Professor Bacon argues with great learning that the Gospel of Mark took shape at Rome after 70 A.D., and probably embodies materials learned by Mark from Peter in the course of their early missionary association, and probably put forth in combination with other materials by Christian leaders at Rome after the Neronian persecution of 64 A.D. What association Mark had with Peter as his "interpreter," as Papias calls him, was probably not at Rome as Papias implies, but in the East twenty years before Mark wrote. Professor ...
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Professor Bacon argues with great learning that the Gospel of Mark took shape at Rome after 70 A.D., and probably embodies materials learned by Mark from Peter in the course of their early missionary association, and probably put forth in combination with other materials by Christian leaders at Rome after the Neronian persecution of 64 A.D. What association Mark had with Peter as his "interpreter," as Papias calls him, was probably not at Rome as Papias implies, but in the East twenty years before Mark wrote. Professor Bacon does not deny that such Petrine materials were set down by Mark and preserved and used at Rome. In connecting Mark's attendance upon Peter with Rome, Papias was probably wrong, being misled by I Pet. 5:9; but in connecting the Gospel of Mark with Rome he was right, for the internal evidence of Mark strikingly confirms its Roman origin. Professor Bacon reviews Mark's incidental explanations, geographical and historical references, Pauline attitude on various important matters, depreciation of Peter, the Twelve and Jesus' relatives, Christology, and anti-quartodecimanism as evidence for the Gospel's Roman origin. His argument for the Roman provenance of Mark is decisive and convincing. One wishes that he had included in his Conclusion a brief, definite statement of his views on what occasioned the putting forth of the original Markan memoirs (if they were put forth), and what led to their subsequent expansion into our Mark. Zahn's contention that Mark's explanation of two mites "(lepla)" as making one farthing "(quadrans)" is a decisive sign of the Roman origin of Mark is criticized by Bacon on the ground that Professor G. F. Moore has found the same equation, 1 "quadrans" = 2 "pernios {lepla)" in a Palestinian Hebrew text of the second century. But this, so far from upsetting Zahn's inference, ideally confirms it. Mark does not say 1 "quadrans" is 2 "lepla"; he says 2 "lepta" make 1 "quadrans." In Palestine the question would be, what is the value of this strange Roman coin, the quadrans? In Roman the question would be just the reverse: what are two Palestinian "lepla" worth in Roman money? The difference is the difference between a Latin-Greek dictionary and a Greek-Latin dictionary; and 12:42 remains a striking illustration of the Roman tone of Mark. -"The Biblical World," Volume 54 [1920]
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