This book about Mark and his foundational contributions to church planting, discipleship, writing the

first gospel, his martyrdom, and how all these items inspired so many African Christians throughout the
generations. Moreover, the memory of Mark is a linchpin that brings unity among African believers
despite their divergence in theological views. Oden has sought to give a voice to African Christian
tradition. The purpose of the book is "to show the greater plausibility of the African memory of Mark
than of its modern [Western] mythic alternatives" (p. 256). Oden invites an ethnocentric and parochial
Western Church to explore the continent of Africa and its distinct Christian legacy

The intended audience is not a "scholarly" one, but ordinary readers, especially "youthful Christian
believers on the African continent". Oden stated that he is stepping out of the Western academic view
of the historical accounts of Mark, rather refers to his study as “African memory”, he considers his
approach not totally divorced from academic rigor; it is just a different approach.

By the phrase, "the African memory of Mark," Oden means the ancient African tradition concerning St.
Mark, "the full weight of cumulative evidences coming out of the African continent over the length of
centuries, including evidences from archaeology, epigraphic and literary sources, as well as oral
traditions and stories of the saints" (p. 29).

The book is divided into five parts, with a prologue and a conclusion attached. In each part, a different
unit of the story is explored:

In part one, Oden begins his book by introducing to the idea of a corporate memory, discussing what
makes “African memory” distinctive. In this section, Oden lays the foundation to later explore the
various literary features of the African narrative of Mark. Then He reconstructs what life may have been
like to Mark and his family, why they may have left Africa, and what it would have been like for them
when they returned to Judea. In Chapter Four we are introduces to the literary sources from which this
African memory emerges such as Coptic liturgy and other prominent writings.

In part two, family portrait of Mark is brought to light, as Oden has reconstructed it through African
sources. The relationship to Barnabas and St. Peter, home of Mark’s mother, which was believed to be
the location of the Last Supper, Pentecost. Then he focuses more on Mark himself, his relationship to
Peter and Paul, their travels, and Mark’s own travels following.

In the third part of the book, Oden focuses on Mark’s time in Africa. it discusses Marks’ life in Alexandria
(see p. 141-143). Oden provides ample knowledge and interaction with ancient people and places

In part IV , Oden examines the historical Mark. Sources include Clement of Alexandria, Papias, Justin
Martyr, Eusebius, and others.

In part five Oden attempts to tidy up his reconstruction. He attacks “Euro-American historical
interpreters”, He also urges appreciation for the mythological theology of Africa, shows that a real belief
in Christian history can do and has done much keeping a living faith. In his Conclusion he claims that bad
consequences can happen by ignoring the African memory of Mark.
What does Oden mean by the term African memory? As Oden rightly defines it, “The African memory is
the characteristic way of looking at history from within the special experience and outlook of the
continent of Africa” (Pg.27)

What makes “African memory” distinctive: This includes things like (1) something remembered on the
continent of Africa; (2) it is similar across groups; (3) the details emerge uncoerced; (4) it is remembered
by many generations; and (5) it spreads across many languages (pp. 27-28).

Oden pointed out a major problem of western Scholars; they failed to recognize the status of not only
mark, but also Augustine, Athanasius, Cyprian and Tertullian as genuine Africans.

African memory about Mark: In this book we are introduced to Oden’s portrait of Mark as he has
reconstructed it through African sources. For many western believers it seems as if they are hearing the
tale of Mark for the first time, discovering that Mark did much more than act as a scribe to Peter.

Mark as a child: In Chapter Three “African Roots” Oden introduces us to the lives of Diaspora Jews in
Africa. He reconstructs what life may have been like to Mark and his family, why they may have left
Africa, and what it would have been like for them when they returned to Judea.

Mark the well-educated multi-cultural: Since Mark had spent most of his youth in Cyrenaic Africa, he
would have known the local Punic-Berber dialect as well as Greek. As a son of a displaced Jew from the
tribe of Levi, who spent some of his younger life in Jerusalem, he would certainly have learned Aramaic
and the Hebrew language to expose him to Torah. If he was well educated, he would also have some
Latin.

Mark and the early church: that Mark’s mother lived in the very house where Jesus had a Passover
dinner with the disciples, where the out pouring of the Holy Spirit occurred on the day of Pentecost, and
where the first Christian church was born.

Mark the apostle: Mark was the most traveled apostle, who covered all the three well- known
continents in the first century, Traditions suggest that Mark is related to the apostle Peter and that he
received the gospel truth from the apostle.

Mark the native founder of African Christianity: a son of Libya, as the first Christian martyr in Africa,
founder of the see of Alexandria, as he was the first archbishop of Alexandria (p. 34-35), hence the
apostolic father of every believing Christian then and now.

Typological significance to the African mind:

During his infancy and in the last hours of Jesus’ life, Africa was a historical staging ground for Jesus
Christ. “Just as Africa had given the family of Jesus a home in his childhood in flight from Herod, so now
a family in flight from Africa is giving Jesus a home in the last hours before his death” (p. 92)
Strengths:

He has done much research, Oden does argue his points well, The book give us insight into global
Christianity, presenting an alternative to the Eurocentric view of Christianity.

As mentioned above, the book introduces us to a new portrait of Mark, not by historical events, but
rather through his spiritual children and their gifts to Christianity. A portrait of a Jew returned to
Palestine, heralded the Messiah, and returned to a Gentile world, proclaiming an opening of Israel and a
return of the exiles.

By highlighting the close relationship between Mark and Peter, and the fact that Mark established the
Church in Alexandria which remained very close to the Church in Rome for centuries, the Orthodox and
the Catholic will find connections to their own communions.

Critiques:

Often times, Oden will make the reader uncomfortable with his stance for Africa against continued
Western intellectual imperialism. He doesn’t call it that, of course, but throughout the book, there is
fodder for the liberation theologian to draw the above noted conclusion

Three of Oden's four stated sources are late (see pp. 60-76). Also, Oden gives far too much attention to
Morton Smith’s document “Secret Mark” that many consider to be fake. While he stated that the book
is not intended for scholars, it has to follow the academic measurements.

Oden occasionally defends conclusions that are based upon slight biblical evidence (e.g., in his
interpretation that the house of the mother of John Mark served as the venue for the events of the Last
Supper and for Pentecost; see ch. 6). Third, Oden occasionally wants to suggest that an aspect of the
memory is historical despite concessions of its highly speculative nature (e.g., the suggestion that Peter,
guided by Mark, fled Jerusalem, took refuge in Babylon, Egypt, and wrote 1 Peter from there; see pp.
114-22)

Some of the traditions Oden notes are broader than African memory. To frame them as “well, this is
how Africans see it” does play into Oden’s overall scheme, but it could confuse the reader into believing
that no European or American Christians believe these things.

It can seem as if Oden is trying to prove the truth of something by saying those who don’t affirm his
view are stuck in a European approach to historiography while he has found something else in African
memory. This does not prove something to be historical simply because it is not Eurocentric.

Oden seem to want to vindicate African theology when African theology may not need him to do it. It
has it’s own voice. It may not need an American to give it worth.

In conclusion:
Oden has stumbled upon a fascinating African church tradition and has presented it in an accessible
way. It is difficult after reading this book not to come away with a new appreciation for the mythological
theology of Africa. With this book, In this book, Oden unwraps for the reader a rich and venerated
history of African church tradition and story that is virtually unknown outside of Africa. This work is the
first in decades to reassess the historicity of the African traditions concerning St. Mark, his African
origins, his relationship to the apostle Peter, and his African ministry and martyrdom. This may make an
alert to other historians for a thorough reassessment, to follow up what Oden has initiated.

It is a recommended reading for anyone want to know more about the historical Mark, the Gospel of
Mark, or global Christianity. Despite the author’s claim that it is intended for the youthful African
believer, the book opens another world to the Western believer, it bids this reader to the top of the hill
to gaze upon the vistas of African Christianity, to marvel at its distinctive history, and to appreciate its
robust intellectual and spiritual traditions. Throughout the book, Oden is helping to lead the charge of
returning to our Christian roots by advocating an ecumenical spirit of equality in uplifting other
traditions and in rediscovering our traditional roots.