| Dunn, J. D. C., «Le secret Messianique chez Marc,» Hokhma 18 (1981) 34–56. Dupont, J., Études sur les évangiles synoptiques, 2 vols. (Leuven, 1985). Egger, W., Frobotschaft und Lehre (Frankfurt, 1976). Egger, W., Nachfolge als Weg zum Leben (Klosterneuburg, 1979). Englezakis, B., «Markan Parable: More than Word Modality a Revelation of Contents,» ΔΒΜ 2 (1973–74) 349–57. Evans, C. A., «The Hermeneutics of Mark and John: On the Theology of the Canonical Gospels,» Bib 64 (1983) 153–72. Evans, C. F., The Beginning of the Gospel (London, 1968). Farmer, W. R., The Last Twelve Verses of Mark (New York, 1974). Feneberg, W., Der Markussprolog: Studien zur Formbestimmung des Evangeliums (Munich, 1974). Feuillet, A., L " agonie de Gethsemani (Paris, 1977). Ford, D., The Abomination of Desolation in Biblical Eschatology (Washington, D. C., 1979). Fowler, R. M., Loaves and Fishes: The Function of the Feeding Stories in the Gospel of Mark (Chico, 1981). Fusco, У., Parola e regno. La sezione delle Parabole nella Prospettiva Marciana (Brescia, 1980). Gaboury, A., «Christological Implications Resulting from a Study of the Structure of the Synoptic Gospels,» SocBibLit Meeting 1972 (Los Angeles) Yol. 1,97–146. Genest, Olivette, Le Christ de la Passion. Perspective Structurale (Montreal, 1978). Hahn, F., (ed.), Der Erzählung des Evangeliums (Stuttgart, 1985). Harrington, D. J., The Gospel according to Mark (New York, 1983). Harrington, D. J., «A Map of Books on Mark (1975–1984),» BTB 15(1985)12–16. Harrisville, R. A., The Miracle of Mark. A Study in the Gospel (Minneapolis, 1967). Hartman, L., Prophecy Interpreted (Lund, 1966). Higgins, A. J. B., Jesus and the Son of Man (Philadelphia, 1964). Hooker, M. D., The Son of Man in Mark (London, 1967). Hooker, M. D., The Message of Mark (London, 1983). Horstmann, M., Studien zur markinischen Christologie (Münster, 1969). Hug, J., La finale de l " Évangile de Marc (Paris, 1978). Hultgren, A. J, Jesus and His Adversaries (Minneapolis, 1979). |
| Marky ho habary Giri Bu kitap Isany döwründe ýaan Mark atly adam tarapyndan ýazyldy. Ol IsaMesihi resuly Pawlus bilen täze ýygnaklary düýbüni tutmakda (Res 13-nji bap), resul Petrus bilen Ho Habary ýaýmakda (1Pet 5:13) arman-ýadaman zähmet çekenleri biridir. Mark Isany durmuyny, eden ilerini we wagyzlaryny ilkinji bolup ýazga geçiren adam diýen pikir Mukaddes Ýazgylary öwrenýän alymlary arasynda örän ýörgünlidir. Olary çaklamalaryna görä, Mark bu kitaby Rim äherinde tussaglykda saklanan Pawlusa kömek beren döwründe, ýagny b.e. 55 — 65-nji ýyllary ýazypdyr. Kitapda arameý dilini sözlerine, ýahudy halkyny däp-dessurlaryna düündiri berilýär. eýle düündiriler bu kitaby ýahudy däl halklar üçin ýazylandygyny aýdy görkezýär. Mark ony Rimdäki ýygnak üçin ýazypdyr, sebäbi ol döwürde ýygnagy agzalary ýahudy we ýahudy däl halklary wekillerinden ybaratdy. Marky esasy maksady Isany Mesihdigini, ýagny Hudaýy pygamberler arkaly wada berlen Patyadygyny mälim etmekden ybaratdy. Ol öz kitabynda Isany ilkibadan Mesih, ýagny Hudaýy Ogly diýip atlandyrýar. Mark Isany il içinde görkezen gudratlary, adamlary haýrana galdyran mugjyzalary barada aýat hökmünde ýazýar. Mark eýle gudratlary we mugjyzalary Hudaýy güýji arkaly amala aýandygyny nygtap, adamlary kem-kemden Isany kimdigine düünilerini görkezýär. Isa Öz ägirtlerinden: «Siz Maa kim diýýärsiiz?» diýip soranda, Petrus «Sen Mesihsi» diýip jogap berýär (Mar 8:29). eýle-de Mark Mesih bolmagy die ygtyýarlylyk däl, eýsem hyzmat we özüi gurban etmeklikdigini hem görkezýär. Ol Isa Mesihi ýönekeý adamlary söýüp, olara hyzmat ediini, olary ugrunda Özüni gurban etmäge-de taýyndygyny beýan edýär. Isa Mesih eýle diýýär: «Ynsan Ogly hem Özüne hyzmat edilmegi üçin däl-de, eýsem, bagalara hyzmat etmek üçin, köpleri ugrunda janyny gurban edip, olary azat etmek üçin geldi» (Mar 10:45). Isa Özüni Ynsan Ogly diýip atlandyrýardy. Mark Isa Mesihe iman edip, Onu güýjüne ynanan islendik adamy keselden gutulýandygyna, jynlardan azat bolýandygyna we ebedi ýaaýa eýe bolýandygyna aýatlyk edýär. Ýöne ol Isa Mesihe eýermegi asat däldigini hem aýdýar. Isany hakyky ägirtleri öz Halypalary ýaly adamlara hyzmat etmeli, ejir çekmäge we Ol kimin özüni gurban etmäge-de taýyn bolmaly. |
| L., 1973; Weeden T. J. The Heresy That Necessitated Mark " s Gospel//ZNW. 1968. Bd. 59. N 3/4. S. 145-158; idem. Mark: Traditions in Conflict. Phil., 1971; Linton O. Evidences of a 2nd-Cent. Revised Edition of St Mark " s Gospel//NTS. 1968. Vol. 14. N 3. P. 321-355; Tilesse G. M., de. Le secret messianique dans l " Évangile de Marc. P., 1968; Achtemeier P. J. Toward the Isolation of the Pre-Markan Miracle Catenae//JBL. 1970. Vol. 89. N 3. P. 265-291; idem. The Origin and Function of the Pre-Marcan Miracle Catenae//Ibid. 1972. Vol. 91/2. P. 198-221; Linnemann E. Studien zur Passionsgeschichte. Gött., 1970; Kuhn H. W. Ältere Sammlungen im Markusevangelium. Gött., 1971; Tiede D. L. The Charismatic Figure as Miracle Worker. Missoula, 1972; Hamerton-Kelly R. Pre-Existence, Wisdom, and The Son of Man: A Study of the Idea of Pre-Existence in the NT. L. etc., 1973; Räisänen H. Die Parabeltheorie im Markusevangelium. Helsinki, 1973; Dormeyer D. Die Passion Jesu als Verhaltensmodell: Literarische und theologische Analyse der Traditions- und Redaktionsgeschichte der Markuspassion. Münster, 1974; idem. Das Markusevangelium als Idealbiographie von Jesus Christus, dem Nazarener. Stuttg., 1999; Farmer W. R. The Last Twelve Verses of Mark. L.; N. Y., 1974; Hull J. M. Hellenistic Magic and the Synoptic Tradition. L., 1974; Kelber W. H. The Kingdom in Mark. Phil., 1974; idem., ed. The Passion in Mark: Studies on Mark 14-16. Phil., 1976; idem. The Oral and the Written Gospel: The Hermeneutics of Speaking and Writing in the Synoptic Tradition, Mark, Paul, and Q. Phil., 1983; Schenke L. Die Wundererzählungen des Markusevangeliums. Stuttg., 1974; Theissen G. Urchristliche Wundergeschichten: Ein Beitrag zur formgeschichtlichen Erforschung der synoptischen Evangelien. Gütersloh, 1974; idem. Lokalkolorit und Zeitgeschichte in den Evangelien: Ein Beitrag zur Geschichte der synoptischen Tradition. Gött., 1989; Koch D. A. Die Bedeutung der Wundererzählungen für die Christologie des Markusevangeliums. |
| 2318 Cf. Talbert, Gospel, who relates men who achieved immortality (26–31) to theoi andres, while noting that not all theoi andres became immortal (35–38). Aune, «Problem,» 19 criticizes him severely on his differentiation of «eternals» and «immortals.» 2319 See Tiede, Figure, 99 (cf. 14–29, on Pythagorean conceptions; 71–97, Heracles), Gallagher, Divine Man, 173; Shuler, Genre, 18; Blackburn, «ΑΝΔΡΕΣ,» 188–91; Kingsbury, Christology, 34; Martitz, «Υις,» 8:339–40; Betz, Jesus, 64. 2323 Georgi, Opponents, 122–64, especially explores the Hellenistic Jewish use of the motif; cf. also 390–409. 2324 Tiede, Figure, 101–240 (ch. 2, «Images of Moses in Hellenistic Judaism»). Moses was «divine» in the sense that he was affected by the deity (Josephus Ag. Ap. 1.279). 2328 Ibid., 238. It should be admitted, however, that many extant apostolic fathers aim at a philosophical rather than popular audience, whereas the Gospels do not. 2330 Stern, Authors, 2:221–23, citing Philopseudeis 16; Alexander Pseudopropheta 13; Tragodopodogra 171–73. 2337 So also Kee, Origins, 62; cf. similarly Betz, Jesus, 64. For a survey of especially OT theology of healings (in their ancient Near Eastern and Greek contexts), see esp. Brown, Healer. 2338 Boring, Sayings, 201–2, is wrong to suggest that Mark opposes charismatic excesses in Q; Mark draws on Q at places (e.g., in his abbreviated introduction; in Mark 3:22–30 ); but he rightly points out that as a charismatic, Mark could oppose charismatic excesses (203). Kümmel, Introduction, 93, rightly observes against Weeden that Mark does not deny Jesus» role as a wonder-worker; the signs are clearly positive (Rhoads and Michie, Mark, 105; Kingsbury, Christology, 76–77), even if they must be read in view of the cross. 2339 Vander Broek, «Sifz,» 131–89. Lane, " Theios Aner? 160, thinks the view might be attributable to the crowds. Weeden, Mark, 52–69, thought Mark " s opponents followed a theios aner Christology like Paul " s opponents in 2Corinthians; «opponents» may be too strong, and theios aner too ambiguous (although they may hold «a triumphalist theology characterized by … miraculous acts,» vii). |
| Following the death of Archbishop Theodosius of Australia and New Zealand, the Synod of Bishops appointed Bishop Paul, Vicar of the German Diocese, to replace him. Archimandrite Mark was then elevated to the episcopacy and appointed Bishop of Munich and Southern Germany. The hierarchal consecration was performed on November 30, 1980 at the Synodal Cathedral of Our Lady of the Sign in New York. In accordance with ecclesiastical law, during the nomination, Archimandrite Mark read a sermon through which he threaded his concern for how he was to lead his flock. Warm words were spoken about his spiritual proximity to the great Serbian ascetic and theologian Archimandrite Justin (Popovic, +1979) and affinity for the Holy Mt Athos. His Eminence Metropolitan Philaret (Voznesensky, +1985) officiated at the consecration, along with Archbishop Vitaly (Oustinov, +2006) of Montreal and Canada; Archbishop Anthony (Medvedev, +2000) of San Francisco and Western America; Bishop Laurus (Shkurla, +2008) of Syracuse and Holy Trinity Monastery; Bishop Paul and Bishop Gregore (Grabbe, +1995) of Manhattan. After the consecration, Vladyka Mark moved with a small group of monks to the Monastery of St Job of Pochaev in Munich. The monastery underwent reconstruction and renovation. Since 1981, it has published the Vestnik Germanskoj Eparkhii [Messenger of the German Diocese], a publishing house was set up for Russian- and German-language materials, as well as a candle and incense factory. The monastery follows the Mt Athos rule. In the fall of 1982, Bishop Mark, due to the serious illness of Archbishop Thilophius (Narko), became Bishop of Berlin and Germany, continuing to live at St Job Monastery, whence he rules the Diocese. In the mid-1980’s, Vladyka Mark was appointed Administrator of the Diocese of Great Britain as well as St Alexander Nevsky Parish in Copenhagen. In 1991, the Synod of Bishops elevated Vladyka Mark to the rank of Archbishop. In 1997, he was appointed Overseer of the Russian Ecclesiastical Mission in Jerusalem. |
| 590 О Евангелии от Марка как кластере небольших повествований, включенных в общую структуру сверхповествования, обладающего собственным сюжетом, см.: С. Breytenbach, The Gospel of Mark as an Episodic Nanativë Reflections on the «Composition» of the Second Gospel=Scriptura, special issue 4 (1989) 1–26. 591 Здесь я расхожусь во мнениях с В. Orchard, «Mark and the Fusion of Traditions,» in F.van Segbroeck, C. M.Tuckett, G.van Belle, and J.Verheyden, eds., The Four Gospels 1992: Festschrift Frans Neirynck, vol. 2 (Leuven: Leuven University Press/Peeters, 1992) 779–800, который полагает, что это Евангелие – транскрипция публичных проповедей Петра, дословно записанных скорописью. 592 «Жизнь философа Секунда» (вторая половина II века н.э.); см. B.E.Perry, Secundus the Silent Philosopher (Philological Monographs 22; New York: American Philological Association, 1964) 595 Burridge, What, 227: «Четвертое Евангелие в литературном отношении намного более целостно, чем синоптические Евангелия, несмотря на один случайный разрыв или шов в повествовании». 596 J.Dewey, «Oral Methods of Structuring Narrative in Mark,» Int 53 (1989) 32–44; она же, «Mark as Interwoven Tapestry: Forecasts and Echoes for a Listening Audience,» CBQ.53 (1991) 221–236; она же, «The Gospel of Mark as Oral/Aural Event: Implications for Interpretation,» in E. Struthers Malbon and E.V.McKnight, eds., The New Literary Criticism and the New Testament (JSNTSup 109; Sheffield: Sheffield Academic, 1994) 145–163; она же, «The Survival of Mark " " s Gospel: A Good Story?» JBL 123 (2004) 495–507. См. также Bryan, A Preface, Part II. Witherington, Mark, 15–16, который, соглашаясь, что риторика Марка носит устный характер, отрицает, что Евангелие от Марка было предназначено для устного исполнения, прежде всего на основе стиха 13:14, который он относит к частному читателю Евангелия. Однако неясно, относятся ли эти слова к читателю Евангелия или к читателю Книги пророка Даниила. Dewey, «Oral Methods,» 35–36, придерживается последнего мнения. |
| Culpepper R. A. Mark. Macon (Ga.): Smyth and Helwys Publishing, 2007. (SCHBC). Ellis Е. Е. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1974. (New Century Bible). Fitzmyer, J. A. The Gospel According to Luke (X–XXIV). Garden City (N.Y.): Doubleday, 1985. (Anchor Bible; vol. 28a). France R. T. The Gospel of Matthew. Grand Rapids (Mich.): Eerdmans, 2007. (NICNT). Geddert T. J. Mark. Scottdale (Pa.): Herald Press, 2001. (BCBC). Geddert T. J. Watchwords. Mark 13 in Markan Eschatology. Sheffield: Sheffield Academic Press, 1989. Gentry K. L . The Olivet Discourse Made Easy. Brentwood (Tenn.): Apologetics Group, 2010. Green J. B. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1997. (NICNT). Hagner D. A. Matthew 14–28. Dallas (Tex.): Word Books Publisher, 1995. (WBC; vol. 33b). Johnson L. T. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1997. Lane W. L. The Gospel According to Mark: The English Text with Introduction, Exposition, and Notes. Grand Rapids (Mich.): Eerdmans, 1974. (NICNT). Liddell H. G. , Scott R . A Greek-English Lexicon. With a Revised Supplement. New York (N.Y.): Oxford University Press, 1996. Lohmeyer E. Das Evangelium des Markus. Gottingen: Vandenhoeck und Ruprecht, 1957. McKelvey R. J. The New Temple: The Church in the New Testament. London: Oxford University Press, 1969. Moloney F. J. The Gospel of Mark. Peabody (Mass.): Hendrickson, 2002. Porter S. E. Idioms of the Greek New Testament. Biblical Languages: Greek 2. Sheffield: Sheffield Academic Press, 1994. Parkhurst J. A Greek and English Lexicon to the New Testament. London: Gilbert and Rivington, 1845. Ridderbos H. The Coming of the Kingdom. Philadelphia (Pa.): Presbyterian and Reformed, 1962. Russell J. S. The Parousia: A Critical Inquiry into the New Testament Doctrine of Our Lord’s Second Coming. London: Forgotten Books, 2018. Sproul R. C. Mark: An Expositional Commentary. Orlando (Fla.): Reformation Trust Publishing, 2019. Stein R. H. Luke. Nashville (Tenn.): Broadman, 1992. (NAC; vol. 24). |
| Following the death of Archbishop Theodosius of Australia and New Zealand, the Synod of Bishops appointed Bishop Paul, Vicar of the German Diocese, to replace him. Archimandrite Mark was then elevated to the episcopacy and appointed Bishop of Munich and Southern Germany. The hierarchal consecration was performed on November 30, 1980 at the Synodal Cathedral of Our Lady of the Sign in New York. In accordance with ecclesiastical law, during the nomination, Archimandrite Mark read a sermon through which he threaded his concern for how he was to lead his flock. Warm words were spoken about his spiritual proximity to the great Serbian ascetic and theologian Archimandrite Justin (Popovic, +1979) and affinity for Holy Mt. Athos. His Eminence Metropolitan Philaret (Voznesensky, +1985) officiated at the consecration, along with Archbishop Vitaly (Oustinov, +2006) of Montreal and Canada; Archbishop Anthony (Medvedev, +2000) of San Francisco and Western America; Bishop Laurus (Shkurla, +2008) of Syracuse and Holy Trinity Monastery; Bishop Paul, and Bishop Gregore (Grabbe, +1995) of Manhattan. After the consecration, Vladyka Mark moved with a small group of monks to the Monastery of St. Job of Pochaev in Munich. The monastery underwent reconstruction and renovation. Since 1981, it has published the Vestnik Germanskoj Eparkhii [Messenger of the German Diocese], a publishing house was set up for Russian—and German-language materials, as well as a candle and incense factory. The monastery follows the Mt. Athos rule. In the fall of 1982, Bishop Mark, due to the serious illness of Archbishop Thilophius (Narko), became Bishop of Berlin and Germany, continuing to live at St. Job Monastery, from which he rules the Diocese. In the mid-1980’s, Vladyka Mark was appointed Administrator of the Diocese of Great Britain as well as the St. Alexander Nevsky Parish in Copenhagen. In 1991, the Synod of Bishops elevated Vladyka Mark to the rank of Archbishop. In 1997, he was appointed Overseer of the Russian Ecclesiastical Mission in Jerusalem. |
| Archbishop Mark of Berlin and Germany Issues an Open Letter to the German Assembly of Canonical Orthodox Bishops Source: ROCOR Archbishop Mark of Berlin and Germany, First Vice President of the Synod of Bishops of the Russian Orthodox Church Outside of Russia and ruling bishop of the German Diocese, appealed to his brother hierarchs of the German Assembly of Canonical Orthodox Bishops in which he objects to the one-sided coverage of events in Ukraine. Vladyka Mark points to the intolerable pressure being exerted upon the traditional Ukrainian Orthodox Church under its canonical leader, His Beatitude Metropolitan Onouphry of Kiev and All Ukraine. The letter also mentions the political pressure being placed on other Local Orthodox Churches. At the same time, the hierarch of the oldest Orthodox diocese in Germany urges open dialog between the members of the Assembly of Bishops in Germany, which has suffered serious harm, as has all of Orthodox Christianity throughout the world, from the unilateral actions of the Constantinople Patriarchate. Vladyka Mark stresses that the Church must not be drawn into the sphere of political conflict and division, which does not serve the matter of peace. Archbishop Mark also mentions the peace-making experience of his own diocese, which made an active contribution towards the overcoming of the old division within the Russian Orthodox Church, which directly contradicts the processes that are in play initiated by the enemies of the Church. Dialog must be held, in his opinion, in the proper way under today’s circumstances, a challenge to the President of the Assembly of Bishops, Metropolitan Augustine, whose signature under the “tomos” is mentioned critically and with sorrow: An open letter to all members of the Assembly of Orthodox Bishops in Germany Munich, January 30/February 12, 2019 The Feast of the Three Hierarchs: John Chrysostom, Gregory the Theologian and Basil the Great Your Eminences and Excellencies: It is with a saddened heart that I, as archbishop of the Russian Orthodox Diocese of Berlin and Germany (ROCOR), take this opportunity to clarify our diocese’s position on the current developments among the Orthodox. |
| B., 1975; Pesch R. Das Markusevangelium. Freiburg im B., 1976-1977. 2 Tle; Holladay С. R. Theios Aner in Hellenistic Judaism: A Critique of the Use of this Category in NT Christology. Missoula, 1977; Kee H. C. Community of the New Age: Studies in Mark " s Gospel. Phil., 1977; idem. Medicine, Miracle, and Magic in NT Times. Camb.; N. Y., 1986; Kürzinger J. Die Aussage des Papias von Hierapolis zur literarischen Form des Markusevangeliums//BiblZschr. N. F. 1977. Bd. 21. S. 245-264; North J. L. Μαρκος ο κολοβοδακτυλος: Hippolytus, Elenchus VII 30//JThSt. N. S. 1977. Vol. 28. N 2. P. 498-507; Watts R. E. Isaiah " s New Exodus and Mark. Tüb., 1977; Gnilka J. Das Evangelium nach Markus. Zürich etc., 1978-1979. 2 Bde; Pryke E. J. Redactional Style in the Marcan Gospel. Camb., 1978; Smith M. Jesus the Magician. San Francisco, 1978; Das Markus-Evangelium/Hrsg. R. Pesch. Darmstadt, 1979; Dunn J. D. G. Christology in the Making: A NT Inquiry into the Origins of the Doctrine of the Incarnation. Phil., 1980; Nickelsburg G. W. E. The Genre and Function of the Markan Passion Narrative//HarvTR. 1980. Vol. 73. N 1/2. P. 153-184; Hurtado L. W. Text-Critical Methodology and the Pre-Caesarean Text: Codex W in the Gospel of Mark. Grand Rapids, 1981; Kealy S. P. Mark " s Gospel: A History of Its Interpretation from the Beginning until 1979. N. Y., 1982; Matera F. J. The Kingship of Jesus: Composition and Theology in Mark 15. Chico, 1982; Mohr T. A. Markus- und Johannespassion: Redaktions- und traditionsgeschichtliche Untersuchung der Markanischen und Johanneischen Passionstradition. Zürich, 1982; Robinson J. M. The Problem of History in Mark and Other Markan Studies. Phil., 1982; Kim S. The «Son of Man» as the Son of God. Tüb., 1983; Brandenburger E. Markus 13. und die Apokalyptik. Gött., 1984; Markus-Philologie: Historische, literargeschichtliche und stilistische Untersuchungen zum zweiten Evangelium/Hrsg. H. Cancik. Tüb., 1984; Wenham D. The Rediscovery of Jesus " Eschatological Discourse. |
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