APPLICATION OF PASSION NARRATIVE
The weekly presentation of the Text, Explanation and Application of the Gospel reading each week is not possible this week. The passion narrative from Mark covers two chapters of his Gospel and would be too cumbersome for this presentation. Accordingly, we settle for the third element, the Application.
While only two or three Applications are given each week this does not mean that there are no other Applications. The concept behind the presentation is to allow the reader the opportunity to understand the text (Text and Explanation) so that when proclaimed at Mass on Sunday the word of God may be seen as fuller and richer. The Application is meant as a model of how the reader may formulate one’s own Application.
It is suggested that before studying the Applications below the reader look at Mark’ Gospel chapters 14 and 15
MESSIAH, SON OF GOD
What was Mark’s purpose in writing his Gospel? The answer is to be found in the opening words of his Gospel, his title for his work: “The beginning of the Good News about Jesus Christ, the Son of God” (Mk. 1: 1). Two facts he wished to establish: Jesus is (i) the Messiah (the Christ — the Greek word for Messiah, in English, ‘the Anointed’) and Jesus is (ii) the Son of God.
The first is treated in Mk. 1: 14 — 8: 30 but not completed until the Passion Narrative (Mk. Ch. 14 & 15).
The second is treated in Mk. 8: 31 — 16: 8 which includes the Passion Narrative and Resurrection Story.
Why did Mark wish to establish who Jesus is? Jesus came on earth with a limited mission from his Father to preach almost exclusively to the Jewish people, the Chosen People of God. They were the special recipients of God’s love, mercy and compassion down through the centuries. They enjoyed the covenant, renewed several times, by which he promised to be their God and they were his people. Time after time they failed in this covenant relationship and each time God forgave them. He promised to send the Messiah to reestablish the covenant. They misunderstood the nature and purpose of the Messiah and under different colonizers they interpreted the objective of the Messiah’s coming to be to bring them political freedom. That was their thinking when God sent his incarnate Son to establish the final covenant by his death on the cross.
A major theme in Mark’s Gospel is this misunderstanding by even the apostles and disciples and the rejection by the Jewish religious authorities of Jesus, the Messiah, the Christ, the Anointed One. Mark’s intention was to clarify the role of the Messiah.
Four of the greatest and most popular canticles in the Old Testament are in the prophet Isaiah. They are referred to as the canticles of the Suffering Servant. In spite of their popularity the Jewish people did not link suffering with the Messiah. They expected him to come in glory. Aware of this, Jesus referred to himself as “Son of Man” when he wished to describe his role of suffering culminating in death on the cross. That the Messiah should suffer and die was beyond the comprehension of the people, even his followers.
Knowing this lack of understanding, Jesus urged silence when his messianism was exposed’ For example in Mk. 8 30: Jesus “gave them strict instructions not to tell anyone about him” after Peter had declared “You are the Christ”. Knowing that Peter and the others did not fully understand the implications of his act of faith, Jesus then “began to teach them that the Son of Man was destined to suffer grievously, to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again”. When Peter heard that Jesus might die, he took him aside and “remonstrated with him”. He did not understand that Jesus the Messiah would suffer.
It is only in the trial of Jesus before the Sanhedrin that Mark brings together the three titles Messiah, Son of Man and Son of God and reveals the true meaning of the title of his Gospel: Jesus is Messiah and Son of God.
After false witnesses were brought and could not agree on their testimony, the high priest asked Jesus if he had “no answer to make”. Jesus remained silent. Then the high priest asked “Are you the Christ [the Messiah], the Son of the Blessed [God]”? Jesus replied “I am”, words that God used to identify himself to Moses. Jesus strengthens his affirmation that he is Messiah and Son of God with his quotation by saying that he will be enthroned at God’s right hand and will come as Judge. The high priest and the Sanhedrin understood Jesus’ answer as “blasphemy” and they condemned him to death for claiming to be the Messiah and the Son of God. This is the only time in Mark’s Gospel where Jesus openly claims to be Messiah and Son of God. The centurion, a Gentile and a pagan, will endorse this claim when he says, “Truly, this man was the Son of God” (15: 39).
For Mark the crucifixion and death is the true sign that Jesus is Messiah and Son of God. This is the essence of the Good News and the climax of Mark’s Gospel. He merely mentioned the different aspects of Jesus’ suffering, making a theological understanding of the facts that often are stressed to the loss of the deep meaning of the Passion and Death.
DISCIPLESHIP AS SEEN DURING PASSION
Immediately after Simon Pewter’s confession of faith in Christ the Messiah from God (Mk. 8: 27–30), Jesus proclaimed his first prophecy of his impending suffering, death and resurrection (Mk. 8: 31–32). Peter took him aside and “remonstrated with him”. Jesus rebuked Peter and called him “Satan” because the way he was thinking was not God’s but man’s way (Mk. 8: 33). He then added the conditions for following him. Each disciple was to renounce oneself, take up one’s cross and follow Jesus. This, he explained, could mean losing one’s life for Jesus and the Gospel. One should not be ashamed of Jesus because if he were ashamed, Jesus, in turn, would be ashamed of that person before his Father. (See Mk. 8: 34–38). Later he added that it was par for the course that those who followed Jesus would be persecuted (Mk. 10: 30).
After the first prophecy of the passion, death and resurrection, Jesus brought three of the apostles to the Mount of Transfiguration. This was meant to strengthen and prepare them for the passion. After the second prophecy the disciples argued among themselves as to which of them was the greatest. After the third prophecy, James and John showed how little they understood the message of the Transfiguration, of which they were witnesses, or any other teaching about suffering and death, by asking that they might receive the privilege of sitting at Christ’s right and left sides in the coming kingdom.
Judas
With this background, the disciples entered into the passion. The opening scene was the anointing by an unknown woman of the head of Jesus. The disciples reacted by complaining. Jesus explained that this was for his death. The next verses tell that Judas, “one of the twelve”, “approached the chief priests with an offer to hand Jesus over to them” (Mk. 14: 10–11). A few verses later, Mark describes Jesus at the table of the Last Supper, announcing, “I tell you solemnly, one of you is about to betray me, one of you eating with me” (v. 18). This knowledge that Jesus shared had no effect on Judas.
Next we meet Judas when he leads a group from the Sanhedrin and “the traitor”, Mark calls him twice, kissed Jesus and with this sign of peace and affection, he had Jesus arrested. Mark does not mention Judas again.
Peter
Immediately after the Last Supper, on their way to the Mount of Olives, Jesus foretold that all the disciples would lose faith in him that night. Peter spoke out and said that he would never lose faith in Jesus. He was told that that very night he would deny Jesus three times. Peter became stronger in his declaration that even if he had to die he would never disown Jesus. “And the all said the same”.
In the courtyard of the high priest, Peter’s denials become stronger and more serious. First, he pretended innocence, and then denied that he was a follower of Jesus and finally, he cursed and swore that he did not even known Jesus. Mark does not mention Peter again in his Gospel.
All Disciples
At the Last Supper, Jesus told the Twelve, “you will all fall away; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’” There was no reaction from the apostles until Peter had finished his remarks and then Mark adds that they all agreed with Peter and would die with Jesus (Mk. 14: 27, 31). However, when Jesus was arrested shortly afterwards Mark records that “they all deserted him and ran away” (Mk. 14: 50). As with Judas and Peter, Mark is silent about the apostles for the reminder of his Gospel.
Gethsemane
Mark does not refer to a garden but to “a place called Gethsemane” where Jesus went with his Eleven. There he began his agony and he asked his three special apostles, Peter, James and John, to pray for him. He really needed support. This is the only time in the Gospels where Jesus asks his followers to help him. Why he chose these three is not told to us but Peter had declared publicly that he would suffer and die with Jesus (Mk. 14: 29, 31). The other two had been strong in affirming that they could drink the cup of suffering that Jesus would offer (Mk. 10: 38–40).
His request was very strongly worded, “And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, ‘My soul is very sorrowful, even to death; remain here, and watch.’” Three times he wakened them and asked that they pray.
When this passage is read carefully, there is a most interesting g interpretation. See now for yourself. Jesus comes back after his first session of solitary prayer. He finds the three disciples asleep. He says to Peter, whom he addresses personally as Simon each time, “Watch and pray that you may not enter into temptation.” He does not rebuke Simon Peter. He admits that Peter’s spirit is willing but his flesh is weak. And that is why he tries to help Peter for Peter’s impending temptation to deny Jesus. “Watch and pray that YOU may not enter into temptation”. In his hour of absolute need Jesus thinks of Peter’s need in temptation and puts that before his own needs.
When Judas, the “betrayer”, the “traitor”, comes all eleven apostles flee and disperse. Jesus is left on his own. In a sense, no wonder that Peter fled with the rest — he had not prayed.
Cross
Mark does not mention anyone standing at the foot of the cross. His only word from Jesus is his prayer, “My God, my God, why hast thou forsaken me?” This brings out the absolute desolation of Jesus — not even his Father comforts him. He is totally alone.
Consolation
All those whom Jesus had prepared were unfaithful at the climax of his life. Yet there is consolation for us. There were several unexpected people who gave him support in one form or another.
Anointing at Bethany
An unnamed woman entered into the dining room where Jesus was eating and anointed him for his death, as he explained (Mk. 14: 8). She had recognised him as the Messiah, the Suffering Servant, and Jesus praised her, saying, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her.” She proved her discipleship.
Simon of Cyrene
Jesus had asked his disciples to deny themselves, take up the cross and follow him. They had not; they showed their refusal by running away. Simon from Cyrene was compelled by the soldiers to carry the cross. He complied and became the perfect disciple who shared in his Saviour’s suffering and passion by carrying the cross to Golgotha.
Mary of Magdala, Mary mother of James the younger, Salome, and Many Other Women
The presence of these women at Golgotha is in stark contrast to the Twelve who are so obviously absent. Who were these women? Mark tells four things about them — “when he was in Galilee, [they] followed him, and ministered to him; and … came up with him to Jerusalem. (Mk 15: 40–41). Mark says that (i) they “followed him”, that is, they were disciples. (ii) They “ministered to him”, they not only “followed”, they also served in a very practical way. Jesus had made it clear that he was on earth as a servant to serve. He expected his followers to be people of service to those in need. (iii) They “came up with him to Jerusalem” — their following was not because it suited them or because they had, like the disciples, personal political interests; they came to the cross. (iv) They came as close to the cross as they could but being women they were not allowed too close — they “were watching from a distance” (Mk. 15: 40). They were first–hand witnesses of the death and Mark will tell us that they also were the first to be told by an angel of the resurrection.
Joseph of Arimathea
He was a member of the Sanhedrin. He was a very brave man. Jesus was put to death at the instigation of the Sanhedrin. By burying the body of Jesus, he disassociated himself from their sentencing. He also placed himself in opposition to them in such a manner that he would be expelled from the Sanhedrin. He gave public testimony on behalf of Jesus knowing the personal consequences for himself. The perfect disciple.
The Centurion
To this Gentile Roman colonizer was given the magnificent privilege to close the purpose of Mark’s Gospel by the declaration: “Truly this man was the Son of God!” He did not need wonderful signs and miracles. He did not need what people would accept as glory. He saw the mangled body and in that he saw what the Twelve and the other disciples had failed to see during three years of association with Jesus — he saw the Son of God. The centurion is the model disciple!
True Discipleship
Women are singled out by Mark as models of true discipleship. The woman who anointed him in Bethany associated herself with him by preparing his body for burial. Mary of Magdala and the other women from Galilee were the chosen witnesses to the death and resurrection of Jesus. They were instructed to go to the Eleven and other disciples and call them back from their flight from Jesus.
The woman at Bethany was not put off by the male–only guests at the table; she did what her faith love told her to do. The women at the cross were not discouraged by the fear-filled action of the Twelve. Their love and faith in Jesus was the motivation of these women. The fact that even the specially chosen leaders abandoned Jesus did not sway them to follow these leaders but Jesus, failure though he appeared.
God’s Mercy
But we must not be too harsh on the Eleven, the other disciples, not even on Judas.
Our main focus in religion must be on Jesus, not on others.
When Jesus prophesied that all his chosen Twelve would abandon him, he showed his compassion. He told them that after their failure, he would wait for them in Galilee. “And Jesus said to them, “You will all fall away; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ But after I am raised up, I will go before you to Galilee.” They would be given the opportunity to start again!
As we read Mark’s Gospel, and particularly the Passion Narrative, it is easy to compare the Twelve with the Sanhedrin. Both groups were looking forward to the coming of the Messiah. Both groups had erroneous concepts of the Messiah. They may have known the Old Testament but they interpreted it according to their pre–conceived ideas and desires.
However, there was one huge difference in the two groups. One was so wrapped in self–interest, they were prepared to even kill to protect their interests. The Twelve never displayed any malice or evil. Once they were truly converted, their lifestyle changed and they went forth prepared to die for Jesus and when this was offered to them they submitted whole–heartedly to the will of God.
They are exceptional models for each of us as we follow Christ on the way to Calvary. A very fundament lesson in discipleship is that while disciples may fall and separate themselves from Jesus, he never separates himself from the disciple. He is ever–present waiting in our common Galilee for our return to begin again. Each failure is a call to renewed discipleship.
I understand that the most common verse in the Bible is God’s description of himself, occurring some thirty–eight times. He says “I am the God of mercy and compassion, slow to anger and rich in forgiveness.” We have seen that in today’s Passion Narrative.
