Curas de Jesus em Marcos 7,31-37 e 8,22-26: análise das passagens exclusivas do evangelista na visão de Clifford Geertz

• Ano de defesa: 2020
• Autor(a) principal: Valva, André
• Orientador(a): Cruz, Eduardo Rodrigues da
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Pontifícia Universidade Católica de São Paulo
• Programa de Pós-Graduação: Programa de Estudos Pós-Graduados em Ciência da Religião
• Departamento: Faculdade de Ciências Sociais
• País: Brasil
• Palavras-chave em Português: Bíblia. N.T. Marcos - Crítica e interpretação; Cura na Bíblia; Jesus Cristo - Milagres; Geertz, Clifford [1926- ]
• Palavras-chave em Inglês: Bible. N.T. Mark - Criticism, interpretation; Healing in the Bible; Jesus Christ - Miracles
• Área do conhecimento CNPq: CNPQ::CIENCIAS HUMANAS::SOCIOLOGIA::OUTRAS SOCIOLOGIAS ESPECIFICAS
• Link de acesso: https://tede2.pucsp.br/handle/handle/23357

The Mark’s Gospel was the document selected for the present research by the oldest canonic book and for having the smallest exclusive content, helping its analysis. It is approximately 3% of unique passages in the Mark’s book, meanwhile the book of Matthews has 20% and Luke’s has 35%. The percentage in Mark correspond to five own passages expounding four themes, namely: (i) Mc 4:26-29 addresses the grain’s parable which grows by itself; (ii) Mc 7:31-37 and (iii) Mc 8:22-26 versa about healings; (iv) Mc 9:49-50 talk about earth’s salt; and (v) Mc 13:34-37 versa about the surveillance. As the two passages highlighted approached the same theme, its decided to use them to symbol’s identification which will guide the analyses about the whole unique content in Mark’s Gospel ruled by the Clifford Geertz’s light, an American anthropologist, and his concepts of symbol and “models”. Taking into account the social context of religious movement of Jesus and the moment of Gospel’s reading, its possible to understand when these symbols are used as “models of” or as “models for” inside of five passages highlighted to explain the world, the values and the meaning of Jesus to readers of Mark’s Gospel. In Mc 7:31-37 and Mc 8:22-26 its can find characteristics of cultural patterns, transformed into symbols that are used in the rhetoric of Mark’s Gospel to bequeath for readers the values and costumes from the religious movement of Jesus, besides guaranteeing a particular image of their religious leader