Happy Birthday, Ched Myers!!!
To honor Ched, we feature this piece he wrote three years ago on Luke 4:22-30. Behold, the lectionary cycle always comes back around!
Also, we’ve got 48 hours until registration closes for the 2019 Bartimaeus Kinsler Institute. Join Ched and others conspiring for indigenous justice and Christian faith. Click on and sign up!!!!
The audience reaction to Jesus’ inaugural sermon in Nazareth is somewhat ambiguous (4:22). Though they “witness to him” (the Gk emarturoun with the dative is usually positive), they also “wonder” about him (ethaumazon, which can connote surprise in a negative sense; see Lk 11:38), no doubt skeptical about how such eloquence can come from a humble construction worker’s son. This explains Jesus’ immediate move to the defensive, then quickly to the offensive. Continue reading
By Ched Myers, on Luke 4:14-21, for the 3rd Sunday of Epiphany (originally posted Jan 24, 2016)
Note: This post was part of a series of Ched’s occasional comments on the Lukan gospel readings from the Revised Common Lectionary during year C, 2016.
The setting of this famous story is significant. The obscure village of Nazareth has already been well established in Luke’s narrative as the home place of Jesus’ childhood, from Gabriel’s annunciation (1:26) to the Holy Family’s comings and goings (2:4; 39; 51), to the phrase in this week’s lection “where Jesus had been brought up…” (4:16a). Continue reading
An excerpt from Ched Myers‘ must-read article “Nature against Empire: Exodus Plagues, Climate Crisis and Hardheartedness.” Digest this taste-tester and then spend time with the entire piece, where Myers weaves together climate science and our sacred Scripture. Join Ched and other theological animators at the 2019 Bartimaeus Kinsler Institute in February.
British theologian Michael Northcott’s important 2013 Political Theology of Climate Change argues that our modern worldview offers no frame of reference for the “politics of slow catastrophe” stalking our history through ecological catastrophe. He shows how traditional cosmologies, including the Bible, saw climate as political. That is, the actions of nations influenced the health of nature; when people behaved badly, the earth behaved badly back. Modernity, however, banished that notion as superstitious and unscientific. Humans and our technologies are now in control, we believe, while nature is depersonalized, demystified and at our disposal. That paradigm may have “worked” for a few centuries, but now we are realizing that nature seems to be biting back. Continue reading
By Ched Myers
Note: These thoughts were shared on the 26th Sunday after Pentecost at Farm Church to give context for the readings and theme of the service. They are germane to this long but informative issue of the BCM Enews.
Yesterday Elaine and I attended the memorial service for my oldest friend’s mother. She was the last of the parents of our tight-knit neighborhood group to cross over during the last year, a string that began with my mom’s passing. We gathered at the venerable old St. James Episcopal church in South Pasadena, where I was baptized as an infant. The memories shared yesterday were about the halcyon days of our little suburban community—and it was by all means a very privileged and insular context in which to grow up. But as I listened, I was mindful of the fact that actually, from puberty onward, I was a pretty alienated kid. In 1970, I was 15, a vegetarian, and already marching against the Indochina war, to the great exasperation of my father, a veteran of two wars. This was on the heels of the 60s, and my older brother was stuck in Vietnam, sending me coded antiwar letters—in Elvish script! Continue reading
For our final Sunday installment celebrating 30 years of Ched Myers’ Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, radical disciples weigh in on both Ched and his book.
From Jennifer Henry, the executive director of Kairos Canada, reflecting on the viral image from Ossie Michelin’s cell phone in 2013 (left), portraying resistance to fracking led primarily by indigenous women:
What I have learned from the witness of Ched Myers is that we can bring kairos moments like these into conversation with biblical moments, in ways that deepen understanding of the present day struggle and inspire prophetic action. His life’s work does not just demonstrate that we can build this bridge, but that we must, for the integrity of our faith and its call to justice. It is an intersection that enriches both our grasp of the historic texts and our commitment to current struggle. In Ched’s hands this process is never theoretical, but embodied, wading deep into the bible, but just as deeply into social change movements so that we’re grounded in, both rooted in story and struggle.
Comments on this week’s Gospel text (Mark 13:1-8) from Binding the Strong Man: A Political Reading of Mark’s Story of Jesus (1988), the commentary from Ched Myers, celebrating 30 years of prophetic utterance.
The images Mark uses in 13:7f.–wars, famines, earthquakes–are all virtually generic to apocalyptic literature. One need only consult contemporaneous apocalyptic literature such as John’s Revelation, 4 Ezra, the Assumption of Moses, or the Qumran war scrolls. At the same time, these events could be correlated to contemporaneous history. “Rumors of war” aptly characterizes and describes the way in which news regarding the seesaw political events of 68-70 C.E. would have circulated around Palestine. Was the siege coming? Were the Romans withdrawing? “Kingdom rising against kingdom” might have referred to the wavering fortunes of Rome in 67, embroiled in a civil war and fearing a Parthian invasion. Major natural disasters were also part of contemporaneous history, such as the famine (which hit Palestine especially hard) of the early 50s C.E., or the earthquakes and volcanic eruptions that destroyed Laodicia and Pompei in 61-62 C.E. Both Mark and his opponents could–and did–appeal to the “plurivalent” (multi-referential) nature of apocalyptic symbolics in making their respective cases. Continue reading
Comments on this week’s Gospel text (Mark 12:38-44) from Binding the Strong Man: A Political Reading of Mark’s Story of Jesus (1988), the commentary from Ched Myers, celebrating 30 years of prophetic utterance.
The last episode in the temple is a story of a widow being impoverished by her obligations to the temple cultus (12:41-44). Long mishandled as a quaint vignette about the superior piety of the poor, Wright has shown that Jesus’ words should be seen “as a downright disapproval and not as an approbation”:
The story does not provide a pious contrast to the conduct of the scribes in the preceding section (as is the customary view); rather it provides a further illustration of the ills of official devotion. Jesus’ saying is not a penetrating insight on the measuring of gifts; it is a lament….Jesus condemns the value system that motivates her action, and he condemns the people who conditioned her to do it.