Reviewed by: Gospel Women and the Long Ending of Mark by Kara J. Lyons-Pardue Jennifer S. Wyant kara j. lyons-pardue, Gospel Women and the Long Ending of Mark (LNTS 614; London: T&T Clark, 2020). Pp. 187. $115. Kara J. Lyons-Purdue asks her readers to consider a question often overlooked in Marcan studies: What does the narrative content of the long ending of Mark teach us about that Gospel? Too often, L.-P. observes, conversations around the long ending focus exclusively on the authentic-versus-spurious nature of that passage. She suggests in this book that, rather than asking whether it was the original ending of Mark, the reader should be asking what it means that it is an ending of Mark. In this work, L.-P. studies how the ending resolves certain problems caused by the shorter ending of Mark in 16:8 and also how it fits into the larger thematic world of the Second Gospel In particular, L.-P. focuses on the role of Mary Magdalene in Mark 16:9–11 and how Mary becomes the paradigmatic disciple who does not doubt having seen the risen Lord and who immediately goes and tells the Eleven, who do not believe her message. The overall claim of this book is that Mark 16:9–20 evidences “a creative appropriation of resurrection tradition that concludes the Second Gospel in an intentionally and perceptively ‘Markan’ way” (p. 4). To do this, L.-P. breaks down her work into four chapters. In the first chapter, she walks through the history of scholarship on this passage of Scripture, showing how much of the scholarship simply deals with the question of originality. L.-P. does not disagree with the broadly held view that the long ending is a second-century addition to Mark. Rather, she argues that her work will concentrate on the originality of the ending but on what “the ending does, to, for and with Mark” (p. 47). In the second chapter, L.-P. picks up this question by exploring the character of Mary Magdalene in the long ending, in Mark, and the other Gospels more broadly. L.-P. shows how the author of the long ending draws on the other Gospels and their depictions of Mary but also deviates from the canonical picture to strengthen Mary’s character. In the long ending, Mary is presented as a “reliable proclaimer of Jesus’s resurrection” who sets the important paradigm of “seeing Jesus, going and telling” (pp. 87–88). L.-P. argues that this paradigm is what will be followed throughout the rest of the long ending. In chap. 3, L.-P. argues that the disciples are the negative example in contrast to Mary’s positive one because even though she proclaims what she has seen they do not believe. She shows how it is only after Mary’s character is rehabilitated, after seemingly not telling anyone about the news of the resurrection in 16:8, that the author of the long ending turns to correcting the disciples. The Eleven do not believe even after two reports of the risen Lord, and, according to L.-P., the depiction of their mourning would have been viewed negatively because of their gender, compounding their failure and unbelief. In this way, [End Page 519] again the author of the long ending both builds on his Marcan and Gospel sources and also expands their depictions. In her final chapter, L.-P. describes “Mary as reliable proclaimer and model of faithful following, but the Eleven as inappropriately weepy unbelievers.” She appears to be toying with, perhaps, subverting, gender expectations in order to draw attention to the right posture of discipleship (p. 144). She expertly shows that the author of the long ending is not simply regurgitating other sources to create a more satisfying ending but is intentionally crafting this ending to align with Mark but also to present a paradigm for discipleship. There is also a substantial appendix that includes translations and notes about many of the endings to Mark’s Gospel. Overall the strength of this book lies in L.-P.’s careful exegetical work on a passage that is too often ignored or...
Read full abstract