I think that this is a very valuable resource. Obviously, Pastor Pederson did not have the ability to interview each of the characters and truly get at what each was feeling but I believe that he has done a good job of laying out their feelings that many probably agree with. So often we are caught up in stories about Christ where we only focus on Christ. However, much like the wise men and shepherds in the birth narratives, there are other characters involved. If only he had included the feelings of the Ass that carried Jesus during the triumphal entry.
To analyze the piece I chose to take a look at Mary Boys’ Mapping Grid that asks the questions, “What does it mean to be religious?” and “What does it mean to educate in faith?” Under the first question there are four categories: Revelation – How is God revealed, Conversion - What constitutes the experience of conversion in this curriculum, Faith and belief - What constitutes the experience of conversion in this curriculum, Theology - What constitutes the experience of conversion in this curriculum? The second question has five categories: Goal of education – Why do it, Knowledge – what does it mean to know, Social sciences - How formative a role should the social sciences play, Curriculum and teaching - How formative a role should the social sciences play, and Education as a political term - How formative a role should the social sciences play. While this source is not necessarily a curriculum, the questions that Boys discusses definitely still apply.
I think that a major strength of this source is that all age groups can relate to it. The language is simple enough that any one of these narratives could be told as a children’s sermon or used in an adult Bible study and everyone will be able to relate to it.
Another strength of this source is that it gets away from the character of Christ in the passion. Obviously Christ is a huge part of the Passion of the Christ but it is nice to have a resource that discusses the other characters involved.
A third strength of this source relates to stories that I have heard of my Grandpa who used to be a pastor. People tell me stories of how during Advent he would dress up as different characters involved in the story of Jesus birth and tell their stories as his sermons. This is similar to that and is something that can be used as a different method to engage all members of the congregation.

These four passion narratives delve into the humanity behind the people in Mark’s gospel. The woman with perfume, Peter, Pilate, and a centurion come alive as the narratives lead hearers deeper into the story of Jesus’ death.

From an educational perspective, three of these narratives have a clear theological commitment (which educational theorist Mary Boys would applaud) – that Jesus is Lord. All also strongly declare humanity broken. Pilate’s narrative highlights the brokenness of humanity and human power structures.

If these narratives are to be used in a formal educational setting, it would be nice to accompany them with questions for discussion or something that would help hearers engage the questions brought about by the narratives. The narratives feature normal, everyday language, so they could be used with audiences of all ages. They would work well for a cross-generational series of education events. They could also be used as part of Lenten services, either on their own, followed by a sermon, or as part of a reflective service.

These four passion narratives delve into the humanity behind the people in Mark’s gospel. The woman with perfume, Peter, Pilate, and a centurion come alive as the narratives lead hearers deeper into the story of Jesus’ death.

From an educational perspective, three of these narratives have a clear theological commitment (which educational theorist Mary Boys would applaud) – that Jesus is Lord. All also strongly declare humanity broken. Pilate’s narrative highlights the brokenness of humanity and human power structures.

If these narratives are to be used in a formal educational setting, it would be nice to accompany them with questions for discussion or something that would help hearers engage the questions brought about by the narratives. The narratives feature normal, everyday language, so they could be used with audiences of all ages. They would work well for a cross-generational series of education events. They could also be used as part of Lenten services, either on their own, followed by a sermon, or as part of a reflective service.

These four passion narratives delve into the humanity behind the people in Mark’s gospel. The woman with perfume, Peter, Pilate, and a centurion come alive as the narratives lead hearers deeper into the story of Jesus’ death.

From an educational perspective, three of these narratives have a clear theological commitment (which educational theorist Mary Boys would applaud) – that Jesus is Lord. All also strongly declare humanity broken. Pilate’s narrative highlights the brokenness of humanity and human power structures.

If these narratives are to be used in a formal educational setting, it would be nice to accompany them with questions for discussion or something that would help hearers engage the questions brought about by the narratives. The narratives feature normal, everyday language, so they could be used with audiences of all ages. They would work well for a cross-generational series of education events. They could also be used as part of Lenten services, either on their own, followed by a sermon, or as part of a reflective service.

These four passion narratives delve into the humanity behind the people in Mark’s gospel. The woman with perfume, Peter, Pilate, and a centurion come alive as the narratives lead hearers deeper into the story of Jesus’ death.

From an educational perspective, three of these narratives have a clear theological commitment (which educational theorist Mary Boys would applaud) – that Jesus is Lord. All also strongly declare humanity broken. Pilate’s narrative highlights the brokenness of humanity and human power structures.

If these narratives are to be used in a formal educational setting, it would be nice to accompany them with questions for discussion or something that would help hearers engage the questions brought about by the narratives. The narratives feature normal, everyday language, so they could be used with audiences of all ages. They would work well for a cross-generational series of education events. They could also be used as part of Lenten services, either on their own, followed by a sermon, or as part of a reflective service.