Biblical Archaeology Review

Dart, Decoding Mark, pp. 34–43; and Brown, Mark’s Other Gospel, ch. 6.

For example, Helmut Koester, John Dominic Crossan, Hans-Martin Schenke and John Dart. For my critique of this position, see Scott G. Brown, “On the Composition History of the Longer (‘Secret’) Gospel of Mark,” Journal of Biblical Literature 122 (2003), pp. 89–110, and ch. 3 of Mark’s Other Gospel.

This point was noted in Charles E. Murgia, “Secret Mark: Real or Fake?” in Longer Mark: Forgery, Interpolation, or Old Tradition? ed. Wilhelm H. Wuellner (Berkeley: Center for Hermeneutical Studies in Hellenistic and Modern Culture, 1976), pp. 35–40.

Very few of these arguments stand up to scrutiny. See ch. 2 of Brown, Mark’s Other Gospel: Rethinking Morton Smith’s Controversial Discovery (Waterloo, Ontario: Wilfrid Laurier Univ. Press, forthcoming).

Guy G. Stroumsa, “Comments on Charles Hedrick’s Article: A Testimony,” Journal of Early Christian Studies 11 (2003), pp. 147–153. Additional details are supplied in Bart Ehrman, Lost Christianities: The Battles for Scripture and the Faiths We Never Knew (New York: Oxford Univ. Press, 2003), pp. 83–84.

Charles W. Hedrick and Nikolaos Olympiou, “Secret Mark: New Photographs, New Witnesses,” The Fourth R 13:5 (2000), pp. 3–11, 14–16. For additional discussion, see John Dart, Decoding Mark (Harrisburg, PA: Trinity Press International, 2003), pp. 137–139.

Thomas Talley, “Liturgical Time in the Ancient Church: The State of Research,” Studia Liturgica 14 (1982), p. 45. The French original was published in 1981.

Quesnell, “Reply,” p. 200.