Modern Journal Of Notarial Events

The Gospel of Mark is a narrative, in the oral tradition of early Christian teaching. To perceive the story of the rich man’s speech with Jesus, one needs to view the Gospel in total. In this Gospel, Jesus is a advisor and teacher of the people. Jesus is instructing the truths of the Kingdom of Heaven. Moreover, Jesus is leader to the disciples/apostles.

Mark wrote his narrative in active voice telling the events in the discipling of the apostles and ministry to the Chosen People of God. Throughout the Gospel, Jesus talks with humans in all walks of Jewish life.

Thimmes (1992) helps explain the parts of Marks Gospel. For Mark, elements are groups of people, the twelve (apostles), religious leaders, Jesus’ family, crowds of people, and women. She proceeds to write that person characters, like the rich young man, appear at times; however, they appear in justification of Jesus, His actions, His mission.

Inner Texture/Intertexture

The inner texture – repeated patterns of speech and structure (Bekker, 2005) – include the theme of teaching, preaching to the people, providing clear or deep perception to the apostles, challenging the teachers of religion, and commanding followership. To the humans following Jesus, He tells simple stories for their understanding, to the apostles, He explains the parables in depth as to make sure their understanding and their capacity to disseminate the truth after the Accession. To the scholars of Jewish religion, Jesus traps them in their own words.

Intertexture – the tapestry woven into modern society (Bekker, 2005): The Church today proceeds to instruct and interpret for the faithful. The Gospel of Mark uses intertexture through social topics mutual to the time in a manner that reflects culture.

Mark wrote based on oral tradition and oral history (Dewey, 2004). Like organizational leadership today, Mark shared Jesus’ resourcefulness through story telling, in Mark’s situation, as suggested by Dewy (2004) and Robbins (2005), Mark wrote as scribe of Peter. Peter’s oral history became written history through Mark.

Oral histories and traditions of a great leader cohere to that leader over time. Like innovative organizations, myth and folklore aid preserve organizational history. We tell the stories in pieces in a way that persons may comprehend the context, and then weave the stories into a text. More than myth and folklore, Mark’s gospel is a factual accounting resulting in little change over time.

Inner Texture in Mark

There are various recurring themes in the Gospel of Mark. We read that Jesus preached, He spoke with authority, He taught. These references tell us Jesus was a teacher. However, teacher has a dissimilar meaning today than the time of Jesus. Daily Bible Study (2005) offers a definition of teacher employed for the duration of the time of Jesus.

Teacher: Rabbi, meaning Teacher, or Master was, and is, a dignified title given by Jews to doctors of the religious law and discerned teachers. In the New Testament, it was most many times recorded when employed by His disciples for Jesus Christ.

Therefore, Mark’s use of teacher referring to Jesus is of respect for Jesus’ psychological result of perception learning and reasoning of sacred scripture and capacity to relate it to disciples and followers.

In the passage, Mark 10:17-22, the word teacher appears twice as spoken by the rich young man, once in the beginning of the story and again in the middle. The rich young man recognizes that Jesus speaks with authority when preaching. This young person did not come upon Jesus; rather he ran to Jesus giving homage by falling to his knees, and addressing Jesus as teacher. Hebrews 7:7 offers numerous clear or deep perception to the young man’s behavior, “It is beyond dispute that the inferior is blessed by the superior.” Other accounts suggest the rich young man was a local leader (ruler) to whom others would bow in respect (Luke 18:18).

Recognizing the historical perspective of the teacher and the action of the rich young man to kneel before Jesus, one may understand how this person felt toward Jesus as a leader and teacher of the people. However, did this young man recognize Jesus as the Son of God?

As the story unfolds, the young man likewise addresses Jesus as good, “good teacher.” Good appears three times in this short passage all in the opening verses. After the young man addresses Jesus as good teacher, Jesus replies by asking the young man to qualify “good,” as “No one is good but God alone.” This line of questioning seems to have a rational logical progression. First Jesus asks why the young man considers Jesus good. Second, Jesus states only God is good. Third, the unanswered question in logical progress is, “you address me as good, I say only God is good. Therefore, if only God is good and you address me as good, do you recognize me as God?” This appears a challenge to the young man to receive Jesus as the humane manifestation of God.

What word might the young man have spoken that we translate as good. Searching online roots for “good” in relation to it use in this passage, one Hebrew derivative appeared – tov. In Greek, one finds agathos, meaning that which is good or goodness. Another Greek term is kalodidaskalos, meaning teacher of good things or instructing what is good.

After researching the significances of the good and teacher used in this passage, one may conclude the rich young man recognized Jesus as a scriptural teacher, with scholarly knowledge, who taught good things. One cannot conclude the young man recognized Jesus as the Son of God.

Stevenson (no date) wrote of the encounter that the rich young man was mistaken that he and Jesus were evenly good because of their acts. However, the young man had already stored his good works on world and affiliated in Matthew 6:16-18.

In the midst of the encounter, Jesus commands the rich young man to obey the commandments. However, Jesus seems to speak to the young man is terms he grasps from the Scribes and Pharoses. The pattern Jesus used was unassailable “do not” violate a Commandment. The instruction “do not” repeats five times.

Upon Jesus telling the young man to obey the commandments, the young man replied he obeyed since being a child. He “… felt authenti love for this man as he looked at him” (Mark 10:21).

This story concludes with Jesus final undertake at the young man’s transformation, Jesus tells him to trade all his possessions, give to the poor, and “follow Me.” Jesus asks this young person to give up his earthly treasure for heavenly treasures. Unable to receive this command, he turns and leaves Jesus. “At that saying his countenance fell, and he went away sorrowful; for he had outstanding possessions” (Mark 10:22). Although the passage ends with verse 22, Mark writes of Jesus continuing to instruct the disciples on the value of knowing God rather than trusting riches. The young man was unable to surrender riches, position, and title on world for heavenly treasure.

Social and Cultural Texture

In the time of Jesus as today, wealth was power and status was important. The case to make is the rich young man wanted a place in heaven; however, on his terms. Jesus spoke of the rule of Jewish law obeying the commandments, give up riches, and follow Him. The result is the young man rejects Jesus’ offer and goes away.

Ideological Texture

Mark’s gospel, different from the others opens with Jesus as the subject, “Here begins the wondrous story of Jesus the Messiah, the Son of God” (Mark 1:1). Therefore, Mark places Jesus as central in the passage of the rich young man to instruct others on the dangers of wealth. Jesus projects himself onto the rich young man drawing him into scene. The disciples traveled with Jesus, yet they are not a portion of the story until verse 23 and Jesus begins His instruction.

Sacred Texture

Jesus tells the young man only God is good. He asks why the young man addresses Him as Good Teacher. In this passage, Jesus reinforces the Jewish law as interpreted by Jewish teachers of the law. Jesus offer to follow Him was not the short cut the young man wanted since it meant giving up “worldly goods” for God’s good.

Opening-Middle-Closing Texture

This passage fits the Robbins (1996) texture pattern having an opening, middle, and a closing.

• Opening, Mark 10:17: Jesus was leaving on a trip when a rich young man came running up to Him asking how he could get to heaven.

• Middle, Mark 10:18-21: Jesus had a speech with the young man telling him to obey the commandments to reach heaven. Jesus loves the man offers the young man a prospect to follow Him, and he rejects Jesus offer.

• Closing, Mark 10:22: As a rich person, he was unable to give up material goods for spiritual goods to attain heaven.

Christian Leadership

How does leadership in the time of Jesus compare to innovative leadership? Christian leadership is simple according to Smalling (2005). However simple, he iterates it is not easy. Organizational leaders comprehend the management paradigm of hierarchical structure; however, fail to recognize the biblical paradigm of servant leadership taught allround the gospels.

Christian leadership, biblical leadership shared in the New Testament is a gift from God. Mathew 20:20-28 tells of the sons of Zebedee seeking position power in the Kingdom of Heaven. Jesus says in verse 23 that He (Jesus) cannot say who sits where in Heaven, “… Those places are reserved for people my Father selects.” Zebedee’s sons had ambition which is good in a leader; however, they were self-focused not God focalized in the leadership desires. Modern Christian leaders must possess humbleness. Winston (2002) writes of modest and haughty leaders. The former is servant to the goals of the institution and the latter is servant to his/her own goals.

Christian leadership, biblical leadership shared in the New Testament is a gift from God. Mathew 20:20-28 tells of the sons of Zebedee seeking position power in the Kingdom of Heaven. Jesus says in verse 23 that He (Jesus) can not say who sits where in Heaven, “… Those places are reserved for persons my Father selects.” Zebedee’s sons had ambition which is good in a leader; however, they were self-focused not God concentered in the leadership desires. Modern Christian leaders ought to possess humbleness. Winston (2002) writes of modest and haughty leaders. The former is servant to the goals of the institution and the latter is servant to his/her own goals.

Many texts quote leaders as charismatic, seeking a kinship amongst the leader and those led. This is in all probability true of all leadership situations; however, has an “exceptional gift for inspiration and nonrational communication” (DuBrin 2004, pg. 65). Charismatic leaders may be social – doing what is best to gain others, or personal – doing what is best for self. Christian leaders need to concern themselves for the whole rather than the one.

In organizational change, exceptionally reorganization, and reculturing, leadership is many times transformational. A leader may valuate the institution in terms of forces. There are forces for modify and forces versus change. The transformational leader ought to minimize or eliminate the resistance constituents so the forward motion of alter progresses positively. The rich young man could not rid himself of resistance forces.

A Christian transformational leader needs to recognise Acts 20:28, to “keep watch over yourself…,” the leaders spiritual welfare. This person will have to also keep watch over “… all the flock of which the Holy Spirit has made you overseer.” This element of the verse is very similar to agapao love explained by Winston (2002). Finally, Acts 20:28 concludes “Be shepherds of the church….” Church in organizational terms is the population of persons making up the organization.

The basi inkling of Jesus’ leadership comes in the original chapter of Mark, verses 21-22. In these, we read how Jesus went into the synagogue and “taught them as one that had authority, not as the scribes.” Modern learning organizations instruct workers leadership attainments through mentoring, preparing the younger workers for the time that they will take over leadership.

Jesus is not a titled leader; yet he has numerous followers and fierce official resistance to His authority. Sims (1996) refers to Jesus’ leadership in Mark as a call “from power as dominance to power as participation.” Mark 10:44 relates the servant leadership instructing of Jesus, “And, whoever wants to be greatest of all must be slave of all.” DuBrin (2004) acknowledges leadership as a cooperative relationship or kinship over the long-term. DuBrin proceeds by citing Peter Block’s stewardship theory of leadership. As cited elsewhere in this paper, the stewardship theory supposes the more outstanding good of the whole rather than the individual. Successful leaders in modern business recognize their strength come form the collective strength of the group.

Pfeffer (1998) writes of the seven exercises of successful organizations in chapter three, and similar to Mark 10:44, he says successful organizations “(r)educe status distinctions and barriers….” (pg.65), and be selective in hiring new people. Jesus was selective in hiring his inner circle. He picked fishermen to make them fishers of men (Matthew 4:19, Mark 1:17). He chose a tax aggregator (Matthew 10:3, Luke 5:27), though their persons considered tax accumulators conduct unethical (Mark 2:16, Luke 7:34). The Christian leader, servant/leader selectively gathers others around whom he/she may teach. Then they, in turn, carry the imaginativeness and values forward to the next level.

The Christian leadership rests on multiple points. The rich young man passage offers a glimpse of three remainder points, God, others and self. Blue (1999) takes leadership in journeys, three discerned journeys, yet each dependent on the others. The firstborn traveling is upward, having a spiritual kinship with God, integrating God into our lives, being God oriented. The second journeying is inward. The inward traveling according to Blue is where we “(attend) to our own healing, attending to the stuff that’s faulty with us.” Do not deny your feelings, try to interpret them and learn from them. Feelings are the body’s way of giving us info and we often times choose to ignore them. The third, final traveling is outward. We cultivate relationships with some and intimacies (platonically – agapao) with a few. We find those who are honorable with us and us with them.

Conclusion

Mark 10:17-22 is Jesus’ call to action to give up secular gods. In reciting the Commandments in verse 19, assorted are not included. Notably, Jesus does not include the First Commandment. Jesus is already conscious the rich young man has put other gods before God.

Modern leaders need to detect the events of Mark 10:17-22. It is not a social interaction. Jesus asks this young man to receive a new position, a new work ethic in aid of Jesus’ mission. Leaders have a call to service, to serve the organization, it is constituents, it is community, and it is humane resources. Winston (2002) charges that too often times leaders put persons into positions because of technical capacity without taking into considerateness the overall good of the organization.

Pat Boone in Robertson (2004) asks what if the rich young man had sold everything, “What would he have become” (pg. xiii)? This seems a leadership gamble, select someone because they have technical achievements or for their potential to influence the organization.

Leaders often feel they need skill over potential; however, the unfeigned servant leader does not need to gamble with humane assets. True Christian leaders hire the right person who fits into the organizational culture and begins an instructional mentoring program.

Unfortunately, we do not recognise the answer to Pat Boone’s what if question. The consultation did not go well for the rich young man.

Reference:

Bekker, C. (2005). Exploring Leadership through Exegesis. Regent University, Virginia Beach, VA.

Blue, K. (1999). Healthy Leadership. The Grace and Healing Conference in 1999. Retrieved November 8, 2005 from http://muchloved.tripod.com/love/kblove1.html#journeys

Dewey, J. (2004). The Survival of Mark’s Gospel: A Good Stroy? Journal of Bibical Literature, 123(3).

DuBrin, A. J. (2004). Leadership: Research Findings, Practices, and Skills (4th Edition). Boston, MA: Houghton Mifflin Company.

Hoffman, P. (2001). Retail Leadership Strategy in Tight Labor Markets: Bellevue University

Pfeffer, J (1998). The Human Equation: Building profits by putting humans first. Boston, MA: Harvard Business School Press.

Robbins, V. K. (2005 October 26). The Intertexture of Apocalyptic Discourse in the Gospel of Mark. Emory University. Retrieved on November 8, 2005 from http://www.religion.emory.edu/faculty/robbins/Pdfs/ApocIntertexture.pdf.

Robbins, V. K. (1996). Exploring the Texture of Texts: A guide to socio-rhetorical interpretation. Valley Forge, PA: Trinity Press International.

Robertson, P. & Buckingham, J. (1972, 1995, 2004). The Autobiography of Pat Robertson: Shout it from the housetops. Gainsville, FL: Bridge-Logos.

Smalling, R. L. (2005). Christian Leadership: Principles and Practicalities [Electronic Version]. Retrieved November 6, 2005 from [http://www.smallings.com/Books/CHRISTIANLEADERSHIP.htm].

Sims, B. J. (1996). Gospel Text, Mark 10:46-52 – The healing of blind Bartimaeus. The Center for Progressive Christianity. Retrieved November 7, 2005 from [https://www.tcpc.org/resources/articles/let_me.htm]

Stevenson, J. (No Date). Entering the Kingdom of God: Mark 10:13-31. Retrieved November 3, 2005 from http://www.angelfire.com/nt/theology/mark.html

Thimmes, P. (1992). The Gospel of Mark as Good News [Electronic Version]. Catechist, 26, 36-40. Retrieved November 7, 2005 from http://homepages.udayton.edu/~thimmepl/mark.html.

Winston, B. (2002). Be a Leader for God’s Sake. Virginia Beach, VA: Regent University School of Leadership Studies.

• Amazon Sales Rank: #10754568 in Books
• Published on: 1987-06
• Original language: English
• Binding: Hardcover

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not really worth the money
By Leon Austin
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