Results 1 - 9 of 9
|
|
|||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: eiserxomai Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
1 | Mark: Two narrative composition? | Mark | eiserxomai | 37199 | ||
It is my hope that we might have discussion of Mark' Gospel as a narrative COMPOSITION. The Gospel of Mark is a composition of two source communities. 1. The Jesus people of the Jesus movement (as in 4.35-8.26) 2. The Christ people of the Christ cult (as in 11.1--16.8) Mark is a composition of these two narratives - one being the narrative of the Jesus people, the other being the Christ-community. Between the two narratives, there is a weaving together of the two stories in a transition section (Mark 8.31-10.52). Anyone interested in this discussion about Mark as a narrative composition? |
||||||
2 | Mark 10:1-52 | Mark | eiserxomai | 37200 | ||
http://www.evangelassemblyofgod.org/page5.html |
||||||
3 | Mark: Two narrative composition? | Mark | eiserxomai | 37289 | ||
Angel In response to your inquiry to my initial thread I am sending this one response written in two parts. Like most, I hold to the primacy of the Gospel of Mark. Matthew and Luke used Mark, along with other source documents, to compose their narratives. However, the gospel of Mark as we now have it are not single creations out of a whole cloth anymore than Matthew or Luke are. Like Matthew and Luke, Mark consists of collections of material. The final selection and arrangement of which we owe to the composers themselves. Mark is here the primary influence; and Matthew and Luke both follow him and use his material. The material now presented in the Gospels have a previous history of use in the Church, largely a history of oral transmission. It circulated in the Church in the form of individual units or small collections of related material and in this form it served definite functions in the life of worship in the church, in preaching and apologetic, in exhortation and instruction. The smallest units of tradition, the individual story, saying, dialogue, et cetera, have definite forms which can be defined and studied. Each of these forms served a definite function in a concrete situation in the life of the early church. The main purpose for the creation, the circulation, and the use of these forms was not to preserve the history of Jesus, but to strengthen the life of the Church. Thus these forms reflect the concern of the church, and both the form and the content have been influenced by the faith and theology of the church, as well as by the church's situation and practice. The Gospel of Mark is a composition of two source communities. 1. The Jesus people of the Jesus movement (as in 4.35-8.26) 2. The Christ people of the Christ cult (as in 11.1--16.8) As my outline will show, Mark is a combination of two narratives - one being the narrative of the Jesus people, the other being the Christ-community. Between the two narratives, there is a weaving together of the two narratives in a transition section (Mark 8.31-10.52). I will now outline the narrative(s) of the first community – the Jesus people, and then move on to the transition section. THE JESUS PEOPLE NARRATIVE Whereas the Christ cult emphasized a narrative story of a dying martyr, the Jesus people emphasized a retelling of their story with miracle stories that retold the Israelite epic to include people like themselves. Mark includes two sets of their five miracle stories in the first half of his narrative. Each cycle probably stood on its own before his composition. Notice the pattern: first a sea crossing miracle, then a combination of one exorcism and two healings, ending with an account of a feeding of a multitude: FIRST CYCLE Stilling the Storm (Mark 4.25-41) The Gerasense Demoniac (5.1-20) Jairus' Daughter (5.21-23, 35-43) The woman with a hemmorage (5.25-34) Feeding the 5000 (6.34-44, 53) SECOND CYCLE Walking on the sea (6.45-51) The Blind Man at Bethsaida (8.22-26) The Syrophonecian woman’s daughter (7.24-30) The deaf mute (7.32-37) Feeding the 4000 (8.1-10) Each story begins with a water crossing and a feeding of the multitude, evoking the Israelite epic of Moses and the people. Each story has at its center the miracle worker, evoking the miracle working power of Elijah. In this way, the story of Jesus is told in such a way as to include those who were excluded from the Israelite Epic because of their ritual purity. Jesus is redefining holiness in terms of mercy, love, and compassion (Moses prophesied, “Be ye holy, even as I am holy” Jesus proclaimed “Be ye merciful, even as your father is merciful “ - Luke 3.36). Continued next... |
||||||
4 | Mark: Two narrative composition? | Mark | eiserxomai | 37290 | ||
Cotinued from previous... THE TRANSITION SECTION Mark composes his Gospel two include the Jesus people narrative (1-8) with the Christ cult narrative (11-16) Chapters 8-10 reflect a transition from the first narrative to the next by weaving together one narrative from each community. The following is a redaction of those two narratives, with a concluding outline of the transition section in its final Markean composition. This includes a cycle of narratives from the Jesus community that repeats and summarizes the telling ot the story of Jesus by way of the Israelite epic, and it also includes a cycle of narratives that introduce the passion narratives. The first narrative contains three cycles that seem to be answering the question, "who is Jesus and what is discipleship." The climax and summary are in the third cycle. “Who do you say I am?” Mark 8.29 First Cycle: Imitate Master – CROSS Mark 8.31-37 Passion prediction: Mark 8.31 Dispute with Peter: Mark 8.32-33 Teaching on discipleship and the cross: Mark 8.34-37 Second Cycle: Imitate Master – SERVANT Mark 9.31-37 Passion prediction: Mark 9.31 Dispute over greatness: Mark 9.33-34 Teaching on discipleship as servant-hood: Mark 35-37 * Third Cycle: Imitate Master – SERVANT AND CROSS Mark 10.33-45 Passion prediction: Mark 10.33 Dispute over status: Mark 10.35-4 Teaching on discipleship as servant-hood and the cross: Mark 42-45 The second narrative is narrated through three inclusios and seems to be answering the question, "who is Jesus and how does he and his teachings relate to the law and the prophets?" The climax and summary are given in the beginning on the Mountain of revelation, and then narrated through three inclusios. “He was transfigured before them” Mark 9.2 The Disclosure Mark 9.2-8 Elijah and Moses seen by the disciples Mark 9.4-6 Jesus alone seen by disciples Mark 9.8 Key idea: “This is my Son, whom I love. Listen to Him!” Mark 9.23 Understanding Elijah Mark 9.9-29 Instruction on Elijah Mark 9.9-13 Illustration: Mark 9.14-29 Disciples arguing with crowd Man and boy “Bring the boy to me” Disciples instructed on prayer Key idea: “Everything is possible to him who believes” Mark 9.23 Understanding Moses Mark 10.1-31 Instruction on Moses Mark 10.1-12 Illustration: Mark 10.13-31 Disciples rebuking the crowd “Let the little children come to me…” The rich young ruler Disciples instructed on eternal life Key idea: “All things possible with God” Mark 10.27 * Understanding Jesus Mark 10.46-52 Illustration: Mark 10.46-52 Many rebuked “Call him” “I want to see” “Your faith has healed you” Key idea: “Your faith has healed you” Mark 10.52 Continued next |
||||||
5 | Mark: Two narrative composition? | Mark | eiserxomai | 37291 | ||
Finally... The transition from the Jesus people narrative to the Christ-cult narrative reflects a composition that weaves together the narrative from the previous section and introduces the reader to the suffering Son of Man to come in the passion narrative. The composition as we now have it looks like this: “Who do you say I am?” Mark 8.29 Imitate Master – CROSS Mark 8.31-37 Passion prediction: Mark 8.31 Dispute with Peter: Mark 8.32-33 Teaching on discipleship and the cross: Mark 8.34-37 “He was transfigured before them” Mark 9.2 The Disclosure Mark 9.2-8 Elijah and Moses seen by the disciples Mark 9.4-6 Jesus alone seen by disciples Mark 9.8 Key idea: “This is my Son, whom I love. Listen to Him!” Mark 9.23 Understanding Elijah Mark 9.9-29 Instruction on Elijah Mark 9.9-13 Illustration: Mark 9.14-29 Disciples arguing with crowd Man and boy “Bring the boy to me” Disciples instructed on prayer Key idea: “Everything is possible to him who believes” Mark 9.23 Imitate Master – SERVANT Mark 9.31-37 Passion prediction: Mark 9.31 Dispute over greatness: Mark 9.33-34 Teaching on discipleship as servant-hood: Mark 9.35-37 Understanding Moses Mark 10.1-31 Instruction on Moses Mark 10.1-12 Illustration: Mark 10.13-31 Disciples rebuking the crowd “Let the little children come to me…” The rich young ruler Disciples instructed on eternal life Key idea: “All things possible with God” Mark 10.27 Imitate Master – SERVANT AND CROSS Mark 10.33-45 Passion prediction: Mark 10.33 Dispute over status: Mark 10.35-41 Teaching on discipleship as servant-hood and the cross: Mark 42-45 Understanding Jesus Mark 10.46-52 Illustration: Mark 10.46-52 Many rebuked “Call him” “I want to see” “Your faith has healed you” Key idea: “Your faith has healed you” Mark 10.52 In conclusion, Mark composed narratives of two distinct communities - that of the Jesus people, and that of the Christ-cult community. 1. The Narrative of the Jesus people movement 4.35-8.26 2. TRANSITION 8.29-10.52 Narratives of the Jesus people Narratives of the Christ community 3. The Narrative of the Christ people of the Christ-cult community 11.1--16.8 Thought? Discussion? Your ideas |
||||||
6 | history of Mark | Mark | eiserxomai | 37294 | ||
See the thread I have initiated on this subject. Any replies to the thred are welcome | ||||||
7 | history of Mark | Mark | eiserxomai | 37297 | ||
I disagree with this assessment of Mark. Like most, I hold to the primacy of the Gospel of Mark. Matthew and Luke used Mark, along with other source documents, to compose their narratives. However, the gospel of Mark as we now have it is not a single creation out of a whole cloth anymore than Matthew or Luke are. Like Matthew and Luke, Mark consists of collections of material. The final selection and arrangement of which we owe to the composers themselves. Mark is here the primary influence; and Matthew and Luke both follow him and use his material. The material now presented in the Gospels have a previous history of use in the Church, largely a history of oral transmission. It circulated in the Church in the form of individual units or small collections of related material and in this form it served definite functions in the life of worship in the church, in preaching and apologetic, in exhortation and instruction. The smallest units of tradition, the individual story, saying, dialogue, et cetera, have definite forms which can be defined and studied. Each of these forms served a definite function in a concrete situation in the life of the early church. The main purpose for the creation, the circulation, and the use of these forms was not to preserve the history of Jesus, but to strengthen the life of the Church. Thus these forms reflect the concern of the church, and both the form and the content have been influenced by the faith and theology of the church, as well as by the church's situation and practice. |
||||||
8 | Mark: Two narrative composition? | Mark | eiserxomai | 37356 | ||
The priority of Mark is the standard for textual criticism and the study of the synoptics. I tried to post a web site to this list, but some of the characters in the web address are not permittd. If you are interested in pursuing this, do a word seach for Stephen Carlson and his site on the synoptic problem. From there you can see the two source hypothesis and have an answer to your question. Peace to you |
||||||
9 | Mark: Two narrative composition? | Mark | eiserxomai | 37417 | ||
The screen name is "eiserxomai" It means, "I enter" in Kione Greek. | ||||||