Luca Marulli
Université de Strasbourg, Faculté de Théologie Protestante, Department Member
Le récit du démoniaque de Gérasa (Mc 5.1–20) constitue le récit d'exorcisme le plus élaboré de tout le Nouveau Testament. La conjugaison de l'analyse de type narratologique avec une étude des dimensions historiques, sociales et... more
Le récit du démoniaque de Gérasa (Mc 5.1–20) constitue le récit d'exorcisme le plus élaboré de tout le Nouveau Testament.
La conjugaison de l'analyse de type narratologique avec une étude des dimensions historiques, sociales et religieuses sousjacentes au texte met en valeur la force reconfiguratrice du récit. Ce récit participe au projet mis en oeuvre par l'auteur implicite à l'échelle de tout l'évangile de Marc. Luca Marulli montre comment, dans cette perspective, on peut apprécier la place et l'enjeu de Mc 5.1–20 dans la trame de l'évangile, notamment en relation avec la figure du jeune homme qui s'enfuit nu (14.51–52) et avec la péricope qui met en scène le jeune homme au tombeau (16.1–8). Lire Mc 5.1–20 avec et après 14.51–52 et 16.1–8 amène à une reconfiguration épistémique du lecteur relative aux thèmes de l'identité de Jésus, de la nature de la suivance et de la relation envisagée entre le disciple et son Maître absent.
La conjugaison de l'analyse de type narratologique avec une étude des dimensions historiques, sociales et religieuses sousjacentes au texte met en valeur la force reconfiguratrice du récit. Ce récit participe au projet mis en oeuvre par l'auteur implicite à l'échelle de tout l'évangile de Marc. Luca Marulli montre comment, dans cette perspective, on peut apprécier la place et l'enjeu de Mc 5.1–20 dans la trame de l'évangile, notamment en relation avec la figure du jeune homme qui s'enfuit nu (14.51–52) et avec la péricope qui met en scène le jeune homme au tombeau (16.1–8). Lire Mc 5.1–20 avec et après 14.51–52 et 16.1–8 amène à une reconfiguration épistémique du lecteur relative aux thèmes de l'identité de Jésus, de la nature de la suivance et de la relation envisagée entre le disciple et son Maître absent.
Research Interests:
Le récit du démoniaque de Gérasa, dans sa version marcienne (Mc 5,1-20), constitue le récit d’exorcisme le plus élaboré de tout le Nouveau Testament. La conjugaison de l’analyse synchronique (de type narratologique) avec une étude,... more
Le récit du démoniaque de Gérasa, dans sa version marcienne (Mc 5,1-20), constitue le récit d’exorcisme le plus élaboré de tout le Nouveau Testament. La conjugaison de l’analyse synchronique (de type narratologique) avec une étude, pluridisciplinaire, des dimensions historiques, sociales et religieuses sous-jacentes au texte permet de mettre en valeur la force reconfiguratrice du récit. De manière plus ample, le micro-récit de l’exorcisme de Gérasa participe au projet mis en œuvre par l’auteur implicite à l’échelle du macro-récit que constitue l’Évangile de Marc. Dans cette perspective, il est possible d’apprécier la place et l’enjeu de Marc 5,1-20 dans la trame de l’Évangile de Marc, notamment en relation avec la figure du jeune homme qui s’enfuit nu (Mc 14,51-52) et avec la péricope qui met en scène le jeune homme au tombeau (Mc 16,1-8). Lire Marc 5,1-20 avec et après Marc 14,51-52 et 16,1-8 amène à une reconfiguration épistémique du lecteur relative aux thèmes de l’identité de Jésus, de la nature de la suivance et de la relation envisagée entre le disciple et son Maître absent.
Research Interests:
Previous studies argue that the Elder composed the letter to recommend Demetrius to Gaius, and that Third John therefore falls into the “letter of recommendation” genre. After assessing the differences between common letters of... more
Previous studies argue that the Elder composed the letter to recommend Demetrius to Gaius, and that Third John therefore falls into the “letter of recommendation” genre. After assessing the differences between common letters of recommendation and Third John, this study examines the rhetoric of Third John
in an attempt to show that it is not a letter of recommendation, but rather an epideictic rhetorical attempt to restore the Elder’s honor (discredited by Diotrephes) in Gaius’ eyes and persuade him to detach himself from Diotrephes’ reprehensible behavior by extending hospitality to the Elder’s envoys.
in an attempt to show that it is not a letter of recommendation, but rather an epideictic rhetorical attempt to restore the Elder’s honor (discredited by Diotrephes) in Gaius’ eyes and persuade him to detach himself from Diotrephes’ reprehensible behavior by extending hospitality to the Elder’s envoys.
Research Interests:
Assuming the Christian group of Thessalonica to be a professional voluntary association of hand-workers (probably leatherworkers), this paper argues that 1 Thessalonians in general, and especially the injunction to “keep quiet” (4,11),... more
Assuming the Christian group of Thessalonica to be a professional voluntary association of hand-workers (probably leatherworkers), this paper argues that 1 Thessalonians in general, and especially the injunction to “keep quiet” (4,11),
indicates Paul’s apprehension regarding how Roman rulers, city dwellers, and Greek oligarchies would perceive an association converted to an exclusive cult and eager to actively participate in the redistribution of the city resources. Paul, concerned about a definite practical situation rather than a philosophically or even theologically determined attitude, delivered precise counsel to the Thessalonians to take a stance of political quietism as a survival strategy.
indicates Paul’s apprehension regarding how Roman rulers, city dwellers, and Greek oligarchies would perceive an association converted to an exclusive cult and eager to actively participate in the redistribution of the city resources. Paul, concerned about a definite practical situation rather than a philosophically or even theologically determined attitude, delivered precise counsel to the Thessalonians to take a stance of political quietism as a survival strategy.
Research Interests:
The parable found in Luke 16:1-8a has very often puzzled Christian commentators. The history of its interpretation shows that only a few fathers accepted the challenge to interpret it (mostly allegorically). Today we are all the more... more
The parable found in Luke 16:1-8a has very often puzzled Christian commentators. The history of its interpretation shows that only a few fathers accepted the challenge to interpret it (mostly allegorically). Today we are all the more aware of the benefit of understanding the socio-economic backdrop of such an unsettling story. This essay is an attempt to shed light on the meaning of the parable in the context of debt contracts and rates of interest in first-century Palestine. We shall start by a short description of the pyramidal social structure, the relational function of honour/shame values, and debt reduction dynamics in first-century Roman Palestine. The second part of this article will review some biblical, rabbinical and non-literary papyri sources on the topic of loans and debts in order to shed light on the practice of lending/borrowing money and goods, as well as some practical aspects referred to in the parable of the shrewd steward, such as the possible contractors, the rates of interest, the steward’s share, and the documents used in the context of ancient loans.
Research Interests: Biblical Exegesis, Jesus Parables, Q, Historical Jesus, and Biblical Hermeneutics for Ethico-Political Interpretation of New Testament, The relation between Theology and Ethics in Pauline Letters, Gospel of Luke, Roman law, ancient legal history, ancient history, documentary papyri, Latin legal documents, Parables, and Rabbinical literature (The Mishnah, Babylonian and Palestinian Talmudim, aggadic midrashim)
Addressing the internal conflict between the “weak” and the “strong” affecting the church of Rome, Paul attempts to provide a solution to the problem that is consistent with “his gospel.” Central to Paul’s argument is his quotation, in... more
Addressing the internal conflict between the “weak” and the “strong” affecting the church of Rome, Paul attempts
to provide a solution to the problem that is consistent with “his gospel.” Central to Paul’s argument is his
quotation, in Romans 15:3, of Psalm 69:9 (LXX 68:10), which he interprets and presents here from a Christological
perspective: Jesus appears as the one upon whom fall the offenses and insults addressed by some people to
God. First, Paul reads that text typologically, as referring to Christ, the sin-bearer. Second, but equally important,
Paul reads it as a paradigm of his own experience and as a typos of the experience of the church. The offenses between
Christians are equated with casting blame upon God himself, and the shame associated with this blame is in
turn extended to all those who claim to love and serve God. Paul’s admonition to the “strong”—to endure criticism
and to forego any reactive attempt to vindicate their honor—must have been perceived as unnatural behavior for
those who belonged to a culture permeated with shame and honor values. Nevertheless, Paul encourages his fellow
believers in Rome to accept shame as a sacrifice for the sake of a higher good, i. e., the upbuilding and edification
of the Christian community.
to provide a solution to the problem that is consistent with “his gospel.” Central to Paul’s argument is his
quotation, in Romans 15:3, of Psalm 69:9 (LXX 68:10), which he interprets and presents here from a Christological
perspective: Jesus appears as the one upon whom fall the offenses and insults addressed by some people to
God. First, Paul reads that text typologically, as referring to Christ, the sin-bearer. Second, but equally important,
Paul reads it as a paradigm of his own experience and as a typos of the experience of the church. The offenses between
Christians are equated with casting blame upon God himself, and the shame associated with this blame is in
turn extended to all those who claim to love and serve God. Paul’s admonition to the “strong”—to endure criticism
and to forego any reactive attempt to vindicate their honor—must have been perceived as unnatural behavior for
those who belonged to a culture permeated with shame and honor values. Nevertheless, Paul encourages his fellow
believers in Rome to accept shame as a sacrifice for the sake of a higher good, i. e., the upbuilding and edification
of the Christian community.
Research Interests:
It is well known to both translators and students of the Bible, that some words or verses are very difficult, not only to translate but also to understand. The Hebrew text of Ruth 2:7b is one of them. The purpose of this paper is to... more
It is well known to both translators and students of the Bible, that some words or verses are very difficult, not only
to translate but also to understand. The Hebrew text of Ruth 2:7b is one of them. The purpose of this paper is to
consider some of the inherent problems of this text—such as unclear meaning of words and uncanny grammatical
structures—and to provide an overview of ancient and modern ways to deal with the difficulties. While it is logical
to assume that the author of Ruth expected to be understood (including when resorting to intentional ambiguity),
we also need to consider that the original manuscripts are lost and that the possibility of a corrupted text could
explain its awkwardness. The various translations of Ruth 2:7b stem from attempts to make sense of a text of which
the exact original, word-by-word meaning might not be established beyond all reasonable doubt, but of which the
basic intended meaning seeps through unmistakably: Ruth indeed is a hard worker, worthy of Boaz’s attentions.
to translate but also to understand. The Hebrew text of Ruth 2:7b is one of them. The purpose of this paper is to
consider some of the inherent problems of this text—such as unclear meaning of words and uncanny grammatical
structures—and to provide an overview of ancient and modern ways to deal with the difficulties. While it is logical
to assume that the author of Ruth expected to be understood (including when resorting to intentional ambiguity),
we also need to consider that the original manuscripts are lost and that the possibility of a corrupted text could
explain its awkwardness. The various translations of Ruth 2:7b stem from attempts to make sense of a text of which
the exact original, word-by-word meaning might not be established beyond all reasonable doubt, but of which the
basic intended meaning seeps through unmistakably: Ruth indeed is a hard worker, worthy of Boaz’s attentions.
Research Interests:
Paul was a Jew from the Diaspora who never ceased to affirm his deep connection with the people, land and traditions of Israel. Even after his conversion/call, Paul was persuaded to be a godly Jew living out true Juda-ism. What he was and... more
Paul was a Jew from the Diaspora who never ceased to affirm his deep connection with the people, land and traditions of Israel. Even after his conversion/call, Paul was persuaded to be a godly Jew living out true Juda-ism. What he was and did before is in continuity with what he became af-ter his dramatic encounter with the risen Christ. Jesus did not obliterate Paul’s past; rather he helped him to bring it to the appointed (by God) completion. This paper offers an overview of how scholars understand texts such as 1 Corinthians 9:20–21, 2 Corinthians 11:22, Philippians 3:4–6, Galatians 1:13–14, and Romans 11:1 to be indicative of the fact that Paul always considered himself to be (though in fieri) an Israelite, a Ben-jaminite, a Hebrew, a Jew, a Pharisee, and a zealot for God and His plan as revealed in Christ.
Research Interests:
Acknowledging the explanation of the parable of the Weeds (Tares, Darnel) as secondary, this article attempts to show that the parable itself could very well be original, though heavily retouched by the author of the First Gospel. After a... more
Acknowledging the explanation of the parable of the Weeds (Tares, Darnel) as secondary, this article attempts
to show that the parable itself could very well be original, though heavily retouched by the author of the First Gospel.
After a comparison with the version offered by the Gospel of Thomas (G.Th. 57) and an analysis of the elements
added by Matthew and/or tradition, I attempt to reconstruct the original version of the parable and see how
it fits into the framework of the historical Jesus’ understanding and proclamation of the Kingdom.
to show that the parable itself could very well be original, though heavily retouched by the author of the First Gospel.
After a comparison with the version offered by the Gospel of Thomas (G.Th. 57) and an analysis of the elements
added by Matthew and/or tradition, I attempt to reconstruct the original version of the parable and see how
it fits into the framework of the historical Jesus’ understanding and proclamation of the Kingdom.
Research Interests: Matthew's Gospel, Historical Jesus, Gospel of Thomas, Jesus Parables, Q, Historical Jesus, and Biblical Hermeneutics for Ethico-Political Interpretation of New Testament, The relation between Theology and Ethics in Pauline Letters, Gospel of Matthew, and 4 moreRedaction Criticism, Parables of Jesus, Form Criticism, and Parables
Matthew counters sectarian impulses coming from within his community by undermining soteriological security and discouraging his people from any utopian attempts to constitute themselves into a community free of any impurity.... more
Matthew counters sectarian impulses coming from within his community by undermining soteriological security and discouraging his people from any utopian attempts to constitute themselves into a community free of any impurity. Self-understanding, community discipline, and relationships with other Jewish groups are all intimately related in the first Gospel. Matthew would not have disdained a more positive and proactive relationship between his group and Formative Judaism.
Research Interests:
With the parable of the Sower, the parable of the Tares is the only parable that is complemented by an explanation. While the former parable is found in all the synoptic Gospels, the latter is peculiar to Matthew. Modern scholars almost... more
With the parable of the Sower, the parable of the Tares is the only parable that is complemented by an explanation. While the former parable is found in all the synoptic Gospels, the latter is peculiar to Matthew.
Modern scholars almost universally assume that the explanation of the parable of the Tares is a secondary addition, mainly on a semantic and syntactic basis. This short study provides an original argument in favour of this thesis based on a literary analysis of the text narrative.
Modern scholars almost universally assume that the explanation of the parable of the Tares is a secondary addition, mainly on a semantic and syntactic basis. This short study provides an original argument in favour of this thesis based on a literary analysis of the text narrative.
Research Interests:
Research Interests:
Research Interests:
La mise en valeur du substrat traditionnel du texte et la recherche de ses différentes sources en amont a été l’effort principal de la critique littéraire telle que l’exégèse historico-critique l’a conçue. Mais un nouveau paradigme s’est... more
La mise en valeur du substrat traditionnel du texte et la recherche de ses différentes sources en amont a été l’effort principal de la critique littéraire telle que l’exégèse historico-critique l’a conçue. Mais un nouveau paradigme s’est imposé plus récemment. L’approche synchronique vient se juxtaposer à la literarkritik traditionnelle pour étudier l’unité compositionnelle d’un texte régie par un dessein auctorial déterminé. Elle s’intéresse également à la portée rhétorique de l’oeuvre et à son appropriation par le lecteur avec lequel l’écrit interagit de manière dynamique. En effet, le texte requiert de la part du lecteur une participation active dans l’acte d’engendrement du sens. L’acte de lecture est ainsi reconsidéré au niveau épistémologique : il ne s’agit plus simplement de comprendre ce qui se situe en amont du texte, mais aussi de saisir les dynamiques que ce dernier engendre dans son interaction avec le lecteur pour le reconfigurer dans son système de croyances.
Research Interests:
Thèses et débats des Rendez-vous de la Pensée Protestante 2020
Research Interests:
Ce travail s’intéresse à une compréhension de Marc 5.1–20 en clé anti-impérialiste. Afin d’étudier la possible dimension socio-politique du récit de l’exorcisme de Gérasa, nous nous proposons de le replacer dans le contexte social,... more
Ce travail s’intéresse à une compréhension de Marc 5.1–20 en clé anti-impérialiste. Afin d’étudier la possible dimension socio-politique du récit de l’exorcisme de Gérasa, nous nous proposons de le replacer dans le contexte social, économique et politique de la Galilée du premier siècle, d’analyser de façon critique les arguments avancés en faveur d’une teneur anti-romaine de la péricope, et de comprendre de quelle manière Marc articule le thème du conflit cosmique entre Dieu et Satan avec celui du déploiement du Royaume dont Jésus est le héraut (chapitre 5). S’il est vrai que le Jésus marcien dénonce l’oppression dont les disciples seront victimes de la part des autorités (Mc 13.9) et offre un nouveau modèle relationnel fondé sur le service et non pas sur la domination (10.42), faut-il pour autant en conclure que le récit du Gérasénien s’inscrit (seulement) dans une polémique qui verrait en Rome et en sa politique impérialiste la manifestation tangible et principale
du pouvoir satanique ? Ici aussi, il s’agira de comprendre de quelle manière Marc 5.1–20 rencontre le lecteur historique sur le terrain de ses convictions afin de le bousculer.
[p. 213-253 du livre: La reconfiguration épistémique du lecteur de Marc, 2022].
du pouvoir satanique ? Ici aussi, il s’agira de comprendre de quelle manière Marc 5.1–20 rencontre le lecteur historique sur le terrain de ses convictions afin de le bousculer.
[p. 213-253 du livre: La reconfiguration épistémique du lecteur de Marc, 2022].
Research Interests:
Le récit marcien du démoniaque de Gérasa (Mc 5,1-20) est l'élaboration d'un récit originaire qui a été l'objet de relectures successives : un exorcisme de Jésus en territoire païen aurait été relu de manière midrashique à la lumière de... more
Le récit marcien du démoniaque de Gérasa (Mc 5,1-20) est l'élaboration d'un récit originaire qui a été l'objet de relectures successives : un exorcisme de Jésus en territoire païen aurait été relu de manière midrashique à la lumière de textes de la tradition juive et éventuellement mis au service du projet théologique marcien.