Messianic secret

His own divine role is obscured (see Messianic secret).

The abrupt original ending could indicate a connection to the theme of the "Messianic Secret".

By the mid-1970s the Messianic Secret theory no longer existed as Wrede had proposed it.

Mark uses a style of writing called the 'Messianic Secret' which pictures Jesus telling the people he cures not to say anything about the miracle.

He became famous for his investigation of the Messianic Secret theme in the Gospel of Mark.

Wrede's broad concept of the Messianic Secret also involved the use of parables by Jesus.

The demons leaving the possessed people are not allowed to tell people who Jesus is, a common theme of Mark called the Messianic Secret.

In the synoptics, Jesus speaks often about the Kingdom of God; his own divine role is obscured (see Messianic secret).

The `Messianic Secret': in v.21, Jesus commands his disciples not to disclose the truth which they have realized that he is the `Christ of God'.

Notably, Jesus forbids those who recognize his identity to speak of it, including people he heals and demons he exorcises (see Messianic Secret).

Odysseus, on his return home, has to disguise his identity to avoid his enemies, and in Mark the messianic secret could serve the same purpose for Jesus.

Jülicher helped to bridge this divide by suggesting that while many of Wrede's suggestions were correct, other aspects of the Messianic Secret may have been historical.

In 1901, William Wrede identified the "Messianic secret" - Jesus' secrecy about his identity as the messiah - as one of Mark's central themes.

In keeping with the Messianic secret, Jesus tells the witnesses not to tell others what they saw until he has risen on the third day after his death on the cross.

In that chapter Schweitzer clashes head-on with Wilhelm Wrede, who had recently (in 1905) proposed the theory of a Messianic Secret.

In 1901, Wilhelm Wrede would make his lasting fame by repeating many of Bauer's ideas in his book, The Messianic Secret.

Yet, the followers of the Messianic Secret hypothesis were later forced to assume Markan priority - an issue that has resulted in various forms of criticism by other scholars.

Jülicher, along with Johannes Weiss, was instrumental in forging a consensus position on the new theory of "Messianic Secret" motif in the Gospel of Mark.

If the Messianic Secret is a fiction, Bauer wrote, then the redactor who added that theme was probably the final redactor of our current version of the Gospel of Mark.

Christopher Buck, author of a major study of the Íqán, has referred to this theme of the book as its "messianic secret," paralleling the same theme in the Gospel of Mark.

Wrede wrote on the Messianic Secret theme in the Gospel of Mark and argued that it was a method used by early Christians to explain Jesus not claiming himself as the Messiah.

According to this theory, the author of Mark's gospel had invented the idea of the "Messianic Secret", whereby Jesus attempted to hide his identity, and only revealed it to a very few insiders.

The Messianic Secret theme, in which Jesus continually performed wonders and then continually told the viewers not to tell anybody that he did this, seemed to Bauer to be an example of fiction.

People have seen Jesus telling the man to be quiet about what had happened as related to the Messianic Secret, although it could be Jesus just telling the man to immediately go to the priests.

Evil (or unclean) spirits in the people brought before him fall down and call him the Son of God, but he tells them not to tell people who he is, continuing the theme of the Messianic Secret.