In my previous post, I suggested that the gospel-writer Mark employed a number of classical techniques in his storytelling, such as repetition and framing. Such artful structure does no harm to the historicity of the ‘story’. It doesn’t suddenly become ‘fiction’ or less trustworthy because it is artfully told. It adds meaning and emphasis.
For example, another ‘framing’ device Mark uses is something called ‘chiasms.’ A “chiastic structure” is a concentric circle or step up/step down structure common in Hebrew literature where a central incident (or a verse) is surrounded by others that lead up to it and then lead down in the same order, ABCBA. The “C” item is the most important, and the steps leading up to it and the corresponding steps leading down from it highlight its importance.
For example, at the beginning of Mark, there are 5 conflicts in Galilee: A= the healing of a cripple, B= a protest by religious leaders that Jesus eats with “sinners,” C= the central incident where Jesus talks about how fasting is proper at some times but feasting is called for while the bridegroom is present – himself. B’= a controversy with the religious leaders over the disciples picking grain on the Sabbath (no such work is permitted under Jewish law, say the leaders) and finally A’= healing a man with a withered hand on the Sabbath.
In the later Temple sequence, there are 7 parts: A= the riddle of the wicked tenants, B= a quote from the Psalms regarding the “chief cornerstone” which Jesus relates to himself, C= a legal question about paying taxes to the Romans. D= the central incident, a discussion of the resurrection, which foreshadows the ending. C’= a legal question about love for God and neighbor, B’= a quote from the Psalms regarding the true “Son of David,” and A’= warning against the religious lawyers. Coincidentally, the structure looks like a menorah to me.
Indeed, the entire gospel uses another framing device as a way to organize the material and call attention to Jesus’ true identity, which remains ‘hidden’ for most of the book. The very first line announces the subject and outline of the book: The beginning of the gospel of Jesus Christ, the son of God.” Jesus is his name, and ‘Christ’ and ‘Son of God’ are his titles. ‘Christ,’ or ‘the anointed one’ (or better, ‘anointed king’) is most meaningful to Jews, while ‘Son of God’ is most meaningful to Romans whose emperor refered to himself with this title. ‘Son of God’ would also relate to Jews who equated this title with the king of Israel (as in Psalm 2) and who were familiar with Daniel 7 (a passage Jesus quotes at his trial).
Given this two-part ‘thesis,’ Mark is divided into two neat halves. The first half takes place in the north for about a year. The second half takes place in the south and lasts about a week.
The first half opens with a voice from the clouds declaring Jesus’ identity as God’s Son during his anointing as the king by God’s prophet, John – an Elijah figure. The second half also has a voice from the clouds at the Transfiguration announcing Jesus as the Son in the presence of the greatest prophets of the Old Testament, Moses and Elijah. These parallel structures are deliberate.
The first half closes with Peter, a Jew, acknowledging Jesus as the Christ (though he doesn’t quite understand what that means yet). The second half closes with a Roman soldier acknowledging Jesus as the Son of God.
By using such careful framing devices, Mark adds to the story’s drama and meaning.
What can contemporary storytellers learn from this? I’ll talk about that next time.
