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СКАЧАТЬ eds Gerhard Kittel and Gerhard Friedrich, vol. 4, Grand Rapids, MI: Wm B. Eerdmans Publishing Co., 1964, pp. 16–28.

      Plato, Timaeus 90 a, b.

      Rohrbaugh, Richard L., ‘Honor: Core Value in the Biblical World’, in Understanding the Social World of the New Testament, eds Dietmar Neufeld and Richard E. DeMaris, New York: Routledge, 2009, pp. 125–41.

      Royal Commission into Institutional Responses into Child Sexual Abuse, Final Report, 2017, www.childabuseroyalcommission.gov.au/.

      Searle, John R., Ferenc Kiefer and Manfred Bierwisch, eds, Speech Act Theory and Pragmatics, Dordrecht, Holland: D. Reidel Publishing Company, 1980.

      Severino Croatto, Jose, ‘Jesus, Prophet Like Elijah, and Prophet-teacher Like Moses in Luke-Acts’, Journal of Biblical Literature 124 (2005), pp. 451–65.

      Struthers Malbon, Elizabeth, Mark’s Jesus: Characterization as Narrative Christology, Waco, TX: Baylor University Press, 2009.

      Trainor, Michael, About Earth’s Child: An Ecological Listening to the Gospel of Luke, Sheffield: Sheffield Phoenix Press, 2012.

      –––, The Body of Jesus and Sexual Abuse: How the Gospel Passion Narratives Inform a Pastoral Response, Northcote: Morning Star Publications, 2014.

      Whitaker, Robyn, ‘Rebuke or Recall? Rethinking the Role of Peter in Mark’s Gospel’, The Catholic Biblical Quarterly 75 (2013), pp. 666–82.

      Notes

1 Royal Commission into Institutional Responses into Child Sexual Abuse, Final Report, 2017, www.childabuseroyalcommission.gov.au/.

2 This, among other things, is summarized in vol. 16 of the Royal Commission’s findings, Final Report, at www.childabuseroyalcommission.gov.au/religious-institutions.

3 For a summary of this tendency, see the analysis of the Commission’s findings and its implications for the Australian Catholic Church by Massimo Faggioli, ‘Australia’s Findings on Clerical Sexual Abuse: A Report with Ramifications’, La Croix International, 22 December 2017, https://international.la-croix.com/news/australia-s-findings-on-clerical-sex-abuse-a-report-with-ramifications/6628.

4 Royal Commission, Final Report: Religious Institutions, vol. 16, book 1, p. 43, www.childabuseroyalcommission.gov.au/sites/default/files/final_report_-_volume_16_religious_institutions_book_1.pdf.

5 For a helpful summary of the design, presumed social context and worldview behind Mark’s Gospel, see Brendan Byrne, A Costly Freedom: A Theological Reading of Mark’s Gospel (Collegeville, MN: The Liturgical Press, 2008), pp. ix–21.

6 This is explored in Michael Trainor, The Body of Jesus and Sexual Abuse: How the Gospel Passion Narratives Inform a Pastoral Response (Northcote: Morning Star Publications, 2014), pp. 93–124.

7 For a full study of Mark’s Christology, consult Elizabeth Struthers Malbon, Mark’s Jesus: Characterization as Narrative Christology (Waco, TX: Baylor University Press, 2009).

8 Those who received Mark’s Gospel were possibly resident in one of the great urban Roman centres, perhaps even Rome itself, around the 70s CE. For those who posit Rome as the setting for Mark, see, for example, Josef Ernst, Das Evangelium nach Markus (Regensburg: Pustet Verlag, 1998), pp. 112–14; Martin Hengel, Studies in the Gospel of Mark (Philadelphia, PA: Fortress Press, 1985), pp. 1–30; Raymond E. Brown and John P. Meier, Antioch and Rome: New Testament Cradles of Catholic Christianity (New York: Paulist Press, 1983), pp. 191–7; Robert A. Guelich, Mark 1—8:26 (Dallas, TX: World Publishing, 1989), pp. xxix–xxxi; Morna Hooker, ‘Trials and Tribulations in Mark XIII’, Bulletin of the John Rylands University Library of Manchester 65 (1982), pp. 78–99. A minority posit a rural audience, not too distant from Jesus’ context in ancient Palestine/Israel. Francis Moloney conjectures Mark’s location as ‘somewhere in southern Syria’ and dates it after 70 CE but before 75 CE, in The Gospel of Mark: A Commentary (Grand Rapids, MI: Baker Academic, 2002), p. 11. Morna Hooker later sums up the scholarship on Mark’s provenance: ‘All we can say with certainty, therefore, is that the Gospel was composed somewhere in the Roman Empire – a conclusion that scarcely narrows the field at all!’; Hooker, Gospel According to St. Mark (London: A & C Black, 1991), p. 8. Whatever the provenance of the Gospel, the Greco-Roman cultural context shapes the Gospel narrative and the author’s portrait of Jesus to enable this to speak into the realia of the Jesus movement in a context different from Galilee.

9 ‘[D]ie Evangelien Passionsgeschichten mit ausführlicher Einleitung nennen’ in Martin Kähler, Der sogennante historische Jesus und der geschichtliche, biblische Christus, 2nd edn (Leipzig: A. Deichert, 1896), p. 51.

10 Daniel Harrington, The Gospel of Matthew (Collegeville, MN: The Liturgical Press, 1991), pp. 264–7.

11 Werner H. Kelber, Mark’s Story of Jesus (Philadelphia, PA: Fortress Press, 1979), p. 48; Robyn Whitaker, ‘Rebuke or Recall? Rethinking the Role of Peter in Mark’s Gospel’, The Catholic Biblical Quarterly 75 (2013), p. 671. This is not the only time that Mark mentions epitemaō (also in Mark 1.25; 3.12; 4.39; 8.30; 9.25; 10.48).

12 Examples of Mark’s anticipation of the ultimate verbal–physical agonistic interchange that leads to Jesus’ passion and death are seen in Mark 2.1–12, 15–19; 3.1–6; 6.1–6; 7.1–22; 8.11–13; 10.2–9; 11.27–33; 12.12–27, 35–44.

13 Richard L. Rohrbaugh, ‘Honor: Core Value in the Biblical World’, in Understanding the Social World of the New Testament, eds Dietmar Neufeld and Richard E. DeMaris (New York: Routledge, 2009), pp. 125–41.

14 On ‘gossip’ in the ancient world, see John W. Daniels Jr, ‘Gossip in the New Testament’, Biblical Theology Bulletin 42 (2012), pp. 204–13.

15 Mark spells out the murderous intent of Jesus’ critics early in the Gospel, in Mark 3.6. This theme runs as an undercurrent through the remaining part of the Gospel narrative, reaching a climax in its final chapters.

16 On the nature of orality as speech-act, see, for example, Richard Briggs, Word in Action: Speech СКАЧАТЬ