Following Jesus as empowering:

Abstract

"Following Jesus" is not a new issue in the study of the Markan Gospel. In the past, various studies, using either historical criticism1 or literary criticism, 2 have been done in dealing with this issue. This shows that in New Testament scholarship, discipleship, or more correctly followership, is considered an important theme in Mark. In this writing I focus my study on the same topic. In my opinion, following Jesus, which is closely related to understanding Jesus, is the central issue in Mark. In this study I have discovered that followership is actually related to empowerment or a call to empower. Empowerment here points to Jesus' act in renewing his disciples' understanding of himself in order to instil in them values of followership which call them to re-enact those values in their way of following Jesus.3That is why the most important, or even the only activity of Jesus in Mark 8:22-10:52 is the teaching of his disciples/followers, both through his words and deeds. Mark 8:22-10:52 is a story. Therefore I use narrative criticism to uncover the message contained therein. There are many kinds of narrative criticism, 3but I especially use the method developed by David Rhoads and Donald Michie in their book, Mark as Story,6 and is also described by Mark Allan Powel in "What is Narrative Criticism?"7 Whereas Rhoads and Michie focus only on the aspect of the story, this study tries to see the connection between the aspects mentioned and the experience of the reader. For me, a story does not only contain aesthetic values8 but also certain moral values.9 hence, a reader is expected to be influenced or even renewed by the values therein. Therefore this study grapples with both the ideological context (ideal values, contained in the story which are to be communicated to the reader), and the social context of the reader (the social cultural values of the reader).10 I would like to call the method used in this study, "narrative criticism plus", or "socio narrative criticism". Narrative criticism is not concerned with the historical background of the text; only the text as it is is important. But, in my opinion, in reading the text, both the aesthetic and the moral values are important. The reader will not get only emotional or psychological satisfaction but will also experience spiritual transformation, for the ideological values of the story are to be reactualized in the life of the reader. It is for the purpose of the reactualization of the values in the story that the study of the socio-economic, socio-political and socio-cultural aspects of the real reader come into focus. It is here also that we go beyond the boundaries of narrative criticism and enter into rhetorical criticism and reader-response criticism. This is in line with Mark's objectives. The gospel indicates that what is told in the gospel goes beyond the narrative world of the gospel. Moreover, what is meant by implied reader in narrative criticism is actually a reconstruction of the real reader which reflects his/her own condition. This is also meant by Marxsen, who speaks of the Markan gospel as the representation of Jesus; the gospel about Jesus confronts the reader with the reality of Jesus." To me, this is an important aspect in the reading process. The reader identifies with the disciples and experiences the same problems. In this way, Jesus' teaching is received as teaching directed to the reader him/herself. Generally, narrative criticism is differentiated from redaction criticism by saying that redaction criticism focuses on theological unity, while narrative criticism focuses on narrative unity. Hence, a narrative is commonly seen as an art linked to imagination and not just to intellectual concepts. But this kind of differentiation is not absolute. As Via is right in saying that even though the dimensions of a story cannot be reduced to concepts, language used aesthetically can carry conceptual implication. Therefore, as he says, it is not a violation of a literary work's nature to bring this implication to articulate expression. Hence, by using narrative criticism, studying the point of view14and the plot of the story,15one can also uncover theological concepts of Mark, a clear example of this can be seen in Tannehili's narrative christology.16From this perspective, we can speak of the concept of empowerment in the story. By the word empowerment, I mean the process of conscientizing the disciples in order to renew their understanding of Jesus and his way so that the value of followership can be internalized and re-enacted. Based on the above mentioned assumptions, I have formulated three theses to be investigated. 1. Narrative analysis of Mark 8:22-10:52 can uncover important concepts which reflect the values of followership and show that Jesus' teaching activities are acts of empowering/ conscientizing his followers for those same values. 2. Analysis done on the story of Mark 8:22-10:52, seen from the perspective of the Markan community, shows that the values of followership in the story are actually the opposite of the values practiced in Markan community and in society at large at that time and place.. 3. Reading the story critically and analyzing it from the perspective of the Protestant Church in the Moluccas (GPM), the GPM Synod's "Call to Repentance" in 1960 can be interpreted as an effort to reactualize the values of followership as reflected in our story. First thesis: In chapter one, I do a narrative analysis of Mark 8:22-10:52, focusing on various aspects of the story such as point of view, plot, and character. This analysis shows clearly that the values of Jesus are in contrast with those of the disciples. This contrast is purposely put forward by the narrator to enable the reader to grasp the values of Jesus, and to adopt them as his/her own. 1. A contrast of values is found in the prophetical teaching series (8:27-9: 1 9:30-50; 10:32-45). The disciples emphasise power and glory, and they relate this to messiah. As disciples, they would like to share Jesus' power and glory. This is the reason why the story has Peter representing the disciples in rebuking Jesus when he speaks of suffering (8:31-33). They also debate about who is greater (9:33-34), and James and John ask Jesus to place them on his left and right hand in His glory (10:35- 37). The disciples are even pictured as having exclusivistic tendencies. Therefore, a certain exorcist is prohibited from using Jesus' name (9:38). Opposing this tendency, Jesus speaks of the call to be servant of all, of the first becoming the last, and of becoming a servant to others (9:35; 10:43-44). He also calls them to receive children, literally and symbolically, referring to the weak and the marginalized in the community (9:36, 37; 10:13-16). Jesus' concern for the weak is also manifested in his actions. The disciples fail in their actions because they are unable to see that there is a close relationship between understanding Jesus and following in his footsteps. They fail to realize that suffering is part of being faithful to God.

2. In line with concern for the weak, those who participate in helping the weak (including an exorcist) should be included in the community. Here the exclusivistic tendency of the disciples is rejected.

3. Concern for the weak is also reflected in the episode of the rich man who fails to follow Jesus. His question about how to inherit eternal life is answered by Jesus with the call to share his life with the poor. The important value which the rich man failed to meet here is that of resisting a selfish type of religious life in order to practice a life of solidarity with the weak and the poor.

4. Another concept uncovered by this analysis is equality between women and men, pertaining to both their rights and their obligations. This is seen in Jesus teaching on divorce. From the view point of the place and the role of women in Mark's gospel, we can say that this text reflects Mark's effort to stress equality between women and men. This value is expected to be implemented in the community which is seen as a family.

5. Following Jesus is an act of faith on the part of the community and of the individual. Jesus asks the disciples, "Who do you think that I am?" They are asked here to think the things of God. In other words, they are asked to experience the battle of faith as that is experienced by the father of the child who is seized by a dumb spirit.

6. The story is realistic enough in suggesting that it is not easy to understand and to enact Jesus' values, and for that reason empowerment is needed. Like blind ones, the disciples need vision from Jesus. They even need a second act of healing as illustrated in the Bethsaida story. In other words, there is always a second chance for repentance and renewal. Here we see that empowerment as an act of conscientizing is closely related to repentance. Those who realize the importance of the values of followership wall repent, which means that they must turn from "thinking the things of man" to "thinking the things of God." This value should be further manifested in "selfdenial, carrying the cross and following Jesus." The points discussed above show that narrative criticism used on Mark 8:22-10:52 has successfully uncovered concepts which reflect the values of followership, as these are stressed in the story.

Second thesis: In the second chapter, we read the story critically from the perspective of the struggles of the Markan community. Here we also see that the values of the story are the reverse of the values practiced in society and in the Markan community.

1. The community experiences power as domination. The treatment they receive from the Roman Empire and the Jewish leaders is an embodiment of power as domination17. The zealots’ reaction to this is to revolt against the Roman Empire and to murder the Jewish leaders. Here power as domination by the Roman Empire is responded to with power as domination by the Zealots. In our story, the disciples also comprehend power as domination. This is reflected not only in the content of James' and John's wishes, but also in the disciples' attitude toward children. This attitude is contradictory to the idealistic value in the story, since power as domination is rejected by Jese (10:42-45 0. Instead, Jesus focuses on power as empowering. Hence, the key words here are to be a servant, to serve and not to dominate. In this connection solidarity with the weak and the poor becomes a necessity.

2. There is a social-economic gap in the Markan community. It is not unlikely that, as generally practiced, the poor in this community are also exploited by the rich. But Jesus stresses the necessity to share and to empower the poor and the weak in the community. It is here also that we see how the values of society are being reversed by Jesus.

3. Reversal of values is also seen in Jesus’ attitude toward children and women. In our story, children are treated well, even though there are times when they are pictured as weak/sick (5:22-24,35-43,7:25-30;9:14-27). Yet the story also shows the parents struggle for the life of their children (Jairus, the Syro-Fenisian woman, the father of the child seized by the dumb spirit). Jesus also hugs the children and blesses them (9:36b;10:16). He says that those who welcome the children in his name are actually welcoming himself and God (9:37) and that they are to inherit the kingdom of God. This attitude differs from that generally practiced in society. In Judaism of that time, children were considered weak and were not allowed to touch the scrolls of the Torah before they become bar-mtzvah18. Status and obligation wise, they were regarded as the lowest in the society19. Also in Roman culture, a father’s treatment toward his son could be harsher than a master’s toward his slave. For if a master could sell his slave only once, a father is allowed to sell his son more than once20.

4. Women are respected in this story. In speaking about divorce, Jesus gives equal rights to the woman (10:12)21. In other verses, respect toward women is also reflected in at least two terms, aKoA.oi)0eco (15:41) and SiaKoveco (1:30,31:15:41). If Judas is remembered because of his betrayal, a woman is remembered for her act of annointing Jesus (14:3-11). When the male disciples run away, Jesus' the women followers continuously follow and serve him since Galilee (15:41)22. Jesus' attitude toward women stands in opposition to that practiced in society. The Pharisee's question, "Is it lawfull for a husband to divorce his wife?" reflects the patriarchal culture which focuses on the male23. The points discussed above show the contradiction between the values of the story and the values practiced generally in society. In other words, we see the reversal of values practiced in society. Here again the second thesis is proved.

Third thesis: The GPM Synod's Call to Repentance in 1960 was not based directly on our story; rather it was inspired by Mark 1:15. But even though there is no direct reference to our story, we can still relate the two of them because of the parallelism between them. Firstly, both the Markan story and the Synod's Call to Repentance are reflections of the real situation faced by people. Secondly, even though the term repentance is not used in Mark 8:22-10:52, yet the idea of repentance is very much implied in the act of following Jesus, the central theme of the story. Jesus' teaching about not "thinking the things of man" in order to "think the things of God," is basically a call to repentance. Thirdly, in accordance with what has been mentioned above, the Synod's Call to Repentance can be seen as a call to the reactualization of the idealistic values of Mark 8:22-10:52. The discussion in Chapter III shows this.

1. A mixture of tribal religion and the Christian faith in the Moluccas is reflected in the values adopted by the Moluccans, such as: (a) Tribal religion with its ancestor veneration carries with it an exclusivistic tendency which in turn causes polarization between villages and between tribes/sub- tribes. Jesus, in opposition to this, promotes inclusiveness24. (b) Ancestor veneration orientates people to the past, while Jesus on the contrary orientates people to the future, to the coming of the kingdom of God25. (c) Ancestor veneration focuses very much on collectivity. This characteristic has many positive aspects yet it also tends to minimize individual respon sibility and to seperate spiritual life from social life, the two aspects which are complementary in our story26. (d) The tendency to consider tribal custom as the key to solving crisis in a way prevents people from accepting suffering as the risk involved in following Jesus27.

2. There is strong tendency among pastors/ church leaders to hold on to power. This makes them insensitive to the people's suffering. Jesus' criticism to the use of power as domination is relevant here also28.

3. A social gap between the rich and the poor can be seen between the church community and society at large. The efforts which has been done to bridge the gap need to be increased29. In other words, the values of sharing for the sake of empowering the weak and the poor need to be reenacted.

4. Moluccan society is patriarchal and GPM is not totally free from that structure. This is clearly seen in the church's program designed for women and men in the church. Our story reminds us of the need to renew our understanding that men and women are equal. So also with children, who need special attention in the church.

The discussion in this dissertation shows how much the challenge of our context calls us to reread Mark 8:22-10:52 critically and to reactualize the values of the story in our own situation.