Never say die!

Ash, Rhiannon

doi:10.1017/cbo9781316422861.012

Cited by 27 publications

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“…30 Others assert their power over Jesus' body: arresting him (14. [43][44][45][46][47][48][49][50], beating him (14.65), binding him (15.1), scourging him (15.15), changing his clothes (15.16-20), and finally crucifying him (15.24). His lack of agency is emphasised by the verb paradidōmi, as he is passed from one authority to another (9.31, 10.33, 14.10-11, 18, 21, 41-42, 15.1, 10, 15).…”

Section: A Slave's Deathmentioning

confidence: 99%

“…Although commentators since Celsus have tended to stress Jesus' strong emotions here, the significance of the scene (as Origen pointed out) is surely to be found in Jesus' final words to the Father, 'not what I want but what you want ' (14.36). 44 The Markan Jesus submits to his cruel death in the full knowledge of what he is doing. When his 'hour' arrives (14.41) he is ready, and welcomes the arresting party with a quiet dignity (14.…”

Section: A Slave's Deathmentioning

confidence: 99%

“…When his 'hour' arrives (14.41) he is ready, and welcomes the arresting party with a quiet dignity (14. [43][44][45][46][47][48][49][50]. 45 Such foreknowledge and resolve finds many parallels within the biographical tradition: Apollonius, for example, similarly knew when his end was upon him, as did Demonax, who took steps to speed it up.…”

Section: A Slave's Deathmentioning

confidence: 99%

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A Fitting End? Self-Denial and a Slave's Death in Mark'sLife of Jesus

Bond¹

2019

New Testam. Stud.

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The present article argues that rather than look for a traditional Jewish model behind Mark's passion narrative (such as an account of the Suffering Righteous One), we would do better to understand the composition of the whole gospel – both the central body of teaching in 8.22–10.45 and the passion narrative – as influenced by the genre of ancient philosophical lives. After considering ways in which biographies tended to present the deaths of philosophers, the article examines the death of the Markan Jesus as an example of a shameful, humiliating end. What redeems it for Mark is the fact that Jesus dies in perfect conformity with his teaching. The carefully composed central section of teaching material (8.22–10.52), it is argued, was put together by the evangelist with the specific intention of showing that Jesus died in accordance with his teaching. Thus the crucifixion could become the perfect embodiment of Jesus’ counter-cultural message of self-denial and servanthood, and therefore a powerful symbol of its truth.

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Section: A Slave's Deathmentioning

confidence: 99%

Section: A Slave's Deathmentioning

confidence: 99%

Section: A Slave's Deathmentioning

confidence: 99%

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A Fitting End? Self-Denial and a Slave's Death in Mark'sLife of Jesus

Bond¹

2019

New Testam. Stud.

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Literature and Culture in the Roman Empire, 96–235

2020

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This chapter looks at two interconnected texts which were published within two or three decades of each other. I begin with Aelianus Tacticus' Tactical Theory, a treatise which harks back to a bygone age in Greek military history. 1 It draws on works which themselves looked back to Polybius and earlier, 2 and thus sets out prescriptions for the organisation and formation of troops which derive from the Classical and Hellenistic periods. Consciously archaising, it is also heavily derivative: much of it appears to be a reproduction of a lost treatise by the Stoic philosopher Posidonius, the same text which Arrian seems to have drawn on in his Tactics two or three decades later. 3 Arrian must have been aware of Aelian's treatise (the texts were presumably written and read within similar circles), which means that he compiled his own rewrite of Posidonius' original in conscious relation to Aelian's version, and perhaps in the expectation that readers would compare the two. There is no direct interaction, but the differences between the texts-and their respective interactions with other texts and authorityfigures-offer an opportunity to explore different models of literary and cross-cultural interaction, occurring across language barriers, between different levels of social and political authority, and between different kinds of writing. Aelian's interactions with Frontinus Aelian begins the preface to his Tactical Theory in time-honoured fashion by explaining his reasons for writing. He anchors his efforts in a long-established Greek military writing tradition * I am grateful to Rebecca Langlands, James Uden and CUP's anonymous readers for their feedback on various drafts of this chapter. 1 On its date (sometime between 106 and 113), see Dain 1946: 18-19; Devine 1989: 31. Hereafter, I will refer to Aelianus Tacticus simply as Aelian, not to be confused with Steven Smith's Aelian later in this volume. 2 Devine 1995. 3 The exact relationship between these texts remains a matter of debate (for run-down of views, see Devine 1989: 32-3; Stadter 1978), with Asclepiodotus' Tactics also part of the picture. Arrian notes at Tact. 44 that he was writing in the twentieth year of Hadrian's reign, thus around 136-137.

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Preface

2020

Literature and Culture in the Roman Empire, 96–235

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Never say die!

Cited by 27 publications

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A Fitting End? Self-Denial and a Slave's Death in Mark'sLife of Jesus

A Fitting End? Self-Denial and a Slave's Death in Mark'sLife of Jesus

Literature and Culture in the Roman Empire, 96–235

Preface

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