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Dear Parish Faithful,
In yesterday's meditation I said that I would share a few insights from the Commentary on St. Mark's Gospel written by Frances Mahoney. I am specifically concerned with the Passion Narrative; and more specifically on the thoroughly inadequate response of the disciples to the events that swirled around them, ultimately frightened them, and thus led them to abandon Christ to face His crucifixion alone and without human support. It is not a pretty picture. But it is unrelievedly honest, very human, and a sober reminder of the cost of loyalty and true discipleship. As Mahoney points out, it is the very disciples "whom he has called (1:16-20), chosen (3:14-19), formed (8:22-10:52) and uniquely associated with himself (5:37; 9:2-8; 13:3; 14:33)," that collapse in the end (p. 295).
In a paradoxical manner, it is rather "good news" to those of us who equally fail to be true disciples of Christ. We now realize that our own failures are never the end of the story, but a call to humble repentance before the Lord who forgives us "seventy times seven." The image of Christ that emerges from this bleak atmosphere of relentless hostility from his persecutors, and what must have been great sorrow from the betrayal of His chosen disciples, is that of a majestic figure towering above everyone, bringing finality to His messianic destiny, even amidst great suffering and seeming defeat. And this all "more real" than the failure of the disciples. In the end, the (Gentile) centurion who stood by the Cross, could only exclaim: "Truly, this man was the Son of God" (Mk. 15:39).
I would like to share some of Mahoney's insights taken from the scene of Christ praying in Gethsemane. What we call His "agony" (Gk. agonia). Yet, before that powerful scene, St. Mark narrated the Last Supper between Jesus and the Twelve before His betrayal and crucifixion. I will simply share a kind of summary passage from Mahoney that neatly gathers together several themes brought to light in the upper room:
In a paradoxical manner, it is rather "good news" to those of us who equally fail to be true disciples of Christ. We now realize that our own failures are never the end of the story, but a call to humble repentance before the Lord who forgives us "seventy times seven." The image of Christ that emerges from this bleak atmosphere of relentless hostility from his persecutors, and what must have been great sorrow from the betrayal of His chosen disciples, is that of a majestic figure towering above everyone, bringing finality to His messianic destiny, even amidst great suffering and seeming defeat. And this all "more real" than the failure of the disciples. In the end, the (Gentile) centurion who stood by the Cross, could only exclaim: "Truly, this man was the Son of God" (Mk. 15:39).
I would like to share some of Mahoney's insights taken from the scene of Christ praying in Gethsemane. What we call His "agony" (Gk. agonia). Yet, before that powerful scene, St. Mark narrated the Last Supper between Jesus and the Twelve before His betrayal and crucifixion. I will simply share a kind of summary passage from Mahoney that neatly gathers together several themes brought to light in the upper room:
Mark has given us an account of Jesus' gift of himself unto death so that he could set up a new and lasting kingdom with the very people who frame the narrative of the meal.The meal that Jesus shared was not a meal for the worthy ones (vv. 22-25). It was a meal for those people who were closest to Jesus but who, faced with the challenge to love him even unto death, betrayed and abandoned their Lord. (p. 287)
The structure of the prayer of Jesus in Gethsemane reveals St. Mark's careful construction of the scene with alternating passages between Jesus praying and then speaking with the disciples about their failure to watch.
[A] Introduction: Jesus and the disciples in Gethsemane (14:32)[B] Jesus, Peter, James and John (14:33-34)[C] The prayer of Jesus to the Father (14:35-36)[D] Jesus, Peter, James and John[C'] The prayer of Jesus to the Father[B'] Jesus, Peter, James and John[A'] Conclusion: "The hour has come" to leave Gethsemane (14:41-42)
Perhaps the key to the disciples failure to "watch" when Jesus was praying to His Father is found in the earlier "apocalyptic" discourse that filled ch. 13 of the Gospel. As Jesus was teaching the disciples about both the destruction of Jerusalem and the end of the world, He solemnly warns His disciples that they need to "watch (Gk. grigoreite)." The word chosen here means a deep concentration and vigilant attitude that must be conscious and deliberate. Jesus understood that it takes this kind of "watching" to be able to read the signs sent by God and to "see" God's activity in the midst of terrifying events that most commonly only evoke fear. In Gethsemane, Jesus directed the disciples to "watch," but instead they "sleep" and utterly fail to follow the words of the Master. In fact this happens three times after Jesus separated from them in order to enter into intimate prayer with His heavenly Father. An inability to watch at this time when expressly asked to do so by Jesus is only an ominous sign that when the authorities come to arrest Jesus, the disciples will only continue their forlorn descent into abject betrayal. And this from Peter who only hours earlier at the final supper swore his allegiance to Christ even unto death! As Mahoney comments:
Jesus tells his disciples that the model of discipleship that he taught them in 8:34-38 is about to be totally abandoned as they fall away, flee and deny him. They will not take up the cross and follow him (8:34). It is not only Peter who says that he will not fall away (see 14:29) or deny Jesus (v. 31b). All the disciples said the same thing (v. 31c). The disciples with whom Jesus shared a meal (vv. 22-25), telling them that he is drawing them into the saving and liberating experience of his broken body and spilt blood, will betray him (vv. 17-21), fall away and deny him (vv. 26-31). (p. 289)
And yet, with Christ there is always hope:
In the midst of his predictions of their failure, flight, and denials, Jesus has sounded a note of hope ... What is about to happen is not the result of uncontrolled fate. The theme of Jesus' unfailing presence to ever-failing disciples dominates 14:17-31, the centerpiece of 14:1-72, a long section composed of passages focusing alternately upon Jesus and his disciples. (pp. 289-290)
After His lonely and unbearably intense prayer in which Jesus obediently submitted to the will of the Father that He ascend the Cross, Jesus is eventually arrested in Gethsemane following the treacherous kiss of Judas, who is accompanied by the emissaries of the chief priests, scribes and elders. In a devastatingly telling detail, we read that once Jesus has been arrested - "They laid hands on him and seized him" (Mk. 14:46); that "one of those who stood by" draws his sword and cuts off the ear of the high priest (v. 47). Who are these mysterious figures that somehow appear out of nowhere and take part in the chaotic events? How could other figures be present precisely at that time in the Garden of Gethsemane? They are the disciples who are no longer being called oi mathetoi ("disciples") " ... for they are no longer regarded as "disciples." Their failure to learn from the way and word of Jesus relegates them to the position of "those who stood by." The expression oi mathetoi does not return to the story until the young man at the empty tomb promises the women that Jesus is going ahead of Peter and the disciples to Galilee." (pp. 297-298) For the remainder of the Passion Narrative, there is no mention of the disciples. They have removed themselves from the story because they have removed themselves from Christ! And yet we know that "the spirit is willing but the flesh is weak," and therefore no one - including us today - can possibly judge them harshly.
Of course, Peter does appear again, but not as a "disciple." We will read/hear of him when he has joined the Roman soldiers in the courtyard apart from Jesus warming himself by a fire, and it is as he stands with the opponents of Jesus that he will deny Christ three times as it was prophecised by Jesus. So when certain members of the Sanhedrin begin to vent their rage on Jesus and spit on him and slap him, demanding that he prophesy who hit him when a cover is placed over his head, Jesus is truly a prophet at that very moment, because Peter is simultaneously out in the courtyard denying Jesus exactly as it was prophecised of him! Aware of this, Peter could only break down and weep. It is a pitiful end for the chief disciple who swore that he would die with Christ. And to this day, we can only feel pity for him, recognizing our own weakness in him.
Of course, Peter does appear again, but not as a "disciple." We will read/hear of him when he has joined the Roman soldiers in the courtyard apart from Jesus warming himself by a fire, and it is as he stands with the opponents of Jesus that he will deny Christ three times as it was prophecised by Jesus. So when certain members of the Sanhedrin begin to vent their rage on Jesus and spit on him and slap him, demanding that he prophesy who hit him when a cover is placed over his head, Jesus is truly a prophet at that very moment, because Peter is simultaneously out in the courtyard denying Jesus exactly as it was prophecised of him! Aware of this, Peter could only break down and weep. It is a pitiful end for the chief disciple who swore that he would die with Christ. And to this day, we can only feel pity for him, recognizing our own weakness in him.
