By Studiorum Novi Testamenti Societas
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Extra info for New Testament Studies, Volume 56, Number 4 (October 2010)
Sample text
Vgl. W. Wrede, Das Messiasgeheimnis in den Evangelien. Zugleich ein Beitrag zum Verständnis des Markusevangeliums, Göttingen , bes. –. Zur Systematisierung der verschiedene Aspekte des Messiasgeheimnisses vgl. ). —Vgl. zur forschungsgeschichtlichen Bedeutung von Wredes Konzept besonders: H. J. Ebeling, Das Messiasgeheimnis und die Botschaft des Marcus-Evangelisten, Berlin (BZNW ), –. Vgl. zuletzt auch den Exkurs in A. Yarbro Collins, Mark, –. Vgl. M. Dibelius, Formgeschichte, f.
Daher nicht als ein Summarium, sondern besser als eine Verkündigungs-Epitome, mit der Markus gleichsam Auffassung hineingewandert sind, bis sie so weit gelangten, die der Magie zu liquidieren’, . Vgl. dazu auch: E. Auerbach, Mimesis. Dargestellte Wirklichkeit in der abendländischen Tradition, Bern sowie M. Opitz, Art. Ähnlichkeit: Benjamins Begriffe. Hg. v. M. Opitz/ E. Wizisla. —Vgl. zur Bedeutung der Magie in den synoptischen Evangelien grundlegend auch: J. M. Hull, Hellenistic Magic and the Synoptic Tradition, London (Studies in Biblical Theology Second Series ), bes.
M. Martinez/M. Scheffel, Einführung in die Erzähltheorie, München , . Vgl. H. White, The Content of the Form. Narrative Discourse and Historical Representation, Baltimore/London , : ‘… in telling a story, the historian necessarily reveals a plot’— hier mit Hinweis auf Paul Ricœur. H. White, Metahistory. The Historical Imagination in Nineteenth-Century Europe, Baltimore/ London , . ) N. Fryes (Anatomy of Criticism. Four Essays, Pinceton ) vier ‘modes of emplotment’ (romance, Satire, Komödie, Tragödie), vgl.