Kara Lyons-Pardue examines the issue of the ending of the gospel of Mark, showing how the later additions to the text function as early receptions of the original gospel tradition providing an ancient “fix” to the problem of the ending in which the women flee the tomb in terror and silence. Lyons-Pardue suggests that the long ending functions canonically, smoothing out the “problem” of 16:8 in ways that support the nascent four-gospel canon. Lyons-Pardue argues that the long ending represents an ancient reception of the preceding gospel that continues to the unique portrait of discipleship that is characteristically Markan. Mary Magdalene forms the renewed paradigm of an unlikely person or outsider, here a woman, being the one to “go and tell” the good news. This pattern is then projected onto all disciples who are called to proclaim the news to the entire created order (16:15).

What can contemporary media fandoms, like Anne Rice, Star Wars, Batman, or Sherlock Holmes, tell us about ancient Christianity? Tom de Bruin demonstrates how fandom and fan fiction are both analogous and incongruous with Christian derivative works. The often-disparaging terms applied to Christian apocrypha and pseudepigrapha, such as fakes, forgeries or corruptions, are not sufficient to capture the production, consumption, and value of these writings. De Bruin reimagines a range of early Christian works as fan practices. Exploring these ancient texts in new ways, he takes the reader on a journey from the 'fix-it fic' endings of the Gospel of Mark to the subversive fan fictions of the Testaments of the Twelve Patriarchs, and from the densely populated storyworld of early Christian art to the gatekeeping of Christian orthodoxy. Using theory developed in fan studies, De Bruin revisits fundamental questions about ancient derivative texts: Why where they written? How do they interact with more established texts? In what ways does the consumption of derivative works influence the reception of existing traditions? And how does the community react to these works? This book sheds exciting and new light on ancient Christian literary production, consumption and transmission.

In this study, Michael J. Morris examines aspects of synoptic gospel demonology; specifically, human responses to demonic evil. It is clear that early Christian demonology can be more fully understood against the background of early Jewish traditions. In the Dead Sea Scrolls, for instance, there are two fundamental ways by which protection against demons is sought. The first anti-demonic method is "exorcism," and the second is characterized by its preventative nature and is typically referred to as "apotropaism." Although many contributions have been made on the topic of exorcism in the gospels, less attention has been paid to the presence of apotropaic features in the gospel texts. Therefore, Michael J. Morris offers a timely examination of apotropaic tradition in early Judaism and its significance for demonological material in the synoptic gospels.

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.

Mark's 'biography' of Jesus is the earliest of the four gospels, and influenced them all. The distinctive feature of this biography is the quality of 'good news', which presupposes a world dominated by the forces of evil. John Painter shows how the rhetorical and dramatic shaping of the book emphasises the conflict of good and evil at many levels - between Jesus and the Jewish authorities, Jesus and the Roman authorities, and the conflict of values within the disciples themselves. These matters of content are integral to this original approach to Mark's theodicy, while the stylistic issue raises the question of Mark's intended readership. John Painter's succinct yet thorough treatment of Mark's gospel opens up not only these rhetorical issues, but the social context of the gospel, which Painter argues to be that of the Pauline mission to the nations.

Mary Magdalene, Jesus's Closest Disciple Marvin Meyer, one of the foremost scholars of the Gnostic Gospels: translates and introduces the Gnostic and New Testament texts that together reveal the story and importance of Mary Magdalene includes new translations of the Gospels of Mary, Thomas, Philip, and related texts about Mary Magdalene discloses, with Esther A. De Boer, the long-suppressed story of Mary's vital role in the life of Jesus and in the formative period after his crucifixion presents as authentically as possible the real Mary Magdalene

Mark wrote "the beginning of the Gospel" for Christians who thought it was the end. For that he told them a story of another time when Jesus' disciples thought it was the end but turned out to be the beginning. That is whey the passion-resurrection of Jesus dominates the Gospel according to Mark. Using rhetorical and literary analysis, Father LaVerdiere introduces Mark's story as the beginning of the Gospel as we enter a new millennium.