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Books on the topic 'Mark Matthews'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Mark, Matthew, and Luke. Collegeville, Minn: Liturgical Press, 1990.

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2

Matthew, Mark, Luke & you. Allen, Tex: Thomas More, 1996.

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3

What was Mark for Matthew?: An examination of Matthew's relationship and attitude to his primary source. Tübingen: Mohr Siebeck, 2013.

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4

Praying the Gospels: Matthew, Mark, Luke, and John. Shippensburg, PA: Destiny Image Publishers, 2007.

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5

Discipleship and family ties in Mark and Matthew. Cambridge: Cambridge University Press, 1994.

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6

Matthean posteriority: An exploration of Matthew's use of Mark and Luke as a solution to the synoptic problem. London: Bloomsbury T & T Clark, 2015.

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7

Gregory, Susanna. The mark of a murderer. London, UK: Time Warner, 2005.

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8

Calvin, Jean. A harmony of the Gospels: Matthew, Mark and Luke. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 1994.

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9

Joseph, Ponessa, and Manhardt Laurie Watson, eds. The Synoptics: On the Gospels of Matthew, Mark, Luke. Steubenville, OH: Emmaus Road Publishing, 2005.

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10

Eschatology in the making: Mark, Matthew, and the Didache. Cambridge, U.K: Cambridge University Press, 1997.

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11

Riches, John Kenneth. Conflicting mythologies: Identity formation in the Gospels of Mark and Matthew. Edinburgh: T & T Clark, 2005.

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12

Wenham, John William. Redating Matthew, Mark & Luke: A fresh assault on the synoptic problem. London: Hodder & Stoughton, 1991.

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13

Redating Matthew, Mark & Luke: A fresh assault on the synoptic problem. Downers Grove, Ill: InterVarsity Press, 1992.

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14

Conflicting mythologies: Identity formation in the Gospels of Mark and Matthew. Edinburgh: T&T Clark, 2000.

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15

Wenham, J. W. Redating Matthew, Mark and Luke: A fresh assault on the Synoptic problem. London: Hodder & Stoughton, 1991.

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16

Becker, Eve-Marie, and Anders Runesson. Mark and Matthew II: Comparative readings : reception history, cultural hermeneutics, and theology. Tübingen, Germany: Mohr Siebeck, 2013.

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17

Robert, Nickas, Fraenkel Gallery, and Matthew Marks Gallery, eds. Peter Hujar: Night : [exhibition] Fraenkel Gallery, Matthew Marks Gallery. New York: Matthew Marks Gallery, 2005.

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18

Feazell, J. Michael. Exploring the Word of God: The Four Gospels: Matthew, Mark, Luke, and John. Glendora, CA: Grace Communion International, 2013.

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19

Finding Jesus in the Gospels: A companion to Mark, Matthew, Luke, and John. Notre Dame, Ind: Ave Maria Press, 1989.

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20

The Reverend Mark Matthews: An Activist in the Progressive Era. University of Washington Press, 2000.

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21

Matthew Mark. Zondervan, 2010.

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22

Matthew And Mark. EP BOOKS, 2007.

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23

Mark and Matthew. Acta Pubns, 1996.

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24

Oates, Rosamund. Tobie Matthew. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804802.003.0008.

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This chapter explores Matthew’s book collection, showing how the experience of developing libraries in Oxford and Bristol shaped his own book collecting. Rare Frankfurt book catalogues offer an invaluable insight into how Matthew purchased some of his books, while other sources point to a network of booksellers in York, London, and Oxford dealing in new and in second-hand books. This chapter also examines the guiding principles behind Matthew’s book collecting, seeing how these evolved over Matthew’s career. Matthew owned one of the largest private collections of books in early modern England, and this chapter explores contemporary ideas of what a library was and whether Matthew aspired to create one. The chapter concludes by examining the network of friends, colleagues, and patrons reflected in gifts to his library, asking how Matthew, and others, presented themselves through the marks of ownership they made in their books.

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25

Thorsteinsson, Runar M. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.003.0006.

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While there are some passages in the Gospel of Mark that seem to counter the image of the philosopher—namely, the passages that describe Jesus’ emotions—the character of Jesus is often portrayed in terms that are analogous to Graeco-Roman descriptions of the ideal philosophical sage, especially Stoic ones. Similarly, Matthew’s Jesus is frequently characterized in a manner resembling the image of the philosophical sage. More so than in the Gospel of Mark, this applies even to Matthew’s description of Jesus’ emotions, some aspects of which do not correspond to typical images of the philosophical wise man. Also, in Luke the character of Jesus is consistently portrayed in a way that resembles Graeco-Roman descriptions of the ideal philosophical sage. This includes the description of Jesus’ feelings. Of the three Gospels, Mark, Matthew, and Luke, Jesus is most clearly characterized as a philosophical sage in the Gospel of Luke.

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26

Matthew, Mark, Luke, Acts. Abingdon Press, 1986.

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27

Matthew & Mark Bible 2000. American Bible Society, 1999.

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28

Quick Studies-Matthew & Mark:. Chariot Victor Publishing, 1992.

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29

Becker, Eve-Marie, and Anders Runesson, eds. Mark and Matthew II. Mohr Siebeck, 2013. http://dx.doi.org/10.1628/978-3-16-152546-9.

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30

Becker, Eve-Marie, and Anders Runesson, eds. Mark and Matthew I. Mohr Siebeck, 2011. http://dx.doi.org/10.1628/978-3-16-151560-6.

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31

Matthew, Mark, Luke, & You. Ave Maria Press, 2004.

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32

Oates, Rosamund. Selling the Jacobean Regime. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198804802.003.0007.

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Matthew was first to introduce James I to his new English subjects, and this chapter examines how those early months set the tone for James’s rule. Matthew presented him as the legitimate ruler, sidestepping the thorny issue of Mary Stuart’s execution (for which Matthew had eagerly pushed). The borders were at heart of James’s plan for an Anglo-Scottish union, which explains why Matthew spun the regime’s response to key moments in the early years: debates about the union, the Hampton Court Conference, and the aftermath of the Gunpowder Plot. Matthew’s Puritanism and occasional criticism of James I and his consort, Anne of Denmark. meant that he sometimes came into conflict with the regime.

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33

Stephens, William H. The Archeology Bible: Matthew-Mark. Authors Book Nook, 2005.

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34

Arnold, Clinton E. Matthew, Mark, Luke: Volume One. Zondervan, 2011.

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35

Johnson, Ben Campbell. Matthew & Mark: A Relational Paraphrase. Great Love Church International, 1993.

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36

Wenham, J. W. Redating Matthew, Mark and Luke. Hodder & Stoughton Religious, 1991.

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37

Doole, J. Andrew. What was Mark for Matthew? Mohr Siebeck, 2013. http://dx.doi.org/10.1628/978-3-16-152538-4.

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38

Matthew & Mark: Good news for everyone. Uhrichsville, Ohio: Barbour Pub., 2008.

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39

A, Fair Ian, Leston Stephen, and Strauss Mark L, eds. Matthew & Mark: Good news for everyone. Uhrichsville, Ohio: Barbour Pub., 2008.

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40

Lyftogt, Kenneth. Iowa's Forgotten General: Matthew Mark Trumbull. Camp Pope Bookshop, 2005.

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41

Matthew, Mark (Ritchie New Testament Commentaries). John Ritchie Publications, 1993.

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42

Gregory, Susanna. Mark of a Murderer (Matthew Bartholomew Chronicles). Little Brown Book Group Limited, 2006.

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43

Kingsbury, Jack Dean. Jesus Christ in Matthew, Mark, and Luke. Wipf & Stock Publishers, 2002.

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44

Lutz, Nancy L. Matthew, Mark, Luke & John: Together at Last. Trafford Publishing, 2006.

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45

Schaap, Mary Nelle. Portraits of Jesus from Matthew and Mark. Baker Pub Group, 1992.

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46

Edwards, J. Christopher. The Ransom Logion in Mark and Matthew. Mohr Siebeck, 2012. http://dx.doi.org/10.1628/978-3-16-152109-6.

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47

Thorsteinsson, Runar M. Jesus as Philosopher in the Gospel of Matthew. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.003.0004.

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The chapter discusses the following aspects of the question of Jesus as philosopher in the Gospel of Matthew: ascetic appearance, abandoning one’s family, attitude towards material possessions and outward appearance, Jesus as a teacher of ethics, the congruence between words and deeds, the wisdom of Jesus, the philosopher’s emotions, and the philosopher’s suffering and death. It is concluded that Matthew may have been drawing on philosophical traditions when he set out to portray the Jewish sage as persuasively as possible. As in Mark, there are some minor differences between Matthew and the Graeco-Roman texts in this respect, especially as regards the question of Jesus’ emotions compared with those of the philosophical sage, although this difference is not as unmistakable in Matthew as in Mark.

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48

Anonyma. The Gospels of Matthew, Mark, Luke, and John. BookSurge Classics, 2002.

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49

Combined Gospels of Matthew, Mark, Luke and John. Dyck Books, 1996.

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50

Sherman, Cecil E. Formations Commentary: Matthew-Mark (Cecil Sherman Formations Commentary). Smyth & Helwys Publishing, 2006.

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