175 THE VULNERABLE AUTHORITY AUTHOR OF THE In fact, we have here a way of being which illustrates the heart of the gospel. Once again, we notice that if the paradox is linked to the theme of the cross, this does not restrict the meaning of the saying to crucifixion or martyrdom. The paradox offers a code with regard to human relationships in everyday life within the community. Starting with Peter’s “confession”, the disciples never stop struggling with these thoughts of Jesus. The reason why they repeatedly do not understand is now clear: each time when the message about the passion is announced, the reader learns that Jesus then has to teach the disciples a lesson about losing one’s life and serving in daily life. In summary, each of the three paradoxes are set in the context of a passion and resurrection prediction and a moment of the disciples’ failure to understand these announcements. Yet, through the teaching given by Jesus they learn that his passion is merely the consequence of a certain perspective on life, which can only be expressed in a paradoxical way. One should not wait until persecution or crucifixion comes to experience how these paradoxes might function. They are to be lived here and now. Just before the third passion and resurrection announcement (10,32-34) and after the encounter with the rich young man (10,17-27), Jesus gives another teaching (10,[28]29-31) to Peter (and the other disciples) 43. This is another concrete example of how losing one’s life leads to saving it. One recognizes the same characteristics as noted above: general character (“there is no one... ”), Christological framework (“ for my sake and for the sake of the good news”), everyday life (houses, brothers and sisters, ...”). And it ends with a paradoxical saying (v. 31) that functions as an encouragement and as a warning to the disciples: “But many who are first will be last, and the last will be first”. The paradoxes are not only anticipations of the See for instance SCHMIDT, “Paradox”, 346: “Während in diesem Logion [10,44] gewissermassen von einem Gewinn für denjenigen die Rede ist, der die Sorge um seine cyxh aufgibt, so fehlt dieses Moment in Mt 20,28; Mk 10,45: ¥ Hier gewinnt der sich Hingebende nichts für sich, sondern ausschliesslich etwas für die anderen bzw. für ‘viele’”. See also GUNDRY, Mark, 589: “‘To give his life . . . ’ specifies the kind of service he [Jesus] will perform. It need not imply that the Twelve will perform the same kind”. One could almost discover a sandwich structure in 10,28-31/32-34/35-45. 43 Jesus’ passion prediction is framed by two scenes in which disciples are thinking they have privileges.