Kata Markon

[Karel Hanhart <K.Hanhart AT net.HCC.nl>]

Kata Markon digest wrote:

> Kata Markon Digest for Friday, June 30, 2000.
>

>
> Kata Markon digest wrote:
>
>> Kata Markon Digest for Friday, June 30, 2000.
>>
>> 1. On Mark 16:8
>> 2. RE: On Mark 16:8
>> 3. RE: On Mark 16:8
>>
>> ----------------------------------------------------------------------
>>
>> Subject: On Mark 16:8
>> From: "George Young" <gwyoung AT morgan.ucs.mun.ca>
>> Date: Fri, 30 Jun 2000 09:22:42 -0230
>> X-Message-Number: 1
>>
>> Dear George,
>
      Just in case you havenot as yet consulted the bookstores on the Internet

      I wrote some 600 pages on Mark 16,8. The book is entitled The Open Tomb 
- A New
Approach.
     Mark's Passover Haggadah (±72 CE). You find the details in the Amazon 
listing
under my name or under The Open Tomb or Empty Tomb.  The number of pages is 
not
encouraging (!) -  but it may be worthwhile.
     My main thesis is that the present author (the John Mark of Acts) 
REWROTE an
earlier passover story used in the pre-70 ecclesia. The radical revision was 
needed in
the aftermath of the Fall of Jerusalem in 70, becuase of the delay of the 
parousia.
The open tomb story is the new post-70 ending of  this revision (- Paul 
doesnot know
of an socalled "empty tomb" -). The reference to "Galilee" in the words of 
the young
man in the tomb (16,7) helps the first readers (in Rome or Alexandria)  a) to 
re-read
this second edition of the Gospel and to be encouraged in their faith 
remembering
Jesus' preaching and liberating work in Galilee in spite of persistent 
opposition  and
b) to take courage as the risen Jesus will be  with his ecclesia in the new 
exile (in
the Galil ha-goyim)  until the End.. The abrupt ending is deliberate   to 
achieve this
double meaning.
Much sucess with your research.    your Karel Hanhart..

>> :
>>
>
>>
>> Currently I am investigating the several attempts by scholars to address 
>> the
>> rhetorical thrust of Mk 16:8.  Most of the best work (Petersen, Danove,
>> Hester) seems to suggest that Mark ends his gospel in mischief, leading to 
>> a
>> 'failed story,' an 'ironic end' that leaves the reader in profound suspense
>> (i.e., could all this gospel a malicious trick upon the Christian
>> believer?).  Most scholarship to date has addressed this potential charade
>> by transferring the hermeneutical scepter of Mark's swift and sharp ending
>> to that of the reader's genius.  In other words, the reader must come to 
>> the
>> rescue of Mark's gospel by 'writing' his or her own ending (this, of 
>> course,
>> is simply stating the obvious - the church has done this for millennia).
>> Are there any list members who have investigated that other more ominous
>> path?  That is, are there any list members who know of anyone who has
>> investigated the more sardonic and ironic reading of Mark in light of 16:8
>> (the former work by Petersen, Danove, and Hester beg the question)?
>>
>> George W. Young, PhD
>> Assistant Professor of Biblical Studies
>> Queen's College Faculty of Theology
>> 210 Prince Philip Drive
>> St. John's  NF
>> CANADA   A1B 3R6
>> Tel. (709) 753-0116
>> Fax. (709) 753-1214
>> email: gwyoung AT morgan.ucs.mun.ca
>>
>> ----------------------------------------------------------------------
>>
>> Subject: RE: On Mark 16:8
>> From: Mike Parsons <Mike_Parsons AT baylor.edu>
>> Date: 30 Jun 00 08:02:46 -0600
>> X-Message-Number: 2
>>
>>          Reply to:   RE: [gmark] On Mark 16:8
>> i'm not sure the following works investigate "the more sardonic and ironic 
>> =
>> reading of Mark in light of 16:8" but you would want to check, Frank =
>> Kermode, The Genesis of Secrecy (who may come close--it's been a while =
>> since i read that) and Magness, something like Suspended Endings, which =
>> examines mark 16 in light of other 'open-ended' texts from antiquity. =
>> closure vs. anti/closure was for a while a 'hot' topic literary studies; i 
>> =
>> think esp. of m. torgovnick, closure in the novel, and the more postmodern 
>> =
>> work by d.a. miller.
>> cheers,
>> mikeal parsons
>>
>> ----------------------------------------------------------------------
>>
>> Subject: RE: On Mark 16:8
>> From: "Rikki E. Watts" <rwatts AT interchange.ubc.ca>
>> Date: Fri, 30 Jun 2000 07:53:41 -0700
>> X-Message-Number: 3
>>
>> In my book ISAIAH'S NEW EXODUS AND MARK (Mohr-Siebeck, 1997; to be
>> republished by Baker this fall), I argue that as per the gospel's opening
>> sentence (1.1-3; cf. Isa 40.3 and Mal 3.1/Ex 23.20), its larger theological
>> and literary structure derives from:
>>
>> (a) Isaiah 40-66's long awaited hope of a new Exodus, and hence the
>> three-part Markan structure reflecting the basic exodus pattern of
>> deliverance 1.14/15 - 8.22/27 (e.g. Isa 49:24ff), journey of the blind 
>> alon=
>> g
>> the way, 8.22/27 -  10/45/11.1 (e.g. Isa 42.16), and arrival in Jerusalem
>> 10.45/11.1 - 16.8) ...
>>
>> and (b) the warning inherent in Mal 3.1 where, due to Israel's condition,
>> Yahweh's coming might occasion not blessing but judgment (Mal 3.2-5, 18;
>> 4.1-5, ET).  For Mark Israel was not ready and the official rejection of JB
>> (=3D Malachi's Elijah, 1.6, 14; 9.13; Mal 4.5 ET) ultimately means that the
>> land is cursed (Jesus' cursing of the fig tree as per Mal 4.6 ET; and his
>> highly significant response to the hierarchs' questioning of his actions in
>> the Temple, Mk 11.27ff).
>>
>> With this in view, I've included my last brief section on 16.8 (minus
>> footnotes and including transliterated Greek) ..
>>
>> a) =8CFor they were afraid =8A=B9
>> The sudden and almost anti-climactic ending of Mark continues to be a 
>> sourc=
>> e
>> of fascination and has spawned an immense literature.  Although we do not
>> intend entering this debate in any detail, we will nevertheless briefly
>> mention an interesting parallel with the message of Isaiah 40-55.
>>
>> Generally Isaiah 40-55 is seen as announcing Israel=B9s deliverance from
>> exile, and this is borne out by the prologue and the content of the various
>> oracles, proclamations, and hymns which announce, detail, and celebrate the
>> nation=B9s imminent salvation. But, as we have argued elsewhere, there is 
>> als=
>> o
>> an on-going and increasingly polarized altercation between Yahweh and
>> Jacob-Israel concerning his power, his faithfulness, and his wisdom. One of
>> the issues underlying this tension seems to be Jacob-Israel=B9s fear as is
>> evident in the constant refrain of =8Cfear not=B9 as Yahweh encourages his
>> people to trust him and to accept that their salvation is near (Isa 40:9;
>> 41:10, 13, 14; 43:1, 5; 44:2, 8; cf. 51:7, 13; 54:4, 14). We also argued
>> that it was ultimately because of Jacob-Israel=B9s =8Cfear=B9 and refusal 
>> to
>> accept, to believe, and to act on the =8Cgood news=B9 of the prophet=B9s 
>> message
>> that the new Exodus was delayed.  [cf. Watts, =8CConsolation or 
>> Confrontation=
>> ?
>> Isaiah 40-55 and the Delay of the New Exodus,=B9 TynBul 41 (1990) 31-59.]
>>
>> Apparently not much had changed in Malachi=B9s day nor, if our reading is
>> correct, in that of the Markan Jesus.  If we are right in seeing Mark=B9s
>> Jesus as the one who inaugurates the long-awaited Isaianic new Exodus it is
>> perhaps not surprising, as Chris Marshall has shown, that the question of
>> =8Cfaith and unbelief=B9 is a central issue for Mark [FAITH AS A THEME IN 
>> MARK'=
>> S
>> GOSPEL]. It figures prominently in Jesus=B9 opening invitation to repent 
>> and
>> believe, and also in the unbelief and lack of repentance that characterizes
>> Israel=B9s leadership.  The disciples, too, respond in a mixture of 
>> =8Cfaith=B9
>> and =8Cfear=B9. In commenting on the latter in Mark 4:34 Marshall observes 
>> that
>> =8Cwhen believers fail to act in faith, they are not merely "small in 
>> faith";
>> they are actually succumbing to the power of the "genea apistos" that 
>> stand=
>> s
>> opposed to God=B9s rule=B9 [see 9.19]. Nevertheless, their unbelief does 
>> not
>> prevent Jesus exercising his authority, even in the face of what appears to
>> be a demonically inspired onslaught.  Jesus calms the fearfully chaotic sea
>> just as he heals the demonized lad.
>>
>> If we are on the right track, this may explain why Mark=B9s gospel 
>> concludes
>> rather abruptly with a statement about =8Cfear=B9 which results in 
>> silence.  At
>> the outset of the Isaianic new Exodus=B9s announcement, there is the urgent
>> command to proclaim, to not hold back, to not be afraid in announcing the
>> =8Cgood news=B9 (Isa 40:9; cf. 52:7-9).  But in the end, it was =8Cfear=B9 
>> that
>> threatened the full realization of Yahweh=B9s promised deliverance.  
>> Perhaps
>> Mark, in recalling that these first witnesses of true Israel=B9s
>> =8Cresurrection=B9 where silenced by their fear, also has in mind the
>> possibility that members of his audience might also be tempted, out of 
>> fear=
>> ,
>> to be silent, to succumb to the unbelief of the =8Cfaithless 
>> generation=B9.  On
>> the other hand, Mark has already explained that it was in Galilee (cf. 
>> 16:7=
>> )
>> that Jesus prevailed over the power of the watery deep (4:35ff), with all 
>> o=
>> f
>> its deathly connotations, and this in spite of the fear of the disciples.
>>
>> Perhaps, then, in addition to the warning, there is also a word of
>> encouragement to his audience.  Even if they too have been tempted to be
>> silent, they need to recognize that Jesus has still conquered.  And if, for
>> Mark, =8Cdiscipleship evidently involves a continuing struggle for the 
>> victor=
>> y
>> of faith over unbelief=B9 (Marshall, 224; and we would add =8Cfear=B9), 
>> then mayb=
>>
>> e
>> being reminded of Jesus=B9 great victory will provide the added strength 
>> and
>> encouragement they need to proclaim the gospel in the face of hostility and
>> rejection.
>>
>> > From: Mike Parsons <Mike_Parsons AT baylor.edu>
>> > Reply-To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
>> > Date: 30 Jun 00 08:02:46 -0600
>> > To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
>> > Subject: [gmark] RE: On Mark 16:8
>> >=20
>> > Reply to:   RE: [gmark] On Mark 16:8
>> > i'm not sure the following works investigate "the more sardonic and 
>> > ironi=
>> c
>> > reading of Mark in light of 16:8" but you would want to check, Frank 
>> > Kerm=
>> ode,
>> > The Genesis of Secrecy (who may come close--it's been a while since i 
>> > rea=
>> d
>> > that) and Magness, something like Suspended Endings, which examines mark 
>> > =
>> 16 in
>> > light of other 'open-ended' texts from antiquity. closure vs. 
>> > anti/closur=
>> e was
>> > for a while a 'hot' topic literary studies; i think esp. of m. 
>> > torgovnick=
>> ,
>> > closure in the novel, and the more postmodern work by d.a. miller.
>> > cheers,
>> > mikeal parsons
>> >=20
>> >=20
>> >=20
>> > ---
>> > You are currently subscribed to gmark as: rwatts AT interchange.ubc.ca
>> > To unsubscribe send a blank email to 
>> > leave-gmark-101589B AT franklin.oit.unc=
>> .edu
>> >=20
>>
>> ---
>>
>> END OF DIGEST
>>
>> ---
>> You are currently subscribed to gmark as: K.Hanhart AT net.HCC.nl
>> To unsubscribe send a blank email to 
>> leave-gmark-97009N AT franklin.oit.unc.edu
>
> 1. On Mark 16:8
> 2. RE: On Mark 16:8
> 3. RE: On Mark 16:8
>
> ----------------------------------------------------------------------
>
> Subject: On Mark 16:8
> From: "George Young" <gwyoung AT morgan.ucs.mun.ca>
> Date: Fri, 30 Jun 2000 09:22:42 -0230
> X-Message-Number: 1
>
> Dear List Members:
>
> Currently I am investigating the several attempts by scholars to address the
> rhetorical thrust of Mk 16:8.  Most of the best work (Petersen, Danove,
> Hester) seems to suggest that Mark ends his gospel in mischief, leading to a
> 'failed story,' an 'ironic end' that leaves the reader in profound suspense
> (i.e., could all this gospel a malicious trick upon the Christian
> believer?).  Most scholarship to date has addressed this potential charade
> by transferring the hermeneutical scepter of Mark's swift and sharp ending
> to that of the reader's genius.  In other words, the reader must come to the
> rescue of Mark's gospel by 'writing' his or her own ending (this, of course,
> is simply stating the obvious - the church has done this for millennia).
> Are there any list members who have investigated that other more ominous
> path?  That is, are there any list members who know of anyone who has
> investigated the more sardonic and ironic reading of Mark in light of 16:8
> (the former work by Petersen, Danove, and Hester beg the question)?
>
> George W. Young, PhD
> Assistant Professor of Biblical Studies
> Queen's College Faculty of Theology
> 210 Prince Philip Drive
> St. John's  NF
> CANADA   A1B 3R6
> Tel. (709) 753-0116
> Fax. (709) 753-1214
> email: gwyoung AT morgan.ucs.mun.ca
>
> ----------------------------------------------------------------------
>
> Subject: RE: On Mark 16:8
> From: Mike Parsons <Mike_Parsons AT baylor.edu>
> Date: 30 Jun 00 08:02:46 -0600
> X-Message-Number: 2
>
>          Reply to:   RE: [gmark] On Mark 16:8
> i'm not sure the following works investigate "the more sardonic and ironic =
> reading of Mark in light of 16:8" but you would want to check, Frank =
> Kermode, The Genesis of Secrecy (who may come close--it's been a while =
> since i read that) and Magness, something like Suspended Endings, which =
> examines mark 16 in light of other 'open-ended' texts from antiquity. =
> closure vs. anti/closure was for a while a 'hot' topic literary studies; i =
> think esp. of m. torgovnick, closure in the novel, and the more postmodern =
> work by d.a. miller.
> cheers,
> mikeal parsons
>
> ----------------------------------------------------------------------
>
> Subject: RE: On Mark 16:8
> From: "Rikki E. Watts" <rwatts AT interchange.ubc.ca>
> Date: Fri, 30 Jun 2000 07:53:41 -0700
> X-Message-Number: 3
>
> In my book ISAIAH'S NEW EXODUS AND MARK (Mohr-Siebeck, 1997; to be
> republished by Baker this fall), I argue that as per the gospel's opening
> sentence (1.1-3; cf. Isa 40.3 and Mal 3.1/Ex 23.20), its larger theological
> and literary structure derives from:
>
> (a) Isaiah 40-66's long awaited hope of a new Exodus, and hence the
> three-part Markan structure reflecting the basic exodus pattern of
> deliverance 1.14/15 - 8.22/27 (e.g. Isa 49:24ff), journey of the blind alon=
> g
> the way, 8.22/27 -  10/45/11.1 (e.g. Isa 42.16), and arrival in Jerusalem
> 10.45/11.1 - 16.8) ...
>
> and (b) the warning inherent in Mal 3.1 where, due to Israel's condition,
> Yahweh's coming might occasion not blessing but judgment (Mal 3.2-5, 18;
> 4.1-5, ET).  For Mark Israel was not ready and the official rejection of JB
> (=3D Malachi's Elijah, 1.6, 14; 9.13; Mal 4.5 ET) ultimately means that the
> land is cursed (Jesus' cursing of the fig tree as per Mal 4.6 ET; and his
> highly significant response to the hierarchs' questioning of his actions in
> the Temple, Mk 11.27ff).
>
> With this in view, I've included my last brief section on 16.8 (minus
> footnotes and including transliterated Greek) ..
>
> a) =8CFor they were afraid =8A=B9
> The sudden and almost anti-climactic ending of Mark continues to be a sourc=
> e
> of fascination and has spawned an immense literature.  Although we do not
> intend entering this debate in any detail, we will nevertheless briefly
> mention an interesting parallel with the message of Isaiah 40-55.
>
> Generally Isaiah 40-55 is seen as announcing Israel=B9s deliverance from
> exile, and this is borne out by the prologue and the content of the various
> oracles, proclamations, and hymns which announce, detail, and celebrate the
> nation=B9s imminent salvation. But, as we have argued elsewhere, there is 
> als=
> o
> an on-going and increasingly polarized altercation between Yahweh and
> Jacob-Israel concerning his power, his faithfulness, and his wisdom. One of
> the issues underlying this tension seems to be Jacob-Israel=B9s fear as is
> evident in the constant refrain of =8Cfear not=B9 as Yahweh encourages his
> people to trust him and to accept that their salvation is near (Isa 40:9;
> 41:10, 13, 14; 43:1, 5; 44:2, 8; cf. 51:7, 13; 54:4, 14). We also argued
> that it was ultimately because of Jacob-Israel=B9s =8Cfear=B9 and refusal to
> accept, to believe, and to act on the =8Cgood news=B9 of the prophet=B9s 
> message
> that the new Exodus was delayed.  [cf. Watts, =8CConsolation or 
> Confrontation=
> ?
> Isaiah 40-55 and the Delay of the New Exodus,=B9 TynBul 41 (1990) 31-59.]
>
> Apparently not much had changed in Malachi=B9s day nor, if our reading is
> correct, in that of the Markan Jesus.  If we are right in seeing Mark=B9s
> Jesus as the one who inaugurates the long-awaited Isaianic new Exodus it is
> perhaps not surprising, as Chris Marshall has shown, that the question of
> =8Cfaith and unbelief=B9 is a central issue for Mark [FAITH AS A THEME IN 
> MARK'=
> S
> GOSPEL]. It figures prominently in Jesus=B9 opening invitation to repent and
> believe, and also in the unbelief and lack of repentance that characterizes
> Israel=B9s leadership.  The disciples, too, respond in a mixture of 
> =8Cfaith=B9
> and =8Cfear=B9. In commenting on the latter in Mark 4:34 Marshall observes 
> that
> =8Cwhen believers fail to act in faith, they are not merely "small in 
> faith";
> they are actually succumbing to the power of the "genea apistos" that stand=
> s
> opposed to God=B9s rule=B9 [see 9.19]. Nevertheless, their unbelief does not
> prevent Jesus exercising his authority, even in the face of what appears to
> be a demonically inspired onslaught.  Jesus calms the fearfully chaotic sea
> just as he heals the demonized lad.
>
> If we are on the right track, this may explain why Mark=B9s gospel concludes
> rather abruptly with a statement about =8Cfear=B9 which results in silence. 
>  At
> the outset of the Isaianic new Exodus=B9s announcement, there is the urgent
> command to proclaim, to not hold back, to not be afraid in announcing the
> =8Cgood news=B9 (Isa 40:9; cf. 52:7-9).  But in the end, it was =8Cfear=B9 
> that
> threatened the full realization of Yahweh=B9s promised deliverance.  Perhaps
> Mark, in recalling that these first witnesses of true Israel=B9s
> =8Cresurrection=B9 where silenced by their fear, also has in mind the
> possibility that members of his audience might also be tempted, out of fear=
> ,
> to be silent, to succumb to the unbelief of the =8Cfaithless generation=B9. 
>  On
> the other hand, Mark has already explained that it was in Galilee (cf. 16:7=
> )
> that Jesus prevailed over the power of the watery deep (4:35ff), with all o=
> f
> its deathly connotations, and this in spite of the fear of the disciples.
>
> Perhaps, then, in addition to the warning, there is also a word of
> encouragement to his audience.  Even if they too have been tempted to be
> silent, they need to recognize that Jesus has still conquered.  And if, for
> Mark, =8Cdiscipleship evidently involves a continuing struggle for the 
> victor=
> y
> of faith over unbelief=B9 (Marshall, 224; and we would add =8Cfear=B9), 
> then mayb=
> e
> being reminded of Jesus=B9 great victory will provide the added strength and
> encouragement they need to proclaim the gospel in the face of hostility and
> rejection.
>
> > From: Mike Parsons <Mike_Parsons AT baylor.edu>
> > Reply-To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
> > Date: 30 Jun 00 08:02:46 -0600
> > To: "Kata Markon" <gmark AT franklin.oit.unc.edu>
> > Subject: [gmark] RE: On Mark 16:8
> >=20
> > Reply to:   RE: [gmark] On Mark 16:8
> > i'm not sure the following works investigate "the more sardonic and ironi=
> c
> > reading of Mark in light of 16:8" but you would want to check, Frank Kerm=
> ode,
> > The Genesis of Secrecy (who may come close--it's been a while since i rea=
> d
> > that) and Magness, something like Suspended Endings, which examines mark =
> 16 in
> > light of other 'open-ended' texts from antiquity. closure vs. anti/closur=
> e was
> > for a while a 'hot' topic literary studies; i think esp. of m. torgovnick=
> ,
> > closure in the novel, and the more postmodern work by d.a. miller.
> > cheers,
> > mikeal parsons
> >=20
> >=20
> >=20
> > ---
> > You are currently subscribed to gmark as: rwatts AT interchange.ubc.ca
> > To unsubscribe send a blank email to leave-gmark-101589B AT franklin.oit.unc=
> .edu
> >=20
>
> ---
>
> END OF DIGEST
>
> ---
> You are currently subscribed to gmark as: K.Hanhart AT net.HCC.nl
> To unsubscribe send a blank email to leave-gmark-97009N AT franklin.oit.unc.edu