Mark 13:1-8, is known as the little apocalypse. This is a foreign genre to us, though common at the time of Jesus’ life. Surprisingly, these were originally texts of hope, written to provide another vision of the world for people suffering and oppressed. In apocalypse, worldly power is turned on its head, and God’s justice reigns, assuring the vindication of the oppressed. In Mark, Jesus seems to be speaking in realistic terms about what lies ahead for his friends and disciples, trying to prepare them. He tells them that God will be with them through it all. His warnings here are not a condemnation, but a lament of what is to come. Jesus is reading the signs of the times.

David Gist reflects on the meaning of the phrase “You will always have the poor among you,” or “with you.” It’s a rather famous phrase — or infamous, given how this passage has been used to perpetuate greed and capitalism. But what was the context for this phrase, initially from Deuteronomy? David was called to work with Bread for the World just over 20 years ago. It's founder decided to focus on the root causes of hunger concluding from Bible study that God not only cared about “the least of these,” but about our laws and structures — and how society relates to the least of these. God calls us to advocacy: write a letter to Congress with us!

In Mark 12:28-34, a religious scholar asks Jesus about Old Testament law — what the greatest commandment is. Jesus responds by quoting the Shema: a Deuteronomy passage instructing the Jewish people to love God with all their heart, soul, and might. Jesus adds “mind.” Secondly, he says, is to love one's neighbor as one's self. Jesus is confirming his identity as a member of this Jewish community. The Shema is the unifying message among the Jewish people. The scholars want to show that he’s an outsider — but Jesus always comes back to center. Lisa delves deeper into heart, soul, and mind love, and reminds us that God is interested in love that is communal, and protective of others.

Jason takes the passage of Mark 10:35-45, in which Jesus calls his disciples to divest themselves of power in order to serve, and weaves it together with stories of Judy Chicago and Sojourner Truth. Jesus continues to turn the tables on culture, and to call for the divestment of power and dominance in order that his followers might serve.

Bert Newton talks about how the early church spread the idea of God’s New Society in which all would be housed, how churches are attempting that today, and how the campaign to help churches build affordable housing continues that vision. He also describes how Jesus and his disciples spoke up in their city councils (synagogues) and how we can do that today.

The passage of Mark 10:2-16 has greatly impacted Susan Cameron’s growth and thinking about what God is trying to say to us through the Bible — particularly because of its abuse and misuse. Studying family systems in seminary at the time she was practicing family law brought light to Susan’s view of what Jesus was saying in this passage. Rather than words of bondage, these were revealed as words of liberation. Jesus’ words about adultery were shocking in his day because they included rights for a woman impacted by adultery, rather than just men or husbands — implying mutuality and equality in marital relationships.

As a chaplain in a hospital context, Adam offers solidarity with those who need confession. His touchpoint with James is the call to “confess to one another … and you will be healed.” At a recent hospital event, a tea for the soul with hospital staff, one doctor remained behind to talk about the challenges his patients were carrying. Their need, and the need of this doctor, was for solidarity.

Long influenced by Yale theology professor Willie James Jennings, Frank Scoffield Nellessen spoke about God creating home: a place of safety, of love, of belonging, where we could provide for and take care of one another, get to know one another: a place of life. For “to be a creature is fundamentally to be a homemaker." The Word became flesh and made his home among us. —John 1:14. The word made flesh continues to unfold home among us. And so God’s home opens up to us, fully draws us in and is given away like Jesus’ body.

Sam Bills was drawn to Jesus’ healing of a deaf and mute man — restoring him to community. It offers a gospel of hope, healing, hearing, restoration and expanded understanding for himself and for our community — all expressed in the word ephphatha, open up. But this is the second story of healing in our passage. The first is that of the Syrophoenician woman. Not only is she a woman, but one of enemy descent — an outsider of outsiders. Jesus has entered a house in an effort to be hidden, and this woman defies custom by approaching him. She is desperate, driven by concern for her child. Jesus refuses her abruptly. Is this a test of faith? Or could it be that the interaction is also shaping Jesus? Ephphatha, open up. What things are keeping us from this openness?

Tim addresses Mark 7:1-23, where the Pharisees come to Jesus asking why his disciples don’t practice ritual hand washing before meals. Jesus doesn’t get upset that the Pharisees are obsessively following laws, but because they are not sticking closely enough to the law. Their traditions are getting in the way of God’s commandments. The intent of these traditions was not harmful, and Jesus knows that. But while the intent wasn’t harmful, they were creating a hierarchy. The Pharisees want Jesus and his men to be more separate from the population — more holy and set apart. Jesus is pointing out that their practices are doing things that they did not anticipate. What practices might we have that do the same?