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When speaking about St. Matthew (see page 9) we have already come
across the testimony of Papias, Bishop of Hierapolis in Phrygia.
This testimony of Papias is confirmed by the other early Christian writers: Clement of Alexandria (150-215 A.D.), Origen (186-254). Tertullian (160-240) and so on. They tell us that St. Mark assisted St. Peter in his preaching at Rome and that the Roman converts requested Mark to write down what Peter was preaching. Internal evidence from the Gospel itself harmonizes with this information from tradition. We know much about St. Mark from the other New Testament writings. Piecing together all the tit-bits of information provided in these writings, we can make this reconstruction of his life. ConversionJohn (Acts 13:5) also called John Mark (Acts 12:12; 15:37) was a cousin of Barnabas. (Col 4:10) Like Barnabas he must have been a Levite, i.e. belonging to a priestly family, and his home may have been in Cyprus. (Acts 4:36f) We can be fairly sure that he received a strictly Jewish education at home and that he learned to speak both the Aramaic of his Jewish parents and the Greek language spoken in Cyprus. Mark's absence from Palestine during his youth may account for the fact that he had never heard Jesus (see Papias' testimony). At some later date, however, the family must have moved to Jerusalem. No doubt, they had some family property there. At all events, it is at Jerusalem that Barnabas accepts the Christian faith. He sells his property and gives it to the Apostles for distribution among the poor. (Acts 4:36-37) 38 A.D.? The Acts of the Apostles do not tell of Mark's conversion. But we may assume that it must have taken place at about the same time St. Mark was converted by St. Peter. This we know from St. Peter's first letter in which he calls Mark 'his Son', which—in the language of the Apostles—indicates a person who received the faith through them. (1 Pet 5:13) From the beginning the newly converted family proved very active followers of Christ. Barnabas was a great help to Paul immediately after his vision of Christ on the way to Damascus (Acts 9:27). And Mark's mother Mary had offered her house in Jerusalem as a meeting-place, for the early Christian community. After his miraculous escape St. Peter goes straight to this house, knowing that he will find the others there. (Acts 12:12-17) First missionary tour: with Paul and BarnabasAD., 45-49. In the meantime Barnabas and Paul had begun their apostolate in Antioch (north of Palestine). On one of their trips to Jerusalem, they must have met Mark and requested him to join them in the apostolate. Mark left his mother's home in Jerusalem and went to Antioch. (Acts 12:25) Paul and Barnabas were ordained Bishops (Acts 13:1-3) and went on a missionary tour to the island of Cyprus. We need not be surprised that they took Mark with them: both he and Barnabas must have been well acquainted with conditions there (Acts 13-4-5). After some time they left Cyprus and sailed to Asia Minor. For some unknown reason Mark left them there and travelled back to Jerusalem (Acts 13:13). Had he been disappointed by the difficulties of the apostolic work? Did he receive news about his family which made his return essential? We don't know. Second missionary tour: with Barnabas aloneA.D. 50. Whatever the reason of Mark's departure may have been, St Paul disapproved of it. So, when the planning for another missionary tour began, some argument arose between St. Paul and St. Barnabas. St. Paul—who was apparently very strongwilled—refused, to take Mark as companion a second time, Barnabas, however, insisted that Mark should be taken. As a result, two different itineraries were decided upon. Paul and Silas went to Asia Minor. Barnabas and Mark sailed for Cyprus. (Acts 15:36-40) Further missionary tours: with Peter (and with Paul)A.D. 60. From now on much exact information is lacking. All we know is that Mark became St. Peter's helper at a later date. In the letter which St. Peter wrote from Rome to the Christians in Asia Minor, he said: "Your sister Church in Babylon (i.e. Rome), also chosen by God, sends you greetings. And so does my son Mark". (1 Pet 5:13) 61-63 A.D. At about the same time Paul was taken to Rome and put in custody on account of the accusations made against him by the Palestinian Pharisees. Mark was a great help to Paul, and it is a joy to see how these two great men remained intimate friends, in spite of their earlier misunderstanding. Paul writes: "Aristarchus, who is in prison with me, sends you his greetings and so does Mark, the cousin of Barnabas. You have already received instructions about him, to welcome him, if he comes your way." (Col 4:10) "Epaphras, who is in prison with me for the sake of Christ Jesus, sends you his greetings, and so do my fellow workers Mark, Aristarchus, Demas and Luke." Philemon 24. 64 A.D. During his stay in Rome Mark must have composed his edition of the Gospel. Clement of Alexandria recounts the following tradition: "This was the occasion of Mark's Gospel. When Peter had publicly preached the word in Rome, and had taught the Gospel in the Spirit, his numerous hearers are supposed to have asked Mark to write down the things which Peter preached. For he had accompanied Peter for a long time and remembered his words. Mark is said to have agreed to their request, and to have given them the Gospel. When Peter learned of it, he neither forbade it, nor encouraged it." The last sentence is interesting. For the early Christians the memorized learning of the Gospel was the most important thing. St. Peter didn't mind Mark writing down such memorized traditions, but he would expect Christians to learn the Gospel by heart nonetheless. 66-67 A.D. Probably St. Peter had been killed under the persecution of Nero. St. Paul was in Rome, undergoing his second imprisonment. It seems that Mark was away in Asia Minor, probably on some apostolic work. St. Paul writes to Timothy the Bishop of Ephesus in Asia Minor: "Only Luke is with me. Get Mark and bring him with you, for he can help me in the work." (2 Tim 4:11) This is the last sure information we have about Mark. According to some (rather shaky) tradition Mark later became the Bishop of Alexandria in Egypt. His Feast is celebrated on the 25th of April. Mark as a witnessMark was no immediate disciple of Our Lord. Yet he was well qualified to bring out his Gospel edition: —His conversion took place in the first years after Our Lord's resurrection. Since his family was then living in Jerusalem, he could ascertain Our Lord's deeds and statements from the very best sources. —For more than twenty years he worked in close cooperation with the leading Apostles: with Barnabas, Peter and Paul. He must have known their catechetical preaching inside out. The Structure of St Mark's GospelEverything in the Gospel points to the fact that St. Mark adhered as closely as possible to the oral catechesis. i.e. the oral preaching of the Apostles. He does not have clear divisions in his Gospel edition, and commentators disagree as to how St. Mark himself wants us to group the material. Anyway, all are agreed on the fact that St Mark arranged the material on a geographic basts: according to the regions in which Jesus worked. The following is the most probable division of the Gospel:
Saint Peter's TestimonyThe special merit of St. Mark's Gospel lies in the fact that it contains the preaching of St. Peter. No doubt, the matter in the Gospel is almost identical with what was generally preached about Christ in the early Church by all the Apostles. Yet, we can still discover in this edition the special features of Peter's own testimony: PETER'S FIRST MEETING WITH CHRIST: The public life of Jesus begins with St. Peter's call (1:16-18). The detailed description of Jesus' first appearance in Capharnaum: the great impression He made in the Synagogue when preaching (1:21-22) and when curing the possessed man (1:23-28); Jesus's stay in Peter's house (1:29-32); the miracle done that same evening (1:32-34); Jesus' prayer outside the city and how He went to preach in other villages in spite of Peter's objection: it all reflects the manner in which Peter must have recounted his first contact with the Master. We can well imagine how the old Apostle would speak about it with enthusiasm: "I still remember how He came once along the side of the lake...we were fishing...He called us... The next Sabbath He preached in our synagogue..." etc. PETER'S WITNESSING SOME SPECIAL EVENTS: In the list of the Apostles St. Peter ranks first and Mark mentions that he received his new name 'Peter' directly from Jesus (3:16). The Apostles are sometimes called 'Simon and those with him' (1:36). Peter was also chosen by Christ to be, with James, John (and Andrew), the witness of some special events:
Only the immediate eyewitnesses, of whom Peter was one, could be the ultimate source of the preaching on these events. These events were the common content of the Apostolic preaching, but would be specially lively in Peter's own instruction! PETER'S OWN WORDS TO JESUS: In quite a few cases we are told about particular statements made by St. Peter:
Regarding the fig tree, it should be noticed that Matthew attributes the saying to the disciples in general (Mt 21:20), whereas Mark specifies it to Peter. PETER'S ADMISSION OF HIS FAULTS: A trace of Peter's own testimony in St. Mark's Gospel may also be seen in the fact that certain praiseworthy actions of Peter are omitted (such as the miracle of walking on the water, (Mt 14:28-31) and that St Peter's shortcomings are stressed. Mark relates how Jesus rebuked Peter (Mk 8:32-33) and gives many details about Peters' denial of Jesus. (Mk 14:66-72). From all these indications we can see how St. Peter's testimony has influenced and shaped Mark's presentation of Jesus' Life. We may consider St. Mark's Gospel as the introduction to Jesus Christ, given by an eyewitness (St Peter), through the typical formulation of oral tradition. Phases of Introducing Christ(i) It would seem that Christ is introduced to us in two distinct phases by St. Mark. During the first phase we are made to follow Christ as He is performing His miracles and preaching His wonderful message. This is the phase of SURPRISE: we are amazed at Jesus' greatness, but we do not understand what or who He is. During this phase Jesus does not reveal Himself as the Messiah; on the contrary He avoids all popular propaganda by those who wish to proclaim Him Messiah;
Christ's Messiahship is still secret
Jesus does not want His preaching to be misunderstood for a political movement. He knows that the Jews were expecting a political Messiah, who could liberate them from subjection to the Romans. So He first wants everyone to grasp His spiritual message and His interest in spiritual salvation. Only then will He reveal His true nature. (ii) The turning point in Jesus' mode of action comes with a frank discussion Jesus has with His disciples. In this discussion He makes them think about His own person and He draws from them the first acknowledgement of who He really is:
We may imagine the tremendous impact this conversation had on Peter and the other disciples. Now Jesus had finally told them that He was the Messiah! How he had admitted that He was the promised redeemer who would save His people. They understood that Jesus did not have any political ambitions. They realized that Jesus was going to be a Messiah of a different type than the one expected by the people. But what precisely was His Salvation going to be? (iii) The second and final phase of Jesus' self-revelation may be called the phase of the "SON OF MAN". For in explaining the true nature of His Messianic mission Jesus chose this particular term, rather than any other. The term "SON OF MAN" ('Bar enosh' in Aramaic) is derived from the prophecy of Daniel in which the glorious Messiah is called Son of Man (Dan 7:13). But the picture of the Son of Man that Jesus applied to Himself embodies features taken from the prophecies of Deutero-lsaiah in which it had been foretold that the Messiah was to be a suffering 'servant'. (Is 42-53) Thus, as used by Jesus, the term includes both the glorious dignity of the Messiah (Daniel) and His sacrificial task (Isaiah). Jesus always uses this term, "SON OF MAN", about Himself. "Behold, the Son of Man will come... etc. means: "Behold, I will come...". Observe the following passages in which Jesus explains His mission as the "SON OF MAN":
Thus St. Mark introduces Jesus gradually, following the pattern of Jesus' own self-revelation. In the beginning he shows us Jesus' marvellous deeds, to which we respond with amazement and with the desire to know more about Him (first phase). In the second half of the Gospel he makes us understand Jesus' true mission as the "SON OF MAN" (second phase)- The turning point in the Gospel is Peter's confession. This should not surprise us. For also the division between the two phases may be a reflection of Peter's own experience of Jesus. Peter first got to know Jesus through His marvellous deed (Surprise Phase). Only then did he understand that Jesus was the Messiah (Turning Point)- After this he gradually learned to appreciate Jesus' true mission (Phase of reflection on the 'SON OF MAN'). This would confirm once more how much Peter's testimony has moulded Mark's presentation. Characteristics of St. Mark's GospelThe Gospel edition of St. Mark is the shortest one. It concentrates on Jesus' deeds rather than on His words- It has very few passages which we do not find in the other Gospels. PASSAGES FOUND ONLY IN MARK:
St. Mark may narrate the same events as those narrated in the
other Gospel editions, but his narration is very instructive. For Mark often
Besides this, Mark has a very spontaneous and lively style of narration. Events are presented as 'scenes' in a drama. Read this extract: (It happened in Jericho. Jesus with His disciples and a large
crowd is leaving the city. A blind man named Bartimaeus, i.e. son of Timaeus,
sits begging by the road side). Bartimaeus: (shouting even louder this time) "Son of David,
have mercy on me!" Bystanders : (go to call the blind man) "Cheer up! Get up!
He is calling you!" Bartimaeus: "Teacher, I want to see again."
(At once Bartimaeus is able to see and follows Jesus) (Mk 10:46-52) It should be noted that almost everything in the above extract is literally in St Mark's text. It illustrates how dramatically he presents his narrative. This dramatic presentation and his interest in descriptive detail once more characterize St. Mark's Gospel as reflecting the oral style of an eyewitness. Irenaeus says: (about 180 A.D.) "Mark the disciple and interpreter of St. Peter, left us Peter's preaching in writing." When reading Mark, we are listening to Peter! Note[I] It is highly unlikely that Mark was the young man who fled from Gethsemane, as some writers suggest. See Mk. 14:41. It goes contrary to other data, such as we have outlined above. |