The Motif of Wonder in the Gospel of Mark

Abstract

The Motif of Wonder Gospel of Mark, by Timothy Dwyer. JSNTSup 128. Sheffield: Sheffield Academic Press, 1996. Pp. 243. L39.00/$58-50. Originating as a project at University of Aberdeen under direction of Ruth Edwards and 1. Howard Marshall, this monograph is a well-researched, well-written, carefully structured assessment of its titular topic. The introduction (chapter 1) establishes need for Dwyer's study: by his reckoning Mark contains thirty-two occurrences of motif of wonder, many of which have been heretofore absorbed into consideration of other subjects (such as miracle stories). Of 32 occasions where Mark uses motif, eight involve miracles or (2.12; 4.41; 5.15, 33, 42; 6.50, 21; 7.37); teaching or passion predictions also have eight occurrences (1.22, 27; 6.2; 9.32; 10.24, 26; 11.18; 12.17); three occurrences are empty tomb narrative (16.5, 6, 8); five relate to fear of various leaders, either Jewish or Gentile (6.20; 11.32; 12.12; 15.5, 44); remaining eight are difficult to categorize (3.21; 5.20; 6.6; 9.6, 15; 10.32; 12. 11; 14.33) (p. 20). Dwyer's method combines redaction criticism, by which he aims to focus on discrete pericopae which motif of wonder occurs Mark, and narrative analysis, by which that motif may be exegetically synthesized with Gospel's other salient features. Following a brief comparison of Markan reactions of wonder with those Matthew and Luke-both of which tend to delete, soften, or stereotype that motif-- Dwyer turns to reactions of wonder Greco-Roman literature (chapter 2), early Jewish writings (chapter 3), and early Christian literature (chapter 4). While occurring Greek magical papyri and with surprising rarity miracle stories, motif is found to play little part portraits of divine-men and esteemed teachers, Greco-Roman biographies, ancient drama, and rhetorical conventions of pathos. Across all genres wonder most commonly occurs in reference to signs, portents and dreams, or divine interventions general (p. 46). Dwyer discerns same phenomenon LXX, Philo, and josephus. Those works, as well as QL and Pseudepigrapha, tend also to associate wonder with eschatological age and messianic expectation. Wonder serves a propagandistic purpose early Jewish literature: the of Israel is [shown to be] true by way does things to astound people (p. 67). In early Christian documents other than Synoptic Gospels, reactions of wonder are infrequent and polyvalent. In John they are usually negative responses of Jesus' opponents, never reactions to specific miracles. Acts and Revelation wonder can carry either strong negative or strong positive connotations, leading to faith or to deception. In texts canonical (2 Thess 1:10; Jas 2:19) and noncanonical (e.g., Gos. Thom. 2; Acts of Peter 5.12), wonder is depicted as an awe-inspiring encounter with supernatural realm, akin to Rudolf Otto's characterization of essential religious experience as a mysterium tremendum. Chapters 5 and 6 examine those pericopae in, respectively, Mark 1:1-9:13 and 9:14-16:8 where language of wonder occurs. first half of Gospel, Dwyer repeatedly observes that wonder is not focused on the naked miracle or exorcism (p. 115; see Mark 1:22, 27; 5:15, 20); beyond pure acts of power wonder is prompted, rather, by the acts of breaking-in of kingdom (pp. 143, 144; see Mark 4:41; 6:50, 51; 7:37). Either obedience to Jesus or rejection of him may follow from this uncanny eschatological intervention (e.g., Mark 2:12; 6:2, 6a, 20). When followed by faith, [w]onder is then integrated with Jesus' mission and serves as a vehicle to properly identify it as medium through which God has acted .... to (p. 143; see esp. Mark 5:33, 42). For Dwyer, Mark's theological achievement is (largely redactional) use of motif of wonder to illumine passion and resurrection, interpreted Jesus' teaching as in-breaking rule of to save (thus, Mark 9:32; 10:24, 26, 32; 11:18; 15:5, 44; 16:5, 6, 8). …