By Tom Dykstra
“For over one hundred fifty years the concept Mark used the Pauline epistles has been routine in New testomony learn. Now within the paintings of Tom Dykstra, wide-ranging paintings and considerate, the reality of that concept emerges with a readability it by no means had sooner than. the result's to provide a clean feel of the foundation and nature of Mark, of all of the New testomony books, and of the search for history.”
– -Thomas Brodie, Director, Dominican Biblical Institute, writer of ¬ The Birthing of the recent testomony
“Tom Dykstra attracts connections among Paul and the Gospel of Mark which are attractive, spectacular, and unique, and go away readers with a feeling that the facts merits a greater interpretation than conventional Synoptic versions can o ffer. good argued, effortless to learn, immersed within the proper present exegetical dialogue, the publication fascinates, provokes, and encourages to imagine outdoor the box.”
– David Trobisch, writer of the 1st variation of the recent testomony
“In addition to its major concentrate on Mark, this publication is a lucid advent to early church background, oral culture, the gospels’ style, and the way to appreciate scripture in general.”
– Paul Nadim Tarazi, Professor of bible study, St. Vladimir’s Seminary
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Extra resources for Mark Canonizer of Paul : A New Look at Intertextuality in Mark’s Gospel
The Modern Theory of Oral Tradition Within the last couple of centuries New Testament scholars recognized the problem and devised an alternative theory that seems to solve the problem. 46 Some scholars believe these traditions were often composed out of thin air to serve specific purposes in the life of a community. " (Mark 7: 15) Others believe that the traditions originally resulted from people memorizing events and 46 William R Telford, The Theology of the Gospel ofMark (Cambridge: Cambridge UP, 1999), 153.
As Brodie cautions, these statements most likely do not refer to what modern scholars mean by the term oral tradition: 61 Cited in Brodie, Birthing, 58. 54 MARK, CANONIZER OF PAUL ... when Paul invokes tradition going back to the Lord, one cannot be sure whether this call is an appeal to a historical tradition related to Jesus and a community, or whether, as his language suggests, he is using and adapting the general ] ewish idea about tradition going back to Moses and God. Paul's language is itself general; he gives no details about the source and workings of the tradition.
They then would have had to quickly memorize not only Jesus' words but the whole story recounted by the woman. "'). Or consider the stories of Jesus disputing with his enemies in the temple: if this came from memorized-at-the-source oral tradition, these same obtuse disciples would have had to memorize not only Jesus' words but those of his opponents, some of which were spoken not even to Jesus but privately among the opponents themselves about Jesus (11:31-33; 12:14-15, 19-23). The source of the entire passion story becomes similarly incomprehensible, for the disciples would have had to find surrogate investigators for things they didn't personally witness) which means the entire story after Jesus' arrest.