181 THE VULNERABLE AUTHORITY AUTHOR OF THE unique way the readers of his gospel. One could simply say that the paradoxes do not only function as a criterion for the reader to judge the characters. They are equally a standard of judgment for the readers themselves! “Paradoxes are a reminder to the reader that the orientation suggested by the author opposes normal and reasonable thoughts and expectations at any point” 51. It is typical for the paradoxical language of Jesus that these new values are expressed in simple and well known words that are given a completely new meaning. This new meaning is meant to confuse readers, old and new ones 52. Words do not mean what they stand for. Accepted associations connected with simple words of the Jewish-Hellenistic milieu must make way for new interpretations. One could think, for instance, of ejoys¥a, adelfo¥, megav. It is remarkable how ß ı ß ı ¥ ordinary words, when framed in the story of Jesus, become the language of mystery and resurrection. The simplicity of the words is in harmony with the intention of the narrator to convince the audience to accept the system of values of the Kingdom of God as proclaimed by Jesus. 1. The continuous paradoxical situation of the reader We have noticed the fact that the first, and most probably also the second, of the paradoxes are addressed to a wide audience, at least wider than the group of the Twelve. We noticed as well that all the paradoxes have a very general formulation, while 10,43-44 is clearly focused on a particular kind of behavior within the group of disciples or the Twelve. As such, this creates a double interest of the paradoxes : they appeal to the responsibility of each individual person and they express a collective task. With regard to the practical feasibility of the paradoxes, the importance of this BOURQUIN, Marc, 93: “Le paradoxe rappelle le lecteur que la direction 51 suggérée par l’auteur s’oppose, en tout point, à ce que les gens estiment normal et raisonnable”; see pp. 93-95 on paradoxes. D. MARGUERAT, “La construction du lecteur par le texte (Marc et 52 Matthieu) ”, The Synoptic Gospels (ed. C. FOCANT) (BETL 110; Louvain 1993) 239-262, offers a very adequate description of how through his “theology of paradox ” (258, n. 57) Mark disorientates and re-orientates his readers who have to learn the “vulnerability of all knowledge” (256). It is the narrator’s conviction that believers should leave behind any kind of privilege or prestige (258).