That Jesus started his career as a disciple of John the Baptist is an idea that has gained almost universal recognition in the scholarly world. His coming from Galilee to be baptized by John in the river Jordan is the most compelling proof of Jesus' subordination to John. But quickly after John was executed Jesus started his own career, not as a disciple anymore, but as a teacher in his own right. In this book Osvaldo Vena makes the claim that throughout his ministry Jesus remained a disciple, not of John, but of a higher power, God, and God's kingdom. Thus, Jesus called men and women to join him as co-disciples as he went about proclaiming the nearness of the kingdom through word and action. In this work Vena contends that in the Gospel of Mark, Jesus is presented as a prototype of true and faithful discipleship, a model to be followed and imitated by ancient as well as contemporary believers. This presentation amounts to an emerging Christology espoused by the early Markan community on the verge of destruction from outside forces, specifically the Jewish-Roman war, as well as internal divisions resulting from struggles for power in the community.
Оглавление
Osvaldo D. Vena. Jesus, Disciple of the Kingdom
Jesus, Disciple of the Kingdom
Foreword
Preface
Abbreviations
Introduction
1. Christology and Discipleship
2. Discipleship as the Rhetorical and Theological Center of the Gospel of Mark110
3. Jesus as Disciple of the Kingdom
4. The Son of Man
5. The “Other” Community behind the Gospel of Mark
6. The Soteriological Aspect of Jesus’ Discipleship
Conclusion. Mark’s Christology
Bibliography
Author Index
Scripture Index
Отрывок из книги
Mark’s Christology for a Community in Crisis
Osvaldo D. Vena
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9. I borrow this expression from Terrence W. Tilley, because it corresponds somehow to Gutierrez’s understanding of “praxis.” Tilley says that practice is a term of art where the key is the learning aspect of the practice: “One learns how to engage in a practice; only then can one know what the practice is and what participation in the practice produces—including among the products of practice those dispositions we call ‘beliefs’ and formulate in sentences. . . . The practices are primary; the doctrines are derivative.” Tilley, Disciples’ Jesus, 13, 14.
10. “The various theologies present in them [the texts of the NT], accordingly, fail to be interpreted, in part at least, as the symbolical provinces of meaning erected by the authors of the various texts, or by the traditions before them, to legitimate the early gatherings of Christians, not yet even bearing that name. In the light of the model, New Testament theologies become sacred canopies for those fragile social worlds seeking to find a place for themselves and their faith, in the teeth of opposition from without and dissention and ennui within.” Esler, First Christians, 11.
