177 THE VULNERABLE AUTHORITY AUTHOR OF THE not situated at the surface level of the story or, at least, that the Markan Jesus does not explicitly mention it. One spontaneously feels that there are two types of “greatness” and that one — the one that is acknowledged by the world (10,42) — is false. But what about the “real” greatness? There is only one aspect in the story which orientates the reader towards an answer to the question of how the result of the paradoxes might be realized in a positive way. That aspect is the relationship of Jesus to God. It is a basic line and a fundamental cornerstone of Mark’s story. Without this basic line the whole story loses its dynamics, its sense and its suspense. It is, of course, well known that in Mark’s story there is an almost transparent veil covering the relationship of Jesus and his God. No human being in the Markan story recognizes the true dimension and the consequences of this relationship. And the narrator invites the readers to explore the text and to read between the lines, until they find the key to understanding the mystery (which does not imply that the exploration ever comes to an end!). It has therefore rightly been suggested in a recent article to call this endlessly surprising 46 Christology “mystical” 47 (although I would like to call it “practical” who are already great and powerful. By adding the verb uelw, Mark ¥ changes this into “a program for life: in case you want to be great”. Mark is thinking of the “numerous ‘little’ Christians in his community, of the power structures which unavoidably developed even in these circumstances” and of “ the numerous occasions for service which exist wherever people live together ” (58). I have already mentioned Donald H. JUEL, A Master of Surprise, but it 46 would be interesting to re-read the plot of the Gospel of Mark from the perspective of the interaction and the tension created between the categories of “ curiosity ” and “surprise” as it is presented in R. BARONI, La tension narrative. Suspense, curiosité et surprise (Poétique; Paris 2007). On the interpretation of the ‘messianic secret’ from a reader perspective, 47 see C. FOCANT, “Une christologie de type ‘mystique’ (Marc 1.1-16.8)”, NTS 55 (2009) 1-21. The idea of a kind of equation between disciple and reader can be illustrated in this quotation: “S’il entre dans la condition de disciple, le lecteur peut aussi recevoir le don du mystère, y être éveillé. À la fin de Mc, une porte est ouverte sur l’avenir à travers l’annonce que le crucifié ressuscité précède les disciples et Pierre en Galilée (16,7). La possibilité d’un rebondissement est ainsi ouverte. Mais cette éventualité sort du cadre du récit. Elle est donc laissée à la libre interprétation du lecteur. Tout a été mis en place pour que ce dernier remette en question sa propre compréhension et reste, comme disciple, dans un état de veille permanent. Il perçoit combien Jésus et le Règne qu’il annonce