We continue our every-Sunday-celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel. This week, the lectionary gifts us with an episode from Mark’s Gospel where Jesus deals with obstacles to an integrated community.

This episode resumes Mark’s polemic against the Pharisaic movement, begun in Mark 2:15, over the issue of the purity code as it defines the propriety of table fellowship…The issue at hand is maintenance of strict group boundaries, represented here by practices of ritual purity and dietary restriction. The Pharisees defend the purity code as fundamental to the ethnic and national identity of the people; Jesus repudiates these exclusivist definitions by attacking their ideological foundations… Continue reading “Attacking Their Ideological Foundations” →

We continue our every-Sunday-celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel. This portion is excerpted from the book’s “Aftermath” entitled On Continuing the Narrative of Biblical Radicalism.

The empty tomb at the end of Mark’s Gospel symbolizes that his story, like its subject Jesus, has not ended but lives on. Just as Mark reached back across the centuries to bring the “old story” of Hebrew prophetic radicalism to life again in a new story about Jesus of Nazareth, so does he reach forward across the ages to us, challenging us to continue the story by “returning to Galilee” (Mark 16:7). But how is it that an invitation to “reread” this story is politically subversive? Does not the circle of narrative actually lead the reader away from practice, shutting out the real world and seducing us with one that exists only in our imagination? This is certainly what those who dismiss the fictions of apocalyptic narrative as the wish-dreams of the alienated would have us believe. Continue reading “Our Script” →

We continue our celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel.  Today, as the lectionary pivots to the Gospel of John, we share an excerpt from the Intro of Binding.  

Those doing theological reflection from a vantage point on the peripheries have properly focused upon the themes of liberation in the story of exodus.  We at the center, however, have no choice but to learn to “do theology in pharoah’s household“–that is, to take the side of the Hebrews even though citizens of Egypt.  There is a significant minority of Christians in the U.S.A. and other First World countries who are struggling to find a lifestyle and politics that does just that.  This movement also constitutes the site from which I read Mark. Continue reading “Theology in Pharoah’s Household” →

We continue our celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel.  Today’s passage is Mark 6:30-34.

…Mark is decidedly presenting Jesus as an “organizer,” but with the intention of feeding the needy, not plotting a military campaign on Jerusalem.  This however, hardly makes the narrative ideology less subversive!  Indeed, there is an implied political criticism here, which we see if we do not limit the intertextuality to the Joshua tradition.  The “sheep without a shepherd” motif is seized upon by the prophets to criticize the leadership of Israel.  Ezekiel 34 spins a parable around it that specifically condemns class stratification: “I will judge between the fat sheep and the lean sheep” (Ez 34:20).  The ruling class protects its privilege rather than the collective prosperity of the people, becoming predator instead of the shepherd: Continue reading “Sheep Without a Shepherd” →

We continue our celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel.  Today’s passage is Mark 6:14-29.

The portrayal of the Herodian court intrigue gives an even sharper edge to the episode; the dinner party (6:21-28) becomes the occasion for the murderous whims of the ruling class of Galilee to be revealed.  The guest list of his birthday banquet (6:21) reflects, in the words of Sherwin-White, “the court and establishment of a petty Jewish prince under strong Roman influence:”

1.  his court nobles (tois megistasin)
2.  his army officers (tois chiliarchois)
3.  leading Galileans (tois protois tes Galilaias).

Mark accurately describes the inner circle of power as an incestuous relationship involving governmental, military, and commercial interests. Continue reading “Parody Exposing Power” →

We continue our celebration of the 30th anniversary of Binding The Strong Man, Ched Myers’ political reading of Mark’s Gospel.  Today’s passage is Mark 6:1-13.

There is no indication that Jesus’ “orders” are unique to this mission; they are for “the way” (eis hodon)–that is, paradigmatic of discipleship lifestyle (6:8).  Their narrative significance lies not in some model of heroic asceticism (which would contradict Jesus’ ambivalence toward, e.g., fasting), but in the emphasis upon the utter dependence of the disciples upon hospitality.  The “apostles” (so designated for the only time in Mark upon their return from the mission in 6:30) are allowed the means of travel (staff, sandals) but not sustenance (bread, money bag and money, extra clothes).  In other words, they, like Jesus who has just been renounced in his own “home,” are to take on the status of a sojourner in the land.  We might note that the “donning of sandals” as a Markan metaphor for discipleship was missed by both Matthew (who forbids them, Mt 10:10) and Luke (who omits the reference, Lk 9:3). Continue reading “Strategies of a Subversive Movement” →