10. The Way of Formation of the Disciples

In the second part of his Gospel, the evangelist Mark narrates the formative itinerary with which Jesus has tried to mark the mentality of his disciples. Three times he repeats the announcement of his impending passion, death and resurrection, but each time the disciples do not understand they react negatively. After the first passion prophecy in chapter 8, we find Peter's reaction who takes Jesus aside and begins to scold him because, according to Peter, Jesus' words are strange, absurd, and wrong.

Let us note the contrast between the two scenes. Peter has just professed his faith in Jesus by saying, "You are the Christ" and immediately after, reproaches him because he said the wrong things ... Is this trust? Is it true that Peter trusts Jesus? If he reproaches him, it is because he thinks he knows better than Jesus how things are. Jesus has just said that in Jerusalem he will be killed and Peter considers this fact absurd; and Peter thinks that Jesus’ way of seeing is not right.

He tries to correct him. He does it, at least, with a little education because he takes the Master aside and he does it in a low voice, face to face, without being seen by others. Instead, Jesus reacts dramatically: "Jesus turned, and seeing the disciples, rebuked Peter: ‘Get out of my sight, Satan! Your thoughts are those of men, not those of God.’” Satan is a Hebrew term that indicates the function of the prosecutor; it is a term that indicates the one who hinders, blocks the path, puts a spoke in the wheel.

We can say this is the scandal, the stumbling block, something that blocks the path and makes you fall. Jesus calls Peter ‘Satan.’ You are an obstacle; you are a block… Other than a faithful disciple, other than a believer in the messianism of Jesus, he is a satan. It is a common term. It could not be said that the disciple is a devil because the term ‘demon’ indicates a superhuman nature, a rebellious spirit. It is the impure spirit, rebellious to God, an enemy of man. A disciple is a man, not an angel; it is not a pure spirit.

The term ‘satan,’ translated into Greek as ‘diabolos’ = devil is a common name. It is a name given to those who oppose, to those who boycott, to those who row against the tide. "You are not a faithful disciple, but one who puts up obstacles." "Your thoughts are those of men, not those of God."

Here is the tricky point. Peter, and also the other disciples of whom he is a spokesman, they have a human, very human, too human, earthly thought. They cannot understand what Jesus is saying, and they do not try to understand it. They accept him as Messiah, they love him well as a man, but they oppose that dangerous line of life's sacrifice.

After this first announcement and the first misunderstanding, it follows the first catechesis. Jesus calls the crowd and tells them that if they want to come after him, they have to say ‘no’ to their ideas, risking the death penalty‚ that means ending up on the cross; and following him, learning from him, doing how he does, accept his approach. Then follows some episodes in which Jesus confirms his line. On the mountain, he is transfigured and shows his glorious face. The Father's voice says to the disciples: "Listen to him." 'He is right. He is right in everything he was telling you.’

As they come down the mountain, they find the disciples engaged in an exorcism, but they cannot cast out the devil; and Jesus intervenes by freeing that child. The dialogue with the father of the possessed child is wonderful. He turns to Jesus saying: "If you can do something" and, according to Mark's narrative style, Jesus responds with a certain frown: “If I can! Everything is possible to one who has faith.” Then the boy’s father cried out: ‘I do believe, help my unbelief!’”

Here is the fundamental intention of Mark, catechist of catechumens. Some people believe, who accept, who say they are available, like the disciples, but are still marked by unbelief; they still need help to mature and believe.

We now come to the second passion prophecy at 9:31, and immediately after, we find the second scene of misunderstanding. As Jesus was talking about his imminent death, the disciples had been discussing among themselves the order of precedence, the places of honor. When Jesus asked them what they were talking about on the way, they are ashamed to answer, they remain silent because they were arguing among themselves who was the first. They had not understood the style of Jesus.

Practically they continue not to understand, and therefore the second catechesis on service follows: “If anyone wishes to be first, he shall be the last of all and the servant of all.” In this section, Mark has compiled a series of catechesis of Jesus on the disciple: do not give scandals to the little ones; on choosing a marriage that it is truly a gift of life and for life. The acceptance of the little ones, that is, of those people who do not have an important social role, those who do not count; the choice of Jesus rather than human possessions ... the rich young man leaves sad, unable to part from his possessions.

And we come to chapter 10, verse 32, the third announcement of the passion; the most explicit one where Jesus predicts his passion: “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”

Here we find the whole outline of the future passion: the arrest, the interrogation before the priests, the scribes, the condemnation of the transfer to the Roman court, followed by mockery, scourging and capital execution; but the last word is the resurrection. For the third time, the disciples give a clear sign of not having understood.

Immediately after, Mark says that the disciples James and John approach Jesus and ask him for something: “Then James and John, the sons of Zebedee, came to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ He replied, ‘What do you wish [me] to do for you?’ They answered him, ‘Grant that in your glory we may sit one at your right and the other at your left.’” What glory do they expect, a seizure of administrative political power? They expect that in Jerusalem Jesus ascends the throne to become king and organize a new government for which he will need two chief ministers, one on the right and one on the left; the first two places of the new government. And James and John be in charge. ‘We want those top two spots.’

Jesus just described in detail what will happen to him in Jerusalem and the disciples who appreciate him, have not understood anything, they do not share his mentality, they continue to have their own ideas, they remain fixed in their schemes. And Jesus responds with “No”. He does not give them satisfaction. If they had understood what they were asking, the position to the right and the left of Jesus will be occupied by two bandits crucified with him. That will be his glory. But if they had really accepted Jesus' speech and imagined that the main places were those of two condemned to death, they would not have asked for it.

Jesus asks them if they are willing to drink the cup that he should take. It is a Semitic image to indicate that they would face difficulties. They say, ‘yes’. "Can you be baptized with the baptism with which I am baptized?” It is not a symbolic liturgical image. Baptism means immersion. Are you ready for total immersion in difficulties that will surprise me? They say ‘yes’. ‘Then, I give you the honor of suffering with me.’

Shortly after, they arrive at Jericho, which is the last leg of the journey from Galilee to Jerusalem. And in Jericho Jesus heals a blind man. Another blind man. The blind man of Betsaida was healed in two stages, before Peter's profession of faith. The blind man from Jericho was healed in one stroke; and also, in this case, we have the theological symbol of the disciples transformed by grace so that the disciples of Jesus can understand something and accept his mentality.

There is a need for a miracle. They cannot reach it with their own strength, simply with their reasoning. An intervention from above is needed, a prodigious work with which Christ opens their eyes. This is an image of baptism that is the gift of grace.

When one is available to receive Jesus, even if he doesn’t understand it, he is ready to receive the grace of the sacrament, and in a sacramental way. The Lord truly transforms the heart, the mind. It is like opening the head of the disciples and putting in a new idea, a new way of seeing. To see is like opening the eyes of this blind man, Bartimaeus. We notice an important detail when he, Bartimaeus, throws off his cloak and runs to Jesus because Jesus calls him. Jesus says to him: "What do you want me to do for you?"

Note that this is the same question that he asked earlier to the disciples James and John. To them, he said ‘No’. Instead, to Bartimaeus who answered, “Master, I want to see,” he says ‘Yes’. Jesus keeps asking, “What do you want from me?” And what is the question that the catechumen, the one who prepares to receive the baptismal grace, should ask for? The light. The possibility of seeing. ‘Open my eyes ... open my heart ... open my head ... let me understand your style.’ “Immediately he received his sight and followed him on the way.”

This is an important event. The healed blind man follows Jesus on his way, and the way of Jesus, the one that goes up from Jericho to Jerusalem, 30 kilometers with over 1000 meters of altitude difference, is a one-day leg of a hard day’s walk, a climb in the middle of the desert to Jerusalem where the tragic epilogue awaits him. And the disciple, a figure of every disciple‚ the blind disciple, once healed, follows Jesus on the way of the cross, that path that leads to the cross.

In chapter 11 begins the section that narrates the ministry of Jesus in Jerusalem. It begins with the story of the clamorous entrance of the Messiah who arrives riding on a donkey, according to a verse from the prophet Zacharias, an image of meekness, of weakness. He does not arrive as a leader, mounted on a great horse, at the head of an army; he arrives like a peasant riding a donkey. It is almost an anti-militarist controversy, a prophetic sign of that meek and gentle Messiah; he is disarmed to eliminate chariots and war horses.

He is acclaimed by the crowds, but it is superficial acclaim. We have seen how superficial is the faith of the disciples who live with him, love him, however, they are unable to truly adhere to his mentality let alone the crowd. The crowd has accepted this prophet who comes from Galilee because he works miracles; because they expect him to have political advantages; each dreams of his own private interests and acclaim Jesus because it suits them, but they are not convinced of what Jesus is bringing. In the following days, Mark narrates them as moments of catechesis, formative moments inside the temple, with the Jerusalem authorities and it is precisely that clash what becomes the anticipation of the tragic end and the death sentence of Jesus.