Relevant bibliographies by topics / Mark’s Gospel

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Mark’s Gospel'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Mark’s Gospel"

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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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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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Chenoweth, Ben. "Oral History and the Beginning and End of the Gospel of Mark." Evangelical Quarterly 90, no. 1 (April 26, 2019): 24–37. http://dx.doi.org/10.1163/27725472-09001002.

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The textual status of Mark’s Gospel, specifically the fact that the beginning and end of this gospel were lost at a very early stage, sheds light on the period of time when the stories concerning Jesus’s ministry, death, and resurrection were being transmitted orally. It is proposed that during this time the oral history of Jesus came to include an overarching ‘gospel’ structure, and that Mark’s Gospel is essentially a snapshot of this oral history, marginally altered as Mark personally retold the account of Jesus within the bounds permitted by those exercising control over the oral history. Support for these interrelated proposals comes from the fact that Mark’s Gospel sustained damage and was not immediately repaired: it was not seen as replacing the oral history of the eyewitnesses. However, later (when the eyewitnesses were dying out) Mark’s Gospel was rescued, copied, and circulated, but only in its already damaged form.
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Foster, Paul. "Book Review: Theology of Mark’s Gospel: David E. Garland, A Theology of Mark’s Gospel." Expository Times 127, no. 7 (March 29, 2016): 355–56. http://dx.doi.org/10.1177/0014524616629286d.

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Brown, Alease. "Bleeding women and theology from below." STJ | Stellenbosch Theological Journal 6, no. 4 (January 22, 2021): 13–36. http://dx.doi.org/10.17570/stj.2020.v6n4.a1.

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Dishonour is heaped upon dishonour for those who have been deprived of material conditions for life, often due to historical legacies of racialized inequality and oppression. Rather than villainizing those engaged in protests that produce disorder and defacement, identifying and articulating the sacredness of seemingly profane aspects of such contemporary movements is a singular and imperative task of Christian theology today. Through a close reading of the narrative of the bleeding woman in Mark’s Gospel, this essay argues that the South African student protest movement of 2015-2016, which included regular eruptions of destructive physical force, is an example of activism that represents the Gospel’s injunctions towards the securing of dignity by the marginalized unheard and unhelped. First, the essay will discuss the milieu of honour/shame which pervaded the first-century Palestinian context of the Gospels. Following this, the essay undertakes a close reading of the biblical narrative of the bleeding woman in Mark’s Gospel. It will be demonstrated that the woman’s intentional transgression of the social order resulted in her approbation by Jesus.
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Jensen, Morten Hørning. "Provenance and the Holy Grail of Purpose in Recent Markan Research." Novum Testamentum 63, no. 1 (December 18, 2020): 1–21. http://dx.doi.org/10.1163/15685365-12341688.

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Abstract Since Willi Marxsen’s break with the consensus view that the Gospel of Mark was most probably written in Rome, the question of provenance has played a crucial role in discussions of Mark’s purpose. While several researchers (most notably Dwight Peterson) have pointed out how using provenance as the hermeneutical key to Mark may involve a risk of circular reasoning, recent contributions have tied discussions of Mark’s purpose ever more tightly to the question of where the gospel was written. After outlining these recent research developments, this article argues for an alternative way of handling the question of Mark’s provenance, one that emphasizes how the major themes of Mark’s gospel touch upon longstanding issues within Second Temple Judaism, which means that a particular provenance is not needed as a hermeneutical crutch for establishing Mark’s purpose.
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Nightingale, Danelle. "‘Don’t be late!’ Assessing the cost of missing the prologue in the gospel of Mark." Evangelical Quarterly 84, no. 2 (April 30, 2012): 107–18. http://dx.doi.org/10.1163/27725472-08402002.

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This essay addresses the role of the prologue in the Gospel of Mark and seeks to assess the impact the prologue has on the whole of the gospel. It begins with discussion regarding the original audience of Mark’s gospel and an exploration into the manner in which the gospel would have been received in its first setting. An analysis of the content of the prologue is then followed by a summary of the gospel from the perspective of the disciples. By looking at the difference between a disciple receiving the whole of the gospel, and one receiving the gospel without the prologue, the import of the prologue to the whole of the gospel is explored. The essay concludes with an analysis of the cost involved in missing the opening of Mark’s gospel.
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Ketchum, Matthew James. "Haunting Empty Tombs: Specters of the Emperor and Jesus in the Gospel of Mark." Biblical Interpretation 26, no. 2 (May 7, 2018): 219–43. http://dx.doi.org/10.1163/15685152-00262p05.

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This paper employs theories of spectrality and haunting to read the Gospel of Mark alongside textual and archaeological materials representing the Roman emperor. I argue that the relationships between the figures of Jesus and the emperor are both more subtle and complex than is typically seen by empire-critical scholarship. I show how both the Roman emperor and the Gospel of Mark’s Jesus are constructed in undecidable negotiations of life and death, absence and presence, and past, present, and future. Scenes like Jesus walking on water, the transfiguration, and the empty tomb display the spectrality of Jesus in Mark’s gospel. Ghost stories and the globalizing logic of the imperial cult do the same for the emperor. The common spectrality of the emperors and Jesus in Mark’s Gospel signals how they are both haunted by the systemic violence of Rome’s empire.
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Larsen, Kevin W. "The Structure of Mark’s Gospel: Current Proposals." Currents in Biblical Research 3, no. 1 (October 2004): 140–60. http://dx.doi.org/10.1177/1476993x0400300107.

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For many decades now Markan scholarship has struggled to uncover the structure of Mark’s gospel. With the advent of literary/narrative criticism the struggle has intensified to understand how the gospel unfolds in order to tell its story of Jesus. This article surveys recent and current proposals that have been advanced for Mark’s gospel. Some scholars have judged that there is no structure; others have found a highly complex web of interrelated sections. While many proposals use a mixture of principles to derive the alleged structure, an attempt has been made to classify the proposals based upon the primary principle used. These categories include: topography/geography; theological themes; Sitz im Leben of the recipients; literary factors.
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Zeichmann, Christopher B. "Capernaum: A ‘Hub’ for the Historical Jesus or the Markan Evangelist?" Journal for the Study of the Historical Jesus 15, no. 1 (August 20, 2017): 147–65. http://dx.doi.org/10.1163/17455197-01501003.

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One of the less controversial points among Jesus scholars is the importance of Capernaum to the historical Jesus, variously described as his ‘hub,’ ‘headquarters,’ ‘centre,’ etc. This article instead suggests that the importance of Capernaum may be understood as a specific to Mark’s depiction of Jesus and that Mark’s redactional interest in Capernaum prematurely treated as a datum concerning the historical Jesus. Indeed, exegetical insights about Mark’s interest in Galilee have more recently developed into arguments that the Second Gospel was composed somewhere in that region. This article will survey Mark’s characterization of the region to not only argue that Capernaum is a distinctively Markan point of interest, but that there is ample reason to believe that the Gospel was composed in that village.
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Dissertations / Theses on the topic "Mark’s Gospel"

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Beggs, Brian Victor J., and res cand@acu edu au. "The Role of the House Motif in the Gospel of Mark." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp110.25102006.

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This study analyses the role of the house motif in Mark’s Gospel since in the tradition, Jesus healed, forgave sin, taught and shared meals as well as the Last Supper in the house. It is argued that Mark was composed for a Gentile, Hellenist Christian house group in Rome and written soon after Nero’s persecution (64-65 CE) of the Christian house-church communities and prior to the destruction of the temple in 70 CE. Though other studies support alternate sites in Galilee, Southern Syria and the Transjordan as the source of the Gospel, the traditional arguments favouring Rome indicate that Mark is a Hellenist Gospel written for the majority Law-free Christian household groups in Rome as Paul’s letter attests in 58 CE. The Gospel offers hope in following the way of the secret of the kingdom. In Mark’s terms, the secret is Jesus’ servant dedication to his messianic ministry, climaxing in his crucifixion and resurrection. There is no description of Jesus’ resurrection in the Gospel; in part unnecessary since, from its opening, the Gospel presumes the power and authority of the crucified, risen Son of Man, the Lord. As Lord, he calls disciples to follow him along the way of eschatological servant dedication in the spatial context of the typical, urban house-church. Consequently, within the house motif, Mark sets out the minor characters’ response in faith and hope to the Lord’s authoritative call, healing, forgiveness and Eucharistic unity in the house. In contrast, the narrative synagogue groups first react only with astonishment to Mark’s messianic Jesus. But, under the authorities’ leadership, the Jewish response hardens into total rejection of Jesus as Mark’s gradually enlarges Israel’s negative response to Mark’s symbolic visitation, judgment and rejection theme of the temple due to the opposition of the Jewish authorities and their abuse of the Law and the temple liturgy. Mark has no pastoral interest in a remote Jerusalem or its temple. From the Gospel's ’s viewpoint, his real aim is the visitation of Rome’s house-church groups through the living Word of the risen Jesus of Nazareth. Israel’s negative narrative response acts as a literary backdrop to the faith responses in the house. As a result, through its misused Law and temple traditions, Israel ensures its symbolic visitation and rejection. Concurrently, in house-churches sustained by faith, and the authoritative Word of the risen Son of Man, challenges Christians in Rome to a renewed fidelity in way, covenant service. Therefore, under the mantle of the house motif, the Gospel offers ‘the secret of kingdom of God’ - Jesus’ life as the selfless servant - as the basis for individual and communal hope. Christians live in the aftermath of severe persecution. These house groups are challenged to live the paradox of faith in life through death, gain through loss, in following a crucified/risen Lord in servant dedication. This appears to be particularly Mark's aim in his close linking of the two motifs, the house and the way, during the journey of Jesus and the disciples on the way to Jerusalem from Galilee. Throughout, he accents eschatological house-churches; their members live the secret of the kingdom in faith, hope and mutual selflessness. Thus, as Lord of the House, Jesus goes before Rome’s Christian groups in his ever-present living and dying in his glorified humanity. By following Jesus of Nazareth in servant discipleship in a house community, Christians blend their existential human becoming with that of the glorified Lord. Hence Mark clearly expects Christians to see the ‘things of God’ as their Spirit-inspired servant charity. In this way, they daily deepen their Christian unification with Jesus’ own dedication as the Beloved Servant/Son in his obedience to his Father’s will. This is the gift that Mark points to ‘now in this time’. Mark stresses this sense of the victorious, fruitful presence of the glorified Son of Man, the Lord, from the opening of the Gospel. The superscription and the fact that he addresses Christians, who already know Jesus as the triumphant Lord, allow him to write from a post resurrection viewpoint. So, within the scope of the house motif, Mark encourages a deeper faith and hope in the efficacy of Christian self-identification with Jesus in his victorious way of the cross.
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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.
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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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Books on the topic "Mark’s Gospel"

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Labahn, Michael, and Manfred Lang. New Wettstein. Texts on St Mark’s Gospel. Edited by Udo Schnelle. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110214796.

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Ivor, Powell. Mark's superb gospel. Grand Rapids, Mich: Kregel Publications, 1985.

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Rao, O. M. St. Mark's unique Gospel. Delhi: ISPCK, 1999.

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Praying St Mark's gospel. London: GeoffreyChapman, 1990.

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Gerald, O'Mahony. Praying St. Mark's Gospel. Westminster MD: Christian Classics, 1990.

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Aramaic sources of Mark's Gospel. Cambridge: Cambridge University Press, 1998.

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The Christology of Mark's Gospel. Philadelphia: Fortress Press, 1989.

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Hargreaves, John. A guide to Mark's Gospel. 3rd ed. London: SPCK, 1993.

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Mark's Gospel: Worlds in conflict. London: Routledge, 1997.

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Mark's gospel: Lectures and lessons. Lanham, MD: University Press of America, Inc., 2007.

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Book chapters on the topic "Mark’s Gospel"

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Kotrosits, Maia, and Hal Taussig. "Mark’s Trauma-Filled Ending." In Re-reading the Gospel of Mark Amidst Loss and Trauma, 9–20. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342645_2.

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Kotrosits, Maia, and Hal Taussig. "Mark’s Carefully Crafted Story." In Re-reading the Gospel of Mark Amidst Loss and Trauma, 21–39. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342645_3.

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Kotrosits, Maia, and Hal Taussig. "Following Mark’s Jesus toward Provisional Selfhood." In Re-reading the Gospel of Mark Amidst Loss and Trauma, 155–73. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342645_11.

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Schiegg, Markus. "Source Marks in Scholia: Evidence from an Early Medieval Gospel Manuscript." In The Annotated Book in the Early Middle Ages, 237–61. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.usml-eb.5.115022.

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Marsh, Clive, and Steve Moyise. "‘Mark’s Gospel’." In Religion Today: A Reader, 3–6. Routledge, 2017. http://dx.doi.org/10.4324/9781315244747-1.

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"Healing in Mark’s Gospel." In The Healing Tradition of the New Testament, 22–48. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgdxsj.8.

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Keith, Chris. "The Textualization of Mark’s Gospel." In The Gospel as Manuscript, 73–99. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199384372.003.0004.

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Chapter 3 addresses the initial textualization of the Jesus tradition in Mark’s Gospel. It argues against starting with Q and other hypothetical sources. Its main focus, however, is upon the pioneering work of Werner Kelber on this topic. Contrary to Kelber’s “oral-preference perspective,” the chapter argues for seeing the introduction of the manuscript medium as a continuation and heightening of tradition processes that were already underway. He does so on the basis of Jan Assmann’s theory of the zerdehnte Situation (“extended situation”). The main argument is that the textualization of the Gospel of Mark should be seen as a commencement rather than a cessation. The chapter closes with a consideration of patristic testimony about the writing of Mark’s Gospel on this basis.
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Rüggemeier, Jan. "MARK’S JESUS REVIEWED:." In Reading the Gospel of Mark in the Twenty-First Century, 717–36. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26s5r.36.

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"The Spatial Presentation of Mark’s Gospel." In Gathered Around Jesus, 179–219. The Lutterworth Press, 2010. http://dx.doi.org/10.2307/j.ctt1cgf70f.9.

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"The Minor Prophets in Mark’s Gospel." In The Gospel according to Mark as Episodic Narrative, 456–67. BRILL, 2021. http://dx.doi.org/10.1163/9789004443754_022.

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Conference papers on the topic "Mark’s Gospel"

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Mim, Nusrat Jahan. "Gospels of Modernity: Digital Cattle Markets, Urban Religiosity, and Secular Computing in the Global South." In CHI '21: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3411764.3445259.

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