By Nicole Wilkinson Duran
Mark's Gospel has been visible as heritage, or as literature. The tensions among those techniques aspect to what neither method can articulate: the wealthy and ambiguous connections and disjuncture's among human adventure itself and human retelling, remembering, and reliving of that have. This lively pulling and resistance among our ordered different types and the chaos of life fuels Mark's gospel and arguably Christianity itself. by means of ritual idea this e-book seeks to discover that power in Mark's ardour narrative. particularly, Duran makes use of Catherine Bell's inspiration of 'ritualization', the method of standard activities taking up ritual which means and shape, to check the ways that the gospel attracts from the chaos of Jesus' dying and the inaccurate, upside-down order it indicates, a daunting type of which means and desire. Mark units out to appreciate his international throughout the tale he tells, to stake out a few quarter of experience amid what he perspectives as a chaotic universe. His attempt to discover or produce experience pushes opposed to the very medium of language, going so far as language can into the boundary lands of formality functionality. In his attempt to work out and to offer the it sounds as if mindless flow of this main issue as significant, Mark is drawn into ritual, the place unexplained and inexplicable activities do have that means. Defining ritual as an attempt to make order of expertise with no wasting the turbulent fact of expertise itself, Duran issues out ways that Mark's tale engages in such an attempt of ritualization.
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Additional resources for The Power of Disorder: Ritual Elements in Mark's Passion Narrative
Example text
1der becomes whether o r no t we are the discerning. o ne. whether o r no t we ure t he ones who can read and understand . In particula r. we a re to discern that time is moving: in new and seemingly incomprehensible ways. Jesus warns t hat t he d isciple-s must Jearn to rend the mysterious signs, as a fa nner reads t he signs o f the change o f seasons (v. 28). But he g,oes on to say that time will not be counted in that o rdinary way - by the rise and set o f the s un, moon, or stars (v. 24).
Ritualized s pace. For not o nly does the c ity hold t he centre of ritual activity in the tern pie, but whe n Jesus e nters it. it is taken over by the rit ua l activities of the festival. As a nyone who has been to New O rleans at Mardi Gras will attest. to enter a c ity at festival time is to enter the fes tival. T here is a sense in which Jerusalem is in space what the festivnl is in time - both indicate the he-ighte ning of o rdinary experience. a time and place of meta-life, at o nce u reflection of and a commentnry on a ll things human.
In the previous chapter, Jesus has predicted his own suffering and death. but in t hat prediction there was no mention of, or even allusion to. Jerusnlem. 1lem. and fo r a fearsome purpose. 10 Albl•rto de Min,go Kaminoochi. J Nol So Among l'ou· (New York: T&T Clark. 2003). p. 109. 34 The Poll'er of Disorder For t he humiliatio n and death of Jesus are the purpose o f t he. journey. as fa r as we know. The first mention o f the journey is. in fact, a predictio n of the Passion. There is no m entio n of going: to t he city in order to celebrate Passover there, or in order to preach or m iniste r there - all of these things are apparently byproducts.