173 THE VULNERABLE AUTHORITY AUTHOR OF THE dominance. They do not keep records of the amount of service they have to perform in order to sit at the right hand in God’s glory. This perspective is the starting point for Jesus. Within this framework he would like to bring the disciples to a new way of thinking. He is not saying that they will not have a place in the future glory, but he criticizes them for not having entered into his paradoxical way of thinking and living yet: serving should not be done with a view to one’s own profit (“not to be self-aggrandizing and self-serving” 38), but with a view to every other person whom one is serving. The paradox is very subtle: anyone who wants to be “great” or “first” (a leader) in the community will have to serve, but in so doing he will not be “great” or “first” in the eyes of the world, since there other rules are applicable 39. 4. The context of a passion and resurrection prediction Jesus’ teaching does not stop with the paradoxes. As in the first two cases, we find the same composition: his sayings are integrated into a Christological framework. “For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (10,45). Here, unlike 9,36-37, it is not a concrete example of Jesus that is mentioned as the basis for the validation of the paradox, but the example of his whole life. He gives his life in order to free people. Whatever the exact interpretation of 10,45 40, in the context YARBRO COLLINS, Mark, 499. She also compares the paradox to other 38 biblical texts (1 Kgs 12,7) and she gives several examples to illustrate that Jesus’ teaching in vv. 41-45 is “similar to widely expressed Greek and Roman ideals of leadership”. FOCANT, Marc, 402, for his part, is rather critical: “En fait, le texte de Marc est fort different de toutes ces traditions”. DE MINGO KAMINOUCHI, “‘But It Is Not So Among You’”, 132: “The 39 second of the sayings in Mk10.42-45 is a commandment addressed to those aspiring to become leaders among Jesus’ disciples. They are ordered to serve and to become ‘slaves of all’. This saying is not a recommendation of kindness towards fellow disciples. It stands in contrast with the description of the abuse of power of the rulers in Mk 10.42b. It is a commandment to engage in subversive practices of power. With their renunciation of domination and their willingness to become ‘servants’ and ‘slaves of all’, these leaders should promote a community of discipleship that stands as an alternative to the structures of power of their world”. To summarize the endless debates about the interpretation of lytron ¥ 40 antı pollwn in v. 45 is an impossible task. Apart from the explanations found ßù ˜