Warren CARTER. Mark. Wisdom Commentary, Volume 42, Collegeville, MN: Liturgical Press (Michael Glazier Book), 2019. Pp 506, $30.54 Pb. ISBN 9780814681664 (hardcover); ISBN 9780814681016 (ebook). Reviewed by James ZEITZ, Our Lady of the Lake University, San Antonio, Texas 48207.

Warren Carter’s excellent “Wisdom” commentary on Mark (456 pages!) is unusual in a couple of ways. First—since the goal of the Wisdom commentaries is to “offer detailed feminist interpretation,” Carter starts by defending himself—as “A Male Feminist” (p. xlii) who has “learned from and allied with women from various cultures” over the years. His “author’s introduction” has a long summary of “previous Feminist Work on Mark (7 pgs.), and his commentary on Mark’s conclusion (Mark 16:1-8) contains a long (15 pages) summary of eleven feminist interpretations of the women who “flee from the tomb, seized by terror…and saying nothing to anyone.”

The second way this commentary is unusual is in his method that adds “masculinity” studies to “feminist studies” of Mark. Throughout the commentary Carter points out the role of “hegemonic masculinity” in Mark and Mark’s Roman world. Carter presents Mark’s Jesus as “the Most Powerful Man” (Mark 1:1-45). Jesus’ baptism (1:9-11) “changes his identity and status” when God’s declaration confers power and a new role…as an elevated male agent of the purposes of his father God.” (p.12) For many scenes of Jesus’ public ministry, Carter notes the importance of Jesus’ “hegemonic masculinity” and compares it with masculinity in the Roman world. Those who eventually put him to death are asserting their hegemonic masculinity, but—in the end (Jesus’ resurrection) they are vanquished by the God of Jesus Christ. “The hegemonic masculinity of God the Father is asserted to be greater”: “He has been raised” is the message of the ‘young man’ to the women who come to the tomb. (p.443)

Another helpful feature of Carter’s commentary is the inclusion of charts and ‘lists’ as background for Mark’s text: e.g. Steven Friesen’s chart of Rome’s Hierarchical World (p. lx: in JSNT 26 (2004); or the list of “ten scenes” where women or women followers appear (p.lxiv). In connection with Mark 6:53ff.—a summary of Jesus’ activity after the first multiplication of bread and stormy crossing of the sea, and one of many summaries of Jesus’ activity, Carter lists eleven ways these verses emphasize Jesus’ “manly authority and healing compassion.” (173f.) Carter’s commentary on Mark 11:1-11, entitled “Processional Parody,” lists five aspects of Roman ‘ritual’ triumphal entries. Mark’s scene “imitates and parodies” the “tradition of elite male entry processions.” (p. 305: from Ched Myers: “Binding the Strong Mean”) For Mark 13 (entitled: “The End of the World…”), Carter’s “Reflection” on this chapter lists four ways Mark is countering objectionable features of this eschatology as “dualistic and hateful thinking.” (e.g. “It plays down speculation about the timing…does not gloat over the fate of unbelievers.” (371f.)

Overall, Carter’s commentary (450 pages) provides extensive background on the Roman and Jewish world of Mark (especially by using the lens of hegemonic masculinity.) Carter also expands the “visibility of women” in Mark beyond the ten texts where women are involved by noting that when Mark narrates stories about Jesus’ “disciples”, women should be added to “followers” (Mark 15:40-41 “women followers at Jesus’ crucifixion”), though not included explicitly.

One critique: Carter rarely mentions the traditional “messianic secret” (exception: on 1:44, Jesus’ command to the leper: it “has bothered interpreters…Perhaps the command…ensures that the man will say something!” p.36). Also, he has little interest in Mark’s overall gradually unfolding of Jesus’ identity and the disciples’ faith structure (with the confession of faith of Peter at the center), although he does comment on Mark’s ‘sandwich’ technique for 5:21-43 “Healing a Woman and a Girl.” (p.123)