It is argued that Q constructs a two-stage Son of Man Christology. The first stage presents a suffering figure whose experiences align with the contemporary situation and liminal experience of the audience of Q. The second stage focuses on
the future return of the Son of Man. It is at this point that group members will receive both victory and vindication. However, these two stages are not always maintained as discrete moments. By employing the title 'the coming one', Q at some points collapses this temporal distinction to allow the pastorally comforting message that some of the eschatological rewards can be enjoyed in the contemporary situation of the community.
The author suggests a Christological reading of Heb 9,11 in the sense that the genitive tw~n genome&nwn a)gaqw~n is understood as a genitivus qualitatis referring to the virtues that Christ obtained during his earthly life through his suffering. With regard to the problem of textual criticism, the interpretation argues for genome&nwn instead of mello/ntwn.
In the last years a new consensus has arisen in textual critical circles that favors the omission of 'Son of God' from the prologue of Mark’s gospel.
The new angle by which I want to approach this problem is to investigate its significance for Markan Christology. I will argue that the shorter Markan prologue, 'The beginning of the gospel of Jesus Christ' does not sufficiently capture Mark’s theology of the person of Jesus. The paper includes two sections, the first discussing Markan Christology and the second evaluating the textual evidence. In the Christological section I first challenge the assertion that Peter’s confession of Jesus’ Messiahship (8:27-30) is the turning point of the Gospel of Mark. Then I demonstrate that an additional title like suffering Son of Man or Son of God is necessary to adequately capture Mark’s Christology. Finally, I argue that Matthew and John have similarly positioned crucial Christological titles in the prologues of their gospels. In the textual critical section I provide evidence for the inclusion of 'Son of God' at Mk. 1:1 and argue that the omission of this title in a few manuscripts must have occurred through periblepsis occasioned by homoioteleuton.