Edwin K. Broadhead – författare

The foundational inquiries into the relationship of miracles and Christology by Wrede, Dibelius, Bultmann and Marxsen guided a productive half-century of critical research. Their work raised crucial issues concerning the nature of the Gospels and the proper methods of interpretation that have in many ways charted the direction for New Testament studies. A new principle is now to be added to their criteria, however, that strategies of interpretation must be consciously shaped to highlight the features of narrative and its christological focus. The author then employs a consistent narrative strategy of interpretation in order to re-evaluate the relation of miracles and Christology in the Gospel of Mark. The primary goal is reconsideration of the role played by miracle stories in the characterization of Jesus. In particular, the tension posed by recent scholarship between the Jesus of the miracles and the Jesus of the cross is shown to be a false dichotomy.

Employing a formalistic analysis set within a broad tradition-history context, this analysis investigates the relationship between Passion story and Gospel story in Mark. Broadhead looks especially at the narrative morphology and narrative syntax of individual stories, their relation to the Passion account, and their interaction with the larger world of the narrative. He reveals in Mark 14-16 a carefully-crafted text which is intimately linked to the larger Gospel story. This is particularly true of the strategies of characterization and of the christological portrait they support. This book invites reconsideration of basic questions about Mark: its nature and purpose; the role of the community behind it; assumptions about authorial intention; patterns of development for the Gospel tradition; and the form and function of the Gospel genre.

This book explores the development of a titular Christology within the narrative world of the Gospel of Mark. Preliminary attention is given to the historical background of various titles, but the primary focus is on the literary foreground. Broadhead analyses the distribution of various titles throughout the narrative, describes the associations established, and notes the level of confirmation offered. His major focus is on the development of each title within the larger literary strategy and the effect of this strategy upon the christological presentation. He concludes that such titles are not inherently christological, but become so within the literary world of the Gospel of Mark.

This book honors the extraordinary contribution of Elizabeth Struthers Malbon to biblical studies. In the opening chapter, Werner Kelber places Malbon’s work within the larger context of critical reflection, from antiquity to the modern era, on the role and function of discourse. Kelber locates Malbon’s approach squarely within the framework of modernity and concludes that her “supremely creative achievement has been the employment of modern, narrative critical tools with a view toward uncovering the fecundity of the gospel of Mark.”Drawing from and conversing with Professor Malbon’s extensive publications, each of the five sections engages a theme from her works, focusing particularly on the Gospel of Mark. This tribute includes meaning as narrative, issues in methodology, studies in characterization, narrative readings of specific texts, and aesthetic and political readings. Contributors include: Werner H. Kelber; R. Alan Culpepper; Kelly R. Iverson; Mikeal C. Parsons; David Barr; David J.A. Clines; Robert C. Tannehill; J. Cheryl Exum; Heidi Hornik and Richard Walsh.

This book honors the extraordinary contribution of Elizabeth Struthers Malbon to biblical studies. In the opening chapter, Werner Kelber places Malbon''s work within the larger context of critical reflection, from antiquity to the modern era, on the role and function of discourse. Kelber locates Malbon''s approach squarely within the framework of modernity and concludes that her “supremely creative achievement has been the employment of modern, narrative critical tools with a view toward uncovering the fecundity of the gospel of Mark.”Drawing from and conversing with Professor Malbon''s extensive publications, each of the five sections engages a theme from her works, focusing particularly on the Gospel of Mark. This tribute includes meaning as narrative, issues in methodology, studies in characterization, narrative readings of specific texts, and aesthetic and political readings. Contributors include: Werner H. Kelber; R. Alan Culpepper; Kelly R. Iverson; Mikeal C. Parsons; David Barr; David J.A. Clines; Robert C. Tannehill; J. Cheryl Exum; Heidi Hornik and Richard Walsh.

This book honors the extraordinary contribution of Elizabeth Struthers Malbon to biblical studies. In the opening chapter, Werner Kelber places Malbon''s work within the larger context of critical reflection, from antiquity to the modern era, on the role and function of discourse. Kelber locates Malbon''s approach squarely within the framework of modernity and concludes that her “supremely creative achievement has been the employment of modern, narrative critical tools with a view toward uncovering the fecundity of the gospel of Mark.”Drawing from and conversing with Professor Malbon''s extensive publications, each of the five sections engages a theme from her works, focusing particularly on the Gospel of Mark. This tribute includes meaning as narrative, issues in methodology, studies in characterization, narrative readings of specific texts, and aesthetic and political readings. Contributors include: Werner H. Kelber; R. Alan Culpepper; Kelly R. Iverson; Mikeal C. Parsons; David Barr; David J.A. Clines; Robert C. Tannehill; J. Cheryl Exum; Heidi Hornik and Richard Walsh.

This book honors the extraordinary contribution of Elizabeth Struthers Malbon to biblical studies. In the opening chapter, Werner Kelber places Malbon’s work within the larger context of critical reflection, from antiquity to the modern era, on the role and function of discourse. Kelber locates Malbon’s approach squarely within the framework of modernity and concludes that her “supremely creative achievement has been the employment of modern, narrative critical tools with a view toward uncovering the fecundity of the gospel of Mark.”Drawing from and conversing with Professor Malbon’s extensive publications, each of the five sections engages a theme from her works, focusing particularly on the Gospel of Mark. This tribute includes meaning as narrative, issues in methodology, studies in characterization, narrative readings of specific texts, and aesthetic and political readings. Contributors include: Werner H. Kelber; R. Alan Culpepper; Kelly R. Iverson; Mikeal C. Parsons; David Barr; David J.A. Clines; Robert C. Tannehill; J. Cheryl Exum; Heidi Hornik and Richard Walsh.

Employing a formalistic analysis set within a broad tradition-history context, this analysis investigates the relationship between Passion story and Gospel story in Mark. Broadhead looks especially at the narrative morphology and narrative syntax of individual stories, their relation to the Passion account, and their interaction with the larger world of the narrative. He reveals in Mark 14-16 a carefully-crafted text which is intimately linked to the larger Gospel story. This is particularly true of the strategies of characterization and of the christological portrait they support. This book invites reconsideration of basic questions about Mark: its nature and purpose; the role of the community behind it; assumptions about authorial intention; patterns of development for the Gospel tradition; and the form and function of the Gospel genre.

Das Matthäusevangelium ist ein oeuvre mouvante (ein Werk in Arbeit) und die Dynamik dieses Prozesses ist wesentlich für die Identität und Funktion des Werks. Dieses Verständnis des Matthäusevangeliums steht im Gegensatz zur Forschungsgeschichte, welche den Autor Matthäus und seine Gestaltung des Evangeliums in den Mittelpunkt stellt. Edwin K. Broadhead konzentriert sich mit seinem Forschungsansatz stattdessen auf die Traditionsgeschichte - die historische Entwicklung des Aufbaus und der Überlieferung - und bleibt offen für die dialektische Beschäftigung damit und die widersprüchlichen Stimmen, die wesentlich für das Matthäusevangelium sind. Das Ergebnis ist, dass die durchweg jüdischen Strukturen dieses Evangeliums hervorgehoben werden, es eine breiter gefächerte Beschäftigung mit der Landschaft der Antike gibt und die weitere Entwicklung der Überlieferungsgeschichte mehr Beachtung findet. Dieses Augenmerk auf die sich entwickelnde Tradition hebt die Entwicklungsfähigkeit und das Potential dieser Diskurse eher hervor, als sie zu unterdrücken.

Edwin K. Broadhead stellt die traditionelle Annahme infrage, dass Bedeutung und Identität neutestamentlicher Texte in den Absichten eines Autors liegen, die in einer grundlegenden, schriftlich fixierten Erzählung zum Ausdruck kommen. Er argumentiert, dass für antike Literatur der entscheidende Faktor die Tragfähigkeit und Variabilität der Traditionsgeschichte eines Textes ist, die Komposition, Bewahrung, Überlieferung, Redaktion, Interpretation, Erinnerung und Performanz umfasst. Diese Entwicklungen greifen sporadisch und austauschbar auf orale, schriftkundige, memoriale und performative Modi zurück und reagieren auf die Bedürfnisse der Gemeinschaften der Tradenten. Der Autor hält daran fest, dass die Schriften der Nachfolger Jesu zu dieser antiken, normativen Weise der Traditionshandlung und des Traditionsverhaltens gehören, sodass es unwahrscheinlich ist, dass diese Schriften einen unvermittelten Zugang zu den Absichten eines Autors bieten.Unter Anwendung einer formalistischen Analyse im Kontext einer Traditionsgeschichte versucht Edwin K. Broadhead, über den kurzsichtigen Fokus auf das geschriebene Manuskript und die Bindung an das Bild des neutestamentlichen Autors als konsequenten Theologen und literarisches Genie hinauszugehen. Diese erneute Aufmerksamkeit für Traditionshandlung in der weiteren Literatur hebt zwei wesentliche Eigenschaften des neutestamentlichen Materials hervor. Erstens erscheint das Neue Testament als eine Sammlung von Tradition in einer Vielzahl von Formen: orale Traditionen wie Hymnus, Erzählung, Predigt, Gebet; performative Traditionen wie Gottesdienst, Eucharistie, Taufe, Segnungen; und ikonische Traditionen wie Zeichen, Symbol, Ikone. Zweitens kommen diese Schriften, weil sie im Laufe der Zeit innerhalb von Glaubensgemeinschaften geformt und über Generationen hinweg für wechselnde Kontexte entwickelt wurden, als lebendige Traditionen zu uns. Diese metabolische Qualität wird erst vollständig sichtbar, wenn wir über die Autoren hinausblicken - über die Vorstellung einer persönlichen und punktuellen Produktion unveränderlicher Texte hinaus.