época em que Marcos escreveu seu evangelho, a
comunidade para quem ele destina sua obra também adotou essa postura
triunfante sobre a figura de Jesus.This dissertation compares the theology of the Gospel of Mark with that of the neopentecostal movement. While Markan theology is interpreted as antitriumphalist, leading faith communities to recognize the Christ of the cross, the neopentecostal movement takes the opposite path. Its emphasis is on triumph, the way without the cross. I begin by considering the environment of the first Christian communities that arose after Jesus passion, death, and resurrection. I then present several reflections on the intention of the evangelist Mark when he wrote his Gospel. Finally, I deal with the particular biblico-doctrinal focus of the neopentecostal movement. The main findings of this research were: a) there is a fundamental incompatibility between the neopentecostal ideology and the theological approach of the Gospel of Mark; and b) the triumphalist perspective/ideology is not inherent only to the neopentecostal movement. Even at the time when Mark was writing his Gospel, the faith community for which he intended his work had also adopted a triumphalist view of the figure of Jesus.
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Kater, Maarten. "Mark 6:45–52 as a Fear-Increasing and Fear-Decreasing Passage: A Homiletical Analysis From a Biblical-Theological Perspective". Institut für Praktische Theologie, 2019. https://ul.qucosa.de/id/qucosa%3A36317.
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This article wants to show that it is fruitful for homiletics to continue to listen to what is offered from a biblical-theological perspective, especially when it comes to addressing a life of fear. After a short introduction, an overview is given of some important homiletical-exegetical notes, followed by the insights obtained from a focus group following a sermon on Mark 6:45–52. Finally, a number of homiletical insights received from listening to this text will follow.
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Carey, Holly. "Jesus' cry from the cross : towards a first-century understanding of the intertextual relationship between Psalm 22 and the narrative of Mark's Gospel". Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2018.
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The meaning of the Markan Jesus' citation of Psalm 22:2 has long been a matter of debate amongst scholars in the field. More specifically, this debate centers on whether the citation is atomistic or contextual. In an effort both to join and move forward the dialogue on this subject, the primary question of this thesis is: How would Jesus' cry from the cross of Psalm 22:2 in Mark 15:34 have been understood by Mark's first-century readers given its context in the entire narrative of the gospel? The contribution of this thesis is in its multi-level approach to the above question by the examination of a variety of evidence that, in the end, indicates that Mark's earliest readers would have read and understood this psalmic citation as contextual. It is argued that, contra the opinion of the majority of Markan scholarship, a contextual reading of Psalm 22:2 in Mark 15:34 does not serve to negate or dilute the presentation of Jesus as one in distress and agony, but rather enhances this aspect of his death by underscoring his identity as a Righteous Sufferer who experiences suffering but has the promise of vindication. Among the evidence that supports a contextual reading of the citation in the Markan narrative is, (a) the importance of Jesus' impending resurrection/vindication and its foreshadowing in the Markan narrative; (b) the relatively consistent contextual use of the scriptures in the narrative prior to Mark 15:34; (c) the patterns of the textual and liturgical use of the psalms and the presence of the motif of the Righteous Sufferer in Mark's socio-cultural milieu; (d) the Markan presentation of Jesus as the Righteous Sufferer throughout the narrative; and (e) an exegesis of Mark 15:34 and the surrounding Markan passion-resurrection narrative with regard to the function of Ps 22 and the story of Jesus' death and resurrection. A test case of the argument presented in the previous chapters of the thesis is undertaken at the close of the study, when both Matthew and Luke's treatment of Ps 22 and other Righteous Sufferer language is considered, regarding their readings of Ps 22 in Mark as the earliest tangible evidence of the interpretation of the use of Ps 22 in his gospel.
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Thate, Michael James. "Remembrance of things past? : Albert Schweitzer, the anxiety of influence, and the 'untidy' Jesus of Markan memory". Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3907/.
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The aim of this thesis is to consider the formation and reception of the historical Jesus genre through a detailed analysis of its “strong poet,” Albert Schweitzer. Though the classification of this thesis is most likely to be designated as Leben Jesu Forschung and the rise of early Christianity, it encompasses several adjacent fields of research: viz., social and literary theories, philosophies of history, biblical studies, critical memory theory, and classical history. Leben Jesu Forschung is therefore a kind of case study for the construction and reception of ideas. Part One suggests, after a sustained engagement with Schweitzer and his constructive project, that his pervading influence is most strongly felt in the underlying assumptions of his method of konsequente Eschatologie. Schweitzer’s concept of konsequente Eschatologie is the singular criterion by which all the material is judged and filtered so as to construct a singular profile of the historical Jesus. It is this desire for a “tidy” Jesus which this thesis attempts to problematize. Part Two attempts a constructive counter proposal by appropriating theories of memory to historical Jesus research and concludes by demonstrating the appropriation of this theory within the Gospel of Mark. I understand the Markan author as evoking Jesus memories and setting them within a narrative framework for the purposes of identity construction and communal direction. As such, we are presented with an “untidy” Jesus of Markan memory.
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Cardoso, Regina Aparecida Lourenço. "O DEMONÍACO EM MARCOS 3,20-35". Universidade Metodista de São Paulo, 2015. http://tede.metodista.br/jspui/handle/tede/334.
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Previous issue date: 2015-04-13Conselho Nacional de Desenvolvimento Científico e Tecnológico
The ancient thought had interpreted all harmful events or personal and psychological illnesses as satanic influence. Regarding this background the purpose of this work is to analyze the imagery of Markan community concerning the demonic and how this reading would have impacted the lives of people in that context. In order to carry this out we shall seek to identify, in the passage of Mark 3.20-35, demonic mechanisms of that society and how this imaginary was reflected in the community quotidian. In addition we shall verify the reason why the practices of Jesus involving exorcism caused such a disconfort, leading to his identification as a demon. We regard as necessary to evaluate the thaumaturgical activity of Jesus and its representativeness at the time, as well as the social effect it produced and its reception by Markan community.
O pensamento antigo interpretava todas as manifestações danosas ou enfermidades pessoais e psíquicas como influência satânica. Considerando esse pano de fundo, a proposta deste trabalho é analisar o imaginário da comunidade marcana em relação ao demoníaco e como esse tipo de leitura impactava a vida das pessoas naquela conjuntura. Para tanto, buscaremos identificar na perícope de Mc 3,20-35 os mecanismos demoníacos daquela sociedade e como esse imaginário se refletia no cotidiano da comunidade. Além disso, verificaremos por que as práticas de Jesus envolvendo o exorcismo incomodavam, levando à sua identificação como demônio. Entendemos ser necessário avaliar a atividade taumatúrgica de Jesus e a representatividade que ela tinha em seu contexto, bem como o efeito social que produzia e a sua recepção pela comunidade marcana
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Such, W. A. "Τὸ βδἐλυγμα tὴζ ἐρημὡδ εωv in Mark 13:14 : its historical reference and its impact in Mark 13 and in the context of Mark's gospel". Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/14149.
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In spite of the wealth of material on Mark 13:14 the phrase [greek characters] has not been syntactically exegeted sufficiently in respect to chapter 13, nor its place assessed in the formation of Mark's gospel. Our study demonstrates the fundamental significance of v.14 as the syntactical focal point of vv.5-13, that content, temporal indicators and link words are shaped syntactically in w.5-13 to peak at v.14, and that [greek characters] is uniquely to of v.4. A realization of this connection is the single indispensable clue unlocking eschatological notions in chapter 13. Further, by positing that v.14, coupled with v.26-27, produces a double focus in the chapter, we demonstrate its importance for vv.15-37. The advent of [greek characters] is the sign launching the end-time setting in motion an imminent parousia. This sign is connected with the Jerusalem temple's destruction by the Roman commander Titus in September 70 C.E. Titus is the referent in 13:14, though our contention is that originally in pre-Markan material in v.l4, the reference was to the crisis in 39-41 C.E. when the emperor Gaius Caligula attempted to erect an image of himself in the temple in Jerusalem. Mark obtained material from this episode and adapted it to indicate not the deified image of a Roman emperor but an individual abominator, Titus, who was [greek characters]. An examination of Josephus' War demonstrates that Judeans inhabiting the region after September 70 C.E. were in a position to flee according to 13:14b. Mark's Jewish Gentile community, located in Syria or one of the Transjordanian Hellenistic cities, must brace itself for a worsening period of turmoil in the light of the operational end-time sign in the temple in Jerusalem. The task of the community is to proclaim the gospel among the nations (13:10). Their final vindication will occur with the parousia of the Son of Man.
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Seaman, Leon A. ""Then shall the eyes of the blind be opened" seeing more clearly the messiahship of Jesus in Mark's Gospel, with special attention to the anointing women /". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Souza, Carolina Bezerra de. "JESUS E AS MULHERES NO EVANGELHO DE MARCOS: PARADIGMAS DE RELAÇÕES DE GÊNERO". Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/872.
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Previous issue date: 2014-01-28This paper aims to demonstrate that, through the Gospel of Mark, a standard set of egalitarian gender relations is developed in the scenes involving Jesus and women, taking the women out of a context of disease, oppression and exclusion and giving them positive characterization. This model of gender relations can be a paradigm for gender relations today and help in fighting violence against women, which is many times legitimated by religious texts and traditions. To do so, it starts with a comprehension of the context, structure and function of the Gospel of Mark. Them, using the gender category and a feminist hermeneutics of liberation, it does a the narratological analysis of the following pericopes: Mark 1:29-31, 3:31-35; 5.21-43, 7.24-30; 12.41-44, 14.3-9, 15.40-16.8. These passages are the ones that have women and Jesus as a historical-narrative subject and contain a criticism of the patriarchal ethos. Finally, understanding the violence against women as a consequence of gender domination, it uses the results of the analysis to propose new ways of being male and female in their multiple relations. Thus, this work intend, through a reinterpretation of biblical texts, to provide material that can help in reconstructing respectful and fair gender relations and in preventing practices of discrimination and violence.
Este trabalho pretende demonstrar que, no decorrer do Evangelho de Marcos, é estabelecido um padrão de relação de gênero igualitário através das cenas envolvendo Jesus e as mulheres, retirando as mulheres de um contexto de doença, opressão e exclusão e dando-lhes caracterização positiva. Esse modelo de relação de gênero pode ser um paradigma para as relações de gênero de hoje e ajudar no combate a violência contra a mulher muitas vezes legitimada com textos e tradições bíblicos. Para tanto, parte-se de uma compreensão do contexto, estrutura e função do Evangelho de Marcos. Faz-se, então, a análise narratológica, utilizando a categoria de gênero e valendo-se de uma hermenêutica feminista de libertação, das seguintes perícopes: Mc 1,29-31; 3,31-35; 5,21-43; 7,24-30; 12,41-44; 14,3-9; 15,40- 16,8. Estas são as passagens que têm mulheres e Jesus como sujeito históriconarrativo e contêm críticas ao ethos patriarcal. Por fim, entendendo a violência contra a mulher como uma consequência da dominação de gênero, usam-se os resultados das análises para propor novas formas de ser homem e mulher em suas múltiplas relações. Assim, o trabalho pretende, por meio de uma reinterpretação dos textos bíblicos, fornecer material que possa ajudar a reconstruir relações de gênero respeitosas, justas e prevenir práticas de discriminação e violência.
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Santos, José Alves. "O REINO DE DEUS E SUA DIMENSÃO PLANETÁRIA". Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/767.
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Previous issue date: 2014-11-30This thesis presents a study on the Kingdom of God in the light of the Gospel of Mark. Begins, with a contextualization of the political, socio-cultural and economic history of Palestine (first century AD), place and context in which Mark wrote his Gospel, in which there is an account of the situation of the recipients of the message of the Kingdom. The Evangelist heads towards all people, especially those living in Palestine and its, surroundings and facing difficult moments of persecution by the Roman Empire and the current religious power. Then approaches the specific theme of the Kingdom of God engendered by Mark from the axis expression that is used in this paper: After John was arrested, came to Galilee proclaiming the gospel of God, saying, The time is fulfilled and the kingdom of God is near. Repent and believe the gospel (Mark 1:14-15). Emphasizes the dynamic character of the proposal from Kingdom in defense of life in all its dimensions expands to a current a reflection, life threatened by climate change
Esta tese contém um estudo sobre o Reino de Deus à luz do Evangelho de Marcos. Ela se inicia com uma contextualização da história política, sociocultural e econômica da Palestina (século I d.C.), lugar e contexto onde Marcos escreveu seu Evangelho, no qual há o relato da situação dos destinatários da mensagem do Reino. O Evangelista se dirige a todos os povos, principalmente àqueles que viviam na Palestina e nos seus arredores, e enfrentavam momentos difíceis de perseguições por parte do Império Romano e do poder religioso vigente. Em seguida, aborda a temática específica sobre o Reino de Deus engendrado por Marcos a partir da expressão-eixo que é utilizada nesse trabalho: Depois que João foi preso, veio para a Galileia proclamando o Evangelho de Deus, dizendo: O tempo está cumprido e o Reino de Deus está próximo. Convertei-vos e crede no Evangelho (Mc 1,14-15). Enfatizando-se o caráter dinâmico da proposta do Reino em defesa da vida em todas as suas dimensões, amplia-se a uma reflexão atual, a vida ameaçada pelas mudanças climáticas.
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Titley, Robert John. "The Gospel according to Mark as literature, history and scripture in the work of Austin Farrer". Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/the-gospel-according-to-mark-as-literature-history-and-scripture-in-the-work-of-austin-farrer(6ceba934-c22b-4b69-a2fa-c16d4cb81668).html.
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Ostby, Dana Keith. "The historical Jesus and the supernatural world a shift in the modern critical worldview with special emphasis on the writings of Marcus Borg /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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