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The Ruthless Elimination of Hurry: How to Stay Emotionally Healthy and Spiritually Alive in the Chaos of the Modern World by John Mark Comer
4.0
I was originally introduced to "The Ruthless Elimination of Hurry" by John Mark Comer via the podcast series "Fight Hustle, End Hurry," co-hosted by Comer and Jefferson Bethke. Throughout the 10-episode series, Comer and Bethke walk you through their separate and complementary journeys of discovering what it means to slow down in this hurried, secularized, twenty-first-century world. I highly recommend not only Comer's book on the subject, but also this podcast series; they go hand in hand very well.
Because I began with the podcast series, rather than with "The Ruthless Elimination of Hurry," I came to the book already with some preconceived notions, ideas, and already implementing even some of the practices and disciplines to help followers of Jesus slow down and enjoy life with God more that Comer lists in his book. Still, this book was a wonderful reminder and refresher for me in my journey of eliminating hurry from my life.
In the first half of the book, Comer touches on the state in which our culture resides and ferments, that is, a culture of hustle and hurry, a world of never-ending opportunity and possibility, so much so that we barely find time to settle down and allow "our souls to catch up with our bodies." Comer explains how the way in which our world is set up creates difficult problems for followers of Jesus, who are seeking to apprentice him and his lifestyle. Whereas the world offers us more and more, Jesus is here to show us how less can be more; while our culture teaches us to view life as a ladder of success, training us all to climb it as quickly and as intensely as possible, Jesus pulls this ladder down, replaces it with an "easy yoke," and instructs us to above all seek the ways and Kingdom of God.
The second half of the book, which was my favorite part, lists and describes in detail four practices (or disciplines) that Comer has personally implemented into his life to help in fighting back against the hurried and hustled culture of the twenty-first-century West: Silence and solitude, Sabbath, simplicity, and slowing. In all four of these chapters, each chapter covering one of the four disciplines, Comer points not only at the witness of the Church's tradition and history, but looks at the very life of Jesus, showing how these practices were foundational aspects of Jesus' life on earth. If we are to be apprentices of Jesus, it is not enough to simply believe in the good news, and to continue to live out our lives in a morally good way; rather, Comer desires for followers of Jesus to apprentice him, to see his lifestyle as normative for our lifestyles, and to constantly ask ourselves the question, "What would Jesus do if he were me?".
This book is a must-read for Christians around the world, but especially for followers of Jesus in the Western world, and who, in light of the world as a whole, would be considered somewhat rich and privileged. Whether you are a college student, a business professional, a full-time parent, or someone simply working a 9:00 to 5:00 job week in, week out, this book is an important work.
Because I began with the podcast series, rather than with "The Ruthless Elimination of Hurry," I came to the book already with some preconceived notions, ideas, and already implementing even some of the practices and disciplines to help followers of Jesus slow down and enjoy life with God more that Comer lists in his book. Still, this book was a wonderful reminder and refresher for me in my journey of eliminating hurry from my life.
In the first half of the book, Comer touches on the state in which our culture resides and ferments, that is, a culture of hustle and hurry, a world of never-ending opportunity and possibility, so much so that we barely find time to settle down and allow "our souls to catch up with our bodies." Comer explains how the way in which our world is set up creates difficult problems for followers of Jesus, who are seeking to apprentice him and his lifestyle. Whereas the world offers us more and more, Jesus is here to show us how less can be more; while our culture teaches us to view life as a ladder of success, training us all to climb it as quickly and as intensely as possible, Jesus pulls this ladder down, replaces it with an "easy yoke," and instructs us to above all seek the ways and Kingdom of God.
The second half of the book, which was my favorite part, lists and describes in detail four practices (or disciplines) that Comer has personally implemented into his life to help in fighting back against the hurried and hustled culture of the twenty-first-century West: Silence and solitude, Sabbath, simplicity, and slowing. In all four of these chapters, each chapter covering one of the four disciplines, Comer points not only at the witness of the Church's tradition and history, but looks at the very life of Jesus, showing how these practices were foundational aspects of Jesus' life on earth. If we are to be apprentices of Jesus, it is not enough to simply believe in the good news, and to continue to live out our lives in a morally good way; rather, Comer desires for followers of Jesus to apprentice him, to see his lifestyle as normative for our lifestyles, and to constantly ask ourselves the question, "What would Jesus do if he were me?".
This book is a must-read for Christians around the world, but especially for followers of Jesus in the Western world, and who, in light of the world as a whole, would be considered somewhat rich and privileged. Whether you are a college student, a business professional, a full-time parent, or someone simply working a 9:00 to 5:00 job week in, week out, this book is an important work.
Dining in the Kingdom of God: The Origins of Eucharist according to Luke by Eugene LaVerdiere
4.0
Father LaVerdiere's work on the Eucharist throughout the Gospel of Luke is fascinating, fun, and insightful. As he walks you through all of the 10 meal scenes found in the Gospel of Luke, LaVerdiere excellently weaves all of the meal scenes together, showing how they point to Eucharist, the Lord's Supper. While some of these stories are familiar to us, others of them are more obscure, and when viewed in light of their setting, as a banquet, a meal, a dinner party, or a Sabbath meal, they take on a whole new dimension of meaning.
LaVerdiere splits the book into three sections: (1) At table with Jesus the Prophet; (2) At table with Jesus the Christ; and (3) At table with Jesus the Lord. All three sections are insightful and have much to say about the Eucharist and about the community of believers. I particularly enjoyed the third and final section, highlighting the meals the disciples shared with the risen Lord, after his death and resurrection.
This book, perhaps more than anything, shows the importance of embodied community, of the fellowship of believers, of showing hospitality, and of caring for the stranger, the poor, and the destitute. All of these must be central to our understanding of the Church and specifically the Eucharist. As we see in Paul's First Letter to the Corinthians, there are ways in which the gathering together of believers and the partaking of the Eucharist can be done in an immature, unjust, and unChrist-like manner. Tracing the many meals of Jesus' life throughout the Gospel of Luke helps to show us exactly what kind of gathering the Church is, and what kind of meal the Eucharist is to be.
LaVerdiere splits the book into three sections: (1) At table with Jesus the Prophet; (2) At table with Jesus the Christ; and (3) At table with Jesus the Lord. All three sections are insightful and have much to say about the Eucharist and about the community of believers. I particularly enjoyed the third and final section, highlighting the meals the disciples shared with the risen Lord, after his death and resurrection.
This book, perhaps more than anything, shows the importance of embodied community, of the fellowship of believers, of showing hospitality, and of caring for the stranger, the poor, and the destitute. All of these must be central to our understanding of the Church and specifically the Eucharist. As we see in Paul's First Letter to the Corinthians, there are ways in which the gathering together of believers and the partaking of the Eucharist can be done in an immature, unjust, and unChrist-like manner. Tracing the many meals of Jesus' life throughout the Gospel of Luke helps to show us exactly what kind of gathering the Church is, and what kind of meal the Eucharist is to be.
How to Be an Antiracist by Ibram X. Kendi
4.0
Ibram X. Kendi's "How to Be an Antiracist" is required reading for those committed to antiracist work. It is brutally honest, not only about the history of racism on a national or global scale, but on a personal level, as well. Kendi does not shy away from exposing and denouncing his own racist ideas and thoughts that he has espoused throughout his life, whether it be anti-Black racism or even anti-White racism. This brutally honest meandering throughout the life of the author is supported and complemented by much in-depth historical research and commentary, allowing for the reader to not only understand the author's journey, but the journey all of us are on.
Central to the book is the notion that there is not middle ground between "racist" and "antiracist"; being "not racist" is simply not good enough, and will not perpetuate any change, but will most likely result in perpetuating a system of racist policies that already exists in this country. Those racist policies permeating not only the U.S. but many parts of the globe have been and still are supported by racist ideas and thoughts; what results from racist policies, steeped in self-interest, and legitimatized by racist ideas, is racist inequity. While Kendi recognizes that it is important to root out these racist ideas and to denounce racist actions from individuals, it is of the utmost importance to stamp out wherever they may be found racist policies and laws, for these are where the true racist power lies.
Kendi's work was not what I was expecting. It was incredibly sobering, while at the same time, incredibly hopeful, lighthearted, and relatable. It confirmed certain ideas and presumptions I already had, while questioning and confronting many others. Kendi is committed to the hard work of debunking any idea, stereotype, or generalization about racial groups and subsets of racial groups that are racist, whether they be against Blacks, Whites, Latinxs, Asians, Native Americans, Middle Easterners, and more. This will definitely be a book that I return for a second or even a third read.
Central to the book is the notion that there is not middle ground between "racist" and "antiracist"; being "not racist" is simply not good enough, and will not perpetuate any change, but will most likely result in perpetuating a system of racist policies that already exists in this country. Those racist policies permeating not only the U.S. but many parts of the globe have been and still are supported by racist ideas and thoughts; what results from racist policies, steeped in self-interest, and legitimatized by racist ideas, is racist inequity. While Kendi recognizes that it is important to root out these racist ideas and to denounce racist actions from individuals, it is of the utmost importance to stamp out wherever they may be found racist policies and laws, for these are where the true racist power lies.
Kendi's work was not what I was expecting. It was incredibly sobering, while at the same time, incredibly hopeful, lighthearted, and relatable. It confirmed certain ideas and presumptions I already had, while questioning and confronting many others. Kendi is committed to the hard work of debunking any idea, stereotype, or generalization about racial groups and subsets of racial groups that are racist, whether they be against Blacks, Whites, Latinxs, Asians, Native Americans, Middle Easterners, and more. This will definitely be a book that I return for a second or even a third read.
John by Gary M. Burge
4.0
Gary Burge's commentary on the Gospel of John is a wonderful resource and a helpful companion to one's study of the Fourth Gospel. As it is written for the NIV Application Commentary series, it is extremely accessible for a wider audience, especially for pastors, preachers, and teachers in an ecclesial setting. Burge approaches the text as a scholar, an academic, a follower of Christ, and as a Christian leader, allowing for him to truly speak to a multiplicity of issues for a number of different audiences. I would especially recommend this commentary for any pastor or teacher that is giving a sermon or lecture to their church on the Gospel of John. For each major section of the Gospel, he examines the original meaning of the text, followed by a section on "bridging contexts," and finally ends with helpful application of the text for contemporary life. Although written in 2000, this commentary is still relevant and helpful for pastors and teachers today.
The Gospel According to John by D. A. Carson
3.0
D. A. Carson’s commentary on John is thorough, well-researched, and contends with a number of differing viewpoints, making clear the author’s aims and beliefs. Carson, as opposed to more moderate commentators, is staunchly conservative in his assessment of the Gospel, which is healthy and helpful at times, while at other points proves to be far too wooden and unrealistic, in my opinion. I appreciate his reverence for the text as well as his commitment to Jesus; these are things that I wish to see more of in the academic world. Yet, sometimes I was left unconvinced by his conclusions that seemed to be influenced more so by his evangelical tradition than by his commitment to the text. I would recommend this commentary as a supplement or a secondary resource for a class or a paper on the topic of John’s Gospel, but I would probably recommend a few other commentaries ahead of this one, like Brown’s, Keener’s, and Burge’s.
A Black Theology of Liberation by James H. Cone
4.0
James Cone's magnum opus, "A Black Theology of Liberation," is required reading for anyone interested in African-American expressions of Christianity and theology. Written in the political, social, and cultural climate of the Black Power movement, following the important Civil Rights era, Cone lays down a systematic theology that focuses on race, liberation, and justice--specifically in how Christianity relates to the freedom struggle of Black persons in the U.S. In speaking of "a" Black theology, it seems to me that Cone leaves it open for other Black theologies and philosophies to speak to the situation of the mid-20th century and the current situation that we face today. In the same way that Martin, Malcolm, Hampton, and Baldwin all lent their respective voices to their contemporary struggle against racism in America, so Cone's voice should and must be included in that conversation then and the ongoing conversation today.
My fundamental disagreement with Cone lies in his "by any means necessary" approach to the freedom and liberation struggle. This, at times, leads Cone to inch closer and closer to sanctioning violence against oppressors. I find this to be quite at odds with the posture and mission of Jesus, whose non-violence and peace-making seem to be central to his ministry on behalf of the "oppressed of the land." Jesus' commitment to die for his enemies is not a wimpish response, nor an endorsement of the evil systems of the world. Rather, Jesus' death is the means by which God can restore all things and cast down "the ruler of this world" from his throne. God vindicates the self-sacrificial, enemy-loving, non-violent ministry of Jesus by raising him from the dead.
Yet, while I disagree with some of Cone's starting points and conclusions, I overwhelmingly applaud the task that he chose to take up. He did not allow his commitment to theology distance himself from the concrete struggles of the Black community, but actually sought to consider what the gospel could mean for the Black person living in America. For Cone, blackness is much more than skin tone and much more about identity as the "oppressed of the land." It is an existential reality; thus, Cone contends that Jesus himself was Black. Obviously, Jesus was Jewish by birth; by choosing to exist as a Jewish person under the dominance of the Roman Empire, however, Jesus chose to align himself closely with the "oppressed of the land." His message and mission were for the poor. Likewise, the Church's message and missions must be for the poor and the oppressed. If it is not, perhaps we have lost sight of the mission of Jesus and the in-breaking of the Kingdom of God.
My fundamental disagreement with Cone lies in his "by any means necessary" approach to the freedom and liberation struggle. This, at times, leads Cone to inch closer and closer to sanctioning violence against oppressors. I find this to be quite at odds with the posture and mission of Jesus, whose non-violence and peace-making seem to be central to his ministry on behalf of the "oppressed of the land." Jesus' commitment to die for his enemies is not a wimpish response, nor an endorsement of the evil systems of the world. Rather, Jesus' death is the means by which God can restore all things and cast down "the ruler of this world" from his throne. God vindicates the self-sacrificial, enemy-loving, non-violent ministry of Jesus by raising him from the dead.
Yet, while I disagree with some of Cone's starting points and conclusions, I overwhelmingly applaud the task that he chose to take up. He did not allow his commitment to theology distance himself from the concrete struggles of the Black community, but actually sought to consider what the gospel could mean for the Black person living in America. For Cone, blackness is much more than skin tone and much more about identity as the "oppressed of the land." It is an existential reality; thus, Cone contends that Jesus himself was Black. Obviously, Jesus was Jewish by birth; by choosing to exist as a Jewish person under the dominance of the Roman Empire, however, Jesus chose to align himself closely with the "oppressed of the land." His message and mission were for the poor. Likewise, the Church's message and missions must be for the poor and the oppressed. If it is not, perhaps we have lost sight of the mission of Jesus and the in-breaking of the Kingdom of God.
Reading While Black: African American Biblical Interpretation as an Exercise in Hope by Esau McCaulley
5.0
Dr. Esau McCaulley, New Testament scholar and outspoken OutKast fan, has provided Christians a much-needed and easily accessible work, "Reading While Black: African American Biblical Interpretation as an Exercise in Hope." I read this book quickly; it is difficult to put down. McCaulley is a captivating writer as well as a thought-provoking interpreter of the Scriptures.
The book centers on what McCaulley terms the "Black ecclesial interpretation" of the Bible. This tradition differentiates itself from the mainline tradition (or even the Black progressive tradition) which would see the Bible as worsening the problem of racism; such ideas result in the abandonment (at least in part, if not entirely) of the Scriptures as useful and divinely inspired. On the other hand, the Black ecclesial tradition differentiates itself from conservative and evangelical hermeneutical traditions in that it takes the plight of Black and Brown persons as especially important in any interpretation of the Scriptures, especially in a context that is highly racialized, as the U.S. is.
The Black ecclesial tradition, then, is somewhat of a "third way"; it does not fall neatly into the progressive or the conservative camps, but pioneers a way down the middle. For McCaulley, this hermeneutical tradition is nothing new; rather, it is the tradition handed down to him from his ancestors, usually in the pulpit of the Black church or in the home in which he grew up. The goal of this book, then, is to bring this tradition into the conversations, so as to provide a helpful corrective to both progressive and conservative strands that go awry in a multiplicity of ways.
McCaulley puts this interpretive tradition into action throughout his work, focusing on a series of questions on topics, such as policing, the Church's political witness, slavery, and Black rage. Throughout it all, McCaulley practices what he preaches. He likens the task of Black ecclesial interpretation of the Bible to Jacob's wrestling with the angel: "I propose ... that we adopt the posture of Jacob and refuse to let go of the text until it blesses us. Stated differently, we adopt a hermeneutic of trust in which we are patient with the text in the belief that when interpreted properly it will bring a blessing and not a curse" (21). Such a posture is not an easy thing to do, but it is one that proves to be worthwhile and fruitful. Rather than accepting Christianity as the "white man's religion" and the Bible as bound to "slave master exegesis," McCaulley takes an honest look at the Scriptures and contends that the Bible can and will result in a shaping experience that will be for the good of all its readers, including Black and Brown persons (9). This is a must-read for anyone interested in what the Scriptures say to the experience of African Americans and to the Church's role in being a community that fights for justice and for equality.
The book centers on what McCaulley terms the "Black ecclesial interpretation" of the Bible. This tradition differentiates itself from the mainline tradition (or even the Black progressive tradition) which would see the Bible as worsening the problem of racism; such ideas result in the abandonment (at least in part, if not entirely) of the Scriptures as useful and divinely inspired. On the other hand, the Black ecclesial tradition differentiates itself from conservative and evangelical hermeneutical traditions in that it takes the plight of Black and Brown persons as especially important in any interpretation of the Scriptures, especially in a context that is highly racialized, as the U.S. is.
The Black ecclesial tradition, then, is somewhat of a "third way"; it does not fall neatly into the progressive or the conservative camps, but pioneers a way down the middle. For McCaulley, this hermeneutical tradition is nothing new; rather, it is the tradition handed down to him from his ancestors, usually in the pulpit of the Black church or in the home in which he grew up. The goal of this book, then, is to bring this tradition into the conversations, so as to provide a helpful corrective to both progressive and conservative strands that go awry in a multiplicity of ways.
McCaulley puts this interpretive tradition into action throughout his work, focusing on a series of questions on topics, such as policing, the Church's political witness, slavery, and Black rage. Throughout it all, McCaulley practices what he preaches. He likens the task of Black ecclesial interpretation of the Bible to Jacob's wrestling with the angel: "I propose ... that we adopt the posture of Jacob and refuse to let go of the text until it blesses us. Stated differently, we adopt a hermeneutic of trust in which we are patient with the text in the belief that when interpreted properly it will bring a blessing and not a curse" (21). Such a posture is not an easy thing to do, but it is one that proves to be worthwhile and fruitful. Rather than accepting Christianity as the "white man's religion" and the Bible as bound to "slave master exegesis," McCaulley takes an honest look at the Scriptures and contends that the Bible can and will result in a shaping experience that will be for the good of all its readers, including Black and Brown persons (9). This is a must-read for anyone interested in what the Scriptures say to the experience of African Americans and to the Church's role in being a community that fights for justice and for equality.
Naming the Powers by Walter Wink
4.0
Walter Wink's "Naming the Powers" is an important work. This is the first volume in Wink's three-volume series on "the Powers" and much of the book focuses on the language of Power(s) in the New Testament. Wink also surveys the Old Testament evidence and understanding of the Powers--especially the later Books of the Hebrew Bible (e.g., Daniel)--and other writings immediately preceding, contemporaneous with, or immediately following the New Testament (e.g. 1 Enoch; Jubilees; Philo; Josephus; the Patristics; Gnostic writings). Examples of words and phrases surveyed by Wink are "ruler" (Gk: archōn/archē); "authority" (Gk: exousia); "power" (Gk: dynamis); and "throne" (Gk: thronos). Wink also briefly looks at the many references to angels/messengers, evil spirits/demons, and Satan/the devil.
Wink's comprehensive survey of the New Testament's language for the Powers is helpful, as he not only focuses on the Pauline "principalities and powers" and "rulers and authorities," but broadens the conversation to include the entire New Testament. From his survey, Wink makes a number of helpful observations about the Powers, of which the most important are his final two observations: "These Powers are both heavenly and earthly, divine and human, spiritual and political, invisible and structural" and "These Powers are both good and evil" (11-12). To recognize that any work of evangelism or of social action must take into account the existence of spiritual forces as well as man-made structures is critical for any ecclesial work that will have lasting impact. Yet, the Powers cannot be fully demonized; Paul recognizes that all the Powers, whether earthly or heavenly, will be reconciled to Christ (Col 1:16-20) and will recognize his authority and lordship (Phil 2:9-11).
Wink closes this volume with an attempt to interpret the ancient language and understanding of the Powers for the modern reader. Wink clarifies that he does not intend to "demythologize" the Powers and yet, seems to do exactly that at times. Yet, even though I might not agree with some of Wink's conclusions, this work is worthwhile for anyone interested in the study of the Powers. It is crucial that the Church recognize the important work that she has in ministering to the Powers (Eph 3:10) and reminding that Christ is their head--for whom they were made (Col 1:16). Christ has freed the people of God to live under his dominion, and no longer under the reign of the Powers.
Wink's comprehensive survey of the New Testament's language for the Powers is helpful, as he not only focuses on the Pauline "principalities and powers" and "rulers and authorities," but broadens the conversation to include the entire New Testament. From his survey, Wink makes a number of helpful observations about the Powers, of which the most important are his final two observations: "These Powers are both heavenly and earthly, divine and human, spiritual and political, invisible and structural" and "These Powers are both good and evil" (11-12). To recognize that any work of evangelism or of social action must take into account the existence of spiritual forces as well as man-made structures is critical for any ecclesial work that will have lasting impact. Yet, the Powers cannot be fully demonized; Paul recognizes that all the Powers, whether earthly or heavenly, will be reconciled to Christ (Col 1:16-20) and will recognize his authority and lordship (Phil 2:9-11).
Wink closes this volume with an attempt to interpret the ancient language and understanding of the Powers for the modern reader. Wink clarifies that he does not intend to "demythologize" the Powers and yet, seems to do exactly that at times. Yet, even though I might not agree with some of Wink's conclusions, this work is worthwhile for anyone interested in the study of the Powers. It is crucial that the Church recognize the important work that she has in ministering to the Powers (Eph 3:10) and reminding that Christ is their head--for whom they were made (Col 1:16). Christ has freed the people of God to live under his dominion, and no longer under the reign of the Powers.
The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John H. Walton
4.0
John H. Walton's popular book "The Lost World of Genesis One" is simple and easy-to-read. It is not bogged down with too many endnotes or technical support, but Walton argues his position rather clearly and concisely. One who is not familiar with ancient cosmology, Old Testament studies, or science would still be able to easily work his/her way through the book. Walton proposes that rather than being at odds with biological evolutionary theories, Genesis 1 promotes a creation account centering on functional origins, not material ones. Pulling evidence from other Ancient Near East (ANE) works, Walton shows how the ancients were much more concerned with how things functioned than about their material and physical properties. The account in Genesis 1, according to Walton, tells of how the God of Israel ordered and gave purpose to the cosmos. The question of material origins is outside of the scope of Genesis 1, although it is clear from the corpus of Scripture that all material origins ultimately began with God as well.
I enjoyed the first half of this book, which discussed ancient cosmology and the Old Testament thought-world, much more than the second half, which dealt primarily with questions about material origins, the place of science in discussions about purpose, and how a Bible-based Christian could adhere to biological evolution, if he/she felt it to be a credible explanation for material origins. I find Walton's thoughts and research compelling and useful. Above all, this book is an incredibly important reminder that the world of the Hebrew Scriptures (and of the New Testament) was one fundamentally different from our own, which means that certain questions we ask today were not the ones they asked then. It also means that certain presuppositions may not have been present back then that are prominent today. As Walton so wisely puts it, "The Old Testament ... was written for us, and for all humankind. But it was not written to us. It was written to Israel." (7).
I enjoyed the first half of this book, which discussed ancient cosmology and the Old Testament thought-world, much more than the second half, which dealt primarily with questions about material origins, the place of science in discussions about purpose, and how a Bible-based Christian could adhere to biological evolution, if he/she felt it to be a credible explanation for material origins. I find Walton's thoughts and research compelling and useful. Above all, this book is an incredibly important reminder that the world of the Hebrew Scriptures (and of the New Testament) was one fundamentally different from our own, which means that certain questions we ask today were not the ones they asked then. It also means that certain presuppositions may not have been present back then that are prominent today. As Walton so wisely puts it, "The Old Testament ... was written for us, and for all humankind. But it was not written to us. It was written to Israel." (7).
Binding the Strong Man: A Political Reading of Mark's Story of Jesus by Daniel Berrigan, Ched Myers
4.0
Ched Myers' "Binding the Strong Man" is exactly what the subtitle of the book claims it to be: "A Political Reading of Mark's Story of Jesus." From the very beginning, Myers does not try to claim objectivity or try to hide the biases which he brings to the Gospel of Mark, and for this I am thankful. Far too often do interpreters of the Scriptures claim objectivity and seek to hide or conceal their own biases and lenses; rather than respectfully welcoming readers into their own journeys into the sacred text, they claim to have the angle on "truth" and do not allow for other voices to speak a helpful or constructive word. Myers is clear that his is a "socio-literary" hermeneutical approach to the Gospel of Mark and that the story is specifically filtered through a political lens. I appreciated this about Myers' work.
"Binding the Strong Man" is an impressive work and a helpful study on the political implications of the Jesus tradition as picked up and told by Mark. Because of the "political" lens through which Myers reads the Gospel of Mark, many fascinating emphases and implications are drawn out to the forefront of the text that would not be brought forth in other commentaries. I especially found the second chapter about the historical and political situation of Jesus (30s AD) and of Mark (Myers posits that Mark was written in 69 AD, immediately before the destruction of the temple) extremely helpful. To recognize that Jesus was among a number of other "prophets," "reformists," "revolutionaries," and "messiahs" is helpful; it brings clarity to the distinct way of Jesus as presented in the Gospel of Mark. The way of Jesus is not "reformist" as much as it is "revolutionary" and "apocalyptic." The Son of Man has come and a new age has begun. In the words of Jesus, "the Kingdom of God is at hand; repent, and believe in the good news." (Mark 1:15).
Yet, because of the specific lens through which Myers has chosen to read the Gospel of Mark, there are a number of crucial points that are unfortunately stuffed away, minimized, or left out entirely. At other times, it seems as though Myer's political lens forces him to draw unique--and somewhat unbelievable--conclusions. For Myers much of the significance of the life, ministry, death, and resurrection of Jesus can be found in the new community he forged and the new way of radical discipleship based on nonviolence that he delivered via teaching and practice. He recognizes that the death of Jesus somehow affected "the Powers" (visible and invisible), but does not offer any concrete reasons for how the cross changed things. The main enemies of the Markan narrative for Myers are not spiritual forces of evil that enslave not only the poor and the destitute and the possessed but also the religious elites and political tyrants; rather, the main enemies in the story are Jerusalem and Rome. It is apparent that Jesus had qualms with both Jerusalem and with Rome; there should be no doubt about that. Yet, if that is where the story ends, then we are in a sorry condition. The true enemy is the "strong man"; the true enemies are the Powers of Sin and Death. If these are not adequately dealt with, then the "strong man" has won.
In conclusion, I found Myers' work stimulating and insightful in many regards. I would recommend it to anyone interested in the political ramifications of the "good news" of Jesus of Nazareth with the qualification that some things should be taken with a grain of salt. Another work that would be a helpful companion alongside "Binding the Strong Man" is John Yoder's "The Politics of Jesus," which in my opinion does a much better job of grasping the political significance of Jesus' life and message, while at the same time not stretching the text too far.
"Binding the Strong Man" is an impressive work and a helpful study on the political implications of the Jesus tradition as picked up and told by Mark. Because of the "political" lens through which Myers reads the Gospel of Mark, many fascinating emphases and implications are drawn out to the forefront of the text that would not be brought forth in other commentaries. I especially found the second chapter about the historical and political situation of Jesus (30s AD) and of Mark (Myers posits that Mark was written in 69 AD, immediately before the destruction of the temple) extremely helpful. To recognize that Jesus was among a number of other "prophets," "reformists," "revolutionaries," and "messiahs" is helpful; it brings clarity to the distinct way of Jesus as presented in the Gospel of Mark. The way of Jesus is not "reformist" as much as it is "revolutionary" and "apocalyptic." The Son of Man has come and a new age has begun. In the words of Jesus, "the Kingdom of God is at hand; repent, and believe in the good news." (Mark 1:15).
Yet, because of the specific lens through which Myers has chosen to read the Gospel of Mark, there are a number of crucial points that are unfortunately stuffed away, minimized, or left out entirely. At other times, it seems as though Myer's political lens forces him to draw unique--and somewhat unbelievable--conclusions. For Myers much of the significance of the life, ministry, death, and resurrection of Jesus can be found in the new community he forged and the new way of radical discipleship based on nonviolence that he delivered via teaching and practice. He recognizes that the death of Jesus somehow affected "the Powers" (visible and invisible), but does not offer any concrete reasons for how the cross changed things. The main enemies of the Markan narrative for Myers are not spiritual forces of evil that enslave not only the poor and the destitute and the possessed but also the religious elites and political tyrants; rather, the main enemies in the story are Jerusalem and Rome. It is apparent that Jesus had qualms with both Jerusalem and with Rome; there should be no doubt about that. Yet, if that is where the story ends, then we are in a sorry condition. The true enemy is the "strong man"; the true enemies are the Powers of Sin and Death. If these are not adequately dealt with, then the "strong man" has won.
In conclusion, I found Myers' work stimulating and insightful in many regards. I would recommend it to anyone interested in the political ramifications of the "good news" of Jesus of Nazareth with the qualification that some things should be taken with a grain of salt. Another work that would be a helpful companion alongside "Binding the Strong Man" is John Yoder's "The Politics of Jesus," which in my opinion does a much better job of grasping the political significance of Jesus' life and message, while at the same time not stretching the text too far.