00:27In previous studies,
00:29It was taken as proof that Peter was behind the Gospel of Mark because of the way the evangelist
00:37It introduces the most important apostle of Jesus.
00:40According to this conviction, the fact of presenting Peter as failing, fleeing, denying the master,
00:48It was proof of Peter's humility that he did not object to Mark showing his weakness and his
00:55faults.
00:55This could be valid, however, if we compare the calling of Peter that Mark narrates at the beginning of his gospel,
01:05It doesn't give the impression of being a passage full of the vividness typical of someone who has lived through a key moment.
01:12which changed his life,
01:14just as the author of the fourth gospel does,
01:19when it tells us that the disciples who followed Jesus kept watch until the hour when Jesus would come to them
01:26He asked them to go with him.
01:28Moreover, the entire narrative of vocations presented in the first chapter of the fourth gospel,
01:35It evokes in the reader the impression of an experience that changed the lives of those who followed Jesus,
01:43leaving the Baptist behind or going after Jesus to stay with him.
01:49Certainly, Peter does not seem to occupy a prominent place in the Gospel of Mark,
01:55unlike the place it occupies in Matthew,
01:59who offers us traditions about the apostle that Mark omits.
02:03Thus, for example, Mark does not present Peter walking on water.
02:10Mark presents Peter confessing Jesus as the Messiah,
02:14But it doesn't tell us that he will be given the keys to the church.
02:19Mark does not present Jesus paying the temple tax in Jerusalem for himself and for Peter.
02:26For his part, the most difficult moment in Pedro's life is shown to us with a more human face
02:34in the Gospel of Luke rather than in that of Mark,
02:37For Luke tells us that when Peter denied Jesus for the third time, the Lord turned and looked
02:45to Pedro.
02:46Peter then remembered the words the Lord had spoken to him,
03:00Situation of the church of Marcos, place and date of composition
03:05We have seen and learned that most of the New Testament authors
03:10They have written their works for very specific and concrete communities,
03:15and not for the general public.
03:18Therefore, none of them aim to bring to the faith those who do not yet profess it.
03:25but to educate in it those who have already accepted Jesus into their lives.
03:32Moreover, they are addressing Christians who have already accepted Jesus and embraced salvation and faith.
03:40redemption through the sacrament of baptism.
03:44This is evidenced by the prologue of the Gospel of Luke and the first conclusion of the Gospel of John.
03:51The fact that a work is directed to a specific community does not prevent each author of the New Testament writings from
03:59be aware that his writing was part of a much broader Christian literary movement than his own work alone.
04:08However, two notes are unique to the disciples who followed Jesus during his public ministry.
04:18Jesus' initiative to address them with a personal and definitive call inviting them to follow him,
04:27and the physical following of his person that meant leaving everything to go after Jesus.
04:34But there is a third characteristic that is not exclusive to the disciples who followed Jesus during his public ministry,
04:43but extends to all his followers, just as it does to us Christians of the 21st century,
04:51namely, the risk of being persecuted, the hostility towards them for being disciples of Jesus,
04:59and the risk of losing one's own life.
05:03Now, Jesus declared this risk of losing one's own life through certain figures,
05:10such as saving or losing one's own life for him and the kingdom,
05:16denying oneself and being willing to take up one's cross,
05:21and finally be rejected by their own family group.
05:26Well, it seems that the community to which Marcos directs his work is going through a time of persecution.
05:34current,
05:35or the one that was already coming, which presented them with the risks involved in being faithful to Jesus to the point of giving the
05:43life for him.
05:44Several texts in the work seem to declare this,
05:48especially the three announcements of Jesus' passion starting from chapter eight
05:53and the subsequent teachings to his disciples on perseverance in suffering,
06:00suffering, contempt, persecution, and even death.
06:06If we take into account the testimony of Papias, who says that this work was written shortly after the death
06:13from Peter,
06:15We could conclude that the Gospel of Mark was written in Rome,
06:19And since Mark speaks about earthquakes,
06:22And according to Tacitus there was an earthquake in the year 60 and another in the year 63 AD.
06:29It is possible that Mark was written shortly before the year 70.
06:34before the destruction of Jerusalem and its people at the hands of the Romans.
06:40Furthermore, Marcos also speaks of persecution,
06:43and we can consider the one that led to the martyrdom of James,
06:48the so-called brother of Jesus, around the year 62,
06:52or the one unleashed by Nero on the occasion of the fire of Rome around the year 64.
06:58One of the clearest reasons that point to Rome as the place of composition of the work
07:04These are the Latin terms quadrant and praetorium,
07:09which the author later translates.
07:12Others think that the ruff mentioned by Marcos
07:16It is the same one that Paul mentions in his epistle to the Romans in the final greetings of the letter,
07:23which would be a further indication of the Roman origin of the gospel.
07:28However, some scholars think that this use of Latin terms
07:33It was to explain other, more confusing or less clear Greek terms.
07:39And as for Rufus, he was such an ordinary man
07:43It's not easy for both books to be talking about different people.
07:48And finally, to relate the Gospel of Mark to Nero's persecution
07:53This would have given rise to this tyrant being discussed in chapter 13.
07:59like a beast or a wicked king
08:02as the books of Daniel and Revelation do.
