Mark's Contribution to the Quest of the Historical Jesus
When Mark wrote his gospel, the kerygma had long since conquered the world. Paul had overcome a religion of the law limited to Israel and to a few proselytes who were courageous enough to pledge themselves to a total obedience to the law. Colossians, Ephesians, the hymn in I Tim. iii. 16 and the pos...
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| Format: | Electronic Article |
| Language: | English |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
1964
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| In: |
New Testament studies
Year: 1964, Volume: 10, Issue: 4, Pages: 421-432 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| Summary: | When Mark wrote his gospel, the kerygma had long since conquered the world. Paul had overcome a religion of the law limited to Israel and to a few proselytes who were courageous enough to pledge themselves to a total obedience to the law. Colossians, Ephesians, the hymn in I Tim. iii. 16 and the post-Pauline doxology Rom. xvi. 25-7 show how enthusiastically the triumphal journey of Christ through the world was praised. A most imposing ‘theology of the kerygma’ was arising. However, what had all this to do with Jesus? Was not the theology of grace, the emphasis on justification without the works of law all that was needed? Palestine was far away, and very few would have known about that remote corner of the earth with its strange population and its superstitious habits. Thus, Jesus was a mere name without much meaning, a symbol, maybe, for the kerygma, but not more. Why, therefore, not connect the kerygma with Hermes or Attis or any other saviour? The Gnostics were about to draw this consequence |
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| ISSN: | 1469-8145 |
| Contains: | Enthalten in: New Testament studies
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| Persistent identifiers: | DOI: 10.1017/S0028688500001879 |