Marxsen, Willi, Mark the Evangelist Introduction, Studies One and Two Thomas Fabisiak. Introduction: Form History and Redaction History.
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1 Marxsen, Willi, Mark the Evangelist Introduction, Studies One and Two Thomas Fabisiak Introduction: Form History and Redaction History. 1.Form history makes the redactor a collector, i.e. not involved in composition. a. It is the unanimous and indeed uncontested opinion (16) that Mark is not a biographer. Yet Luke, according to Conzelmann s Theology of St. Luke, works with the intention of writing a biography, in which he fails. b. Form critics have stressed the anti-individualistic and sociological character of their work, but is it too much to say (following Bultmann) that there is nothing in principle new in the gospel? Form hist. implies in its own orientation a negative response to this question, by its emphasis on a diversity of forms, scatter(ing) in every direction (17) that have no logical reason to be grouped together, and are grouped together nevertheless. i. Riesenfeld identifies the kerygma as overarching and cohesive in the gospel tradition. Reminiscent of Karl Holl s protest against form hist: The whole, the unity of the picture is not a subsequent creation; it is there from the outset. (18). 1 d. Does such unity lie in Jesus or in his biography? Holl s objection does not contradict form criticism because life of Jesus is preserved in individual pieces of tradition, each of which develops in a particular community circle. Multiplicity thus results from unity. (18). Transmission of material leads to fragmentation, redaction (in Mark first of all) reasserts unity. 2. Thus, there is an individual author personality with a definite goal at work (18). a. Mark is a different author than Mt. or Lk. i. Mk. works only with individual anonymous traditions, where Lk. and Mt. have an enlarged sketch which formed a unity created by one individual. (19). ii. Thus Mk. is a greater achievement. b. Form history w/out serious consideration of two-source hypothesis is in danger of regressing to Gieseler s traditions hypothesis. c. We do not encounter traditions, first and foremost, but traditions as preserved by evangelists. Thus the task is that of arriving at redaction and tradition (20). i. Literary criticism seems to do so but overlooks the shaping of tradition by the redactor in favor of strictly literary questions. ii. Form history must be supplemented by form history of the gospels (21), oriented to gospel as a whole rather than to individual pieces. 1 Quoting Karl Holl, Urchristentum und Religionsgeschichte, GEsammelte Aufsatze zur Kirchengeschichte (Tubingen: J.C.B Mohr, 1928), II, 15.
2 3. Redaction history is not a continuation of form history but comes at a later date. a. Surprisingly, does not follow directly from literary criticism.- Wernle fixes the two-source theory and Wrede and Wellhausen start to see in Mk s messianic secret a creative reshaping. Their results made scholars afraid to pursue their methods. 4. Not searching for history but sitz im leben of redaction. a. Mark s work is in his framework, not his material. i. Framework - itinerary, scenic links, textual transformations. b. Third situation-in-life, after first situation of Jesus and second situation of primitive church (first two developed by J. Jerimias). i. Not as complex as second (three or four instances in the gospels). c. Question of what really happened is excluded in favor of situation of community in which gospels arose. d. Uniting of sociological and individualistic. e. Is there a gospel genre emerging in diff t forms in diff t communities? f. Analytic and constructive, circular: form leads to point of view of author and community situation, but history of redaction leads to the form. 5. Marxsen s study will consider Mark, designate Mark as author without the question of genuineness. (26). This entails several difficulties. a. Unlike Luke and Matt we have no specific source for Mark. No unified or coherent account that could be called a gospel lies behind it. But Mark still had sources. b. We can use Mark to see alterations in Mt. and Lk. but in fact all three are caught up in a living tradition of oral and written transmission. c. Literary-critical analysis can separate tradition from redaction, but without final certainty. d.two-source theory tends to oversimplify. 6. Marxsen will approach Mk s point of view from two aspects, (28) first will separate tradition from redaction, then will illumine and explain (28) Mk s composition. Main focus will be on Mk, but Lk and Mt will be included for the light they shed on what is typically Markan. 7. The four essays in this volume were initially meant to be independent and from distinct and variegated starting points (29) with compiled results. However, Marxsen allows overlapping to endure in his portrait as the problems of the essays interpenetrate to a large degree. He writes, The first study deals with the baptist; the second examines the geographical data of the gospel; the third deals with a concept, and the fourth with a coherent speech complex (29).
3 Study One: John the Baptist 1. Analysis and findings in Mark. (30) a. Baptist tradition inherited by Mark is not coherent vs. Lohmeyer, but is composed by Mk. b. Mark composes backward, so 1:2-3 comments on 1:4-8, passion narrative is first stereotyped written unit in Jesus tradition and Mark prefixes passion narrative with Jesus tradition with Baptist tradition. That which precedes interprets what follows, against typical tendency of literature at large. c. Key to understanding Mk s intro. i. Two traditions are taken up in Mark 1:4 and 6, Jordan baptizer and wilderness preacher. ii. Mark uses a mixed OT quotation of Mal 3:1, Exod. 23:20 in vs. 2 and Isa. 40:3 in vs. 3. iii. Thus he moves backward to the OT to justify and interpret the Baptist. Mark is justifying John as fulfiller of OT prophecy. iv. Thus, for example, e)n tv= e)rh/m% is not geographical but theological. d. Reference to time (as opposed to reference to place above (c)). i. Jesus begins ministry after Baptist is paradoqh=nai vs. Gosp. John. Normally critics ask which is historically correct and tend to favor Mark because John is tendentious. Marxsen asks, is Mark free of tendency? ii. Topical connection is highlighted by Mark: baptism and wilderness sojourn are preparation for ministry. iii. paradoqh=nai does not merely mean John s arrest but his fulfillment of a divine decree, much like the Son of Man. iv. Thus Mark has a theological tendency as much as John, could be eschatologically interpreting the historical account. v. John in Mark is Jesus forerunner, his prehistory, topically (not chronologically) linked to his fate by the mutual paradoqh=nai. vi. a)rxh\ tou= eu)aggeli/ou I)hsou= Xristou=, as the first statement in the gospel, is the last word (as that which interprets OT interpreting Baptist interpreting Jesus) which places the Baptist at the beginning of the ministry of Jesus. vii. This a)rxh/ does not reflect a temporal beginning, but a theological, and particularly Christological one that places Jesus in a pre-history of OT prophecy and John the Baptist (who is thereby loosed from his historical context), which in turn are directed toward Jesus. e. Thus geography and history are directed toward a theological Christological statement. In spite of his move away from a temporal focus, Mark requires a sequence, one which later redactors, Mt. and Lk., must in turn cope with or comprehend, thereby retroactively shedding light on Mk s redaction in their own.
4 2. Alterations in the Major Gospels a. For Schmauch ( In der Wuste ), wilderness was geographical for John, theological for Jesus, but Schmauch overlooks the disparity in the uses between gospels. b. In Mk. the use of wilderness singles John out as theological forerunner, but in Luke and Matthew it has already become an adverbial reference to place. c. For Mk, Schmauch rightly sees wilderness as divested of geographical significance for Jesus (1:12-13), but this is only true in Mk., while Mt. and Lk. transform it into a locale. d. Jesus and the Baptist are not greatly differentiated here for Mk. but for his successors. e. Differences from Mt: i. Mt. (3:1-2, 4:14-16) moves back into OT but to corroborate evidence (e.g. geographical evidence). ii. Mt. (4:12) uses paradoqh=nai temporally, as an event that can be heard and that precedes Jesus temporally (a)po\ to/te, 4:17). iii. Mt. deletes a)/fesij a(martiw=n from description of J. Bap (1:4). iv. Mk. creates a material connection between prehistory and Jesus, Mt. construes it temporally; thus not a)rxh/ in Mt. but genealogy i.e. temporal prehistory. Mk. writes eu)ange/llion, Mt. writes a bi/blioj. f. Differences from Luke: i. Conzelmann has already pointed to differences in Luke. ii. Heilgeschichtlich historicization in Lk: Baptist contrasted with Jesus by marking the end of an era before Jesus. iii. No typological correspondence between Jesus and Baptist for Lk. Lk transforms the eschatological portrait of the Baptist into an objective historical one in order to place John before the center of history. 3. Summary a. Mark s consolidation occurs at the outset of his gospel. i. Collects, adds his own material, and connects them with a topical viewpoint (52), creating unity of pre-history from diverse pieces. ii. Later in the gospel this topical-theological arrangement gives way to temporal sequence and geographical reference. b. Mark s consolidation is therefore (ii) not complete. i. Provides the means for later transformations in Lk. and Mt. ii. Mark is not master of his material (as Bultmann indicates) in the way that John is. iii. Mk. is not a mere collector. c. Comparison of synoptic materials is simple enough, but when we deal with the evangelists we deal with men whose points of view are more disparate than a superficial comparison leads us to suppose (53). Study Two: The Geographical Outline
5 1. Introduction a. Form history has rendered the question of the historical course of Jesus life obsolete, leaving open the question of organization of material (i.e. redaction). b. Framework and tradition are in a situation of mutual influence, but the framework is particularly Mark s. i. Mark differentiates two epochs: Galilee and Jerusalem. ii. Evidence indicates that Mark could have created a different outline with the material at hand, one more like the fourth gospel. Creation of Galilean epoch creates an inconsistency. iii. Could this be topical as the prefixing of the John complex to the Jesus complex? iv. M will focus on the place name that has given this complex its title, (57) Galilee. 2.Analysis and Findings in Mark. a. Galilee Prior to the Journey Report. (57). i. 1:9 (redactional?), 14 (redactional), put Jesus in Galilee from the beginning and in 1:16 (evangelist s creation) it is there that he calls his disciples. 1:28 (redactional) limits spread of Jesus fame to Galilee, 1:39 (redactional summary report) limits Jesus work of proclamation to all of Galilee. 3:7-8, sea and multitude are redactional: multitude of Jewish people comes to witness the expulsion of spirits and confession you are the son of God in Galilee. iv. The multitude are representative of Christians from various areas coming to meet in Mark s day at the Sea of Galilee. Thus Galilee has special significance for Mk s community. v. Mk. trajects material into the present for kerygmatic reasons. vi. Preaching in 1:14-15 is the preaching going on in Galilee in Mark s time. It summarizes the entire gospel. (66). vii. Galilee is the locale of the gospel s inscription (not Rome). b. The Geographical Data of the Journey into Gentile Territory. i. Is the journey section a journey for Mark? ii.. Mark gleans local traditions from early Christian communities in particular places, and therefore maintains the place names that he finds in them. At the same time he struggles to keep the action centered around the sea of Galilee. - in 4-6 the sea is a lively center of Jesus preaching for Jews in all the surrounding region. - 7:31 - Mk. adds Galilee in the midst of geographical references from tradition to gentile territory. - 9:30 is redactional, added where there is a geographical opening in the tradition of passion predictions. iii. The movement into Jerusalem is effected through Chapter 10, moving through Perea to Judea. c. Galilee in the Passion Narrative
6 i. Mark has 14:28 and 16:7 related as prophecy to fulfillment. ii. Contradiction of 16:7 and 8 means that Mark inserts 7, not that vs.8 is Markan apologetic iii. Given that Mark s time and place is directed toward Galilee 16:7 refers not to appearance to disciples but to expected Parousia in Galilee during Mark s own time. - No literary evidence for a resurrection appearance to disciples beyond 16: Mark16:7 is the only passage that points to Galilee along with 14:28, authenticates later tradition. Bultmann, others, assume the disciples flee to Galilee after 14:50, but this is not clear: Mt s reference depends on Mk, John 21:1ff wants to combine Mk/Mt tradition with Johannine. -16:7 uses o)/yesqe, not w)/fqh, suggesting Parousia, not risen lord. 16:1-6, 8 is an easter narrative, but w/ 7 it points to an event beyond this. - proa/gein- Jesus has already gone before to Galilee where his presence is for Mk., though hidden. - 14:28,as noted by Michaelis, points to an event removed from the resurrection. Indicates a risen lord appearing in Galilee; without outside tradition this refers to the Parousia, which Mark still expected (contra Michaelis). - 14:28 interprets 14:27: scattered communities gathered together in Galilee. - Conclusion added to Mk after composition, as well as Mt and Lk s conclusions, may deal w/ delay of Parousia. iv. 16:7 reveals a typical Markan tension between speech and silence, disclosure and concealment. Thus the Markan Messiah awaits his Parousia in a state of hiddenness in Galilee. d. Summary i. For Mk. Galilee is theological locale of parousia. ii. 3 Stages are identifiable in Galilee s history: - 1 st stage: historical Jesus, often but not exclusively in Galilee. Galilee has an advantage but is not anchored in the tradition. - 2 nd stage: primitive community- Jerusalem, Paul. Community moves toward Galilee, where first coming occurred, in expectation of 2 nd coming. - 3 rd stage: that of Mark s community, orientation toward Galilee is a fact for him. iii. Mark has an eschatological-geographical (vs. historicalgeographical) interest in Galilee. Steers tradition there in his redaction: Jesus lived, is hidden, will appear in Galilee. iv. Mark, like tradition for form history, is kerygmatic, consolidating disparate material into one sermon and locale. Deals with exalted lord and imminent parousia.
7 3. Alterations in the major Gospels a. For Matt Galilee is used as geography fulfilling scripture, a proof of scriptural fulfillment. b. Matt alters 28:7 from Mark 16:7 to be about the resurrection appearance, which then occurs. c. Matt is on the way to a historicizing vita Jesu. i. Inserts interim missionizing period before parousia. Historicizes Mk s framework, situates Jesus between missionizing and OT epochs. ii. Mark is a consolidated knot, a single sermon, where Mt. breaks up sermons which he situates along the red thread of Jesus life, having broken up the main knot. d. Luke has a soteriology that is a chronology for him- the correct sequence of events is their theological sequence in history. c. Mark had simultaneity around Galilee, Luke breaks up into epochs: Galilee/Journey/Jerusalem. d. Luke is oriented toward Jerusalem, Galilee is divested of theological significance. e. Ascension and Pentecost substitute for Parousia. Luke organizes his work around this extension of time. 4. Results a.galilee or Jerusalem? i. Lohmeyer proposed both as early Xtian communities. ii. Conzelmann sees Galileans going to Jerusalem, where church started, following Luke. Marxsen suggests perhaps the journey in Luke is a polemic- giving historical support against existing Galilean church. Luke s work expresses tensions between communities. iii. For Mk location/place is important and organizes, for Lk. time is important/organizes. Historically Lk can show us a dawning consciousness of time, Mk. a certain significance developing around a place. -Mk. assumes Galilean community existing or about to emerge. Mark makes Galilee a terra chistiana, along with the community awaiting the parousia or traveling toward Galilee for the Parousia. v - When Luke was writing the community could not have been in Jerusalem (because of CE events). He handles the temporal, not geographical, experience of a community. Movement toward Jerusalem is the inauguration of an epoch. Thus, actual existence of Jerusalem community is irrelevant to Luke. Luke is in a community that received the mission from Jerusalem outward. vii. Both accounts (Mk. and Lk.) are therefore theologizing, question of Galilee and Jerusalem is only accessible in these terms.
8 b. Mark 16:7 i. Marxsen asks How does our exegesis respond to thoroughgoing eschatology? -Cannot answer what Jesus thought, only the evangelist. -For Mk, time between resurrection and parousia is not an epoch but a transitional period of the risen lord in which the parousia is imminent. -However, Mark is not oriented toward time. Mark consolidates representation (of the resurrection, of the risen Lord) and anticipation (of the Parousia) (113) into proclamation. Thus proclamation, not time, is central. ii. The community s exodus to Pella is linked to the Markan move to Galilee in expectation of the Parousia. - Eusebius and Epiphanius report a xrhsmo/j received by the community leaders regarding the events of Oracle dealt with the emigration to Pella and Parousia in Mark s thinking. - In Epiphanius the command is alternately from Christ and an angel, similar to Mk 14:28 and 16:7. - Marxsen notes that Pella is not in Galilee at all, but suggests first that Galilee is fluid for Mark, and second that at least some of the original community may have moved toward the sea of Galilee, with Pella becoming a center only later after the continued delay of the parousia, from which the oracle was then detached
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