This thesis describes investigations into the language of rejection used in the Gospel of Mark, employing the methodology of socio-rhetorical interpretation. After describing the history of interpretation of Jesus’ rejection in Chapter I, Chapter II examines how the internal structure of Mark shows the references that relate to the rejection theme and are repeated in sequence. Chapter III explores the conflict issues debated between Jesus and his opponents as the social and cultural texture, in which Mark was written. The three components, Authority, the Law, and Temple, are the main issues in the Gospel. Chapter IV deals with the data of intertexture, a significant influence for the Gospel. Mark borrows rejection language from the Old Testament and ancient Jewish literature as well. In Chapter V, the ideological texture analyzes Mark’s intent responding to his opponents. Mark uses rejection language to warn that those who refuse Jesus as the Son of God cannot avoid the final judgment.

Mark obviously says that all of the disciples of Jesus desert him and flee (Mark 14:50). Mark, however, introduces a young man as a new character who was following Jesus like other disciples and fled naked before Jesus’s suffering. This young man is the most enigmatic character in Mark. In particular, the young man never appears in other Gospels. For this reason, the young man’s identity and his conduct has been a topic of longstanding dispute among scholars. Some regard him as historical figures, one of Jesus’ own disciples like John the son of Zebedee, James the Lord’s brother, or John Mark. They consider him as witness of Jesus. Others take the young man to be symbolic figures like an angel, Jesus himself, Christian initiate, and a representative of disciples’ reality. In this work, I suggest that the young man is Mark’ literary creation by imitating Homeric model of Elpenor. Mark relies on a specific genetic model, not on historical reports of witness or symbolic interpretation. Mark’s literary intention by using Homer’s Elpenor is to substitute his own value for Homer’s. The idea of the afterlife in Homeric epics is replaced to Christianized the concept of the afterlife that is resurrection. In addition, the identity of the young man is Mark’s creation as a stand-in to substitute for Jesus and exculpate him from responsibility for not warning his disciples before the Jewish Temple destruction. According to Mark’s Gospel, Jesus himself told his disciples in advance. Moreover, the young man in Jesus’s empty tomb provides the three women with the message of Jesus to escape from the tragic incident. Therefore, nobody would blame Jesus for the suffering of the Jerusalem Church in Jewish war. The women’s failure to transmit the message doomed Jesus’ followers to the carnage of the war. The identity of the young man in Mark’s Gospel can be detected by considering Mark’s literary model and his mimetic achievement. As a creative and skillful author, Mark imitates well-known model in Greco-Roman literary world. Mark, however, does not just copy of the model; Mark emulates and transforms it to replace the concept of the afterlife. In addition, Mark’s mimetic achievement in the episode of the young man is to convey the supremacy of Jesus by exculpating him from responsibility not saving his followers from the catastrophe. Mark’s Gospel is the response for the issue. In sum, Mark’s dependence on Homer explains the most enigmatic character and scene in Mark.

The aim of this thesis is to consider the formation and reception of the historical Jesus genre through a detailed analysis of its “strong poet,” Albert Schweitzer. Though the classification of this thesis is most likely to be designated as Leben Jesu Forschung and the rise of early Christianity, it encompasses several adjacent fields of research: viz., social and literary theories, philosophies of history, biblical studies, critical memory theory, and classical history. Leben Jesu Forschung is therefore a kind of case study for the construction and reception of ideas. Part One suggests, after a sustained engagement with Schweitzer and his constructive project, that his pervading influence is most strongly felt in the underlying assumptions of his method of konsequente Eschatologie. Schweitzer’s concept of konsequente Eschatologie is the singular criterion by which all the material is judged and filtered so as to construct a singular profile of the historical Jesus. It is this desire for a “tidy” Jesus which this thesis attempts to problematize. Part Two attempts a constructive counter proposal by appropriating theories of memory to historical Jesus research and concludes by demonstrating the appropriation of this theory within the Gospel of Mark. I understand the Markan author as evoking Jesus memories and setting them within a narrative framework for the purposes of identity construction and communal direction. As such, we are presented with an “untidy” Jesus of Markan memory.

The prevailing analyses of the structure of the Gospel of Mark represent modifications of the form-critical approach and reflect its tendency to regard the Gospel not as a unified narrative but as an anthology of sayings and acts of Jesus which were selected and more or less adapted to reflect the early Church's theological understanding of Christ. However, a narrative-critical reading of the Gospel reveals that the opening proclamation, the Transfiguration, and the concluding proclamation provide a definite framework for a close pattern of recurring words, repeated questions, interpolated narrative, and inter locking parallels which unfold the basic theme of the Gospel: the person and work of Christ.

[pt] Esta pesquisa analisa o falar em línguas de Marcos 16,15-18 e o processo diacrônico de evolução teológica sobre o falar em línguas nas literaturas canônicas, onde, o falar em línguas: 1. Num primeiro momento seria uma experiência livre e comunitária de glossolalia; 2. Foi normatizado por Paulo em 1Coríntios, mas, mantendo suas características de glossolalia; 3. Teologizado nos Atos dos Apóstolos sendo vinculado a expansão do Evangelho, porém, sendo vivenciado ora pelos evangelizadores (At 2 igual xenoglossia), ora pelos evangelizados (At 10 e 19 igual glossolalia); 4. Para, enfim, ser pensado teologicamente como um sinal que acompanha os missionários itinerantes na evangelização (Mc 16,15-18). Entender a diacronia do falar em línguas é importante para que se dialogue melhor com esta última proposta teológica que será recepcionada pela tradição da Igreja, e servirá de filtro de leitura e formação de pensamento teológico sobre o falar em línguas para aqueles que lerem ou ouvirem a narrativa sincrônica passando pela alocação canônica do Evangelho de Marcos (promessa de Jesus), Atos dos Apóstolos (início da Igreja) e a Primeira Carta de Paulo aos Coríntios (desdobramento eclesiástico). / [en] This research analyzes the speaking in tongues in Mark 16.15 to 18 and the diachronic process of theological evolution of speaking in tongues in the canonical literature, where speaking in tongues: 1. Initially would be a free and community experience of glossolalia ; 2. It was standardized by Paul in 1 Corinthians, but keeping their glossolalia characteristics; 3. theologized in Acts being linked to spread of the Gospel, however, being experienced now by evangelizing (Acts 2 equal xenoglossy), then by evangelized (Acts 10:19 equal glossolalia); 4. To finally be thouth theologically as a sign that accompanies the itinerant missionaries in evangelization (Mark 16.15 to 18). Understand the diachronic of speaking in tongues is important to improve the dialogue between this last theological proposal received by the Church s tradition, and will serve as a reading filter and theological thought of training on speaking in tongues for those who read or hear the synchronic narrative through the allocation of the canonical Gospel of Mark (promise of Jesus), Acts of the Apostles (early Church) and the First Letter of Paul to the Corinthians (ecclesiastical explanation).

Made available in DSpace on 2016-07-27T13:48:29Z (GMT). No. of bitstreams: 1 CAROLINA BEZERRA DE SOUZA.pdf: 1878532 bytes, checksum: 70cf5ba75d2238714508c1bdeaaefd2d (MD5) Previous issue date: 2014-01-28 / This paper aims to demonstrate that, through the Gospel of Mark, a standard set of egalitarian gender relations is developed in the scenes involving Jesus and women, taking the women out of a context of disease, oppression and exclusion and giving them positive characterization. This model of gender relations can be a paradigm for gender relations today and help in fighting violence against women, which is many times legitimated by religious texts and traditions. To do so, it starts with a comprehension of the context, structure and function of the Gospel of Mark. Them, using the gender category and a feminist hermeneutics of liberation, it does a the narratological analysis of the following pericopes: Mark 1:29-31, 3:31-35; 5.21-43, 7.24-30; 12.41-44, 14.3-9, 15.40-16.8. These passages are the ones that have women and Jesus as a historical-narrative subject and contain a criticism of the patriarchal ethos. Finally, understanding the violence against women as a consequence of gender domination, it uses the results of the analysis to propose new ways of being male and female in their multiple relations. Thus, this work intend, through a reinterpretation of biblical texts, to provide material that can help in reconstructing respectful and fair gender relations and in preventing practices of discrimination and violence. / Este trabalho pretende demonstrar que, no decorrer do Evangelho de Marcos, é estabelecido um padrão de relação de gênero igualitário através das cenas envolvendo Jesus e as mulheres, retirando as mulheres de um contexto de doença, opressão e exclusão e dando-lhes caracterização positiva. Esse modelo de relação de gênero pode ser um paradigma para as relações de gênero de hoje e ajudar no combate a violência contra a mulher muitas vezes legitimada com textos e tradições bíblicos. Para tanto, parte-se de uma compreensão do contexto, estrutura e função do Evangelho de Marcos. Faz-se, então, a análise narratológica, utilizando a categoria de gênero e valendo-se de uma hermenêutica feminista de libertação, das seguintes perícopes: Mc 1,29-31; 3,31-35; 5,21-43; 7,24-30; 12,41-44; 14,3-9; 15,40- 16,8. Estas são as passagens que têm mulheres e Jesus como sujeito históriconarrativo e contêm críticas ao ethos patriarcal. Por fim, entendendo a violência contra a mulher como uma consequência da dominação de gênero, usam-se os resultados das análises para propor novas formas de ser homem e mulher em suas múltiplas relações. Assim, o trabalho pretende, por meio de uma reinterpretação dos textos bíblicos, fornecer material que possa ajudar a reconstruir relações de gênero respeitosas, justas e prevenir práticas de discriminação e violência.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-04-11T14:04:36Z No. of bitstreams: 1 HAMILTON CASTRO DA SILVA.pdf: 1323368 bytes, checksum: 488dbbec295ae1d1acec471993abe009 (MD5) / Made available in DSpace on 2018-04-11T14:04:36Z (GMT). No. of bitstreams: 1 HAMILTON CASTRO DA SILVA.pdf: 1323368 bytes, checksum: 488dbbec295ae1d1acec471993abe009 (MD5) Previous issue date: 2017-12-15 / This dissertation was carried out with the objective of presenting the sociohistorical environment of Palestine in the first century, in which Jesus of Nazareth lived, in order to perceive its impacts on the praxis of Jesus, specifically in relation to Roman taxation. We will observe the dominant elites, represented by the Roman Empire, by the family of Herod and by the high priests of the Temple in Jerusalem. These elites, through a system of patronage, exerted a strong economic domination by means of a high tax burden on the peasants. With this, they produced, within the peasantry environment, great indebtedness, loss of property and the destruction of the family. The research sought to demonstrate that historical Jesus is the result and a proposed solution to a situation of economic exploitation in rural villages and towns of Palestine in the first century. The dissertation seeks to present the reaction of Jesus of Nazareth to Roman taxes, analyzing the text of Mark 12: 13-17, specifically the saying of Jesus in v. 17, which states: "Return to Caesar the things of Caesar and to God the things of God." The research shows that this saying indicates that Jesus took a critical stance regarding the payment of taxes to the Romans in favor of the removal of the Roman Empire coins from the lands of Israel. The research shows that the attitude of the historical Jesus against Roman taxes is motivated by a nationalistic and scriptural zeal based on the biblical statement in Leviticus 25:23: "The land [Israel] is mine, says the Lord." In this way, Jesus of Nazareth, guided by this nationalistic zeal, presents an ethical proposal based on biblical and apocalyptic traditions, confronting the tyrannical control and abuse of power by the Roman Empire, that is: The ethics of presenting a praxis of option for the little ones, surpassing the regimes of oppression and tyranny. / Esta dissertação foi realizada com o objetivo de apresentar o ambiente sóciohistórico da Palestina no século I, no qual viveu Jesus de Nazaré, a fim de perceber seus impactos nas práxis de Jesus, especificamente em relação à tributação romana. Observaremos as elites dominantes, representadas pelo Império Romano, pela família de Herodes e pelos sumos sacerdotes do Templo em Jerusalém. Estas elites, mediante um sistema de patronagem, exerciam forte dominação econômica por meio de uma alta carga tributária sobre os camponeses. Com isto, produziam, dentro do ambiente do campesinato, grande endividamento, perda das propriedades e desestruturação da família. A pesquisa procurou demonstrar que Jesus histórico é o resultado e uma proposta de solução para uma situação de exploração econômica nas aldeias rurais e vilas da Palestina no século I. A dissertação procura apresentar a reação de Jesus de Nazaré aos impostos romanos, analisando a perícope de Marcos 12,13-17, especificamente o dito de Jesus no v.17, que afirma: “Devolvei a César o que é de César e a Deus o que é de Deus”. A pesquisa mostra que este dito indica que Jesus assumiu uma postura crítica em relação ao pagamento de impostos aos romanos, em favor da remoção das moedas do Império Romano das terras de Israel. A pesquisa apresenta que a atitude do Jesus histórico contra os impostos romanos é motivada por um zelo nacionalista e escriturístico, fundamentado na afirmação bíblica em Levítico 25,23: “ A terra [Israel] é minha: diz o Senhor”. Dessa maneira, Jesus de Nazaré, orientado por este zelo nacionalista, apresenta uma proposta ética pautada nas tradições bíblicas e na apocalíptica, confrontando o controle tirano e o abuso de poder por parte do Império Romano, ou seja: A ética de apresentar uma práxis de opção pelos pequenos, ultrapassando os regimes de opressão e tirania.

[pt] O estudo objetivou analisar o texto de Mc 10,41-45 que afirma que o Filho do homem veio para servir e dar a sua vida em resgate de muitos. Após a pesquisa da expressão Filho do homem nos livros extrabíblicos, no AT e no NT, o texto marcano foi examinado através dos passos do Método Histórico-Crítico. Esses pressupostos foram decisivos para determinar com maior segurança o sentido do termo resgate, não apenas na pena do evangelista, mas também no contexto veterotestamentário e na cultura greco-romana. A dissertação procura refletir sobre a visão de Marcos acerca do resgate realizado por Jesus entendido como um serviço por ele feito enquanto Filho do homem. Enfim, através de todo o estudo realizado foi possível confirmar que o Filho do homem se autocompreendeu como um servo comissionado da parte de Deus para realizar uma missão em prol de toda a humanidade pecadora. / [en] The study aimed to analyze the text of Mk 10,41-45 which states that the Son of man came to serve and give his life in ransom for many. After researching the expression Son of man in extra-biblical books, OT and NT, the Marcan text was examined through the steps of the Historical-Critical Method. These assumptions were decisive in determining with greater certainty the meaning of the term rescue, not only in the evangelist s pen, but also in the Old Testament context and in Greco-Roman culture. The dissertation seeks to reflect on Mark s view of the rescue performed by Jesus understood as a service made by him as Son of man. Finally, through all the study carried out, it was possible to confirm that the Son of Man understood himself as a commissioned servant from God to carry out a mission on behalf of all sinful humanity.

This research has the objective to explore the concept of faith in the Gospel of Mark. An exegetical investigation of the faith terminology (pist-word group) in the Gospel is required for that. An analysis of the model passages with occurrences of the motword group shows the variety of possible connotations of the term. The most paradigmatic of them are in the sense of trust in God [which means to be open towards the highest reality]. Comparison of the results of the analysis with the concept of faith in the Old Testament, Classical Greek, and Hellenistic Greek is helpful to understand the etymology of the Markan use of the pist-word group and to make clear the conceptual meaning of faith in the Gospel which is closer to the Old Testament idea of an active commitment to God expressed in a continuous existence in the presence of Him. / New Testament / M. Th. (New Testament)

This study proposes that the design of Mark's Gospel is best appreciated by recognising the particular political, social and religious situation that gave rise it, and by taking into account the concerns, experiences and emotions of both the author and the intended readers. It is argued that proposals for an Eastern provenance lack evidence and plausibility, and that the Gospel was written in Rome. The time of writing is identified as the latter months of 71, as the Gospel contains a number of indications that the Jerusalem Temple had been destroyed and that the Triumph of Vespasian and Titus in July/August 71 had recently occurred. Moreover, there are several allusions to events that had occurred within a year or two prior to that date. An investigation of the political and social situation shows that Christians had reason to be fearful, especially after the return of Titus. Through an examination of the rhetorical techniques contained within the text, it is proposed that the Gospel was a response to the protracted suffering of the Christians of Rome, addressing their doubts about God in the face of Roman power, their fear of further executions, and stresses within the community caused by apostasy and betrayal. Paying close attention to the mood of the text, an analysis of Mark's rhetoric shows how it responds to the readers' anxieties (including fear of delation), counters Flavian propaganda, and provides hope and strength. As appeals to the emotions were regarded as a key tool of ancient rhetoric, careful attention is paid to their use throughout the Gospel, showing that Mark produced a text full of pathos, matching the highly stressful atmosphere, and placing the readers' cries for help and prayers into the mouths of characters. In repeatedly stirring the readers' emotions by reminding them of their own painful experiences and by alluding to contemporary events and social attitudes, Mark explains why they are persecuted, and helps them to deal with their fear. He portrays Jesus as the one who had led the way by accepting martyrdom for the gospel in similar circumstances. He shapes many scenes to remind them of their Roman situation, especially the trials and executions of fellow Christians. Mark's rhetorical use of the disciples is also explored, showing that he aimed to elicit sympathy for those who had failed under pressure, which indicates that he was advocating their readmittance into the community. It is proposed that reading the Gospel as rhetoric addressed to this situation provides a quite different view of its nature, design and purposes, and gives a very different perspective to a number of debated issues within Markan scholarship.