A growing consensus has emerged in recent years that the sacred evangelists were both historians and theologians.越来越多的共识,近年来涌现出神圣的传道者,历史学家和神学家。They produced accurate histories of the life of Christ and at the same time preached its implications for life in the church.他们生产的准确历史的基督的生命,并鼓吹在同一时间在教会生活的影响。Further, each evangelist had a distinctive message, seen in the way he selected and omitted certain scenes and details.此外,每个传道有一个鲜明的讯息,在他选择和省略某些场景和细节的方式看到。It is therefore accurate to speak of a "theology of Mark."因此,准确地讲,“马克神学。”His major themes will here be traced and an attempt made to delineate the way in which each is seen throughout his Gospel.这里可以追溯到他的两大主题,并试图作出界定,其中每个是整个他的福音。
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Mark's favorite designation is "Son of man," a term which undoubtedly was Jesus' own self-designation but which also went beyond to picture the heavenly figure of Dan.马克的最喜欢的名称是“人子”一词,这无疑是耶稣自己的自我定位,但也超出了图片天上丹图。7:13.7:13。In Mark it speaks of his humanity (2:10, 27-28); his betrayal, suffering, and death (the passion predictions of 9:12; 14:21, 41); and his exaltation and future reign (13:26).马克说,他的人性(2:10,27-28);他的背叛,痛苦,和死亡(的激情预测,9时12分,14时21分,41);他的提高和未来的统治(13时26分)。 It is obvious that here we have the correction of misunderstandings regarding his purpose and personhood, especially since it occurs primarily in the second half of the Gospel, where Jesus begins to correct the disciples' views.很明显,我们在这里有关于他的目的和人格的误解的修正,特别是因为它主要发生在下半年的福音,耶稣开始纠正弟子的意见。 It seems definite that Mark wishes to combine a theologia crucis with a theologia gloria.这似乎明确,马克的愿望结合起来,一个theologia凯莱一个theologia crucis。Therefore the so-called messianic secret centers upon the fact that the cross is the path to glory and that Jesus' live exaltation can be understood only by comprehending the significance of his suffering.因此,所谓的弥赛亚秘密中心的事实,十字架是荣耀和耶稣的生活提高的路径后,是可以理解的,只有通过理解他的痛苦的意义。
The final aspect of Mark's emphases is Jesus as teacher.马克的最后一个方面的重点是耶稣为师。In the past this designation was usually attributed only to Matthew, but recently it has been more and more recognized that Mark gives Jesus' teaching office prime place in his work.这个称号是在过去通常只归咎于马修,但近来也有越来越多的承认,马克给耶稣的教学办公室在他的工作的首要位置。The one who performs such great and mighty deeds is demonstrated as the one who teaches; in fact, the first is subordinate to the second, for it is in his activity as teacher (4:38; 5:35; 9:17, 38; 10:51; 11:21) that both the disciples and the opponents are confronted with the reality of the Christ event.一个执行的伟大和强大的事迹证明谁教;事实上,首先是从属于第二,在他的活动是作为老师(4时38分,5点35分,9点17分,38十时51; 11:21)的弟子和对手面临着与现实的基督事件。It is in his teaching that true authority is manifest (1:22), and therefore this may well be the major stress.在他的教学,它是真正的权威清单(1:22),因此这很可能是主要的压力。
At the same time we must acknowledge the stress on the future parousia in Mark.与此同时,我们必须承认在马克的未来parousia的压力。The three passages mentioned above (8:33; 13:26; 14:62) show that the suffering of Christ could be understood properly only in light of his coming glory at both the resurrection/exaltation and parousia.上述三个通道(8点33; 13:26; 14:62)显示正确的复活/超升和parousia基督的痛苦可以理解,只有在他未来的荣耀。One event that illustrates the connection between the resurrection and the eschaton is the transfiguration (9:2-8); when one realizes that it is surrounded by passages on suffering, the point made here becomes clear.一个事件,说明了复活和eschaton之间的连接是变身(9:2-8),当一个人意识到它是由通道上的痛苦包围,点这里变得清晰。 the same is true of the Olivet discourse (ch. 13), which demonstrates once more that suffering and persecution lead to glory.相同的是真实的科特话语(章13),这再次表明,痛苦和迫害,导致荣耀。Yet even here we are not free of the strong realized stress, for it is seen in the great accent on watchfulness (13:5, 9, 23, 33, 35, 37) which permeates the chapter.然而,即使在这里,我们不强强调实现,因为它是伟大的警觉口音(13时05分,9,23,33,35,37),它贯穿本章。 The true disciple will be characterized by an expectant alertness in light of the imminent inbreaking of the final kingdom.的特点将是最终王国即将inbreaking期待的警觉性,真正的门徒。
The connection of the miracles with faith and forgiveness leads to the further point: when faith is present, the miracles point to the salvific power of God in Christ.信仰和宽恕的奇迹,导致进一步的一点:当信仰目前,奇迹点神在基督的救赎力量。By actualizing the power and authority of God in the situation, they make the reader cognizant of the radical demands of God.actualizing神的力量和权威的情况,使读者认识到神的激进要求。It has often been said that Mark has no true soteriology.人们常常说,马克有没有真正的救世神学。Yet that is to deny the implication of such key passages as 10:45, which presents Christ as the one who gave his life "as a ransom for many."然而,这是否认为10:45,基督作为一个谁给他的生活等重点段落的含义“作为一个多人的赎价。”Mark seeks to drive men to decision, which he accomplishes by setting two scenes in contrast, thereby highlighting the issues and demanding encounter with God (eg, 3:7-12, where the demons acknowledge him, and 3:20-35, where Jesus is called Beelzebub; or 11:12-21, which shows that the cleansing of the temple prefigured the "curse" of God upon Israel).马克旨在推动男性决定,这是他通过设置两个场景中的对比,从而突出的问题,并要求与神(例如,3:7-12,恶魔承认他的地方,并3:20-35,其中遇到,完成耶稣被称为魔王;或11:12-21,这表明,洁净圣殿,预示着“诅咒”,呼吁以色列神)。 Mark constantly shows men, common people, leaders, and disciples, in the conflict of decision.马克不断显示男,老百姓,领导,和弟子,在冲突的决定。
At the beginning of Mark's Gospel, Jesus fulfills his own message of repentance (1:15) by calling the disciples to be "fishers of men" (cf. Matt. 4:18-22 and Luke 5:1-11, where it comes much later).在马克的福音开始,耶稣呼吁门徒“的男性渔民履行”他的忏悔自己的消息(1:15)(参太4:18-22,路加福音5:1-11,它来得晚得多)。 Then after the conflict narratives (2:1-3:6) Jesus cements his "withdrawal" (3:7) by turning to the disciples and commissioning them (3:13-19), in a scene filled with election terminology and centering upon their authority and responsibility. (2:1-3:6),然后冲突的叙述后,耶稣水泥转向门徒和调试他们(3:13-19),他的“退出”(3:7),在一个现场充满选举术语和定心经他们的权力和责任。 Finally, the first segment of the Gospel concludes with a missions scene in which Jesus "sends" his disciples, again with authority and in complete dependence upon God (6:7-13).最后,福音的第一部分的结论与耶稣“发送”他的弟子,又具有权威性和完全依赖后,神(6:7-13)特派团的现场。 From here, however, the relationship seems to deteriorate, and the central section of Mark (6:7-8:30) has two themes, the withdrawal of Jesus from the crowds combined with his time with the twelve, and the failure of the disciples to comprehend his teaching.然而,从这里,关系似乎恶化,和马克的中央部分(6:7-8:30)有两个主题,耶稣与他的时间与12相结合的人群撤出,失败的弟子领悟他的教学。 They are amazingly obtuse with respect to all aspects of his teaching and are both uncomprehending (6:52; 7:18; 8:17-18) and even "hardened" (6:52; 8:17), a startling term in light of its theological connotations and its presence after the two feeding miracles.他们令人惊讶的是尊重他的教学的各个方面,都是不理解(六时52分,7时18分; 8:17-18),甚至“硬化”(6点52分; 8:17),一个令人吃惊的长期钝光其神学的内涵及其后两个喂养奇迹的存在。
However, once more this failure is not the final point, although it is certainly stressed at the very end, especially if Mark ends at 16:8.然而,一旦更多的这种故障是不是最后一点,虽然它肯定是在最后强调,尤其是如果马克在16时08分结束。Yet in the last section of the Gospel before the passion (8:31-10:52), the solution is seen in the presence of Jesus the teacher, who patiently and lovingly instructs them.然而,在福音的激情(8:31-10:52)前的最后一节,该解决方案被认为是耶稣的老师,耐心和精心指示他们的存在。 Note that in 8:31 Jesus "began to teach" them, an act clearly linked to their failure to understand (8:32-33), which is countered by his instruction (8:34-38).请注意,在8时31耶稣“开始教”他们的行为,显然与他们不明白(8:32-33),这是他的指令(8:34-38)反驳。 This in itself follows the important healing of the blind man (8:22-26), a two-stage miracle which may have been intended to prefigure a two-stage overcoming of the disciples' blindness (cf. 8:17-21) via first Peter's confession (partial sight, as seen in 8:31-33) and then by the transfiguration, which solidified the revelation of God to the disciples.这是继本身瞎子(8:22-26)重要的愈合,分两个阶段的奇迹可能已经预示分两个阶段克服弟子“失明(参8:17-21)通过第一彼得的自白(部分视线,在8:31-33),然后变身,凝固了上帝的启示门徒。 The passion predictions are followed by very serious failures on their part, and at the healing of the demonpossessed child this comes to a crisis when the disciples are unable to perform that which previously had been a significant sign of their authority (cf. 9:18 with 6:13).激情预测之后对他们非常严重的失败,并在愈合的demonpossessed孩子,这涉及到一个危机时的弟子都无法执行,这以前一直是他们的权力的显着标志(参见9时18与6:13)。 The solution is seen in awakened faith (9:24) and its response, prayer (9:29).解决的办法是唤醒信仰(9:24)和它的响应,祈祷(9:29)。Steps of this growing awakening are seen in the passion narrative, and there the core of the problem becomes even more evident: discipleship is a call to the cross, and it cannot be understood until the cross.激情的叙述中看到这一日益觉醒的步骤,并有最核心的问题变得更加明显:门徒是一个交叉的呼叫,它无法理解,直到跨。The triumphal entry is an incognito message regarding Jesus' true mission, and it is followed by the judgment on the temple (ch. 11).凯旋的条目是一个隐姓埋名的消息,关于耶稣的真正使命,它是由寺庙的判决(章11)。In three major scenes Jesus begins to lift further the veil, and the disciples are called to understanding, the anointing at Bethany (14:3-9), the eucharistic words at the Last Supper (14:22-25), and Gethsemane (14: 32ff.).在三个主要场景,耶稣开始进一步解除面纱,门徒被称为了解,在伯大尼(14:3-9),在最后的晚餐(14:22-25)圣体圣事的话,和客西马尼的恩膏( 14:32ff)。Finally, at the resurrection failure is still seen (16:8, with most scholars realizing that the women are to be identified with the disciples), but it is obviated by the promise of Jesus' presence (16:7).最后,在复活的失败仍是看到(16时08分,多数学者认识到,妇女要确定与弟子),但它是由耶稣的存在(16:7)的承诺省却。 As the reader identifies first with the problem of discipleship and then with Jesus (the solution), victory becomes an act of faith.正如读者发现第一个问题,然后再与门徒与耶稣(解决方案),胜利成为一种信仰的行为。
GR
Osborne遗传资源奥斯本
(Elwell Evangelical Dictionary)
(Elwell宣布了福音字典)
Bibliography
参考书目
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42:465-81; GR Beasley-Murray, "Eschatology in the Gospel of Mark," SwJT
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This subject presentation in the original English language这在原来的主题演讲, 英语