Invocation of the Spirit

Come, Holy Spirit,
inside me, in my heart and my intelligence.
Grant me your intelligence,
so I may know the Father
meditating on the word of the Gospel.
Grant me your love
because even today, called by your Word,
I got yourself in deeds and the people I met.
Grant me your wisdom
because I know revived
and judgment in the light of your Word
what I experienced today.
Grant me perseverance
because I patiently penetrate
God's message in the Gospel.
(St. Thomas)

Biblical text, Mark 9, 30-37

30 And  they moving beyond, through Galilee, but he did not want anyone to know. 31 For he taught it to his disciples and said to them: "The Son of man is betrayed into the hands of men, and kill him, but, once killed, after three days rise again." 32 But they did not understand these words and they were afraid to question him.

33 And he came to Capernaum. When he reached the house he asked them: "What were you arguing about on the street?”. 34 But they were silent. For the way they had argued with one another who was older. 35 And he sat down, called the Twelve and said, "If one wants to be first must be last of all and servant of all." 36 And he took a child and had him stand among them, and, embracing him, said to them: 37 "Whoever receives one such child in my name receives me, and whoever welcomes me welcomes not me but him who sent me”.

Way and follow

The text consists of the second prediction of the passion, death and resurrection (vv. 30-31), followed by the reaction of the disciples (v. 32) and the first part (vv. 33-37) of an instruction that Jesus gives his disciples (vv. 33-50).

The episode is part of the section of the Gospel of Mark is from 8.27 to 10.52. The whole section is framed by the word 'road', which uses a total of 7 times (8.27; 9,33.34; 10,17.32.46.52), because it starts with a question that Jesus poses to his disciples on the streets and ends with the blind Bartimaeus who, healed by Jesus, decides to follow him down the street. In this part, not only Jesus is always on the road, but along the way he talks about his journey, one that leads him to Jerusalem, to his mysterious fate of death and resurrection.

An important theme that emerges in this section is the significant intertwining between the theme of the paradoxical path / destiny of Jesus and that of the disciples. The theme of discipleship begins at 1.16 to 20, which tells the call of the two pairs of brothers and culminates in the confession of Peter (8:29-30); but after Peter's confession, the following of Jesus has a new connotation, because it becomes the follower of the path of the Son of Man, the adherence to his fate. In these chapters it is clear that the path of Jesus has structural implications for the journey of the disciples. The cross is not just about Jesus, but also those who have agreed to follow him. The mystery and scandal not only are of the way of Jesus, but also that of his followers.

The meaning of the cross

After the episode of Peter's confession in 8.29, a travel story is built according to a tripartite scheme. Three panels are structured according to a ternary diagram. Each panel, ie, contains three sequences so disposed:

a. proclamation of the path of cross from Jesus 

b. reaction of the disciples to the advertisement

c. replication- instruction of Jesus directed to the disciples

The three advertisements of passion stand out immediately as structures, all three are on the lips of Jesus, all three talk about the suffering of the Son of Man and all three are addressed to the disciples and the Twelve.

To the three advertisements of the passion always follow the reactions of the addressees, the disciples, Peter in b 8.32, 9.32 all in, the sons of Zebedee in the 10.35 to 40. The reactions are based on all of misunderstanding and misinterpretation. The player receives from a party that the mystery of Jesus begins to unravel and the journey of the Son of Man appears more like a path of passion and cross, the other is facing a backlash increasingly obtuse of the disciples who now include but do not want to follow the Master on that road.

For this reason, following the reply of Jesus, which they pursue further instructions or actions. This is a real catechesis in successive waves: starting from a central core which then expands in subsequent instructions or stories that are designed to extend past events in the history of readers.
In the first, the central symbol of the cross reaches the readers' lives in their current lives. In the second we find a long statement on the quality and meaning of Christian service for which the pupil is led to accept the cross as structuring reason for action. In the third replication, education on the reversal of ranks in the community of disciples of Christ and the story of the healing of Bartimaeus show that the true meaning of the cross is to follow the Messiah crucified on the path of life.

 
Jesus gives himself

The first statement, the most famous, focuses on the meaning of discipleship. Who wants to follow the Lord must "deny himself," that is to distance oneself to "take up his own cross." The disciple is then placed before the alternative to choose between self-confidence and power of the world, and to choose the forgetting of self. The meaning of the cross is this second option and becomes the sign of the gift of a God who is not overwhelming and does not require, a rule that does not win another, but frees serving him.

So you deny yourself and take up your cross (because it's personal) calls for a change of perspective: the salvation does not lie through the streets of selfishness and the idolatry of self, but in relationship with Christ crucified as the foundation that gives meaning to self and life. Make his life a gift, by reason of the gospel of Christ, leads man to salvation. The cause of Christ is the decisive criterion for a successful life. The disciple who makes a gift of his life because of Christ  meets his true realization. What gives life meaning, therefore, is only the relationship with God that guarantees the life of individuals and communities; no other possession or enjoyment can substitute for this basic relationship.

The first question that our text raises concerns because Jesus felt it necessary to repeat the announcement about the fate of suffering. Repetition is not only just a portion of Mark and the other Synoptic Gospels, but is a characteristic of all Scripture. Usually repeats what was said anything because the first time it was misunderstood and / or rejected, or to learn and inculcate the attitude more responsive. But telling again it also has another meaning: saying again things the speaker shows that she is stronger than the resistance of the listener and be able or have the intention to overcome the rejection of others, and it also claims not to have a other word to say.
Jesus and his are traveling, but the goal here is not indicated. The journey takes place in disguise: Jesus does not want to tell others of his movements; his purpose, in fact, is to devote himself exclusively to the formation of his disciples. Core of this training is the understanding of his identity which is connected in an indispensable way what will happened in Jerusalem.

The ad is very simple (even more than the first and third). Jesus shows what happens to him as a mandate: "the Son of Man is betrayed into the hands of men." The verb form is passive, which seems to indicate that it is God who delivered his own son. However, one could also interpret this verb as a  form so-called media, translating it as "he will deliver himself", thus expressing the fact that Jesus chooses and adheres to this charge.

The service fruit of following

The reaction of the disciples is presented in terms of misunderstanding and fear. They do not want to understand and this creates an awkward silence. Fear betrays the impediment to their following of Jesus and communion with him. They fear both Jesus and to hear more details.
Like other times, Jesus responds to this reaction by a new instruction. It takes place at home, a place of intimacy and teaching takes place with the convening of the Twelve (v. 35a) which gives solemnity to the message emphasizing its ecclesiastical importance. In particular, here Jesus instructs his disciples in the community life under the sign of the cross. The introduction mentions the road again, which occurs 2 times: the road, place of the path of the Son of Man to the cross, the symbol of the gift of self and loss of life, has become for the disciples the space of the struggle for; the field  the first place and the race to power.

The instruction begins with a question of Jesus which follows an awkward silence, as if only now they had understanding and consciousness of the object of their discussion. Jesus, however, no reproaches them, not stifle them, not condemn the desire and effort to be great, but through what he says, gives the right direction to this trend. He takes up the debate and inform the measure of true greatness.

Its focus is primarily on the theme of service to the children that he illustrates with a word, a gesture and another word. The initial formulation is expressed in the indicative mood, as if Jesus said: "If one really wants to be first - and your argument seems to indicate that will - must be last of all and servant of all." The apodosis consists of two elements: the last and servant. Thus there is a conflict between "first" (a term that refers to the dignity and rank) and last and servant. "Last of all," creates an ironic contrast with the "first of all," while "the servant of all" specifies what it means "last."
There is an obvious parallel between 8.34 "If one would follow me" and 9.35 "If one wants to be first “, these words about the service, therefore, become the key to the following of Jesus; the field in which is in fact is made the following of Jesus and the denial of self is the service of all. To servant we use the term diakonos, and not doulos, slave, ie. The slave is one who is the property of another to whose will is subject and  unwillingly is to serve. Diakonos instead designates a function; first of all is the one who does not eat a meal, but is placed at the disposal of others to eat.
But from canteen’s service the diakonia comes to designate the various tasks of service within the community, as far as buying the technical meaning of "ministry". Diakonos therefore is who is available to someone, who cares deeply for the needs of others and is acting on his behalf. The eyes of someone who wants to be first must not fixate on their size, but go to the neighbor's needs and a real help. It is an attitude that is constantly required, a lifelong commitment and not just one or in the other’s service. The statement is in fact general:  only criterion guides can not be liking or preference, but the necessity of any person. The text does not clarify what items should be marked this service. Jesus will later explicitly (cf 10.45), but the context makes it clear that the sense of being last and servant of all is drawn from the street that the Son of Man is pursuing.

Relationship between service and leadership

The issue is so important that Luke chooses as the context of this discussion the Last Supper (Luke 22:24-27). In this text by the kings of the nations and wield power and those who call themselves benefactors, we pass by contrast to the disciples. Among them the authority is not excluded, but is to be understood in the line of service. As the basis of the conflict between King of the nations and disciples and as a clarification of the meaning with which the greatest of the disciples should be the servant, Jesus places his person, although the level of expression this reaches the end, is really the foundation of what before. The condition of a servant to which Jesus alludes is understood in the light of what he has said before: he gives himself (22:19).
The service as a gift of self is understood as the way that makes visible and concrete the very meaning of the Eucharistic gesture, leading, in the life of the disciple, the unity between foundation, action and liturgy.

The pursuit of greatness, lived as a way to prevail within the community, has to do with the service as a possible ambiguity that can also serve as the service can cross. You can, in fact, that we can come to think that his own service is everything and the rest does not count, by introducing a narrow vision, who can not see beyond themselves and what they are doing. To avoid this risk, we need to find a center around which to unify and give meaning. Jesus' words suggest that the relationship with him, mediated by listening to his Word, to conferring unity and to make good own service.
Jesus then illustrates the word with a gesture, widely described to confirm the scope and give you relief. The act relating to children, but are not intended as a symbol of innocence or purity, but who is more needy and dependent. The child becomes a symbol of the impotence of the cross that saves impotence.

The gesture of welcome, which is thus indicated as a condition of service. Welcoming a child means so committed to him with attention and responsibility while aiming his welfare. Accepting it means so open the door and let in another part of their lives and their concerns. This is the opposite of close, the distance of not wanting to know nothing of the other.

In Mark 9.37 is set equivalence between child and Christ. It is suggested that a special communion between the one who is in need and Christ with his cross becomes the needy by definition. In Jesus welcomes God, communion with Christ is communion with God and this is the greatness that can not be exceeded.

REFERENCES

M. GRILLI, L'impotenza che salva. Il mistero della croce in Mc 8,27-10,52. Lettura in chiave comunicativa, Dehoniane, Bologna 2009.

K. STOCK, Il cammino di Gesù verso Gerusalemme. Mc 8,27–10,52, Dispense PIB, Roma 2001-2002.

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