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A few examples can help illustrate the difference. For instance, cleaning out the old leaven 1 Cor or marrying 1 Cor are formulated with an aorist in order to express the desired entrance into an action. Hence, I would be very interested to know whether the Greek Grammar Gurus of the facebook- and blogosphere would affirm or criticize Zimmermann with respect to this point, i.

Am I understanding Aubrey correctly here? For a complete list of my blog posts, please see here. For me, there were many highlights from this session. My only real disappointment with the review session is that little was said about my two favorite chapters in the volume! Accordingly, I would like to use this blog post to share two quotes from these chapters. As usual, I will alternate between the English and the German for those who are using this blog to keep up their German.

Here lies—at least noetically—the basis of the Johannine Christology. Die Herrlichkeit des Gekreuzigten Dieser Ostererfahrung bzw. Hier liegt — zumindest noetisch — der Grund der johanneischen Christologie. Through the arrangement of his Gospel, Mark develops a fundamental theological interpretation of the person, activity, suffering, and resurrection of Jesus.

Markus entwickelt durch die Anlage seines Evangeliums eine fundamentale theologische Deutung der Person, des Wirkens, des Leidens und der Auferstehung Jesu.

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On the one hand , the evangelist shows that the authoritative miracle worker and teacher Jesus can be understood and believed only on the basis of his death and resurrection. In the Gospel of Mark the sometimes enigmatic appearing silence commands and motifs of incomprehension serve to work this out. And they project the failure of the disciples during the passion On the other hand , the evangelist shows that the proclamation of the death and resurrection of Jesus continues to be dependent on remembering that it brings to expression the death and resurrection of the basileia-messenger Jesus of Nazareth.

What Jesus did and taught is not made obsolete by his death and resurrection but rather confirmed by God. More than that: Jesus is so unreservedly affirmed by God right through death that he can be active universally as the risen one in the power of God in the way in which he acted under the conditions of his earthly existence in Galilee and Jerusalem and sealed through his death. Mark makes this clear not least through the open conclusion of his Gospel: In the empty tomb the angel not only explicitly identifies the risen one with the crucified Jesus of Nazareth As usual I will alternate between the English and the German version for those re learning German.

For my other Christmas posts, see here. ET vol. Not only a single angel but the whole heavenly host, which surrounds the throne of God cf.


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The distance that separates heaven and earth from each other is removed for a moment; the earth becomes the place of the heavenly praise of God and humans become its earwitnesses. In part 1 of this post I will provide an English translation and the German text of five key quotations from his book Poetik der markinischen Christologie. Eine kognitiv-narratologische Exegese. As usual I will alternate between English translation and German text for those who are using these excerpts to re learn German.

The goal of this work is therefore to transfer the historical and philological methods of exegesis, which are already always subject to the influence of other scholarly insights, and newer approaches, especially from the sphere of literary criticism and narrative studies, into a common system of viewing the text. At the same time, the possibilities of such a viewing of the text are to be demonstrated with reference to the example of the Markan picture of Jesus in order ultimately to answer the material question of the Christology of the earliest Gospel anew and with as much nuance as possible.

Here it is precisely the recent developments within narrative studies today, which are usually summarized under the keyword of the cognitive turn cf. Weil v. Thus, in the case of ancient narratives the text-external knowledge of an intended recipient cannot be drawn out in any other way than with the methods and possibilities of historical source work. And, conversely, a purely historical study of the sources in the context of an explanation of the text would remain deficient, for only by taking into account the specific inferential processes as well as the cognitive-psychological propositions of the recipient can one adequately trace how, conditioned by a selection of individual possibilties of understanding, an actual or intended understanding of the text arises when it is read.

A significant function of the character traits consists in setting Jesus into relation with text-external conceptions of characters and precisely in this way to portray his uniqueness and unity with God. This explains the occasional incoherence, which can be recognized in the characterization of Jesus.

The actual standpoint of the narrator cf. This is probably a co-cause of the large differences in interpretation within the history of scholarship up to now. The Markan Christology shows itself in its core to be emergent, i. Die markinische Christologie erweist sich im Kern als emergent, d.

Through explicit narrative asides, the perspectival means of the reduplication of information, the presented un reliability of individual bearers of perspectives or other means of hierarchization, the narrator positions himself in an indirect—but nevertheless unmistakable—way. Through the contrast character of John-Elijah and the opening prophet quotation in 1.

Durch die Kontrastfigur des Johannes-Elia und das einleitende Prophetenzitat 1,2f.

Summary Bibliography: Jürgen Rogner

Rather, it is demonstrated through the narrative that humans have de facto not recognized Jesus in his actual identity—and this means, according to Markan understanding, as preexistent Son and Kyrios. Retrieved 17 December Retrieved 27 January Reed Business Information.


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