The Holy Eucharist Using the Gospel of Mark as the Liturgy of the Word
Saturday, May 3, 2008
A Parish Reading of THE GOSPEL ACCORDING TO SAINT MARK
Beginning the week of September 14th and Ending the week of December 1st 2008
The Holy Eucharist Using the Gospel of Mark as the Liturgy of the Word
The Holy Eucharist Using the Gospel of Mark as the Liturgy of the Word
A Brief Introduction to the Challenge
This fall I am inviting every member of the Christ Church parish family to commit themselves to a weekly time of reading through the Gospel according to St. Mark. Here is my hope:
1. Every member of the parish will commit to reading the weekly assigned chapter(s) from Mark’s Gospel.
2. Some members of the parish will commit to spending time with each weekly reading by doing one or all of the following:
a. Making personal time to reflect on the text; ask questions of the text; make written comments on the text; or pray the text each day;
b. Committing to attending a Tuesday 6:30 AM Worship service during which the assigned chapters will be read and on which brief homilies will be offered;
c. Meeting with Father Bob and others (time and place to be determined)during which a more in depth study of the Gospel will be offered;
d. Forming a small group of friends inside or outside of the parish to reflect on each week's reading as a group (I can offer a format that might work for such groups called Lectio Divina. If you click this link you will experience a Lectio Divina on John that is a very elaborate mediazation of a simple lectio divina process);
e. Sharing your experiences of reading this Gospel from beginning to end with other members of the congregation by contributing a written reflection on our Email Update or in a hard copy version of reflections compiled at the end of our time with St. Mark.
WHY AM I INVITING YOU TO DO THIS?
I am inviting you to be part of this parish experience because not many people have really focused their attention on a reading of one of the Gospels straight through. In church we have dedicated readings on Sundays and they are based upon the Gospels (In Year A we read Matthew; in Year B we read Mark; and in Year C we read Luke), but due to missing some Sundays and some skipping around in the specific Gospels for seasonal reasons, most of us have not read through an entire Gospel.
Maybe reading the Bible has been difficult for you to do in the past. Maybe it did not make much sense to you or seemed confusing to you. I have selected Mark because it is the shortest and most concise Gospel of the New Testament. It is also the earliest Gospel to be written.
The community for which Mark wrote was going through terrible persecution by the Romans. Scholars suggest that the community was actually located in Rome and was made up of both Jewish Christians and newly converted gentiles which made for some conflict even within the community. Some historians and Bible scholars suggest that the text was written during the reign of Nero.
What can we learn from reading a Gospel that reflected life in the early years of the Christian faith? Perhaps we can see how the conflict and suffering expressed in the Gospel helps us understand our own times and suffering. More will be revealed as you begin your faithful reading of this wonderful Gospel.
May God grant you the grace to enter into this Gospel with your whole heart, mind, and strength.
Bob+
1. Every member of the parish will commit to reading the weekly assigned chapter(s) from Mark’s Gospel.
2. Some members of the parish will commit to spending time with each weekly reading by doing one or all of the following:
a. Making personal time to reflect on the text; ask questions of the text; make written comments on the text; or pray the text each day;
b. Committing to attending a Tuesday 6:30 AM Worship service during which the assigned chapters will be read and on which brief homilies will be offered;
c. Meeting with Father Bob and others (time and place to be determined)during which a more in depth study of the Gospel will be offered;
d. Forming a small group of friends inside or outside of the parish to reflect on each week's reading as a group (I can offer a format that might work for such groups called Lectio Divina. If you click this link you will experience a Lectio Divina on John that is a very elaborate mediazation of a simple lectio divina process);
e. Sharing your experiences of reading this Gospel from beginning to end with other members of the congregation by contributing a written reflection on our Email Update or in a hard copy version of reflections compiled at the end of our time with St. Mark.
WHY AM I INVITING YOU TO DO THIS?
I am inviting you to be part of this parish experience because not many people have really focused their attention on a reading of one of the Gospels straight through. In church we have dedicated readings on Sundays and they are based upon the Gospels (In Year A we read Matthew; in Year B we read Mark; and in Year C we read Luke), but due to missing some Sundays and some skipping around in the specific Gospels for seasonal reasons, most of us have not read through an entire Gospel.
Maybe reading the Bible has been difficult for you to do in the past. Maybe it did not make much sense to you or seemed confusing to you. I have selected Mark because it is the shortest and most concise Gospel of the New Testament. It is also the earliest Gospel to be written.
The community for which Mark wrote was going through terrible persecution by the Romans. Scholars suggest that the community was actually located in Rome and was made up of both Jewish Christians and newly converted gentiles which made for some conflict even within the community. Some historians and Bible scholars suggest that the text was written during the reign of Nero.
What can we learn from reading a Gospel that reflected life in the early years of the Christian faith? Perhaps we can see how the conflict and suffering expressed in the Gospel helps us understand our own times and suffering. More will be revealed as you begin your faithful reading of this wonderful Gospel.
May God grant you the grace to enter into this Gospel with your whole heart, mind, and strength.
Bob+
The Week of September 14, 2008
(Mark 1) The beginning of the good news of Jesus Christ, the Son of God. 2 As it is written in the prophet Isaiah, "See, I am sending my messenger ahead of you, who will prepare your way; 3 the voice of one crying out in the wilderness: 'Prepare the way of the Lord, make his paths straight,'" 4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water; but he will baptize you with the Holy Spirit." 9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11 And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased." 12 And the Spirit immediately drove him out into the wilderness. 13 He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. 14 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, 15 and saying, "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news." 16 As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea--for they were fishermen. 17 And Jesus said to them, "Follow me and I will make you fish for people." 18 And immediately they left their nets and followed him. 19 As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. 20 Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him. 21 They went to Capernaum; and when the sabbath came, he entered the synagogue and taught. 22 They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. 23 Just then there was in their synagogue a man with an unclean spirit, 24 and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." 25 But Jesus rebuked him, saying, "Be silent, and come out of him!" 26 And the unclean spirit, convulsing him and crying with a loud voice, came out of him. 27 They were all amazed, and they kept on asking one another, "What is this? A new teaching--with authority! He commands even the unclean spirits, and they obey him." 28 At once his fame began to spread throughout the surrounding region of Galilee. 29 As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon's mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them. 32 That evening, at sundown, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. 35 In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36 And Simon and his companions hunted for him. 37 When they found him, they said to him, "Everyone is searching for you." 38 He answered, "Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do." 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons. 40 A leper came to him begging him, and kneeling he said to him, "If you choose, you can make me clean." 41 Moved with pity, Jesus stretched out his hand and touched him, and said to him, "I do choose. Be made clean!" 42 Immediately the leprosy left him, and he was made clean. 43 After sternly warning him he sent him away at once, 44 saying to him, "See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them." 45 But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.
Questions for Reflection
1. Have you ever had some good, maybe even great news that you wanted to share with someone else? Did you simply run up to the person with whom you wanted to share and blurt out what you wanted to say? Why would the person with whom you share your good news think that it was “good news?”
2. Why do you think John the Baptist was the best choice to prepare people for “the good news of Jesus Christ?” If you think he is not such a good choice, why?
3. Write a brief story about how you ended up being baptized. Compare your story with the circumstances of those being baptized in the wilderness by John. How are they different or the same? Do the differences make you feel like your baptism was not as good as those baptisms described in this opening chapter of Mark?
4. According to Mark, how does John see himself in relation to Jesus?
5. Reflect on John’s mention of two types of baptism—one of water provided by John and one of the Holy Spirit which the one John is announcing will initiate?
6. In Mark’s description of Jesus baptism, does it appear that John the Baptist recognizes Jesus as the one he was describing as more powerful than himself? Why do you think Mark chose to tell the story this way?
7. Who actually witnesses the coming of the Holy Spirit at Jesus baptism? How is this event described?
8. According to Mark, the Spirit drove Jesus out into the wilderness during which time he was tempted by Satan. Why would Jesus need to be tested if he were truly the Son of God? Does it sound like the Spirit intended for Satan to tempt Jesus?
9. According to Mark 1:13, it sounds like Jesus was being cared for and nurtured during his time of temptation (“the angels waited upon him…). What sense to you make of this? Have you ever felt that you were being nurtured and cared for during times of temptation? What does it mean to be tempted?
10. If Mark’s community was undergoing conflict from within and from without, what sort of temptation do you think they were experiencing?
11. What do you think the connection is between Jesus beginning his preaching of the Kingdom of God and the arrest of John the Baptist? Look at the very short versions of their messages. Is Jesus’ message different from John’s message?
12. Jesus recruits his first disciples quickly (Simon and his brother, Andrew and the brothers, James and John). Can you imagine what might have attracted these four men to follow Jesus simply on the basis of what you have read in this first chapter of Mark? What seems to be missing?
13. How do those who hear Jesus teach in the synagogue in Capernaum describe his teaching? What do you think it means to have “taught them as one having authority, and not as the scribes?”
14. Why did a man with a demon show up in the synagogue just as Jesus was teaching with authority? What questions come from the man who is demon possessed? Why is it important that the demon recognizes Jesus?
15. How do those who witness this event react to Jesus’ actions? Why do you think those who witnessed this event called it a “a new teaching—with authority?”
16. What is the difference to the way that demons react to Jesus versus the way human beings react to him?
17. According to Mark 1:28, what was the result of Jesus teaching and exorcism in the synagogue?
18. What is the significance of Jesus healing Peter’s mother-in-law? When she was healed by Jesus, what did she begin to do?
19. Why do you suppose people waited until sundown to come to Jesus for healing?
20. Why do you think Jesus silenced the demons who knew him?
21. Why do you think Jesus went to a place like the wilderness to pray (remembering that was the place of temptation and nurture for 40 days)?
22. Mark says that the disciples told Jesus that everyone was searching for him. Do you think this passage is also the experience of Mark’s community in Rome? Who was hunting for Jesus? Who was hunting for those who bore his name in Rome?
23. When Jesus hears that he is being hunted for, he answers that he must move on to the neighboring towns, so that he can proclaim the message there, for that is what he came out to do. How does his healing of a leper impact his ability to proclaim his message? Under what circumstances would you be able to hear the message that Jesus was proclaiming? What do you think he meant when he said:
“The time is fulfilled,
and the kingdom of God has come near;
repent,
and believe in the good news.”
What time is it in your life and the life of our world? How can you tell the time?
What does Jesus mean by the Kingdom of God drawing near? How did Jesus see the relationship between Rome and the Kingdom of God?
Repent means to turn around or away from the direction we are heading. Are we, as a nation, church, individuals, heading down the wrong road? How would we know it?
To believe is to trust. To believe the good news means to trust that good news and trusting it, act upon it. Look at your own life. What news do you trust with your life?
SOME FURTHER MORE CHALLENGING COMMENTARY AND QUESTIONS
Mark 1:1-8
Resources
1. Robert Hamerton-Kelly, The Gospel and the Sacred, pp. 60-68. Hamerton-Kelly's extended comments on the opening of Mark's gospel include: (1) how the open ending of 16:8 invites the reader to begin re-reading, "The Way Is a Spiral"; (2) the "beginning" (Gr: arche) of the Gospel in comparison with the beginning of Creation, including a comparison to creation myths such as Enuma Elish; and (3) the theme of New Exodus. See more extended commentary by Hamerton-Kelly on Mark 1:4-11 at Epiphany 1B.
2. Robert R. Beck, Nonviolent Story; (1) pp. 45ff. on two parallel beginnings in Mark 1 and 14, beginnings of the rising action and the falling action, respectively; (2) pp. 109ff. on the christological titles of Mark 1:1.
(1) Two Beginnings. Beck uses Gustav Freitag's pyramid of narrative action: rising action of complication reaching a climax, and then falling action with a reversal or resolution of the problem set-up with the rising action. In Mark's Gospel, Beck suggests that John the Baptist helps to launch Jesus' ministry which, as he encounters resistance, reaches a climax with the cleansing of the temple and the ensuing controversies. Chapter 14 begins the falling action of the Passion narrative, with Judas as the catalytic figure parallel to John the Baptist. We could chart the two beginnings as such:
1st Beginning 2nd Beginning
Catalytic Figures John the Baptist - 1:2-8 Judas - 14:1-11
Symbolic Actions Baptism - 1:9-11 Cup - 14:12-31
Temptations In the Desert - 1:12-13 In the Garden - 14:32-42
Arrests John - 1:14 Jesus - 14:43-52
Notice that the symbolic actions of baptism and cup come together in the middle, with the story of the Sons of Zebedee, 10:35-40:
But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" (Mark 10:38)
(2) The christological titles of Mark 1:1. The two titles offered to the reader in 1:1 are Messiah and Son of God. Within the story, disciples need to discover what the reader is told from the beginning. The first crucial moment is 8:29 in which Peter gets the first half correct. But the ensuing passion prediction and rebuke of Peter shows that he hasn't yet been able to see what kind of Messiah. Beck suggests that this section of Mark, 8:27-10:52, is specifically about teaching the disciples what kind of Messiah is Jesus: a servant Messiah. For more, see his sections "Messiah: Christological Lessons," pp. 96-98, and "Servant: A Nonviolent Christology," pp. 99-103. He summarizes this teaching:
We see then an integral connection between the cross of 8:35 and the slave and ransom of 10:45. To gain one's self means to put one's self at risk, but to risk one's self in order to interrupt the flow of violence in its cycles is to ransom others. It is a ransom because it delivers others from the history and consequences of violence as force or as injustice, in this particular concrete instance. (p. 102)
Beck also offers the following formula:
Messiah + servant = Son of God
Unfortunately, the disciples never seem to get this, and so there is a stand in for the disciples at the cross: the centurion confesses Jesus to be the "Son of God" (15:39). On the matter of these christological titles of 1:1, Beck says:
The preceding might be summed up by saying that Jesus' relation to the disciples inside the story replicates the narrator's relation to the reader. Jesus extends his own mandate to the plot, to the disciples, in his invitation to follow him. The invitation Jesus extends to the disciples the narrator likewise extends to the reader. The discourse that the narrator directs to the reader parallels Jesus' teaching of the disciples by way of themes that give meaning to action in the main plot. The christological structure inside the story, based on the themes of Messiah and servant and on part of the characters' awareness, is matched by the structure outside the story, based on the titles shared by the narrator and the reader but not disclosed to the characters.
In other words, the Gospel story of nonviolent confrontation and conflict resolution is not simply shown for our admiration. It does indeed have a "rhetorical" aspect that takes it beyond the interests of literary poetics to the arena of practice. It does invite us, calling us as well as showing us. It not only scripts a way of nonviolent resistance but engages us to go and do likewise. (p. 113)
3. René Girard, The Scapegoat, ch. 11, on the general role of John the Baptist in the gospels. In more recent essays, he has also stressed the importance of the parallel in the gospels between John's death and Jesus' death. See the essays "Satan" and "The Question of Anti-Semitism in the Gospels," on pp. 194-221 of The Girard Reader. Here, for example, is a portion of that discussion:
It has been suggested that Pilate's handling of Jesus reflects a pro-Roman bias or rather, once again, an anti-Jewish bias. The parallel handling of the Herod/John the Baptist relationship makes this interpretation most unlikely. There must be an intention common to both scenes, and it is readily intelligible. The sovereign, each time, must make his subservience to the crowd manifest. It will be manifest only if his personal desire differs from that of the crowd and yet in the end, the crowd has its way. Herod and Pilate would like to save John and Jesus, but it cannot be done without antagonizing the crowd, and the two sovereigns yield to mimetic pressure; they become part of the crowd. The purpose is to show that a crowd in a lynching mood is the supreme power. For the Gospels, political power has been rooted in the crowd since the foundation of the world. (p. 214)
4. Gil Bailie has extended the comparison of John to Jesus around the theme of skandalon. There are structural similarities between their deaths, but there are also differences. John the Baptist was still in a mode of being scandalized by Herod's behavior. See his discussion of this in his section on "Scandal" (excerpt), Violence Unveiled, pp. 207-210.
He extends the comparison and contrast even further by bringing in yet a third murder account in the gospel tradition: Luke's account of Stephen's martyrdom in Acts 7. In his more recent tape series, "At Cross Purposes," he deals with John and Jesus briefly on tape 3, and then in an extended reflection of Stephen's martyrdom on tape 4.
When the lesser festival of St. Stephen, Dec. 26, falls on a Sunday, the preacher will have an opportunity to talk about Stephen then, with John the Baptist still fresh in people's minds.
Questions for Reflection
1. Have you ever had some good, maybe even great news that you wanted to share with someone else? Did you simply run up to the person with whom you wanted to share and blurt out what you wanted to say? Why would the person with whom you share your good news think that it was “good news?”
2. Why do you think John the Baptist was the best choice to prepare people for “the good news of Jesus Christ?” If you think he is not such a good choice, why?
3. Write a brief story about how you ended up being baptized. Compare your story with the circumstances of those being baptized in the wilderness by John. How are they different or the same? Do the differences make you feel like your baptism was not as good as those baptisms described in this opening chapter of Mark?
4. According to Mark, how does John see himself in relation to Jesus?
5. Reflect on John’s mention of two types of baptism—one of water provided by John and one of the Holy Spirit which the one John is announcing will initiate?
6. In Mark’s description of Jesus baptism, does it appear that John the Baptist recognizes Jesus as the one he was describing as more powerful than himself? Why do you think Mark chose to tell the story this way?
7. Who actually witnesses the coming of the Holy Spirit at Jesus baptism? How is this event described?
8. According to Mark, the Spirit drove Jesus out into the wilderness during which time he was tempted by Satan. Why would Jesus need to be tested if he were truly the Son of God? Does it sound like the Spirit intended for Satan to tempt Jesus?
9. According to Mark 1:13, it sounds like Jesus was being cared for and nurtured during his time of temptation (“the angels waited upon him…). What sense to you make of this? Have you ever felt that you were being nurtured and cared for during times of temptation? What does it mean to be tempted?
10. If Mark’s community was undergoing conflict from within and from without, what sort of temptation do you think they were experiencing?
11. What do you think the connection is between Jesus beginning his preaching of the Kingdom of God and the arrest of John the Baptist? Look at the very short versions of their messages. Is Jesus’ message different from John’s message?
12. Jesus recruits his first disciples quickly (Simon and his brother, Andrew and the brothers, James and John). Can you imagine what might have attracted these four men to follow Jesus simply on the basis of what you have read in this first chapter of Mark? What seems to be missing?
13. How do those who hear Jesus teach in the synagogue in Capernaum describe his teaching? What do you think it means to have “taught them as one having authority, and not as the scribes?”
14. Why did a man with a demon show up in the synagogue just as Jesus was teaching with authority? What questions come from the man who is demon possessed? Why is it important that the demon recognizes Jesus?
15. How do those who witness this event react to Jesus’ actions? Why do you think those who witnessed this event called it a “a new teaching—with authority?”
16. What is the difference to the way that demons react to Jesus versus the way human beings react to him?
17. According to Mark 1:28, what was the result of Jesus teaching and exorcism in the synagogue?
18. What is the significance of Jesus healing Peter’s mother-in-law? When she was healed by Jesus, what did she begin to do?
19. Why do you suppose people waited until sundown to come to Jesus for healing?
20. Why do you think Jesus silenced the demons who knew him?
21. Why do you think Jesus went to a place like the wilderness to pray (remembering that was the place of temptation and nurture for 40 days)?
22. Mark says that the disciples told Jesus that everyone was searching for him. Do you think this passage is also the experience of Mark’s community in Rome? Who was hunting for Jesus? Who was hunting for those who bore his name in Rome?
23. When Jesus hears that he is being hunted for, he answers that he must move on to the neighboring towns, so that he can proclaim the message there, for that is what he came out to do. How does his healing of a leper impact his ability to proclaim his message? Under what circumstances would you be able to hear the message that Jesus was proclaiming? What do you think he meant when he said:
“The time is fulfilled,
and the kingdom of God has come near;
repent,
and believe in the good news.”
What time is it in your life and the life of our world? How can you tell the time?
What does Jesus mean by the Kingdom of God drawing near? How did Jesus see the relationship between Rome and the Kingdom of God?
Repent means to turn around or away from the direction we are heading. Are we, as a nation, church, individuals, heading down the wrong road? How would we know it?
To believe is to trust. To believe the good news means to trust that good news and trusting it, act upon it. Look at your own life. What news do you trust with your life?
SOME FURTHER MORE CHALLENGING COMMENTARY AND QUESTIONS
Mark 1:1-8
Resources
1. Robert Hamerton-Kelly, The Gospel and the Sacred, pp. 60-68. Hamerton-Kelly's extended comments on the opening of Mark's gospel include: (1) how the open ending of 16:8 invites the reader to begin re-reading, "The Way Is a Spiral"; (2) the "beginning" (Gr: arche) of the Gospel in comparison with the beginning of Creation, including a comparison to creation myths such as Enuma Elish; and (3) the theme of New Exodus. See more extended commentary by Hamerton-Kelly on Mark 1:4-11 at Epiphany 1B.
2. Robert R. Beck, Nonviolent Story; (1) pp. 45ff. on two parallel beginnings in Mark 1 and 14, beginnings of the rising action and the falling action, respectively; (2) pp. 109ff. on the christological titles of Mark 1:1.
(1) Two Beginnings. Beck uses Gustav Freitag's pyramid of narrative action: rising action of complication reaching a climax, and then falling action with a reversal or resolution of the problem set-up with the rising action. In Mark's Gospel, Beck suggests that John the Baptist helps to launch Jesus' ministry which, as he encounters resistance, reaches a climax with the cleansing of the temple and the ensuing controversies. Chapter 14 begins the falling action of the Passion narrative, with Judas as the catalytic figure parallel to John the Baptist. We could chart the two beginnings as such:
1st Beginning 2nd Beginning
Catalytic Figures John the Baptist - 1:2-8 Judas - 14:1-11
Symbolic Actions Baptism - 1:9-11 Cup - 14:12-31
Temptations In the Desert - 1:12-13 In the Garden - 14:32-42
Arrests John - 1:14 Jesus - 14:43-52
Notice that the symbolic actions of baptism and cup come together in the middle, with the story of the Sons of Zebedee, 10:35-40:
But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" (Mark 10:38)
(2) The christological titles of Mark 1:1. The two titles offered to the reader in 1:1 are Messiah and Son of God. Within the story, disciples need to discover what the reader is told from the beginning. The first crucial moment is 8:29 in which Peter gets the first half correct. But the ensuing passion prediction and rebuke of Peter shows that he hasn't yet been able to see what kind of Messiah. Beck suggests that this section of Mark, 8:27-10:52, is specifically about teaching the disciples what kind of Messiah is Jesus: a servant Messiah. For more, see his sections "Messiah: Christological Lessons," pp. 96-98, and "Servant: A Nonviolent Christology," pp. 99-103. He summarizes this teaching:
We see then an integral connection between the cross of 8:35 and the slave and ransom of 10:45. To gain one's self means to put one's self at risk, but to risk one's self in order to interrupt the flow of violence in its cycles is to ransom others. It is a ransom because it delivers others from the history and consequences of violence as force or as injustice, in this particular concrete instance. (p. 102)
Beck also offers the following formula:
Messiah + servant = Son of God
Unfortunately, the disciples never seem to get this, and so there is a stand in for the disciples at the cross: the centurion confesses Jesus to be the "Son of God" (15:39). On the matter of these christological titles of 1:1, Beck says:
The preceding might be summed up by saying that Jesus' relation to the disciples inside the story replicates the narrator's relation to the reader. Jesus extends his own mandate to the plot, to the disciples, in his invitation to follow him. The invitation Jesus extends to the disciples the narrator likewise extends to the reader. The discourse that the narrator directs to the reader parallels Jesus' teaching of the disciples by way of themes that give meaning to action in the main plot. The christological structure inside the story, based on the themes of Messiah and servant and on part of the characters' awareness, is matched by the structure outside the story, based on the titles shared by the narrator and the reader but not disclosed to the characters.
In other words, the Gospel story of nonviolent confrontation and conflict resolution is not simply shown for our admiration. It does indeed have a "rhetorical" aspect that takes it beyond the interests of literary poetics to the arena of practice. It does invite us, calling us as well as showing us. It not only scripts a way of nonviolent resistance but engages us to go and do likewise. (p. 113)
3. René Girard, The Scapegoat, ch. 11, on the general role of John the Baptist in the gospels. In more recent essays, he has also stressed the importance of the parallel in the gospels between John's death and Jesus' death. See the essays "Satan" and "The Question of Anti-Semitism in the Gospels," on pp. 194-221 of The Girard Reader. Here, for example, is a portion of that discussion:
It has been suggested that Pilate's handling of Jesus reflects a pro-Roman bias or rather, once again, an anti-Jewish bias. The parallel handling of the Herod/John the Baptist relationship makes this interpretation most unlikely. There must be an intention common to both scenes, and it is readily intelligible. The sovereign, each time, must make his subservience to the crowd manifest. It will be manifest only if his personal desire differs from that of the crowd and yet in the end, the crowd has its way. Herod and Pilate would like to save John and Jesus, but it cannot be done without antagonizing the crowd, and the two sovereigns yield to mimetic pressure; they become part of the crowd. The purpose is to show that a crowd in a lynching mood is the supreme power. For the Gospels, political power has been rooted in the crowd since the foundation of the world. (p. 214)
4. Gil Bailie has extended the comparison of John to Jesus around the theme of skandalon. There are structural similarities between their deaths, but there are also differences. John the Baptist was still in a mode of being scandalized by Herod's behavior. See his discussion of this in his section on "Scandal" (excerpt), Violence Unveiled, pp. 207-210.
He extends the comparison and contrast even further by bringing in yet a third murder account in the gospel tradition: Luke's account of Stephen's martyrdom in Acts 7. In his more recent tape series, "At Cross Purposes," he deals with John and Jesus briefly on tape 3, and then in an extended reflection of Stephen's martyrdom on tape 4.
When the lesser festival of St. Stephen, Dec. 26, falls on a Sunday, the preacher will have an opportunity to talk about Stephen then, with John the Baptist still fresh in people's minds.
The Week of September 21, 2008
(Mark 2) When he returned to Capernaum after some days, it was reported that he was at home. 2 So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. 3 Then some people came, bringing to him a paralyzed man, carried by four of them. 4 And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. 5 When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." 6 Now some of the scribes were sitting there, questioning in their hearts, 7 "Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?" 8 At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, "Why do you raise such questions in your hearts? 9 Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Stand up and take your mat and walk'? 10 But so that you may know that the Son of Man has authority on earth to forgive sins"--he said to the paralytic-- 11 "I say to you, stand up, take your mat and go to your home." 12 And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, "We have never seen anything like this!" 13 Jesus went out again beside the sea; the whole crowd gathered around him, and he taught them. 14 As he was walking along, he saw Levi son of Alphaeus sitting at the tax booth, and he said to him, "Follow me." And he got up and followed him. 15 And as he sat at dinner in Levi's house, many tax collectors and sinners were also sitting with Jesus and his disciples--for there were many who followed him. 16 When the scribes of the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, "Why does he eat with tax collectors and sinners?" 17 When Jesus heard this, he said to them, "Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners." 18 Now John's disciples and the Pharisees were fasting; and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" 19 Jesus said to them, "The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. 20 The days will come when the bridegroom is taken away from them, and then they will fast on that day. 21 "No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. 22 And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins." 23 One sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. 24 The Pharisees said to him, "Look, why are they doing what is not lawful on the sabbath?" 25 And he said to them, "Have you never read what David did when he and his companions were hungry and in need of food? 26 He entered the house of God, when Abiathar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and he gave some to his companions." 27 Then he said to them, "The sabbath was made for humankind, and not humankind for the sabbath; 28 so the Son of Man is lord even of the sabbath."
QUESTIONS TO CONSIDER
1. Do you think that physical illness is somehow a punishment for sinning?
2. Who asked Jesus to heal the paralytic?
3. Have you ever prayed that someone be healed of an illness or injury?
4. Does it matter if the person for whom you pray is healed (Is your faith dependent upon miracles?)
5. Is their any relationship between the people Jesus healed and people in our society who are without medical insurance or funds to pay for medical services?
6. Are there any diseases that are still seen as proper punishment or consequence for sin?
7. What do you think is harder to do for God: heal or forgive?
8. Who is "the son of man?"
9. What is the Sabbath? How do you keep the Sabbath?
10. Using Jesus' activities on the Sabbath, what current activities do you think would be on Jesus' list for keeping the Sabbath?
11. How do you understand Jesus comments on new wine in old wineskins?
12. What hymn or song seems to fit the events found in Chapter 2 for you?
QUESTIONS TO CONSIDER
1. Do you think that physical illness is somehow a punishment for sinning?
2. Who asked Jesus to heal the paralytic?
3. Have you ever prayed that someone be healed of an illness or injury?
4. Does it matter if the person for whom you pray is healed (Is your faith dependent upon miracles?)
5. Is their any relationship between the people Jesus healed and people in our society who are without medical insurance or funds to pay for medical services?
6. Are there any diseases that are still seen as proper punishment or consequence for sin?
7. What do you think is harder to do for God: heal or forgive?
8. Who is "the son of man?"
9. What is the Sabbath? How do you keep the Sabbath?
10. Using Jesus' activities on the Sabbath, what current activities do you think would be on Jesus' list for keeping the Sabbath?
11. How do you understand Jesus comments on new wine in old wineskins?
12. What hymn or song seems to fit the events found in Chapter 2 for you?
The Week of September 28, 2008
(Mark 3) Again he entered the synagogue, and a man was there who had a withered hand. 2 They watched him to see whether he would cure him on the sabbath, so that they might accuse him. 3 And he said to the man who had the withered hand, "Come forward." 4 Then he said to them, "Is it lawful to do good or to do harm on the sabbath, to save life or to kill?" But they were silent. 5 He looked around at them with anger; he was grieved at their hardness of heart and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. 6 The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him. 7 Jesus departed with his disciples to the sea, and a great multitude from Galilee followed him; 8 hearing all that he was doing, they came to him in great numbers from Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon. 9 He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him; 10 for he had cured many, so that all who had diseases pressed upon him to touch him. 11 Whenever the unclean spirits saw him, they fell down before him and shouted, "You are the Son of God!" 12 But he sternly ordered them not to make him known. 13 He went up the mountain and called to him those whom he wanted, and they came to him. 14 And he appointed twelve, whom he also named apostles, to be with him, and to be sent out to proclaim the message, 15 and to have authority to cast out demons. 16 So he appointed the twelve: Simon (to whom he gave the name Peter); 17 James son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Cananaean, 19 and Judas Iscariot, who betrayed him. Then he went home; 20 and the crowd came together again, so that they could not even eat. 21 When his family heard it, they went out to restrain him, for people were saying, "He has gone out of his mind." 22 And the scribes who came down from Jerusalem said, "He has Beelzebul, and by the ruler of the demons he casts out demons." 23 And he called them to him, and spoke to them in parables, "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man's house and plunder his property without first tying up the strong man; then indeed the house can be plundered. 28 "Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin"-- 30 for they had said, "He has an unclean spirit." 31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, "Your mother and your brothers and sisters are outside, asking for you." 33 And he replied, "Who are my mother and my brothers?" 34 And looking at those who sat around him, he said, "Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother."
The Week of October 5, 2008
(Mark 4) Again he began to teach beside the sea. Such a very large crowd gathered around him that he got into a boat on the sea and sat there, while the whole crowd was beside the sea on the land. 2 He began to teach them many things in parables, and in his teaching he said to them: 3 "Listen! A sower went out to sow. 4 And as he sowed, some seed fell on the path, and the birds came and ate it up. 5 Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. 6 And when the sun rose, it was scorched; and since it had no root, it withered away. 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8 Other seed fell into good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold." 9 And he said, "Let anyone with ears to hear listen!" 10 When he was alone, those who were around him along with the twelve asked him about the parables. 11 And he said to them, "To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12 in order that 'they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven.'" 13 And he said to them, "Do you not understand this parable? Then how will you understand all the parables? 14 The sower sows the word. 15 These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. 17 But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. 18 And others are those sown among the thorns: these are the ones who hear the word, 19 but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. 20 And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold." 21 He said to them, "Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? 22 For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. 23 Let anyone with ears to hear listen!" 24 And he said to them, "Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given you. 25 For to those who have, more will be given; and from those who have nothing, even what they have will be taken away." 26 He also said, "The kingdom of God is as if someone would scatter seed on the ground, 27 and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come." 30 He also said, "With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade." 33 With many such parables he spoke the word to them, as they were able to hear it; 34 he did not speak to them except in parables, but he explained everything in private to his disciples. 35 On that day, when evening had come, he said to them, "Let us go across to the other side." 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, "Teacher, do you not care that we are perishing?" 39 He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. 40 He said to them, "Why are you afraid? Have you still no faith?" 41 And they were filled with great awe and said to one another, "Who then is this, that even the wind and the sea obey him?"
The Week of October 12, 2008
The Week of October 12, 2008
(Mark 5) They came to the other side of the sea, to the country of the Gerasenes. 2 And when he had stepped out of the boat, immediately a man out of the tombs with an unclean spirit met him. 3 He lived among the tombs; and no one could restrain him any more, even with a chain; 4 for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always howling and bruising himself with stones. 6 When he saw Jesus from a distance, he ran and bowed down before him; 7 and he shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me." 8 For he had said to him, "Come out of the man, you unclean spirit!" 9 Then Jesus asked him, "What is your name?" He replied, "My name is Legion; for we are many." 10 He begged him earnestly not to send them out of the country. 11 Now there on the hillside a great herd of swine was feeding; 12 and the unclean spirits begged him, "Send us into the swine; let us enter them." 13 So he gave them permission. And the unclean spirits came out and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea. 14 The swineherds ran off and told it in the city and in the country. Then people came to see what it was that had happened. 15 They came to Jesus and saw the demoniac sitting there, clothed and in his right mind, the very man who had had the legion; and they were afraid. 16 Those who had seen what had happened to the demoniac and to the swine reported it. 17 Then they began to beg Jesus to leave their neighborhood. 18 As he was getting into the boat, the man who had been possessed by demons begged him that he might be with him. 19 But Jesus refused, and said to him, "Go home to your friends, and tell them how much the Lord has done for you, and what mercy he has shown you." 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and everyone was amazed. 21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23 and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." 24 So he went with him. And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, "If I but touch his clothes, I will be made well." 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31 And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?'" 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." 35 While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36 But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40 And they laughed at him. Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, "Talitha cum," which means, "Little girl, get up!" 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat.
(Mark 5) They came to the other side of the sea, to the country of the Gerasenes. 2 And when he had stepped out of the boat, immediately a man out of the tombs with an unclean spirit met him. 3 He lived among the tombs; and no one could restrain him any more, even with a chain; 4 for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always howling and bruising himself with stones. 6 When he saw Jesus from a distance, he ran and bowed down before him; 7 and he shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me." 8 For he had said to him, "Come out of the man, you unclean spirit!" 9 Then Jesus asked him, "What is your name?" He replied, "My name is Legion; for we are many." 10 He begged him earnestly not to send them out of the country. 11 Now there on the hillside a great herd of swine was feeding; 12 and the unclean spirits begged him, "Send us into the swine; let us enter them." 13 So he gave them permission. And the unclean spirits came out and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea. 14 The swineherds ran off and told it in the city and in the country. Then people came to see what it was that had happened. 15 They came to Jesus and saw the demoniac sitting there, clothed and in his right mind, the very man who had had the legion; and they were afraid. 16 Those who had seen what had happened to the demoniac and to the swine reported it. 17 Then they began to beg Jesus to leave their neighborhood. 18 As he was getting into the boat, the man who had been possessed by demons begged him that he might be with him. 19 But Jesus refused, and said to him, "Go home to your friends, and tell them how much the Lord has done for you, and what mercy he has shown you." 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and everyone was amazed. 21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23 and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." 24 So he went with him. And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, "If I but touch his clothes, I will be made well." 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31 And his disciples said to him, "You see the crowd pressing in on you; how can you say, 'Who touched me?'" 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." 35 While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36 But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40 And they laughed at him. Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, "Talitha cum," which means, "Little girl, get up!" 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat.
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