Over at Euangelion Kata Markon, a discussion is going on about the Christology of Mark (which bleeds into the other Synoptics). Some arguments:
For many scholars Mark, indeed all the Synoptics, lack an explicit teaching on Christ’s pre-existence that we encounter in the Philippians hymn (Phil 2:6-11) or John’s theologically profound prologue on the Logos. However, one scholar to challenge the consensus is Simon J. Gathercole in The Pre-existent Son: Recovering the Christologies of Matthew, Mark, and Luke
•Jesus stands above the Twelve who symbolize Israel (55-56) and angels (Mk 13:37) (56).
•Forgives sins, which is not something priest or prophet could pronounce, nor is it a divine passive for the passage goes on to emphasize that the Son of Man “can” and “has authority” to forgive and one should not read too much into “on earth” as God also acts on earth (57-58).
•Accused of blasphemy for forgiving sins and at the trial for his claim to the heavenly throne (cf. b. Sanhedrin 38b) (59-61).
•Sea miracles as divine acts (Ps 107 [Ps 106 LXX]; Job 9:8 LXX; cf. ego eimi in Mk 6:50) (61-64)
•Jesus “Name” (Matt 28:20; 28:19) and use of ego eimi (I am) (Mk 13:6 par; Matt 7:22; 12:12) (65-67)
•The recipient of obeisance/worship. There is little evidence in Mark though the Leper and rich man fall on their knees and Jairus at Jesus’ feet (Mk 1:40; 10:17; 5:22) (69-70)
•Supernatural knowledge into people’s thoughts (cf. Marcus, Mark 1-8, p. 222) (70-71) •“Why do you call me good” seems to distance Jesus from God, but Jesus goes on to issue a command alongside the divine commandments and thus shares in the divine goodness (74)
Do go read the whole post!