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John W. Jr, ‘Gossip in the New Testament’, Biblical Theology Bulletin 42 (2012), pp. 204–13.

      Deacy, Susan, and Karen F. Pierce, eds, Rape in Antiquity: Sexual Violence in the Greek and Roman Worlds, London: Gerald Duckworth & Co. Ltd, 2002.

      Donahue, John R., ‘Windows and Mirrors: The Setting of Mark’s Gospel’, The Catholic Biblical Quarterly 57:1 (1995), pp. 1–26.

      Donahue, John R., and Daniel Harrington, The Gospel of Mark, Collegeville, MN: Liturgical Press, 2002.

      Ernst, Josef, Das Evangelium nach Markus, Regensburg: Pustet Verlag, 1998.

      Faggioli, Massimo, ‘Australia’s Findings on Clerical Sexual Abuse: A Report with Ramifications’, La Croix International, 22 December 2017, https://international.la-croix.com/news/australia-s-findings-on-clerical-sex-abuse-a-report-with-ramifications/6628.

      Gadenz, Pablo T., The Gospel of Luke, Grand Rapids, MI: Baker Academic, 2016.

      Guelich, Robert A., Mark 1–8:26, Dallas, TX: World Publishing, 1989.

      Harrington, Daniel, The Gospel of Matthew, Collegeville, MN: The Liturgical Press, 1991.

      Hengel, Martin, Studies in the Gospel of Mark, Philadelphia, PA: Fortress Press, 1985.

      Hooker, Morna, ‘Trials and Tribulations in Mark XIII’, Bulletin of the John Rylands University Library of Manchester 65 (1982), pp. 78–99.

      –––, Gospel According to St. Mark, London: A & C Black, 1991.

      Kähler, Martin, ‘[D]ie Evangelien Passionsgeschichten mit ausführlicher Einleitung nennen’, in Der sogennante historische Jesus und der geschichtliche, biblische Christus, 2nd edn, Leipzig: A. Deichert, 1896.

      Karris, Robert J., ‘Windows and Mirrors: Literary Criticism and Luke’s Sitz Im Leben’, Society of Biblical Literature 1995 Seminar Papers, 115 (1979), pp. 47–58.

      Kelber, Werner H., Mark’s Story of Jesus, Philadelphia, PA: Fortress Press, 1979.

      Levine, Amy-Jill, and Ben Witherington, The Gospel of Luke, New Cambridge Bible Commentary, Cambridge: Cambridge University Press, 2018.

      Moloney, Francis, The Gospel of Mark: A Commentary, Grand Rapids, MI: Baker Academic, 2002.

      Neyrey, Jerome, ‘The Absence of Jesus’ Emotions – the Lucan Redaction of Lk 22, 39–46’, Biblica 61 (1980), pp. 153–71.

      Oerke, Albrecht, ‘λάμπω’ in Theological Dictionary of the New Testament, eds Gerhard Kittel and Gerhard Friedrich, vol. 4, Grand Rapids, MI: Wm B. Eerdmans Publishing Co., 1964, pp. 16–28.

      Plato, Timaeus 90 a, b.

      Rohrbaugh, Richard L., ‘Honor: Core Value in the Biblical World’, in Understanding the Social World of the New Testament, eds Dietmar Neufeld and Richard E. DeMaris, New York: Routledge, 2009, pp. 125–41.

      Royal Commission into Institutional Responses into Child Sexual Abuse, Final Report, 2017, www.childabuseroyalcommission.gov.au/.

      Searle, John R., Ferenc Kiefer and Manfred Bierwisch, eds, Speech Act Theory and Pragmatics, Dordrecht, Holland: D. Reidel Publishing Company, 1980.

      Severino Croatto, Jose, ‘Jesus, Prophet Like Elijah, and Prophet-teacher Like Moses in Luke-Acts’, Journal of Biblical Literature 124 (2005), pp. 451–65.

      Struthers Malbon, Elizabeth, Mark’s Jesus: Characterization as Narrative Christology, Waco, TX: Baylor University Press, 2009.

      Trainor, Michael, About Earth’s Child: An Ecological Listening to the Gospel of Luke, Sheffield: Sheffield Phoenix Press, 2012.

      –––, The Body of Jesus and Sexual Abuse: How the Gospel Passion Narratives Inform a Pastoral Response, Northcote: Morning Star Publications, 2014.

      Whitaker, Robyn, ‘Rebuke or Recall? Rethinking the Role of Peter in Mark’s Gospel’, The Catholic Biblical Quarterly 75 (2013), pp. 666–82.

      Notes

1 Royal Commission into Institutional Responses into Child Sexual Abuse, Final Report, 2017, www.childabuseroyalcommission.gov.au/.

2 This, among other things, is summarized in vol. 16 of the Royal Commission’s findings, Final Report, at www.childabuseroyalcommission.gov.au/religious-institutions.

3 For a summary of this tendency, see the analysis of the Commission’s findings and its implications for the Australian Catholic Church by Massimo Faggioli, ‘Australia’s Findings on Clerical Sexual Abuse: A Report with Ramifications’, La Croix International, 22 December 2017, https://international.la-croix.com/news/australia-s-findings-on-clerical-sex-abuse-a-report-with-ramifications/6628.

4 Royal Commission, Final Report: Religious Institutions, vol. 16, book 1, p. 43, www.childabuseroyalcommission.gov.au/sites/default/files/final_report_-_volume_16_religious_institutions_book_1.pdf.

5 For a helpful summary of the design, presumed social context and worldview behind Mark’s Gospel, see Brendan Byrne, A Costly Freedom: A Theological Reading of Mark’s Gospel (Collegeville, MN: The Liturgical Press, 2008), pp. ix–21.

6 This is explored in Michael Trainor, The Body of Jesus and Sexual Abuse: How the Gospel Passion Narratives Inform a Pastoral Response (Northcote: Morning Star Publications, 2014), pp. 93–124.

7 For a full study of Mark’s Christology, consult Elizabeth Struthers Malbon, Mark’s Jesus: Characterization as Narrative Christology (Waco, TX: Baylor University Press, 2009).

8 Those who received Mark’s Gospel were possibly resident in one of the great urban Roman centres, perhaps even Rome itself, around the 70s CE. For those who posit Rome as the setting for Mark, see, for example, Josef Ernst, Das Evangelium nach Markus (Regensburg: Pustet Verlag, 1998), pp. 112–14; Martin Hengel, Studies in the Gospel of Mark (Philadelphia, PA: Fortress Press, 1985), pp. 1–30; Raymond E. Brown and John P. Meier, Antioch and Rome: New Testament Cradles of Catholic Christianity (New York: Paulist Press, 1983), pp. 191–7; Robert A. Guelich, Mark 1—8:26 (Dallas, TX: World Publishing, 1989), pp. xxix–xxxi; Morna Hooker, ‘Trials and Tribulations in Mark XIII’, Bulletin of the John Rylands University Library of Manchester 65 (1982), pp. 78–99. A minority posit a rural audience, not too distant from Jesus’ context in ancient Palestine/Israel. Francis Moloney conjectures Mark’s location as ‘somewhere in southern Syria’ and dates it after 70 CE but before 75 CE, in The Gospel of Mark: A Commentary (Grand Rapids, MI: Baker Academic, 2002), p. 11. Morna Hooker later sums up the scholarship on Mark’s provenance: ‘All we can say with certainty, therefore, is that the Gospel was composed somewhere in the Roman Empire – a conclusion that scarcely narrows the field at all!’; Hooker, Gospel According to St. Mark (London: A & C Black,

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