April Camera Practice

So I bought myself a new camera last year for my birthday, anticipating I would have an entire year to lean how to use it before Alaska.  As with all my plans this last year, that didn't turn out the way I thought it would. I still haven't had a lot of practice with the landscape modes but I did escape to Manito Park one day as a break from thesising and spent some time in macro mode.  If you're interested in the whole album, I have it here: https://photos.app.goo.gl/G4gBkuspdVYzQESZ9

Perennial Garden Bench

This is the most macro of the shots I took. I love this bench. Really, I love all of the stonework throughout Spokane and especially in the parks, but I come and sit here frequently. It is in the perennial garden under some beautiful flowering trees. I was too early to catch any leaves, but all the little bulb flowers around it were so colorful. It is a contrast in the different kinds of permanency in nature: the solid endurance of stone, and the tireless optimism of flowers that bloom year after year.

TulipRiot

This tulip was blooming all alone on a path around the conservatory towards the arbor where I like to sit and update my social media accounts. (What?) It was such a defiant riot of color, and so out of place for all the muted grays and browns around it.  The leaves on the bushes were starting to bloom and I knew in a few days the flower would be hidden and unremarkable for the wealth of forest around it. I admired the timing of the flower- to make a bold and beautiful statement in that sweet spot between winter and full spring. I also like how straight the stem is- no droopy tulip posture here!

Oh, macro, how I love you. These are babies growing on a spider plant in the greenhouse. The spider plant is enormous and the tendrils arch over the walkways almost like a canopy. I had fun trying to capture the shape and movement of the plant while holding the stem still. There was a nice breeze in the conservatory, and the plant kept shaking out of focus.

One of the most striking features of the conservatory is the wall of orchids to the right of the door as you enter.  I'm pretty sure everyone in Spokane has taken a selfie there, prom gown optional. I'm not a huge fan of orchids, honestly, but this wall is always an impressive stop. I always forget how many different kinds of orchids they are. This plant in particular was interesting to me- so many different colors and directions of movement. I played with different filters here for a long time, too- some of them look almost ethereal. I thought the more saturated tones of this one speaks to the jungley habitat the area simulates though. It reminds me of sitting in the Tiki Room and sipping on dole whips.

Disney Adventures 2019 - Kickoff

Well, here we are again- another milestone, and another Disney vacation!

This time I am adventuring to Alaska, with some dear friends, and celebrating the completion of my Masters of Arts in Theology and Leadership (MATL) and wrapping up Year 35 of Drae.

Graduation, Baby!

There are still a smattering of MATL posts on this blog, mostly from the first year, and I'll be backdating more as I have time later this summer for anyone who still cares to walk along that theological and leadership journey with me.

It was my tremendous honor to deliver the benediction, along with one of the PhD candidates, to conclude the ceremony.  I am still amazed and humbled that I was invited to participate in such a special moment, and I am definitely still processing what that means within my own theological framework. If you're interested in reading more about my reflections on the MATL and the graduation ceremony, those posts are coming soon.

Disneyland Christmas 2017

Further back are the Disneyland Countdown posts from 2015, when mom and I headed to Disneyland for the Diamond Celebration. I actually had a chance to swing past Disneyland in 2017 as well as part of a speaking engagement with the UCC. That probably deserved a blog of its own. I was there to see some of the Christmas decorations, which was such a fun parallel to the last Christmas visit waaay back in 1992. There were some elements which have been in place all this time, and the nostalgia throw-back factor was really something. Anyway, as I start to finish up the scrapbook and journaling, I will share some of that here as well. For now, enjoy this gorgeous photo of the castle.

As ever, Instagram (https://www.instagram.com/castelter/) is the best place for short photo essays and stories, and sometimes FB or Twitter, but I will try to keep a more detailed trip log here.  The catch, of course, will be access to reliable internet. Theoretically the three days in port should have internet, but we'll see.

Anyway, this adventure kicks off sailing with Disney Cruise Lines on the Disney Wonder. We will visit Vancouver, Dawes Glacier, Ketchikan, Skagway, and Juneau. I will tell you right now: there will be a lot of food photos, and probably a lot of pictures of ice and trees. Well, and ear selfies, because we can't just toss all Disney traditions out the window just because we're on a ship, now can we?

MATL - Philippians Reflection

Prompt: Reflect on the major theological themes in Philippians I.

Continuing the theme established throughout our study of Paul, the Letter of Paul to the Philippians presents a theological discourse in discipleship and community and identity formation.  The letter is considered largely warm and positive in tone; despite the time it spends contemplating possible execution of Paul and the existential nature of his existence.  Though Paul debates his own mortality and his desire to join Jesus in salvation, he also continues to offer advice and wisdom to his readers as both an encouragement and entreaty to remain faithful to their path.

Paul’s use of a hymn in the letter is “one of the most poetic passages in all Paul’s writings,” and serves as an insight for the reader into the language and ritual of the early Christians. The imagery and style of the hymn is reminiscent of the Nicene Creed used in contemporary Catholic mass, though the content is different. As with the Nicene Creed, this hymn outlines the major beliefs of the community it serves- in this case, the belief and imagery of Christ as a being possessing equal status with God, who willingly humbled himself and embraced the will of God as an example to all humanity how best to follow God and come to Salvation.  The imagery of complete subservience to God’s will both calls forth the Hebrew Bible teachings of Covenant and obedience (thus illustrating Paul’s own background and heritage) and also sets the stage for the later works of Mark and his interpretation of discipleship.

Paul spends significant time exploring the idea that Jesus’ life should be imitated by his followers (Kugler/Hartin, 450.) Again, readers outside of Paul’s intended audience can appreciate the symmetry of Paul’s words to those of the Gospels of Luke and Matthew, and to some extent even John.  Paul’s intended audience receives this advice without the context of the gospels, of course, but it serves the same purpose.  In outlining the importance of following Jesus’ path as a requisite of salvation, Paul provides a concrete example and expectation for his audience: it is not enough to merely believe or provide devotion, but one must willingly follow God’s interests rather than one’s own. This is, of course, a theme that occurs throughout the entire Bible, beginning with Abraham’s obedience to sacrifice his own son.

Paul wrote the letter from prison, exploring his own mortality and the possible consequences of his mission. He explores the rewards of death in the service of Christ as a parallel to Christ’s own service and obedience to God.  To Paul’s audience, this served as a reminder of the expected and possible outcomes of following Christ’s path, and as a reassurance that all would ultimately be well, even in the faith of death.  To those outside of Christianity, and perhaps even to a modern reader, this passage seems somewhat self-deluded or extremist. It is interesting to consider how Paul must have appeared to his opposition- while his devotion and faithfulness are a credit and inspiration for believers, his passion may also ring of zealotry to a non-believer.

Of course, this also contributes to Paul’s intentional community and identity building.  Serving as such an effluent and effervescent example discipleship would reinforce the tendencies of those who already converted, and perhaps appeal to those looking for a revolutionary sense of community or belonging.  Though the theme of community building is not as prominent in this letter as in Thessalonians, it is clearly a favorite theme of Paul’s.

Overall, I have struggled with Paul. I appreciate his zeal and devotion, but his tone is off-putting. I suppose this relates more to my rather logical and cold approach to religion, rather than the more emotional and transcended experiences that many relate, and is not really a fault of Paul’s style- it just doesn’t speak to me. I appreciate the guidance and reminders within the lecture to consider Paul within his own context and motivation, rather than letting the contemporary setting overly color the writings.

MATL - Thessalonians Reflections

 Prompt: Reflect on the major theological theme within Thessalonians I.

The theology of Paul, as we learned last week, resides largely in communicating with the early Christian communities about how to come into and grow within the existing covenant between God and the Jewish people. That is, Paul wrote not as a revolutionary founder of a new religion, but rather as a prophet or teacher explaining the fulfillment of a traditional teaching and the evolution and fullness of the Jewish faith.  Keeping this in mind, then, contemporary readers of Paul’s letters are challenged to refrain from overly evangelizing Paul’s works while still evaluating and examining the materials for applicability in the contemporary world.

In the First Letter of Paul to the Thessalonians, Paul deals with two major theological issues. The first touches on the status of the Thessalonian believers within the covenant of God, and the second deals with a concept of apocalyptic eschatology (Kugler & Hartin, 430.)  The significance of these theological themes in the world behind the text likely reside in the efforts of Paul to build a community different and distinct from the surrounding gentile communities. When examining the world in front of the text, the themes provide an enduring continuity and relevance to the contemporary Christian community, and also provide some comfort and perspective on the concept of salvation and resurrection to an audience still waiting for the second coming of Christ.

When considering the theology of covenant, Paul uses deliberate and thoughtful language in greeting and identifying his audience.  As noted in the lecture, using words such as “beloved” and “chosen” are specific to the conversation of Covenant, and clearly reflect Paul’s intent to remind the Thessalonian community of their participation as part of God’s people, regardless of their ethnic backgrounds. This significance was significant to the world behind the text, again as noted in the lecture, because it likely explains the circumstances of the Thessalonians and why Paul felt compelled to write a letter in the first place.  By differentiating themselves from their surrounding communities, the Thessalonian community likely experienced social prejudice, pressure, or even punitive actions.  It is interesting to consider these conditions perhaps inspired the Gospel writers- particularly Mark- to narrate the necessity of suffering and service as a path of discipleship.   The importance of including all gentiles into the covenant with God within the world behind the text also presents interesting parallels to the efforts of the Ancient Israelites to form and discern their identity as a distinct and innovative people among the Mesopotamian cultures.  In a contemporary setting, readers take comfort knowing they too can enter into the covenant with God, and that there is an all-encompassing message of salvation envisioned by Paul.

The second major theological theme in this letter is about the concept of resurrection and salvation.  Within the work, Paul’s purpose is straightforward.  The concern for those members of the Thessalonian community who died must have been extremely frightening in a mindset where the second coming was considered imminent. (Horrell, 2075.) Paul offers comfort and assurance that God will acknowledge and save all of his people, even those who die while waiting for Christ.

The text emphasizes the practicality of Paul’s work.  Therefore, it is unreasonable to examine his letter as a metaphorical exploration of the second coming of Christ- indeed, it seems reasonable that Paul expected a living, breathing Christ to return, just as he rose from the dead.  However, just as Paul “was not aware that he was starting a literary movement…that would be authoritative for Christian believers through the centuries,” (Kulger/Hartin, 430) it is possible that Paul’s work speaks to a more metaphorical interpretation than he intended.  Specifically, the apocalyptic eschatology as explained by the text, wherein Paul embraces an idea that “(c)hristians live between these two poles” of the time between the first coming of Jesus and his return (Kulger/Hartin, 431.) Paul teaches his church to live in a way that readies the believers for the return of Christ, which they considered imminent. Now, two thousand years later, contemporary Christians are still waiting for the return of Christ. This might feel discouraging without the comfort of Paul’s words, reminding readers across generations that the time and hour of Christ’s return are unknown and unknowable, but that the continued good works of people to follow Jesus are necessary.  More deeply, contemporary readers may see an unintended metaphor in Paul’s writing.  That Paul believed Christ would physically return is undeniable. However, when one examines Paul’s own words, “For we now live, if you continue to stand firm in the Lord,” (Thessalonians 3:8) and his ongoing encouragement of the people to live like Christ and receive salvation without any physical resurrection of Christ occurring before their death, the power of hindsight may permit a reader to speculate. There is an enduring truth to Paul’s words that do go deeper than his intent. It is, perhaps, part of the mystical quality of the Bible, that the intent of the authors so often transcends time, culture, and language.  There is a theological case here that Paul’s advice and comfort is sound, but that the second coming of Christ occurs within each of us, daily, as we strive to live our lives according to Jesus’ teachings. It is through Jesus we found salvation of ourselves, even in the face of persecution and discouragement. Like the Thessalonians, we toil and sweat deeply on our journey, so that God- like Paul- may rejoice that we remained faithful in the absence of Christ among us, and trusted in his message.

MATL - The Gospel of John - Reflection

Prompt: Discuss the major theological theme in the Gospel of John, in 2-3 pages.

All of the Gospels demonstrate significant theological themes surrounding the identity of Jesus, and the nature of discipleship.  The theological themes within the Gospel of John are conceptually very different from the Synoptic Gospels, and yet present an important thread of continuity through the writings. The two major themes, as outlined by Kugler and Hartin, are related to the divine nature of Jesus, and on discipleship. The concepts are related to one another, and provide a compelling and final chapter to the narrative of the Gospels in their entirety.

 John presents Jesus as a divine and revelatory figure, unique from the more humanistic depictions found in Mark and Matthew, and more eternal than the depiction of Luke.  Rather than seeking to explore Jesus as a son of both Man and God, John depicts a being who is “a true reflection of God…[who] captures the idea of communicating knowledge of God” (Kulger/Hartin, 492.) This depiction of Jesus as an embodiment of God on Earth, and as an eternal figure who existed before, during, and after the time spent on Earth as a man, who is part of God, and from whom the Holy Spirit flows, is an early depiction of the concept of Holy Trinity, which of course becomes a key component to some of the later formalized Christian religions.  This new conceptualization of Jesus is also one way that John illustrates a deeper theological message- that salvation and eternal life comes only through belief in Christ. It is not sufficient, according to this Gospel, for believers merely to imitate Jesus. They must also believe in Jesus’ identity, and subsequently in God, and stand witness to that belief.

This transitions to the second major theological theme of the Gospel- the concept of discipleship.  Discipleship features in all of the gospels as a major theological them, and in John, discipleship is about witness. While this reads very differently from the more ethics based calls of Mark and Luke, or the call to teach in Matthew, when the four Gospels are read as a cohesive document, there is a clear and logical progression. Mark reminds the reader that sacrifice is necessary, as is service, in order to follow Christ.  Matthew calls disciples to teach one another. Luke implores readers to form a meaningful relationship with God as well, introducing the idea that it is not enough merely to do the works or pay lip service to Scriptures. Finally, then, John instructs readers to witness to the truth of Belief, and in so doing, experience each of the lessons and observations offered by the Synoptic writers. Jesus models what it is to Witness,[i] while simultaneously reflecting  the nature of God and presenting himself as the sole path to the God (Kugler/Hartin, 492.)

Contemporary readers are challenged to remember that the intent of each Gospel writer was likely focused on their readers and on their specific message. It was the later editing and compiling that created the multilayered narrative that is so powerful and enduring. So, as noted in the lecture, while contemporary readers should not view John’s depiction of Christian replacements as supersessionism, they should acknowledge that theme may well have been the intent of those who compiled the Bible as it exists today. However, because this is an example of transmission and interpretation, readers must also accept that interpretations may change and even may be flawed or incorrect, held within the lens of one’s own experience and expectation.  In some ways, this makes John the strongest of the Gospels. The work is almost mystic in nature, focusing on messages of love and eternal life, while emphasis on the Jewish traditions are set to the side. They are not demeaned, as noted earlier, but they are no longer the primary focus of the story: John is not concerned with fulfilling the prophecies of Ancient Israel, he is focused on communicating a deeper and more universal message. These ideas are more relatable to the contemporary world than the ideas of Ancient Israel.

Works Cited:

Kugler, Robert A., and P. J. Hartin. An Introduction to the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.

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[i][i] The word is capitalized to indicate it is a function and embodiment, similar to that of Reason or Wisdom, but I realize this may not be the correct way to make such an indication.

MATL - Gospel of Luke - Reflection

Prompt: Based on the materials from this week, discuss the most important theological element of the Gospel of Luke, in a 2-3 pages.

When critically evaluating the world of and behind the Gospels, it is easy to spend significant time evaluating the differences between them.  Even within the synoptic texts, which are all based around the same core set of materials and sources, the differing content of the Gospels can lead to conflicting and contradictory interpretations when they are read without care to consider the larger picture. This is sometimes a useful and helpful technique, particularly when considering what the motivations of an author were, but it can also cause a reader to miss a larger message in the theological themes that tie scriptures together.  The topic of discipleship is one example, particularly when comparing the disciples of Luke to Mark or Matthew.

Discipleship is a major theological theme in all of the Gospels, which of course is inherently logical. A major purpose of the New Testament is to convert and guide Christians, so the tasks of those who follow Christ should exist in some form. This is, of course, paralleled to the Hebrew Bible, where the guidelines for the devout and followers of Yaweh are outlined and emphasized, repeatedly. Luke’s attention to discipleship focuses on a universal calling, and on a physical state of sacrifice and existence, rather than a more spiritual one, which he then contrasts with an emphasis on the importance of a relationship with God, rather than merely doing works of service and sacrifice (Kugler/Hartin, 402.)

 In Luke, the concept of discipleship focuses on the universal nature of the calling, which is consistent with the invitation of Mark’s ambiguous ending, and with Matthew’s idea that all disciples are ‘brothers and sisters’ in Christ (Kugler/Hartin, 391.)  However, Luke is the first to really emphasize the nature of Jesus’ fellowship as appropriate for both men and women, not just appropriate for both Gentile and Jew.  Mary, mother of Jesus, is really the first disciple of Christ, because she listens to God and accepts his plan without understanding. She is the first to follow in the path of Jesus, and she is the only woman in the Bible invited to choose whether or not she listens to God’s calling. All other women, even when receiving God’s blessing, are depicted as either receiving the blessing as a result of their husband (particularly related to bearing children) or in answer to their own prayers. Martha and Mary, sisters to Lazarus, are also depicted as actively participating in the ministry and mission of Christ, and they, along with Mary Magdalene, Joanna, Susanna, and Mary mother of James, are intimate and important members of Jesus’ crowd of disciples. Mark infers their importance by making them the faithful watchers when the Apostles have fled, but Luke is the first to give them names and narratives.  Luke also balances the parables to show equality and applicability of Jesus’ lessons, offering parables of both men and women for the reader to evaluate. (Kulger/Hartin, 401.) This is important because it breaks social conventions both within the world of the text, and the world behind the text.  Throughout the Gospels, the writers make a point of depicting the salvation of Jesus as fulfilling the promises made to Israel and of the transitions in authority. Luke reminds the reader that this transition affects the role and status of women, as well.

Discipleship is an important and relevant topic to any contemporary reader interested in living a Christian life.  Certainly, while the original intent of the disciple messages has changed, the long-term intent was to provide a lasting guide and source of authority for the duration of the Christian experience. While the authors of the Gospel in canon today may not have imagined that their work to survive in the current configuration, they clearly intended it for extended use and application.  Understanding the overarching development of discipleship painted by reading all of the Gospels is just as critical for a contemporary Christian as understanding the nuance and specific messaging within each individual Gospel.

When evaluating the Gospel of Luke for application in a contemporary setting, the reader sees an ongoing commitment to the idea established in Mark and elaborated on in Matthew, which is: discipleship requires following Christ before everything else. It is not enough to merely contemplate or passively endorse Christian behaviors- one must actively participate in life as called by Jesus. Luke reminds the reader that such participation must include building a relationship with God. It is not just about doing good work, it is about being open to God, and trusting God’s purpose even when we can’t really understand what that entails. Mark calls disciples to serve and sacrifice, and Matthew instructs disciples to learn and implement the lessons of Jesus as part of the mission. Luke demonstrates the importance of trusting God’s purpose, and of forming a deep and personal relationship and trust in God. His use of women, both to break barriers within the laws and traditions of traditional roles, and as examples of how to entrust God, is as unconventional now as it was when written.  In a world where women still struggle for equal pay, healthcare access, employment opportunities, or rights within marriage and societal access, Luke is a reminder that even those viewed as unequal or less are equally important to God. Those who are least valued can be the best example of how to move forward in the path of Christ.

Works Cited:

Kugler, Robert A., and P. J. Hartin. An Introduction to the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.

MATL - Gospel of Mark- Reflection

Prompt: Based on this week's materials, discuss the most important theological message in the Gospel of Mark, in 2-3 pages.

There are many theological messages within the Gospel of Mark, among them, the idea that Jesus is a different kind of Messiah, and a call to the readers of Mark to take up discipleship for themselves.  Within this, there is a deeper theological thread which is still keenly applicable today. Jesus the Messiah offers salvation to all people- not just the Israelites- and, therefore, everyone is capable of taking up the path of discipleship.  Mark tears down the barriers between those who are ‘in’ and those who are ‘out’ when it comes to the Kingdom of God. Today, this presents both the same hopeful message to those who are currently ‘outside’ but looking for God, and also serves as a reminder to the modern Christian about their own behavior and ministerial obligations.

As noted in the textbook, Jesus presents himself as a different kind of Messiah than the one expected by his followers (Kugler and Hartin, 370.) Jesus is a metaphysical savior who offers eternal life, not a socio-political figure to challenge earthly oppression.  It is not surprising that the contemporaries of Jesus expected a Judge[1] considering the rich cultural and religious tradition up that point. Throughout the history of the Israelites, when they were oppressed by outside political forces, they believed God sent them a deliverer who called for them to return to the true worship of God and, in return for their renewed faithfulness, their oppressors were destroyed.  Viewing the occupation of Rome as an oppression, and given Jesus’ message of repentance and a return to God, it is perhaps expected that his follows initially expected Jesus to deliver them from Roman occupation.[2]  Mark takes great trouble to explain to his readers about this misconception, and instill in his readers the understanding that Jesus’ task is much deeper than mere liberation.

In teaching his disciples about his different concept of Messiah, Jesus instills the reader with an understanding that this Messiah saves everyone who believes, regardless of their origin.  This is demonstrated through the miracle stories, where Jesus heals ‘outsiders’ numerous times: the unclean, such as the leper (1:40-41), the man with the weathered hand (3:3-5), or the hemorrhaging woman (5:25-34) or foreigners, such as Legion (5:1-20) and the Syro-Phoenician woman’s daughter (4:27-30.) Indeed, in the story of the Syro-Phoenician woman, Mark voices the question and answer about who can seek salvation. Jesus, in the metaphorical role of God, asks the woman whether or not he should care first for His chosen people, symbolized by feeding children bread. The woman replies that even dogs (symbolic of the outsiders) eat the crumbs left by children, and so Jesus heals the woman’s daughter and praises her faith. This story is not about Jesus being corrected or even about the woman’s faith being tested, but rather a parable by Mark showing that Jesus’ salvation is for all believers, and his capacity of salvation is limitless- that even the leftover ‘crumbs’ of his ministry are enough.  Jesus also creates the miracles of the loaves and fishes for the Israelites (6:41-44) and for outsiders (8:6-9) alike, showing that both are valued. (Horsley, 1806.)

Mark also depicts a ‘Messiah for all peoples’ in Jesus actions and teachings. Jesus ‘breaks’ the Sabbath both to harvest wheat for his hungry followers (2:23-26) and to heal the sick (3:1-5) demonstrating that the Sabbath designation (a Jewish tradition and custom) is not subject to God’s Kingdom.  Just as Jesus physically healed outsiders, he forgives the sins of many- another task said to be impossible for a human by Jewish tradition. He challenges the Jewish law of divorce as traditionally ascribed to Moses, and reminds people to follow God’s laws rather than the laws of humans (10:2-9.)  Indeed, he even obviously announces his Messiaship is for everyone when he tells a strange man that the path to Salvation is simple: one must not just follow the commandments, he must also give up all he owns to follow Jesus and find eternal life. (10: 19-21.)  Jesus says, “Whoever does this will of God is my brother and sister and mother” (3:35) and that “(i)f any want to become my followers, let them deny themselves and take up their cross and follow me” (8:34.) Later, John speaks to Jesus about attempting to stop an outsider from casting out demons, and Jesus delivers a famous sermon, “(w)hoever is not against us is for us.” (Mark 9:41.) In illustrating that the Kingdom of God is above the laws of humans, and that while Jewish faith traditions are important they alone are not the means to salvation, Jesus opens the door for ‘outsiders’ to follow him.

This transitions into the call to discipleship present throughout Marks’ Gospel.  Throughout the Gospel, Mark illustrates the necessary requirements of discipleship: service and suffering in order to follow Jesus. This invitation is not just for a Jewish reader, however.  Mark’s audience was Gentile Christians (Kulger-Hartin, 375) who, throughout the Gospel, were offered opportunities to see themselves as followers of Jesus. Mark also paints the transition of discipleship in a way that invites ‘outsiders’ into the mission.

Jesus begins with no disciples, and so goes among the people and invites people to follow him. (1:16-20) Then, from his numerous followers, he ascends a mountain, and designates twelve to help him. (3:15-19.)[3]   These twelve follow Jesus until he is arrested and crucified. Discipleship then passes to the women, who watch with Jesus while he dies and who serve Jesus in his death. (Kugler and Hartin, 373.) When the women flee the empty tomb in terror, the reader is left with a clear invitation to step into the role of disciple.   There are parallels to the evolution of the Israelite traditions.  God also sought out believers and called people to follow, and from the many followers created twelve tribes of Israel. Jesus begins with the Jewish people in his call of discipleship. Ultimately, the discipleship passes to women, who in the Israelite culture are less important than men in many ways, and particularly in a religious sense. Symbolically, the enduring faithfulness of the women, when the men have fled in fear, is an acknowledgement that others besides the preferred chosen people may follow Jesus. When the women also flee, the reader sees a clear invitation and opportunity: throughout the Gospel, Jesus emphasizes that anyone can take up the cross to follow him. Here, then, is the chance for the Gentile: The Gospel concludes the tomb empty and deserted. Who is left to follow Christ if not the reader, who from the beginning is known as an ‘outsider’?

This theological message- that salvation comes to all who follow Jesus, not just the chosen people of God- applies in contemporary settings.  The world is full of people who are outsiders. The Gospel’s call to outsiders is a reminder to contemporary Christians not to forget that the Word is for everyone- not just those who already understand and believe.  A Christian is called by Jesus to follow him and live as an example to others- in the service of others. Christians have an obligation to minister to everyone, not just those who believe or who are potentially convertible. Charities, then, should not draw distinctions between the ‘insiders’ and ‘outsiders’ nor make conversion a condition of the charity.  Expressions of human dignity, of love, of compassion, and companionship, are due to all peoples- even those that are disconcerting or uncomfortable.  The Gospel reminds Christians that they were once outsiders, too, and Jesus still embraced them.  The Gospel offers hope to those who seek it- inviting everyone to consider what it is to follow Jesus. 

Works Cited:

Horsley, Richard A. “Mark.” Pages 1791-1825 in The New Oxford Annotated Bible: New Revised Standard Version: With the Apocrypha: An Ecumenical Study Bible. Edited by Michael D. Coogan et al. New York: Oxford University Press, 2010.

Kugler, Robert A., and P. J. Hartin. An Introduction to the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.

 [1] Judge here is used in the context of the Hebrew Bible, as in a liberator or source of deliverance.

[2] Horsley explains that the number of baskets leftover identify the content of the crowd: twelve for the Israelites, and seven for the outsiders, 1806.

[3] Horsley writes that this scene is symbolic of a renewed Israel and that the twelve are symbolic of this renewal, 1797.