By Scott G. Brown
Did the evangelist Mark write models of his gospel? in response to a letter ascribed to Clement of Alexandria, Mark created a moment, extra non secular variation of his gospel for theologically complex Christians in Alexandria. Clement’s letter includes excerpts from this misplaced gospel, together with a remarkably varied account of the elevating of Lazarus.
Forty-five years of cursory research have yielded 5 collectively specific paradigms, considerable confusion, and rumours of forgery. unusually, one of many few issues upon which such a lot investigators agree is that the letter’s personal rationalization of the starting place and goal of this longer gospel needn't be taken heavily.
Mark’s different Gospel: Rethinking Morton Smith’s debatable Discovery calls this pervasive bias into query. After completely critiquing the 5 major paradigms, Scott G. Brown demonstrates that the gospel excerpts not just sound like Mark, but additionally hire Mark’s distinct literary concepts, deepening this gospels theology and elucidating confusing facets of its narrative. This mystic gospel represents Mark’s personal reaction to the Alexandrian predilection to find the fundamental truths of a philosophy underneath the literal point of respected texts.
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Additional info for Mark’s Other Gospel: Rethinking Morton Smith’s Controversial Discovery (Studies in Christianity and Judaism)
3), secret gospel (chap. 4), and baptismal lection (chap. 5). For different reasons, each of these misconceptions has obscured the literary character of the longer gospel. So it is necessary to begin by cleaning up the mess that I described in the preceding pages. Even scholars who are wedded to the notion that the longer gospel, if not the whole letter, is “late and spurious” recognize that someone needs to work through all of the primary and secondary literature in order to weed out the false premises and misinformation that support so many contradictory paradigms.
Having outgrown Sasquatch and the Loch Ness monster, they yearned to believe in at least one fantastic tale. ” The theory of forgery even proved attractive to scholars who were uninterested in the controversy. Scholars who felt obliged to comment on the relevance of the longer text to another subject, such as Mark 14:51–52 or John 11, often just wrote a footnote expressing reservations about the letter’s 14 RETHINKING THE DOMINANT PARADIGMS authenticity and the longer gospel’s independence from the canonical gospels, as if the possibility that a text might prove irrelevant were sufficient reason not to study it and find that out.
Many of the elements of Markan literary technique that are used to good effect in LGM 1 and 2 had not been identified by scholars of Mark until long after the letter was discovered. These techniques were probably no more obvious to the earliest readers of canonical Mark, who spoke of its author as someone with little literary sophistication; the evangelist Mark was imagined as a follower of Peter who accurately reproduced Peter’s anecdotes about Jesus but arranged them in a less than artful manner.