Ãâó: http://archive.catholic.com/thisrock/1994/9411ntg.asp
N e w T e s t a m e n t G u i d e
Mark
By Antonio Fuentes
THE tradition of the early Church is unanimous in attributing
the second Gospel to Mark, the disciple and interpreter of Peter the apostle.
The historian Eusebius quotes Papias, a disciple of John, as stating this in
writing around the year 125: "Mark, having been the interpreter of Peter,
wrote accurately, though not in order, all that he remembered of the things said
or done by the Lord. For he had neither heard the Lord nor been his follower,
but afterward, as I said, he was the follower of Peter, who gave his
instructions as circumstances demanded, but not as one giving an orderly account
of the words of the Lord. So that Mark was not at fault in writing certain
things as he remembered them. For he was concerned with only one thing, not to
omit anything of the things he had heard, and not to record any untruth in
regard to them."
We know that Mark was born in Jerusalem and that his mother's name was Mary. The
first Christians used her house as a meeting place. It was there Peter sought
refuge after being miraculously freed from prison (Acts 12:12). Quite probably
the apostle himself baptised Mark in his own home; he refers to Mark as his son
(1Pet. 5:1), and some authorities identify Mark's house with the cenacle.
Mark accompanied Paul on his first apostolic journey, around the year 45, but
after reaching Perga in Pamphylia he headed back to Jerusalem (Acts 13:13). At
the time of Paul's second journey Barnabas took Mark, his cousin, on a separate
journey. A few years later Mark joined Peter, who gave him a first-hand account
of "all that Jesus said and did." The Holy Spirit used this to inspire
him to write the Gospel which bears his name; it was probably written about the
year 60.
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http://ch.catholic.or.kr/pundang/4/navarre/intro_Luke_AF.htm
-----
Mark addressed his Gospel to Christians of Gentile origin living in Rome, but,
of course, being a Gospel it had a universal purpose--the spread of the good
news of salvation to all the nations. Within the framework of the gift of
inspiration, Mark's aim was not so much to show that Jesus was the promised
Messiah (which was Matthew's approach in writing for Jews, because he wanted to
show how the Old Testament promises had been fulfilled in Jesus); his aim,
rather, was to give an account of Christ's life based on what he had heard
directly from Peter. Therefore he lays the emphasis on those events or miracles
which will help the Roman Christians to see more clearly the divinity of Jesus,
in whom they already believed.
Mark insists so much on our Lord's miracles that he omits, for example, the
Sermon on the Mount and many parables which Jesus used to explain
important.aspects of the hierarchical organization and life of the Church. This,
perhaps, is why his Gospel has been called "the gospel of miracles."
Despite its brevity (16 chapters) he deals with almost all the miracles referred
to by the other evangelists, but he adds two which they do not report--the
curing of the deaf and dumb man (7:32-37) and of the blind man whom Jesus cured
with his saliva (8:22-26).
Mark tries to show (this is part of divine revelation) that Jesus was able to
work all these miracles (healing of the sick, control of the elements, authority
over unclean spirits, etc.) because he was the Son of God, the supreme master
and lord of all creation. Anyone who reads this Gospel in a spirit of faith and
sees the wonderful range of supernatural phenomena it contains will be inclined
to exclaim like the centurion at the foot of the cross, "Truly this man was
the Son of God" (15:39).
The scribes and Pharisees argued that if Jesus really were the Messiah he would
always obey the Mosaic Law, even when working miracles. But when one of them
asked, for example, "Which commandment is the first of all?" (12:28),
Jesus replied by making the law subject to himself and by interpreting it with
full authority: "The first is, `Hear, O Israel: The Lord our God, the Lord
is one; and you shall love the Lord your God with all your heart, and with all
your soul, and with all your mind, and with all your strength.' The second is
this, `You shall love your neighbor as yourself.' There is no other commandment
greater than these" (12:29-31).
Jesus, as befits the Son of God, enunciates this first commandment in all its
force and purity, while joining it inseparably to the second commandment, which
he quotes according to Leviticus 19:18. But now he no longer limits it to a
provincial, nationalist Jewish context. As he tells them in the parable of the
good Samaritan (Luke 10:29-37), "neighbor" for him means anyone in
need of help. There are no exceptions. This is why he has come: He wants to heal
everyone, to save everyone.
Mark lays his main stress on the importance of prayer, especially at three key
moments in Jesus' life--at the beginning of his public ministry (1:35), after
the multiplication of the loaves (6:46), and at the beginning of his passion in
Gethsemani (14:32). On these three occasions Jesus goes away to a private place
to speak alone to his Father. This is the prayer of the beloved Son of God in
whom the Father is well pleased (1:11). By giving us this example, our Lord
wants to teach us how a son of God should pray: It should be filial, trusting
conversation which we can have at any time, in any situation. In addition to
praising God and asking him for graces, prayer must above all aim at identifying
our will with that of our Father.
We can see this very clearly in Christ's prayer at Gethsemani (Mark 14:32).
Jesus goes off again to be alone. He addresses his Father, calling him Abba,
a name which shows Jesus' spiritual childhood and his absolute conviction that
he is being listened to. His human nature reacts against what he sees is going
to happen--the chalice of pain; yet, in his prayer and as a result of his
prayer, he identifies his human will with his divine will in the unity of his
own Person (as Thomas Aquinas puts it), for that is the aim of all prayer--to
identify our will with God's and to do so in a free and ready manner, full of
love, as befits a son of God.
By revealing this high point of divine sonship, Mark, aided by the gift of
inspiration, wants to stress the central thing in Jesus' life--the fact that he
is the Redeemer. Readers may be surprised to see how, despite Jesus' very
explicit miracles, the Son of God, in the full light of day and in the presence
of crowds of people, was rejected by the very people he had come to save.
Indeed, they went as far as to cause his death.
Jesus is scourged and put to death. Superficially, the crucifixion might seem to
be the great failure of Christ, but Mark immediately explains that it was
necessary for Christ to suffer this ignominy, with the scourging, insults, and
pain, in order to ransom men from the slavery of sin (10:45). The Jewish people
were wrong, therefore, in expecting a victorious warrior-Messiah who would
liberate them from the Roman yoke as if he were an earthly king. They failed to
see in Jesus the meek and humble Servant whom Isaiah had foretold, who would
come to serve and not to be served, who chose to save us by way of pain and
self-denial, even to the extremity of giving his life, as a spotless lamb, out
of love for men. Jesus' apparent failure was turned into victory over the prince
of this world. Finally, through his Resurrection, the greatest miracle of all,
Jesus proved both his divinity and the Father's acceptance of his sacrifice.
The Christian life, the life which truly leads to heaven, necessarily involves
the acceptance of the cross. Through their failure to understand these
words--"a stumbling block to Jews and folly to Gentiles" (1 Cor.
1:23)--many people reject happiness. As Fr. Escriva said, "They have no
wish to know anything about the cross of Christ. They think it is sheer madness.
But in fact it is they who are insane, for they are slaves of envy, gluttony and
sensuality. They end up suffering far more, and only too late do they realize
they have squandered both their earthly and their eternal happiness in exchange
for meaningless trifles."