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This 1999 book presents the reader with a comprehensive view of the theology underlying the first narrative account of the life of Jesus. In Chapter 1 Dr Telford introduces the background of the text and its general message, attempting briefly to place the Gospel (and therefore its theology) in its historical setting. In the second chapter, he describes and analyses the Gospel's theology, again from an historical perspective and with particular regard to its original context. In the third chapter, Telford goes on to examine the Gospel in relation to other relevant writings of the New Testament. Briefly reviewing this larger corpus and highlighting parallels and contrasts, where appropriate, he seeks to locate the Gospel's theology in its wider canonical context. The fourth and final chapter ranges even further afield, commenting on the Gospel's history of interpretation and on its significance in the contemporary context.
Building on insights into the social functions of language, especially its interpersonal dimensions, Blount constructs a culturally sensitive model of interpretation that provides a sound basis for ethnographic and popular, as well as historical-critical, readings of the biblical text. Blount's framework does more than acknowledge the inevitability of multiple interpretations; it foments them. His analysis demonstrates the social intent of every reading and shows the influence of communicative context in such diverse readings of the Bible as Rudolf Bultmann's, the peasants of Solentiname, the Negro spirituals, and black-church sermons. Then Blount turns to Mark's account of the trial of Jesus, where he shows how this hermeneutical scheme helps to assess the emergence and validity of multiple readings of the text and the figure of Jesus.
The book observes and calls into question the scholarly practice of constructing a community behind the Gospel of Mark (and by implication, other Gospels as well) and using that community to control appropriate interpretation of Mark. It presents and critiques particular exemplars of this practice, and briefly suggests other ways to ground the interpretation of Mark. After an introduction, chapters are devoted to the work of Werner Kelber, Howard Clark Kee and Ched Myers. Critical conclusions are then drawn, after which the recent work of Joel Marcus is discussed. A final chapter briefly suggests ways forward. Constructing communities behind Gospels and using those communities as interpretive keys in Gospel interpretation is a widespread scholarly practice. To date, no full length critique of the practice has been published. This book fills that lacuna.
This thorough manual for advanced students and their supervisors, and anyone researching or writing on the Gospel of Mark, is the opening volume in an important new series of Guides to Advanced Biblical Research. Together with an essay on the current state of research and a discussion of the future of Markan study, it provides a chrestomathy of samples of Markan research together with a review of recent dissertations and a full, annotated bibliography.
In seeking to develop a hermeneutic for doing ethics on a narrative base, Via here focuses on Mark's ethics and suggests ways in which they interrelate with other significant motifs in the Gospel: eschatology, revelation, faith, and the messianic secret. Via maintains that the middle of Mark's plot presents the paradoxical position of the disciple who is placed in the overlapping of the kingdom of God and the age of hardness of heart. Here is a bold attempt to integrate several agendas in interpretation--iterary criticism, biblical studies, constructive theological ethics--so as to draw out the implications of Mark's narrative for faith and conduct in the real world.
The interpretation of the Bible is intricately interwoven with the history of and rhetoric of European colonization. During the modern era, the traditions of biblical interpretation played a crucial framing role in the emergence of industrialized nation-states, the capitalist mode of production, and the colonial enterprises of European powers. While the Bible has been used to justify the power of ruling classes and dominating nations, it has also been a source of liberative and resistant political discourse. In this book, Niall McKay uses the tools of literary materialism to read the gospel of Mark and build upon the representational epistemology and patterns of interpretation of the rich Marxism of the Frankfurt school. This reading is framed against and around the liberative biblical movements of late colonial and post-colonial South Africa in order to develop “ways of reading” which are generative of liberation. As a consequence, the author makes a valuable contribution to an ongoing politics and practice of resistance that is attentive to issues of religious collaboration, liberation, colonialism, and the ends of late capitalism.
In The Gospel of Mark Fathers Donahue and Harrington use an approach that can be expressed by two terms currently used in literary criticism: intratextuality and intertextuality. This intratextual and intertextual reading of Mark's Gospel helps us to appreciate the literary character, its setting in life, and its distinctive approaches to the Old Testament, Jesus, and early Christian theology. "Intratextuality" means we read Mark as Mark and by Mark. Such a reading expresses interest in the final form of the Gospel (not its source or literary history) and in its words and images, literary devices, literary forms, structures, characterization, and plot. Reading Mark by Mark gives particular attention to the distinctive vocabulary and themes that run throughout the Gospel and serve to hold it together as a unified literary production. "Intertextuality" comprises the relation between texts and a textual tradition, and also referring to contextual materials not usually classified as texts (e.g., archaeological data). "Intertextuality" is used to note the links of the text of Mark's Gospel to other texts (especially the Old Testament) and to the life of the Markan community and of the Christian community today.
The Gospel of Mark, addressed to an early Christian community perplexed by failure and suffering, presents Jesus as suffering Messiah and Son of God. Recognizing that failure and suffering continue to perplex Christians today, world-renowned New Testament scholar and theologian Francis Moloney marries the rich contributions of traditional historical scholarship with the contemporary approach to the Gospels as narrative. Now in paperback, this commentary combines the highest-level scholarship with pastoral sensitivity. It offers an accessible and thoughtful reading of Mark's narrative to bring the Gospel's story to life for contemporary readers.
Drawing on many years of Marcan studies, world-class scholar R. T. France has produced an exegetical commentary on the Greek text of Mark that does what the best of recent Greek commentaries have done but in France's own inimitable, reader-friendly way. This work is a commentary on Mark itself, not a commentary on commentaries of Mark. It deals immediately and directly with matters that France himself regards as important. Working from his own translation of the Greek text and culling from helpful research into the world of first-century Palestine, France provides an extensive introduction to Mark's Gospel, followed by insightful section and verse commentary. France sees the structure of Mark's Gospel as an effective "drama in three acts." Act 1 takes up Jesus' public ministry in Galilee. Act 2 covers Jesus' journey to Jerusalem with his disciples. Act 3 focuses on Jesus' public ministry in Jerusalem, including his confrontation with the Jewish leaders, his explanatory discourse on the future, and his passion, death, and resurrection. France carefully unpacks for modern readers the two central themes of this powerful narrative of Jesus' life -- the nature of Christ and the role of discipleship. Supported by careful argumentation and impressive in its sensitivity to Mark's structure, context, and use of the Old Testament, France's study of the second Gospel is without peer.