Having established the context of mockery and shame in Ancient Mediterranean cultures, Dietmar Neufeld shows how Mark presented Jesus as a person with a sense of honour and with a sense of shame, willing to accept the danger of being visible and the mockery it attracted. Neufeld also considers the social functions of ridicule/mockery more broadly as strategies of social sanction, leading to a better understanding of how social, religious, and political practices and discourse variously succeeded or failed in Mark. Finally, Neufeld investigates the author of Mark's preoccupation with 'secrecy', showing that his disposition to secrecy in his narrative heightened when the dangers of scorn and ridicule from crowds or persons became pressing concerns. In a fiercely competitive literary environment where mocking and being mocked were ever present dangers, Mark, in his pursuit of authority gains it by establishing a reputation of possessing authentic, secret knowledge. In short, the so-called secrecy motif is shown to be deployed for specific, strategic reasons that differ from those that have been traditionally advanced.
The New Testament is a book of great significance in Western culture yet is often inaccessible to students because the modern world differs so significantly from the ancient Mediterranean one in which it was written. Here, the authors develop interpretative models for understanding such values as collectivism and kinship.
Reconceiving Texts as Speech Acts attempts a reading of the Christological confessions and ethical exhortations in I John from the perspective of speech act theory. Speech act theory is explored with particular reference to J.L. Austin, Donald Evans, and J. Derrida. At the heart of the approach is the insight of the rhetorical character of historiography and the view that language in written discourse is a form of action and power. Discourse in I John becomes responsible for creating reality and not merely reflecting it. In effect the Christological and ethical texts are effective acts which change situations in the public domain in terms of confession and conduct. A tentative methodological proposal is developed and then in succeeding chapters applied to a series of key passages in I John.
Investigates the effects of mass bombing on both Britain and Nazi Germany, showing how these two very different societies sought to withstand the onslaught and keep up morale.
Having established the context of mockery and shame in Ancient Mediterranean cultures, Dietmar Neufeld shows how Mark presented Jesus as a person with a sense of honour and with a sense of shame, willing to accept the danger of being visible and the mockery it attracted. Neufeld also considers the social functions of ridicule/mockery more broadly as strategies of social sanction, leading to a better understanding of how social, religious, and political practices and discourse variously succeeded or failed in Mark. Finally, Neufeld investigates the author of Mark's preoccupation with 'secrecy', showing that his disposition to secrecy in his narrative heightened when the dangers of scorn and ridicule from crowds or persons became pressing concerns. In a fiercely competitive literary environment where mocking and being mocked were ever present dangers, Mark, in his pursuit of authority gains it by establishing a reputation of possessing authentic, secret knowledge. In short, the so-called secrecy motif is shown to be deployed for specific, strategic reasons that differ from those that have been traditionally advanced.
Reconceiving Texts as Speech Acts attempts a reading of the Christological confessions and ethical exhortations in I John from the perspective of speech act theory. Speech act theory is explored with particular reference to J.L. Austin, Donald Evans, and J. Derrida. At the heart of the approach is the insight of the rhetorical character of historiography and the view that language in written discourse is a form of action and power. Discourse in I John becomes responsible for creating reality and not merely reflecting it. In effect the Christological and ethical texts are effective acts which change situations in the public domain in terms of confession and conduct. A tentative methodological proposal is developed and then in succeeding chapters applied to a series of key passages in I John.
The New Testament is a book of great significance in Western culture yet is often inaccessible to students because the modern world differs so significantly from the ancient Mediterranean one in which it was written. It is imperative to develop a cross-cultural understanding of the values of the ancient Mediterranean society from which the New Testament arose in order to fully appreciate the documents and the communities that they represent. Dietmar Neufeld and Richard E. DeMaris bring together biblical scholars with expertise in the social sciences to develop interpretative models for understanding such values as collectivism, kinship, memory, ethnicity, and honour, and to demonstrate how to apply these models to the New Testament texts. Kinship is illuminated by analysis of the Holy Family as well as to early Christian organisations; gender through a study of Paul’s view of women; and landscape and spatiality through a discussion of Jesus of Nazareth. This book is the ideal companion to study of the New Testament.
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