Theo 113 Assessment Task II John Poole

The date and place of composition for the gospel of Marks, like the actual nature or

name of the author(s) is unknown. Common scholarly opinion places the composition

at Rome around 65 to 70 C.E.. Among scholars there is a general agreement that there

are three possible locations for the writing of Gospel of Mark, namely Rome, Galilee

or Southern Syria. The location of the gospel composition within Rome is the original

view of the scholars before the 19th century, based on the assumed relation between

Mark and Peter.

There is a varied and rich patristic evidence that points towards the composition of a

Roman gospel; the earliest known allusion comes from the writer Papias, from a lost

work dated around 130 – 140 C.E., an who is recorded by the citation of Eusebius of

Ceasearia in his Ecclesiastical History (dated around 303 C.E.). Papius cites the words

of ‘the Elder ‘John’, “…Mark who has been Peter’s interpreter…”1 We know that

Peter was martyred some time after 64 CE. in Rome; further evidence of a Roman

gospel lies in the statement by Clement of Alexandria (c. 200 C.E.) who says that

Mark wrote during Peter’s lifetime at the urging of the people of Rome where Peter

preached2, though this is normally taken to be unreliable3. A more credible statement

can be taken from the Anti-Marcionate prologue which states that Mark wrote in the

regions of Italy after Peter’s death4. While the credibility of linking Peter and Mark in

a direct eyewitness relation is debatable, the location Marks gospel in Rome makes

sense if taken in context that the establishment of a link between the apostle and the

gospel is an attempt to gain legitimacy for a writing which originated in Rome.

1
Moloney, F.J., The Gospel of Mark: A Commentary (Peabody: Hendricksen, 2002), pg. 11
2
Matera, F.J., What are They Saying about Mark? (New York: Paulist, 1987), pg. 3
3
Martin, R.P., Mark: Evangelist and Theologian (Exeter: Paternoster Press, 1979), pg. 62
4
Martin, R.P., Mark: Evangelist and Theologian (Exeter: Paternoster Press, 1979), pg. 62
Theo 113 Assessment Task II John Poole

The placement of the gospel within Rome is also supported by the emphasis placed

within the gospel upon persecution and this combined with the failure eof the

disciples can be read as a community living within an environment of fear and

distrust. The Neronian period of punishment of Christians as a scapegoat after the

great fire in Rome in 64 C.E., in which both Peter and Paul were martyred , lead to a

‘solid history of ….persecutions, brutal executions and interfamilial betrayals’5 that

were so brutal they earned a mention and criticism by the historian Tacitus in his

‘Annals of Imperial Rome’ (c. CE 115) The persecutions that took place under Nero

lasted from the great fire in 64 C.E. until some time after Nero’s death in 68 C.E.,

most likely to the early 70’s after the civil war in the empire. Both the historian

Tacitus and the Bishop of Rome, who wrote in the late first century, agree that

interfamilial betrayals occurred within the Rome community at the time of Nero’s

persecution6; these fit neatly with the apocalyptic and persecution themes that lie

within the text.

The entire gospel is overshadowed with the theme of betrayal and persecution; at the

very beginning as he gathers his disciples 3:19 references ‘and Judas Iscariot, who

betrayed him.’ Several prominent stories within the text echo the theme of

persecution; in the 4:5, 16 the seed sown of rocky ground is described as falling away

because of ‘trouble’ (thlipsis) and ‘persecution’ (diogmas)7. The eschatological

discourse of chapter 13 is the most obvious place within the text which refers to

troubles that occurred that alluded to Marks community; 13:12 in particular can be

seen as a reference to the betrayals which occurred within the Rome community;

13:13 with the reference to ‘and you will all be hated because of my name.’ is also a
5
Donahue, J.R., and D.J. Harrington, The Gospel of Mark (Collegeville: Liturgical Press, 2002), pg. 43
6
Brown, R.E., An Introduction to the New Testament (New York: Doubleday, 1997), pg. 161
7
Donahue and Harrington, The Gospel of Mark, pg. 43
Theo 113 Assessment Task II John Poole

clear reference to the persecution under the latter days of Nero, where Christians were

charged as ‘anti-humanist’ and put to death8. The resulting intimations of these makes

sense in the context of a community living under fear of persecution, and with

betrayals occurring within the community. This persecution only occurred in the

central capital of Rome; in the outlying districts, even during the period of the Jewish

war there was no mass torture and execution of Christians.

Evidence for a Roman based gospel also lie within the language used by the writer(s)

of Mark. Though written in Greek, the gospel of Mark contains a number of

‘Latinisms’, phrases that are either Greek loanwords derived from Latin or of phrases

expressing Latin grammar. These occur throughout the gospel as a whole in such

places as 4:21 (Modias): 5:9,15 (legio): 6:27 (speculator): 6:37 (Denarius) and

elsewhere9. Although some of the words used were military words that may have been

present in east, the presence of the word kodantres (Latin: quadrans) coin in 12:4210

would not have been circulated and thus relatively unknown in the East; “Hengel

(Studies 29)” also argues that the use of the phrasing ‘Greek and Syrophoenician’ to

describe the gentile women in 7:62 also denotes a language base that pertains to the

west, and thus the location of the gospel within Rome. . The presence of such Latin

loanwords leads to a presumption of a locale where Latin was spoken, which would

have been highly unlikely outside of Rome and its immediate provinces.

The presence of an ‘interpretative gloss’11 on Aramaic expressions retained into a

Graecized form points a locale where the original Aramaic would be unknown; this

8
Donahue and Harrington, The Gospel of Mark, pg. 43
9
Martin, Mark, pg. 64
10
Brown., An Introduction to the New Testament, pg. 161
11
Martin, Mark, pg. 63
Theo 113 Assessment Task II John Poole

can be seen as textual examples of 14:36 with the retainment of the form Abba

(father) after it is also translated into Greek12. Several other examples of Aramaic

phrasing lie within the text as well, notably the use of telita qumil; little girl in 5:41

and etpattah; be opened in 7:34. The use of interpretive phrasing of Aramaic rendered

in Greek points to the locale of the writing being removed from an Aramaic speaking

populace, further pointing to a Roman point of

origin.

The gospels wrong interpretation of Judaistic tradition also indicate the location of the

gospel composition within a gentile area; and example of this can be seen in 7:1-4

concerning the washing before meals. While it is possible that the writer(s) of the

gospel may be a gentile writing in Jewish area such as Galilee, it is highly unlikely

that this is the case and more probable that the composition of the text took place

within a gentile area, such as Rome.

The presence of the composition of the gospel within Galilee, either before or after

the destruction of Jerusalem in 70 C.E. The basis of this theory is not supported by

any outwards patristic evidence other than that evidence which can be gleaned from

the gospel. H.Kee (Community)13 places forward that the knowledge of Mark that is

evident under the currently accepted theory of synoptic gospels by Matthew and Luke

could be explained by a nearby writing stance and W. Marsxen14 points that Galilee is

a place of theological significance within the gospel; the ending of 16:10, according

Marxsen, places the point of parousia in Galilee as foretold in 14:28. W, Kelber

explains the eschatological discourse of chpt. 13 through the idea of heresy having
12
Martin, Mark, pg. 63
13
Brown., An Introduction to the New Testament, pg. 162
14
Matera, What are they saying about Mark?, pg. 13
Theo 113 Assessment Task II John Poole

occurred in terms of the parousia prophets, who proclaimed Jerusalem as the centre of

the Parousia instead of Galilee15: however, this still leaves several points left

unturned. The Latinisms present within the text, as well as the addition of Aramaic

interpretation phrases in the text. The theory of a Galilean gospel composition also

fails to account for lack of geographical knowledge of the area of Galillee; if the

gospel was composed within the region, it is highly likely that such knowledge would

be present when it is not.

The third proposed location for the gospel composition is Southern Syria; the location

of such is proposed by H.C. Kee16, who suggest a Markan community based in

Southern Syria (North Galilee) which was firstly, an apocalyptic community style,

waiting fro the coming of parousia and secondly, the community gained new converts

through itinerant preachers. These two bases are used to explain firstly the

eschatological and persecution discourse located pre-eminently in chpt. 13, and in

terms of the second case the idea of conversion by preaching explains the break from

family (3:31-35) and the need for setting aside ritual cleanliness laws (7:1-23)17.

However, this does not explain the certain tracts within the gospel, notably the

persecution trend, seen in instances such as 4:5, the lack of knowledge concerning

Galilean geography and the use of Aramaic interpretive phrases and Latinisms within

the text.

From evidence garnered, both direct and inferential, the most viable conclusion for

the location of gospel in composition is within the Roman church. While both Galilee

and Southern Syria are possible options for the location of the gospel, they are
15
Matera, What are they saying about Mark?, pg. 13
16
Matera, What are they saying about Mark?, pg. 14
17
Matera, What are they saying about Mark?, pg. 14
Theo 113 Assessment Task II John Poole

unlikely, with the most complete explanation coming the form of a Roman

composition.

Most scholars place the composition of the Gospel of Mark between the years 65 to

71 C.E; even among the Christian tradition the gospel is dated as an early document in

terms of within realistic period o composition. Most speculation concerning the

composition of the gospels rests upon the eschatological/apocalyptic discourse

contained within chpt. 13.

The external sources relating to the time of composition for the gospel of Mark are

based upon a Markan-Peter association; Peter’s martyrdom in 64 C.E. place any

association with Peter firmly within the 60’s period. Patristic evidence differs on

whether the composition occurred before or after the death of Peter. The writer Papias

(c. 130 – 140 C.E.)18 places Mark as writing before Peters death, as does Clement of

Alexandria (c. 200 C.E.)19 while the writer Irenaeus (c. 180 C.E.)20 writes that after the

death of Peter and Paul, Mark composed his gospel and the Anti-Marcionate Prologue

(c. 180 – 300 C.E.)21 states that Mark was composed in the region of Italy after Peters

death. However, these sources are highly suspect in accuracy, for a number of reasons

one which is that they do not take into account a different place of composition other

than Rome or Italy.

Dating for the gospel of Mark is based mainly around the period of 65 C.E. onward.

Most scholars reject the composition of the gospel for an earlier period because of

18
Moloney, The Gospel of Mark, pg. 11
19
Martin, Mark, pg. 62
20
Martin, Mark, pg. 61
21
Martin, Mark, pg. 62
Theo 113 Assessment Task II John Poole

several factors; firstly, the period lies before the outbreak of the Jewish civil war in 66

C.E. Though it is remotely possible that the author(s) predicted the outbreak of the

civil war two years before it occurred and the destruction of the temple six years

hence, it is extremely unlikely; although discontent would have been conceivably

growing in Judea, the region had been difficult for more than 40 years since the initial

occupation.

The composition of the gospel just before or after the destruction of the Jerusalem

temple in 70 C.E. is likely. The persecution of the Christians after the great fire of 64

C.E. in Rome by Nero can be directly correlated to 13:9, 13 ‘and you will be hated all

because of my name.’ According to both Cornelius Tacitus (115 C.E.) and Clement of

Alexandria (200 C.E.0) interfamilial betrayals occurred during the period of Neronian

persecution22; this particular episode can be linked to 13:12 where Mark writes that

‘Brother will betray brother to death…and children will rise up against parents and

have them put death.’ Prosecution of Christians was done under the charge of ‘having

a hatred for the human race’23; the persecution of the Christians under this charge can

be seen as direct link to the gospel. “The entire gospel is foreshadowed with the

themes of persecution, btrayal, divisions among Jesus’ followers and opposition from

powerful leaders”24. Evidence for a composition date just before or after the

destruction of the temple in 70 C.E. lies within 13:1-7. Whether the author(s) here is

looking forward to a probable destruction of the temple in a few months or from just

after the destruction cannot be known25. However, the probable date for the

composition stops at around this time, if the synoptic theory is to possible; if Mark is

22
Donahue and Harrington, The Gospel of Mark, pg. 43
23
Martin, Mark, pg. 62
24
Donahue and Harrington, The Gospel of Mark, pg. 43
25
Moloney, The Gospel of Mark, pg. 13
Theo 113 Assessment Task II John Poole

to be used by both Matthew and Luke and they were written in the early 80’s or 90’s,

as most scholars believe, then a date beyond 75 C.E.. is unlikely.

The date and place of composition, as can be seen, interact with each other with

varying factors coming into effect at different time and places. However, the most

likely place for the writing of the gospel is just before or after 70 C.E. in the Christian

community in Rome due to patristic evidence, evidence of Neronian persecution in

the text, a lack of Galilean geographic knowledge and Aramaic and Latin phrasing

within the text. Evidence for the a composition around 70 C.E. lies in the patristic

tradition, which points towards Rome and thus the influence in the text of a Neronian

period of persecution and the evidence found within the eschatological discourse of

chpt. 13 which points towards a foreseeable or immediate knowledge of the temples

destruction.
Theo 113 Assessment Task II John Poole

Bibliography

Brown, R.E., An Introduction to the New Testament (New York: Doubleday, 1997)

Donahue, J.R., and D.J. Harrington, The Gospel of Mark (Collegeville: Liturgical
Press, 2002)

Matera, F.J., What are They Saying about Mark? (New York: Paulist, 1987)

Martin, R.P., Mark: Evangelist and Theologian (Exeter: Paternoster Press, 1979)

Moloney, F.J., The Gospel of Mark: A Commentary (Peabody: Hendricksen, 2002)

Sim, D., THEO 113 Lecture Notes

Telford, W.R., The Theology of the Gospel of Mark (Cambridge: Cambridge

University Press, 1999)