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University of Sheffield the Gospel on the Margins: The UNIVERSITY OF SHEFFIELD THE GOSPEL ON THE MARGINS: THE IDEOLOGICAL FUNCTION OF THE PATRISTIC TRADITION ON THE EVANGELIST MARK SUBMITTED TO PROFESSOR JAMES G. CROSSLEY IN PARTIAL FULLFILLMENT OF PHD IN BIBLICAL STUDIES BY MICHAEL J. KOK 01/11/2013 Abstract: In spite of the virtually unanimous patristic opinion that the evangelist Mark was the interpreter of Peter, one of the most prestigious apostolic founding figures in Christian memory, the Gospel of Mark was mostly neglected in the patristic period. Not only is the text of Mark the least well represented of the canonical Gospels in terms of the number of patristic citations, commentaries and manuscripts, the explicit comments about the evangelist Mark reveal some ambivalence about its literary or theological value. In my survey of the reception of Mark from Papias of Hierapolis until Clement of Alexandria, I will argue that the reason why the patristic writers were hesitant to embrace the Gospel of Mark was that they perceived the text to be amenable to the Christological beliefs and social praxis of rival Christian factions. The patristic tradition about Mark may have little historical basis, but it had an important ideological function in appropriating the text in the name of an apostolic authority from the margins or periphery. CONTENTS ACKNOWLEDGEMENTS i INTRODUCTON: THE PARADOXOCIAL RECEPTION OF MARK’S GOSPEL 1 A. The Gospel That is Both Present and Absent 2 B. A Solution for Mark’s Survival 9 PART 1: THE CONSTRUCTION OF MARK AS THE INTERPRETER OF PETER CHAPTER 1: THE DECLINE OF THE PATRISTIC CONSENSUS 12 A. The Anonymous Community that Handled the Pre-Gospel Traditions 14 1. Dennis Nineham’s Form Critical Case against the Patristic Tradition 14 2. Evaluation of the Form Critical Objection 17 B. The Anti-Petrine Tendencies of the Redactor 19 1. Theodore Weeden’s Redaction Critical Case against the Patristic Tradition 19 2. Evaluation of the Redaction Critical Objection 23 C. The Progressive Flow of the Narrative Towards the Downfall of the Disciples 26 1. Richard Horsley’s Narrative Critical Case against the Patristic Tradition 26 2. Evaluation of the Narrative Critical Objection 31 D. The Evangelist as an Anonymous, Non-Jewish Christ Follower 34 1. Kurt Niederwimmer’s and Pierson Parker’s Historical Case against the Patristic Tradition 34 E. Evaluation of the Historical Objections 37 F. Summary of Results 44 CHAPTER 2: THE RE-EMERGENCE OF THE PATRISTIC TRADITION 45 A. The Source of Papias is an Apostolic Authority 45 1. Robert Gundry’s Defense of the Patristic Tradition 45 2. Evaluation of Robert Gundry’s Defense 48 B. The Titles of the Gospels as Early Evidence 51 1. Martin Hengel’s Defense of the Patristic Tradition 51 2. Evaluation of Martin’s Hengel’s Defense 53 C. The Importance of Autopsy in History Writing 55 1. Samuel Byrskog’s Defense of the Patristic Tradition 55 2. Evaluation of Samuel Byrskog’s Defense 60 D. Uncovering Eyewitness Testimony from the Internal Evidence of the Gospels 64 1. Richard Bauckham’s Defense of the Patristic Tradition 64 2. Evaluation of Richard Bauckham’s Defense 66 E. The Petrine and Pauline Features in Mark 71 1. Michael Bird’s Defense of the Patristic Tradition 71 2. Evaluation of Michael Bird’s Defense 75 F. Summary of Results 90 CHAPTER 3: FROM PAUL’S FELLOW WORKER TO PETER’S INTERPRETER 93 A. Mark as Peter’s Interpreter: The Origins of the Patristic Tradition 94 1. The Date of Papias of Hierapolis 94 2. The Dependence of Justin Martyr on Papias 96 3. The Dependence of Irenaeus of Lyons on Papias 100 B. The Dependence of Clement of Alexandria on Papias 102 C. A Minor Co-Worker of Paul 105 1. Mark in Philemon and Colossians 105 2. Mark in 2 Timothy 110 D. The Spiritual Son of Peter 117 1. The Authorship and Date of 1 Pete 117 2. The Role of Peter, Mark and Silvanus in 1 Peter in the Pseudonymous Framework of 1 Peter 123 E. The Flawed Figure of John Mark 126 1. The Authorship and Date of the Book of Acts 126 2. John Mark in the Book of Acts 136 F. Conclusion: Putting the Pieces of the Puzzle on Mark Together 141 PART 2: THE IDEOLOGICAL FUNCTION OF THE PATRISTIC TRADITION CHAPTER 4: TOWARDS A THEORY OF THE PATRISTIC RECEPTION OF MARK 142 A. Redefining Christian Origins in the Second Century 143 B. Theorizing the Reception of Early Christian Literature 150 C. The Second Century Reception of John as an Analogy? 155 D. Conclusion: A New Theory on the Reception History of Mark 160 CHAPTER 5: THE PATRISTIC AMBIVALENCE REGARDING MARK 161 A. Apologizing for Mark’s Lack of Order 161 B. Handed Down after Peter’s Departure 173 C. Peter’s Indifference to the Private Circulation of Mark 180 1. The Accepted Traditions of Clement on Mark 180 2. Excursus on the Letter to Theodore 187 D. The Disfigurement of the Evangelist 193 E. Conclusion: Reading Between the Lines of the Patristic Reports on Mark 199 CHAPTER 6: THE CLASH OF RIVAL INTERPRETERS OF MARK 201 A. What Counts as a Citation of a Written Gospel Text 201 B. Reading Mark from the “Other Side” 208 1. The Evidence from the Patristic References to Mark 211 2. The Evidence from the Scribal Corrections of Mark 222 C. Conclusion: The Hermeneutical Battle over Mark 234 CONCLUSION: THE CENTRIST CHRISTIAN APPROPRIATION OF MARK 236 APPENDIX: THE CARPOCRATIANS AND THE MYSTIC GOSPEL OF MARK 238 A. An Ancient Document or a Modern Forgery? 239 B. The Relationship of Mystic Mark to the Canonical Gospel 252 1. A Second Century Pastiche? 252 2. An Early Edition of the Gospel of Mark? 258 3. A Second Century Expansion of Canonical Mark in Alexandria 263 C. Conclusion: Supplementary Evidence about the Reception of Mark 267 ACKNOWLEDGEMENTS There are a number of individuals to whom I want to express my gratitude for the completion of this project. I could not have asked for a better PhD advisor than James Crossley, both as a scholar with expertise in the Gospel of Mark and the methodology of Reception History and as a friend to chat with over drinks at the pub. I am grateful to my examiners Mark Finney and Ward Blanton for sharpening my historical or methodological arguments. Marco Frenschkowski and Jens Herzer also graciously offered their support and critical feedback during a three month student exchange that I spent at the University of Leipzig in the autumn of 2013. My MA advisor Willi Braun inspired the central idea behind my thesis. My friend Sarah Hussell was kind enough to proofread my thesis and caught more errors than I care to admit, while Peter Head applied a critical eye on the text critical sections of my thesis. Furthermore, several scholars emailed me advanced copies of book chapters, articles or conference papers so that I could incorporate their arguments in my thesis including Dennis MacDonald, Michel Gourgues, Francis Watson, Tony Burke, Helen Bond and Alan Pantuck. I also received lots of critical testing for my ideas at the annual Sheffield-Manchester-Durham Graduate Student Symposiums and from the online community of “bibliobloggers.” The blame for any mistakes that appear in my thesis resides with me rather than these excellent scholars. I want to close by thanking the faculty and staff at Taylor University College, the University of Alberta and the University of Sheffield for how they have shaped my thinking and supported my endeavors from my undergraduate days until the present moment. Finally, I am deeply grateful to my parents for their support and encouragement in innumerable ways. Kok 1 INTRODUCTION THE PARADOXICAL RECEPTION OF MARK’S GOSPEL Most Markan scholars are preoccupied with the “originary” historical or social context of “the Gospel According to Mark” (to_ eu0agge/lion kata_ Ma~rkon).1 If the patristic witnesses are consulted at all, it is usually with a critical eye on whether or not they are reliable guides on the origins of the Gospel itself. Their consistent conviction, beginning with Papias of Hierapolis (cf. Eusebius, H.E. 3.39.15), that the evangelist “Mark” recorded the eyewitness recollections of the apostle Peter is upheld in many conservative commentaries.2 Conversely, other scholars surmise that Papias may have spun the entire tradition out of an erroneous inference from 1 Peter 5:13 (cf. H.E. 2.15.2; 3.39.17).3 Yet Mark does not function as Peter’s scribe or interpreter in 1 Peter 5:13 and Papias credits the elder John as his primary source.4 As a consequence of the debate 1 The Gospels are technically anonymous, but I will refer to the texts of the New Testament Gospels by the traditional names of Matthew, Mark, Luke and John for the sake of convenience. 2 Henry Barclay Swete, The Gospel according to St. Mark (London: Macmillan, 1913), xiii-xxix; A.E.J. Rawlinson, St Mark (4th ed.; London: Methuen & Co, 1936), xxv-xxviii, xxx-xxxi; C.E.B. Cranfield, The Gospel according to St. Mark (Cambridge: Cambridge University Press, 1959), 5-6; Vincent Taylor, The Gospel According to St. Mark (2nd Ed; New York: St. Martin’s Press, 1966), 1-30; William L. Lane, The Gospel According to Mark (NICNT; Grand Rapids: Eerdmans, 1974), 7-9; Robert H. Gundry, Mark: A Commentary on His Apology for the Cross (Grand Rapids: Eerdmans, 1993), 1027-1030; Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2001), 20-31; R.T. France, The Gospel of Mark (NIGTC; Grand Rapids: Eerdmans, 2002), 39-41; Robert Stein, Mark (BECNT; Grand Rapids: Baker, 2009), 1-9.
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