Call and Consequences: A Womanist Reading of Mark

by Raquel Annette St. Clair

"The son of man must suffer," Jesustells his disciples in the Gospel ofMark, and interpreters agree thiswarning is centrally important to theGospel. But why must Jesus suffer, andwhy must his disciples face sufferingif they would follow him? Is this amatter of "divine necessity," or theconsequence of historical opposition toJesus' cause? Raquel St. Clair brings a womanistperspective to these questions, notingthat marginalized persons, particularlywomen of color, have too oftenexperienced the call to discipleshipas a call simply to "suffering, shame,and surrogacy." Her close reading ofthe Gospel of Mark highlights theimportance of freely accepting theconsequences of answering Jesus' call.

Genres: Biblical Studies

224 pages, Paperback

First published October 1, 2008

Reviews

[Audra Spiven · Rating 4 out of 5]

This book was a wonderful read for a perspective on the life of Jesus (as specifically portrayed in the Gospel of Mark) that will be new and probably challenging to many white theologians. In class we had discussion groups about this book, and I was the only person in my discussion group who had heard of womanist theory prior to reading this book. One person in my group complained about the book that St. Clair's views were too narrow, and that "everything kept coming back to being a black woman." I explained that yes, it did, and that was St. Clair's intent and point.

The only difference between this book and any theology written by a white man is that at least St. Clair is honest and up front about her limited viewpoint, whereas white men arrogantly write theology from their white male perspective as if it's the universal view, even though it isn't. If white male theologians were honest, not only about the fact that they write from particular perspectives but also about the fact that those perspectives are inherently limited, we'd have a lot more open-minded, gracious theology in the world and a lot less hot-blooded certainty and far fewer boundaries--all of which would make more people feel comfortable coming to the table to share their own perspectives.

I'm grateful for this important and meaningful contribution to the conversation about the life of Jesus and what it means for discipleship. I didn't agree with everything St. Clair asserted in this book, but I did learn a lot from it, and I'm glad to have read it.

[Steven H · Rating 5 out of 5]

AN EXCELLENT WOMANIST INTERPRETATION OF JESUS AND HIS MINISTRY

Raquel A. St. Clair is Executive Minister of St. James Africa Methodist Episcopal Church in Newark, Jew Jersey; she was also a coauthor of The African Presence in the Bible: Gospel Sermons Rooted in History, and a contributor to True to Our Native Land: An African American New Testament Commentary.

She wrote in the Introduction to this 2008 book, “I suggest that African Americans will continue to feel this ‘psychic and physical connection’ to the cross because they connect with Jesus’ resurrection through his suffering… I maintain that it is important that we acknowledge Jesus’ suffering as well as our own.” (Pg. 5) She adds, “I maintain that the most fruitful course of action is not to remove or ignore the cross but to reexamine our understandings of the cross, suffering, and discipleship… I believe that a discussion that takes as its subject the cross, the suffering it symbolizes, and discipleship offers both problems AND possibilities. What follows is my attempt to expose this issue and offer a biblical interpretation that shows some of the possibilities of a reexamination of the cross in our context. This reinterpretation necessitates reading the Bible from the perspective of African American women.” (Pg. 7)

In the first chapter, she explains, “Womanist theology, with its emphasis on the tridimensional oppression of African American women---with respect to gender, race and class---allows me to establish an African American female social context. First, by trading the development of womanist theology, I distinguish womanists from African American women in general and situation them among their immediate predecessors---black male and feminist theologians. Next, I survey womanist theologians’ views on Jesus, the cross, suffering, and discipleship. My goal is to expose and clarify the problems and possibilities associated with African American women’s traditional understanding of Jesus as the divine comforter.” (Pg. 12)

She points out, “The feminist movement… addressed sexism separately from racism, as its constituents were overwhelmingly white women. Although African American and white women were united in their struggle against sexism, racism divided them. White women in the feminist movement failed to see how they had universalized their experience and made it THE experience of womanhood. African American women recognized that white women as well as white men racially oppressed them. Although white women fought against patriarchy, they also derived privileges from patriarchal systems and were oppressors of African American women… African American women … chose to create for themselves the opportunity to be both black and female and to work toward the liberation of all African Americans.” (Pg. 14-15)

She suggests, “I would assert that African American women would benefit by following the lead of womanist theologians in broadening their understanding of and identification with Jesus so that their primary connection to Jesus is not based on suffering… Jesus is particular in that he recognizes and affirms the particularities of who (women) are and what they have endured. The particularity of Jesus… is seen in African American women’s identification with him as their cosufferer.” (Pg. 19)

She outlines, “Womanist interpretations of Jesus bear four basic principles in mind. First… The meaning of Jesus … cannot be merely theoretical postulations, but concrete affirmations grounded in everyday experiences of their lives… Secondly, womanist Christology must dismantle interpretations of Jesus Christ that ‘aid and abet the oppression of black women.’ … Third, womanist Christology ‘must also affirm black women’s faith that Jesus has supported them in their struggles to survive and be free.’ … Finally… For womanists, Jesus’ significance is found in his ministry.” (Pg. 20-21)

She summarizes, “The affirmation of Jesus as the divine cosufferer becomes problematic when African American women assume that Jesus’ suffering was the will of God rather than a consequence of his ministry… This affirmation is also problematic when… This identification with Jesus casts African American women in the perpetual role of sufferers… The affirmation of Jesus as the divine cosufferer is empowering to African American women when it assures black women that they are not alone during times of suffering… Therefore, the potential exists for this affirmation to motivate African American women to challenges the causes of their suffering.” (Pg. 33)

She states, “Whereas some feminists employ a hermeneutics of suspicion, I would suggest that a womanist biblical hermeneutic be characterized as a hermeneutics of wholeness… [It] must promote the wholes of African American women without prohibiting the wholeness of others… Second, our interpretive procedure must be grounded in the concrete reality of African American women’s lives… Third, I affirm that God supports African American women in their commitment to and struggle for wholenesss… Finally, a womanist interpretation asserts that Jesus’ significance is his life and ministry.” (Pg. 82-83)

She observes, “[The gospel of] Mark shows pain to be only one possible consequence of discipleship. Honor is another…. The disciple does not access honor from God by sharing in Jesus’ pain, but by sharing in Jesus’ ministry… We are left with a choice to follow or forsake Jesus in his ministry. What the reader/hearer decides will determine whether or not she or he is a part of Jesus’ family or ‘this generation.’” (Pg. 164)

She concludes, “Jesus, then, is not our cosufferer. Although the Gospel narrative recounts his presence among those in agony… his ministry is characterized not just by empathizing with them but also by alleviating their agony… Jesus’ presence among us empowers us to fight on because our existential contexts of suffering due to racist, classist, and sexist oppression are not divinely preordained… These are not crosses for us to bear. They are challenges that we must overcome. And the call, the challenge, is not suffering with Jesus; it is ministering like Jesus.” (Pg. 167)

This is a very exciting and insightful book; it will be of great interest to anyone studying Womanism, Black Liberation Theology, and contemporary Spirituality.

[Rob · Rating 5 out of 5]

This is one of the best books I've read this year. St. Clair explains a womanist reading of Mark's gospel in a thorough, convincing way. Her conclusion runs against the grain of some traditional readings of Mark, but she makes an excellent argument for her reading. The necessity of discipleship is ministry, Pain (agony) is a consequence of ministry, but divine honor is also a consequence.