By Ched Myers, for the 21st Sunday in Pentecost (Mark 10:32-45), originally posted in 2015

Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015.

The last cycle of the discipleship catechism begins, as did the previous story of the rich man, “on the Way.” Here the journey is finally revealed as headed to Jerusalem, the place of final confrontation with the Powers (10:32a). Jesus “goes before” the discipleship community, who are amazed and afraid (10:32b). This snapshot will be important to remember at the end of the story, where at the empty tomb we are told that Jesus “goes before” disciples who are both afraid and “ecstatic” (16:7f).
Continue reading “The Subversion of Hierarchical Power” →

By Ched Myers, for the 20th Sunday in Pentecost (Mark 10:17-31), originally posted on October 8, 2015

Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015. This post is 2-3 times longer than previous ones because of the importance of this text to our struggle to be disciples within a capitalist culture.
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The story of Jesus and the rich man lies at the crossroads of Mark’s narrative. From here Jesus will turn toward Jerusalem, a destination of confrontation with the Powers that evoked dread and denial among his disciples then (10:32) as now. But the encounter between Jesus and this affluent gentleman represents a theological crossroad as well.
Continue reading “The Call of the Rich Man as a Text of Terror” →

By Ched Myers, for the 18th Sunday of Pentecost (Mark 9:38-50), originally posted on September 24, 2015

This week continues our journey through the second cycle of Mark’s discipleship catechism. Here John boasts that the disciples shut down the work of an exorcist who was not “following us” (9:38). Under these narrative circumstances, never was the “royal we” more inappropriate! Jesus’ attempt to deconstruct hierarchical power is met with the crudest of assertion of “franchise entitlement.” But is not this a poignant (if sardonic) portrait of how we Christians so often look at our faith traditions as membership clubs? Continue reading ““Defect-ive” Discipleship: Recovering from Domination Culture” →

By Ched Myers, for the 17th Sunday of Pentecost (Mark 9:30-37), re-posted from September 2015

In the wake of the “confessional crisis” (last week’s reading), Mark’s narrative now turns to a triple cycle of object lessons and teaching I call the “discipleship catechism.” This Sunday’s gospel text comes from the second and longest cycle, with its focus of instruction on the less heroic, yet perhaps more difficult, practice of the Way in daily life.

The cross represents more than nonviolent resistance to the Powers; it includes the struggle against patterns of domination in interpersonal and social relationships as well. Thus Mark here addresses several expressions of social power imbalance: greatest and least (9:36f); outsiders and insiders (9:38-41); offenders and victims (9:42-50); male and female (10:2-12); children and adults (10:13-16); and rich and poor (10:17-31). This sequence exhibits certain similarities to catechetical traditions found elsewhere in the New Testament relating to family and community life such as the so-called “House-tables” (e.g. Col 3:12-4:6). Continue reading “The Cross in Everyday Life: Embracing the “Least”” →

By Ched Myers, for the 15th Sunday of Pentecost (Mk 7:24-37)

Note: This is a re-post of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015. The original piece was posted on September 3, 2015.

In a doublet I called a “tale of two women” (5:21-43; see my blog on the gospel for 5 Pentecost) Mark presented two linked healings in “Jewish” symbolic territory. He now narrates a corresponding doublet in clearly marked “Gentile” space (7:24). Tyre and Sidon were coastal cities not only well outside Palestinian Jewish society, but historic centers of the Phoenician naval empire, a legendary adversary of Israel (see e.g. Ezekiel 26-28), though now part of the Roman province of Syria. These healings of a woman and man are thus surprising, and serve as object lessons in the inclusivity just advocated in the previous Markan episode. Continue reading “Learning from the Other” →