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Re: [Synoptic-L] A Gentile feeding in Matt?

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  • Karel Hanhart
    ... From: Dennis Sullivan To: Sent: Tuesday, November 23, 2004 3:53 PM Subject: Re: [Synoptic-L] A Gentile feeding
    Message 1 of 15 , Nov 24, 2004
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      ----- Original Message -----
      From: "Dennis Sullivan" <densull@...>
      To: <Synoptic-L@...>
      Sent: Tuesday, November 23, 2004 3:53 PM
      Subject: Re: [Synoptic-L] A Gentile feeding in Matt?

      > Karel wrote:
      > "Again Matthew's audience and structure is different from Mark's complex
      > Passover Haggadah for a limited audience. Mark's Gospel is 'pointedly'
      > Pauline. Je wants to emphasize that Gentiles are included in the promise.
      > He
      > points this out at the outset of his Gospel. Jesus calls Greek named
      > Andrew
      > as the brother in the Spirit of the Hebrew named Simon at the shore of the
      > Lake / Sea of Galilee (of the Gentiles) A dual structure throughout."
      > ++++++++++++++++++++++

      Dennis responded:

      > Mark, rather than writing a "Haggadah" for Jewish believers, seems to have
      > a
      > 'pointedly' gentile agenda. His "cursing of the fig tree" pericope
      > appears
      > to suggest that the Temple and the Jewish faith will be destroyed.
      > and Luke have only the "parable of the fig tree".) Add to this Mark's
      > portrayal of Yeshua's twelve Jewish associates as remarkably dense, and
      > Yeshua as "beside himself".

      Karel's response:

      Your remarks are worthy of reflection. Many pre-Auschwitz commentaries
      appear to support your 'pointedly' Gentile agenda. Was it, however, Mark's
      agenda? I think not. Like all Judeans Mark was deeply affected by the trauma
      of 70. In the wake of any national disaster, citizens always look for the
      guilty ones, vehemently debating questions of culpability. Such was the
      context in which Mark designed his Passover Haggadah. He clearly pointed his
      finger at a number of highpriests (plural) and their adherents (10:33f).
      I also would put the same primary question to you as I did to Mike Grondin.
      Do you hold 'Mark' to be the John Mark of Acts and the epistles? Was Mark
      citing lxx Isa 22,16 or was he not? With a 'yes' or 'no' to these
      introductory questions, exegetes experience a parting of the ways. True, for
      us post-Nicean Westerners Mark's contrived stories are dense. We are obliged
      to try the impossible: to crawl into the skin of a first century diaspora
      Judean, who just heard the outcome of the rebellion against Rome.



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