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    Meeting God in Mark
    Meeting God in Mark
    Meeting God in Mark
    Ebook77 pages1 hour

    Meeting God in Mark

    By Rowan Williams

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    About this ebook

    A fresh look at the message and meaning of Marks Gospel by one of the worlds greatest living theologians.

    Rowan Williams explores the essential meaning and purpose of St Marks Gospel for complete beginners as well as for those whove read the Gospel many times before and want to see it in a fresh light.

    Written at a highly accessible level and packed with illuminating spiritual insights, this book would make a perfect gift for anyone thinking about confirmation, while also appealing to people who may simply be curious about Jesus and the Gospels and want to learn more about his significance.

    LanguageEnglish
    PublisherSPCK
    Release dateSep 18, 2014
    ISBN9780281072514
    Meeting God in Mark
    Author

    Rowan Williams

    Rowan Williams was the Archbishop of Canterbury from 2002 to 2012. A theologian and poet, he is master of Magdalen College in Cambridge and chancellor of the University of South Wales.

    Read more from Rowan Williams

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      Book preview

      Meeting God in Mark - Rowan Williams

      Introduction

      I am very much indebted to SPCK for once again being willing to make available to a wider audience what started as a short series of Holy Week talks in Canterbury Cathedral (in 2010). The text has been transcribed from recordings and I have left most of it unaltered, though I have added details to fill out one or two points and occasionally to respond to questions asked after the lectures. It makes no claim whatsoever to reflect current scholarship on Mark’s Gospel, though I hope it is not completely at odds with such scholarship. My aim has been simply to offer suggestions for a slow reading of what notoriously feels like a rushed and packed text.

      Mark has often – as I note in the first chapter – been rather ignored in the Church’s liturgy because it has comparatively little about Jesus’ early life, teaching ministry and resurrection appearances; and conversely, in some accounts of Christian origins since the early nineteenth century, it has been seen as the simple and unadorned version of a story that Matthew, Luke and (especially) John then surround with complexities. It is true that Mark’s brevity and intensity set it apart; but it is a mistake to think that this means it is naïve and ‘primitive’. Mark is shot through with deeply theological perspectives, at least as much as the other Gospels, but the evangelist manages to embody these insights in a whole range of skilful storytelling techniques and turns of phrase. Putting great depth into apparently simple stories is something requiring enormous skill, and Mark is a great artist in this respect.

      That is why I describe these reflections as an attempt to help us read Mark slowly, to go back over the surface simplicity of the text and tune in to some of the deeper themes – above all to listen to the various ways in which Mark is challenging us not simply to read but to expose ourselves to a new and transforming relationship with the figure at the heart of his story. The point of the Gospel is that we should encounter there a reality alarmingly beyond human expectation and human capacity; and that through this encounter we should be changed bit by bit into the sort of person who can actually understand what is asked from us and what has been made possible for us in the life and death and rising of Jesus.

      I have tried not to take for granted too much knowledge of the biblical text overall, or of the ancient world, and apologize if I have failed to get this right. I have quoted some significant Christian writers who have found that Mark’s text leaves them with an unmistakeable sense of a living presence at work in it. And my hope is that readers of these meditations may be prompted to go back to Mark’s little book and let it work on them afresh, so that the same living presence may dawn on them as well.

      Thanks to Jonathan and Sarah Goodall, as always, for help with the recordings and transcriptions, and to Philip Law of SPCK for further suggestions in tidying up the text; also to all who came to the lectures and asked such searching questions afterwards; and to the Dean and Chapter and choir of Canterbury Cathedral for so generously collaborating with the organizing and presenting of the lectures.

      Rowan Williams

      Cambridge

      Lent 2014

      1

      The beginning of the Gospel

      The Gospel according to St Mark can seem like something of a Cinderella among the Gospels. For many hundreds of years it was used in public worship far less than any other of the Gospels. It never attracted the great – indeed the encyclopaedic – commentaries of scholars and saints across the centuries. Unlike St John’s Gospel, where everybody who was anybody in the history of the Christian Church seemed to want to write a commentary on it, St Mark attracted relatively little attention from the great expositors of Scripture in the early and mediaeval Church. Its brevity made it seem less useful than the fuller accounts of the other Gospel writers, and its style and language are apparently very straightforward (apparently; as we shall see, there’s rather more to it than that). In the most solemn week of the Christian year, the week leading up to Easter, it was the narratives of Matthew and John that were used in public worship and that eventually attracted the great musical settings like those of Johann Sebastian Bach (he did write a setting of Mark’s Passion narrative but nothing survives, probably because it would not have had a prominent place in the regular liturgy of Holy Week like the others).

      And yet, Mark’s Gospel still has, for all sorts of readers, an exceptional impact. Two of the foremost Christian communicators of the twentieth century – one of them happily still with us – have claimed that they owe their Christian faith simply to reading Mark without any particular preparation. The great German Protestant theologian Jürgen Moltmann was a prisoner of war in Scotland in 1945; he and his fellow-prisoners had just been shown photographs of the horrors in the camps of Belsen and Buchenwald, and were dealing with the nightmare realization that they had been fighting for a regime responsible for unimagined atrocity. Moltmann had little Christian background and no theological education, but when an army chaplain distributed copies of the Bible,

      I read Mark’s Gospel as a whole and came to the story of the passion; when I heard Jesus’ death cry, ‘My God, my God, why have you forsaken me?’ I felt growing within me the conviction: this is someone who understands you completely, who is with you in your cry to God and has felt the same forsakenness you are living in now . . . I summoned up the courage to live again.¹

      A similar story is told by the late Metropolitan Anthony Bloom, who did so much to open up to Westerners the Russian Orthodox tradition of prayer. As a sceptical young man he had been persuaded to attend a camp for young Russians, and attended an address by a celebrated and very saintly Orthodox theologian. The

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