The Homeric Epics And The Gospel Of Mark

In this groundbreaking book, Dennis R. MacDonald offers an entirely new view of the New Testament gospel of Mark. The author of the earliest gospel was not writing history, nor was he merely recording tradition, MacDonald argues. Close reading and careful analysis show that Mark borrowed extensively from the Odyssey and the Iliad and that he wanted his readers to recognise the Homeric antecedents in Mark's story of Jesus. Mark was composing a prose anti-epic, MacDonald says, presenting Jesus as a suffering hero modeled after but far superior to traditional Greek heroes. Much like Odysseus, Mark's Jesus sails the seas with uncomprehending companions, encounters preternatural opponents, and suffers many things before confronting rivals who have made his house a den of thieves. In his death and burial, Jesus emulates Hector, although unlike Hector Jesus leaves his tomb empty. Mark's minor characters, too, recall Homeric predecessors: Bartimaeus emulates Tiresias; Joseph of Arimathea, Priam; and the women at the tomb, Helen, Hecuba, and Andromache. And, entire episodes in Mark mirror Homeric episodes, including stilling the sea, walking on water, feeding the multitudes, the Triumphal E

These two volumes of The New Testament and Greek Literature are the magnum opus of biblical scholar Dennis R. MacDonald, outlining the profound connections between the New Testament and classical Greek poetry. MacDonald argues that the Gospel writers borrowed from established literary sources to create stories about Jesus that readers of the day would find convincing. In The Gospels and Homer MacDonald leads readers through Homer’s Iliad and Odyssey, highlighting models that the authors of the Gospel of Mark and Luke-Acts may have imitated for their portrayals of Jesus and his earliest followers such as Paul. The book applies mimesis criticism to show the popularity of the targets being imitated, the distinctiveness in the Gospels, and evidence that ancient readers recognized these similarities. Using side-by-side comparisons, the book provides English translations of Byzantine poetry that shows how Christian writers used lines from Homer to retell the life of Jesus. The potential imitations include adventures and shipwrecks, savages living in cages, meals for thousands, transfigurations, visits from the dead, blind seers, and more. MacDonald makes a compelling case that the Gospel writers successfully imitated the epics to provide their readers with heroes and an authoritative foundation for Christianity.

div In this provocative challenge to prevailing views of New Testament sources, Dennis R. MacDonald argues that the origins of passages in the book of Acts are to be found not in early Christian legends but in the epics of Homer. MacDonald focuses on four passages in the book of Acts, examines their potential parallels in the Iliad, and concludes that the author of Acts composed them using famous scenes in Homer’s work as a model. Tracing the influence of passages from the Iliad on subsequent ancient literature, MacDonald shows how the story generated a vibrant, mimetic literary tradition long before Luke composed the Acts. Luke could have expected educated readers to recognize his transformation of these tales and to see that the Christian God and heroes were superior to Homeric gods and heroes. Building upon and extending the analytic methods of his earlier book, The Homeric Epics and the Gospel of Mark, MacDonald opens an original and promising appreciation not only of Acts but also of the composition of early Christian narrative in general. /DIV

The Bible, Homer, and the Search for Meaning in Ancient Myths explores and compares the most influential sets of divine myths in Western culture: the Homeric pantheon and Yahweh, the God of the Old Testament. Heath argues that not only does the God of the Old Testament bear a striking resemblance to the Olympians, but also that the Homeric system rejected by the Judeo-Christian tradition offers a better model for the human condition. The universe depicted by Homer and populated by his gods is one that creates a unique and powerful responsibility – almost directly counter to that evoked by the Bible—for humans to discover ethical norms, accept death as a necessary human limit, develop compassion to mitigate a tragic existence, appreciate frankly both the glory and dangers of sex, and embrace and respond courageously to an indifferent universe that was clearly not designed for human dominion. Heath builds on recent work in biblical and classical studies to examine the contemporary value of mythical deities. Judeo-Christian theologians over the millennia have tried to explain away Yahweh’s Olympian nature while dismissing the Homeric deities for the same reason Greek philosophers abandoned them: they don’t live up to preconceptions of what a deity should be. In particular, the Homeric gods are disappointingly plural, anthropomorphic, and amoral (at best). But Heath argues that Homer’s polytheistic apparatus challenges us to live meaningfully without any help from the divine. In other words, to live well in Homer’s tragic world – an insight gleaned by Achilles, the hero of the Iliad – one must live as if there were no gods at all. The Bible, Homer, and the Search for Meaning in Ancient Myths should change the conversation academics in classics, biblical studies, theology and philosophy have – especially between disciplines – about the gods of early Greek epic, while reframing on a more popular level the discussion of the role of ancient myth in shaping a thoughtful life.

These two volumes of The New Testament and Greek Literature are the magnum opus of biblical scholar Dennis R. MacDonald, outlining the profound connections between the New Testament and classical Greek poetry. MacDonald argues that the Gospel writers borrowed from established literary sources to create stories about Jesus that readers of the day would find convincing. In Luke and Vergil MacDonald proposes that the author of Luke-Acts followed Mark’s lead in imitating Homer’s Iliad and Odyssey, but greatly expanded his project, especially in the Acts, but adding imitations not only of the epics but also of Euripides’ Bacchae and Plato’s Socratic dialogues. The potential imitations include spectacular miracles, official resistance, epiphanies, prison breaks, and more. The book applies mimesis criticism and uses side-by-side comparisons to show how early Christian authors portrayed the origins of Christianity as more compelling than the Augustan Golden Age.

The Odyssey's larger plot is composed of a number of distinct genres of myth, all of which are extant in various Near Eastern cultures (Mesopotamian, West Semitic, and Egyptian). Unexpectedly, the Near Eastern culture with which the Odyssey has the most parallels is the Old Testament. Consideration of how much of the Odyssey focuses on non-heroic episodes - hosts receiving guests, a king disguised as a beggar, recognition scenes between long-separated family members - reaffirms the Odyssey's parallels with the Bible. In particular the book argues that the Odyssey is in a dialogic relationship with Genesis, which features the same three types of myth that comprise the majority of the Odyssey: theoxeny, romance (Joseph in Egypt), and Argonautic myth (Jacob winning Rachel from Laban). The Odyssey also offers intriguing parallels to the Book of Jonah, and Odysseus' treatment by the suitors offers close parallels to the Gospels' depiction of Christ in Jerusalem.

The Historical Jesus in Context is a landmark collection that places the gospel narratives in their full literary, social, and archaeological context. More than twenty-five internationally recognized experts offer new translations and descriptions of a broad range of texts that shed new light on the Jesus of history, including pagan prayers and private inscriptions, miracle tales and martyrdoms, parables and fables, divorce decrees and imperial propaganda. The translated materials--from Christian, Coptic, and Jewish as well as Greek, Roman, and Egyptian texts--extend beyond single phrases to encompass the full context, thus allowing readers to locate Jesus in a broader cultural setting than is usually made available. This book demonstrates that only by knowing the world in which Jesus lived and taught can we fully understand him, his message, and the spread of the Gospel. Gathering in one place material that was previously available only in disparate sources, this formidable book provides innovative insight into matters no less grand than first-century Jewish and Gentile life, the composition of the Gospels, and Jesus himself.

The essays in this volume examine the relationship between ancient fiction in the Greco-Roman world and early Jewish and Christian narratives. They consider how those narratives imitated or exploited conventions of fiction to produce forms of literature that expressed new ideas or shaped community identity within the shifting social and political climates of their own societies. Major authors and texts surveyed include Chariton, Shakespeare, Homer, Vergil, Plato, Matthew, Mark, Luke, Daniel, 3 Maccabees, the Testament of Abraham, rabbinic midrash, the Apocryphal Acts, Ezekiel the Tragedian, and the Sophist Aelian. This diverse collection reveals and examines prevalent issues and syntheses in the making: the pervasive use and subversive power of imitation, the distinction between fiction and history, and the use of history in the expression of identity.