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.

Paul L. Danove presents the first full-length study of God and the theology of God in the Gospel of Mark. In dialogue with scholars who assume that texts are designed to guide their own interpretation, Danove develops and applies methods of analysis to describe the actions and attributes of God in the Gospel of Mark. Danove presents his argument in a threefold structure, beginning with outlining a set of complementary semantic, narrative, and rhetorical methods for investigating characterization. He then moves to examine the semantic and narrative content related to the character of God in the Gospel of Mark and then formulates this information under the guidance of the narrative rhetoric into statements of God's fifty-six repeated and sixty-two non-repeated actions and attributes, arranged according to God's portrayal as semantic agent, benefactive, content of human experience, experiencer, goal, instrument, patient of predication, source, theme, and topic of faith.

Scholarship on the Gospel of Mark has long been convinced of the paradoxical description of two of its primary themes, christology and discipleship. This book argues that paradoxical language pervades the entire narrative, and that it serves a theological purpose in describing God's activity. Part One focuses on divine action present in Mark 4:10-12. In the first paradox, Mark portrays God's revelatory acts as consistently accompanied by concealment. The second paradox is shown in the various ways in which divine action confirms, yet counters, scripture. Finally, Mark describes God's actions in ways that indicate both wastefulness and goodness; deeds that are further illuminated by the ongoing, yet defeated, presence of evil. Part Two demonstrates that this paradoxical language is widely attested across Mark's passion narrative, as he continues to depict God's activity with the use of the three paradoxes observed in Mark 4. Through paradoxical narrative, Mark emphasizes God's transcendence and presence, showing that even though Jesus has brought revelation, a complete understanding of God remains tantalizingly out of their grasp until the eschaton (4:22).

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.

This book offers the first sustained attempt to read the Gospel of Mark both as an ancient biography and as a form of ancient rhetoric. Ben Witherington applies to Mark the socio-rhetorical approach for which he is well known, opening a fresh new perspective on the earliest Gospel. Written when the fledging Christian faith was experiencing a major crisis during the Jewish war, Mark provides us with the first window on how the life and teachings of Jesus were presented to a largely non-Jewish audience. According to Witherington, the structure of Mark demonstrates that this Gospel is biographically focused on the identity of Jesus and the importance of knowing who he is--the Christ, the Son of God. This finding reveals that Christology stood at the heart of the earliest Christians' faith. It also shows how important it was to these earliest Christians to persuade others about the nature of Jesus, both as a historical figure and as the Savior of the world.

The short story that we now know as the Gospel according to Mark was written in Greek twenty centuries ago in the context of an agrarian society that had been developing its own characteristics in the circum-Mediterranean region. Mark's account presupposes the values, institutions, and relationships of the culture in which Jesus and his first followers lived. Modern readers of the Gospels, however, especially those born and raised in the North Atlantic postindustrial societies, have other values and institutions, and relate to each other according to other cultural codes. This temporal and cultural distance between the ancient texts and their present-day readers makes necessary an exegetical effort whose purpose is to recover, as far as possible, the reading scenarios presupposed by these texts. In order to reconstruct these scenarios, exegesis has turned in recent years to the social sciences, whose models permit us to imagine and describe the situations presupposed by these ancient texts. This book aims to show how the use of these scenarios elaborated with the help of the social sciences can contribute to a more considered and respectful reading of Mark's story.

Across 22 studies the author analyses the Gospel according to Mark as a performed episodic narrative, including its early reception, text type, dependence on Jesus tradition, Galilean setting, style, use of metaphor, intertextuality, strategies of persuasion, and theology.

This might look like an ordinary commentary on Mark’s Gospel, but it isn’t one. It understands reality as Action, actions, change, diversity, movement, and the dynamic, rather than as Being, beings, the unchanging, the unitary, rest, and the static, and it reads Mark’s Gospel in the light of that distinctive understanding of reality. It is all about action, change, and diversity, and it understands God, Jesus, and ourselves as action, change, and diversity. The initial chapter introduces the action-based understanding of reality as action in changing patterns—an actology, rather than an ontology. Then follows a section-by-section close study of the Gospel. The result is a unique and somewhat unexpected reading of the text and a distinctive theology to match.

In The Face of New Testament Studies, editors Scot McKnight and Grant R. Osborne bring together New Testament experts who track developments in their specialized fields of research-and why those developments are important. It provides scholars and students with a useful survey of the "state-of-the-question" in New Testament Studies.