Saint Mark - Revision history

PeterDuffy at 05:57, 28 December 2025

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	{{LTK}}, pp. 19–21.		{{LTK}}, pp. 19–21.
	~~[[category:Christian saints]]~~
	</translate>		</translate>
			[[category:Christian saints{{#translation:}}]]
	<references />		<references />

PeterDuffy: Marked this version for translation

2025-12-28T05:17:37Z

Marked this version for translation

Show changes

PeterDuffy at 05:17, 28 December 2025

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	[[File:Il Pordenone - San Marco - Budapest.jpg\|thumb\|Saint Mark, by Il Pordenone (c. 1535)]]		<languages />
			[[File:Il Pordenone - San Marco - Budapest.jpg\|thumb\|<translate>Saint Mark, by Il Pordenone (c. 1535)</translate>]]

			<translate>
	'''Mark the Evangelist''' was an earlier embodiment of [[Mark L. Prophet]], now the ascended master [[Lanello]].		'''Mark the Evangelist''' was an earlier embodiment of [[Mark L. Prophet]], now the ascended master [[Lanello]].

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	Whatever the cause of Mark’s apparent vacillation, it did not lead to a final separation between him and Paul. Less than ten years later, Mark shared Paul’s imprisonment in Rome, <small>A</small>.<small>D</small>. 61–63, and he is acknowledged by Paul as one of his few “fellowlabourers unto the kingdom of God” who had been a comfort to him during his imprisonment.<ref>Col. 4:10–11; Phil. 24.</ref>		Whatever the cause of Mark’s apparent vacillation, it did not lead to a final separation between him and Paul. Less than ten years later, Mark shared Paul’s imprisonment in Rome, <small>A</small>.<small>D</small>. 61–63, and he is acknowledged by Paul as one of his few “fellowlabourers unto the kingdom of God” who had been a comfort to him during his imprisonment.<ref>Col. 4:10–11; Phil. 24.</ref>
			</translate>

	[[File:Giorgio Vasari, Saint Mark, 1570-1571, NGA 159063.jpg\|thumb\|upright\|''Saint Mark'', Giorgio Vasari]]		[[File:Giorgio Vasari, Saint Mark, 1570-1571, NGA 159063.jpg\|thumb\|upright\|<translate>''Saint Mark'', Giorgio Vasari</translate>]]

			<translate>
	== Later life ==		== Later life ==

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	If Mark, then, is the earliest of the gospels, its special importance as our primary source of information about the ministry of Jesus is obvious.<ref>''Interpreter’s Dictionary of the Bible'', s.v. “Mark, Gospel of,” 3:269, 271.</ref>		If Mark, then, is the earliest of the gospels, its special importance as our primary source of information about the ministry of Jesus is obvious.<ref>''Interpreter’s Dictionary of the Bible'', s.v. “Mark, Gospel of,” 3:269, 271.</ref>
	</blockquote>		</blockquote>
			</translate>

	[[File:Letter of Clement to Theodore.jpg\|thumb\|Letter of Clement of Alexandria to Theodore, where he quotes from the Secret Gospel of Mark]]		[[File:Letter of Clement to Theodore.jpg\|thumb\|<translate>Letter of Clement of Alexandria to Theodore, where he quotes from the Secret Gospel of Mark</translate>]]

			<translate>
	== The Secret Gospel of Mark ==		== The Secret Gospel of Mark ==

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	{{LTK}}, pp. 19–21.		{{LTK}}, pp. 19–21.
	[[category:Christian saints]]		[[category:Christian saints]]
			</translate>
	<references />		<references />

PeterDuffy at 04:17, 9 July 2024

2024-07-09T04:17:12Z

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	{{LTK}}, pp. 19–21.		{{LTK}}, pp. 19–21.
			[[category:Christian saints]]
	<references />		<references />

PeterDuffy at 04:40, 1 March 2023

2023-03-01T04:40:35Z

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	The saint was thus dragged the whole day, staining the stones with his blood, and leaving the ground strewed with pieces of his flesh; all the while he ceased not to praise and thank God for his sufferings. At night he was thrown into prison, in which God comforted him by two visions.... The next day the infidels dragged him, as before, till he happily expired on the twenty-fifth of April. The Christians gathered up the remains of his mangled body, and buried them at Bucoles, where they afterward usually assembled for prayer.<ref>Alban Butler, ''Lives of the Saints'' (Burns and Oates, 1899), 4:317.</ref>		The saint was thus dragged the whole day, staining the stones with his blood, and leaving the ground strewed with pieces of his flesh; all the while he ceased not to praise and thank God for his sufferings. At night he was thrown into prison, in which God comforted him by two visions.... The next day the infidels dragged him, as before, till he happily expired on the twenty-fifth of April. The Christians gathered up the remains of his mangled body, and buried them at Bucoles, where they afterward usually assembled for prayer.<ref>Alban Butler, ''Lives of the Saints'' (Burns and Oates, 1899), 4:317.</ref>
	</blockquote>		</blockquote>

			As we remember the lion of Saint Mark and as we study his book, let us learn to thank God and praise him for sufferings less than these. Let us pray that we will be able to bear all things in the true spirit of Christ, as the saints and the martyrs have always done. We need to praise and thank God for his testings of our soul immediately—right when they happen. It needs to be a habit. And it’s a habit of Leo, the lion, God-gratitude of the heart, gratefulness that we are tried and strengthened.

			God has to strengthen us. He cannot leave us in a state where everything is done for us, everything works out perfectly. We’ll be flabby, we don’t have any muscles, we won’t have any drive to figure out solutions to the challenges of life. God has to leave us in difficult situations so we can be strengthened, so when he wants to give us a mantle from Sirius or from Morya, he knows that we will have the inner strength to be the coordinate for that mantle.

	== The Gospel of Mark ==		== The Gospel of Mark ==

PeterDuffy at 05:12, 28 February 2023

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	In 1958, Morton Smith discovered at Mar Saba, a Greek Orthodox monastery in the Judean desert, a fragment of a previously unknown letter of the second-century Church Father Clement of Alexandria, which reveals that Mark wrote a secret Gospel:		In 1958, Morton Smith discovered at Mar Saba, a Greek Orthodox monastery in the Judean desert, a fragment of a previously unknown letter of the second-century Church Father Clement of Alexandria, which reveals that Mark wrote a secret Gospel:

	<blockquote>Mark, then, during Peter’s stay in Rome ... wrote [an account of] the Lord’s doings, not, however, declaring all [of them], nor yet hinting at the secret [ones], but selecting those he thought most useful for increasing the faith of those who were being instructed. But when Peter died as a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he transferred to his former book the things suitable to whatever makes for progress toward knowledge [gnosis]. [Thus] he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic<ref>Hierophantic [from Greek ''hieros'', powerful, supernatural, holy, sacred + ''phantes'', from ''phainein'', to bring to light, reveal, show, make known]: of, relating to, or resembling a hierophant, who in antiquity was an official expounder of sacred mysteries or religious ceremonies, esp. in ancient Greece.</ref> teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue,<ref>''Mystagogue'': one who initiates another into a mystery cult</ref> lead the hearers into the innermost sanctuary of that truth hidden by seven [veils]. Thus, in sum, he prearranged matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.<ref>Morton Smith, ''The Secret Gospel: The Discovery and Interpretation of the Secret Gospel According to Mark (Dawn Horse Press, 1982), p. 15. Note: Words in brackets were added in by Smith for clarity.</ref></blockquote>		<blockquote>Mark, then, during Peter’s stay in Rome ... wrote [an account of] the Lord’s doings, not, however, declaring all [of them], nor yet hinting at the secret [ones], but selecting those he thought most useful for increasing the faith of those who were being instructed. But when Peter died as a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he transferred to his former book the things suitable to whatever makes for progress toward knowledge [gnosis]. [Thus] he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic<ref>Hierophantic [from Greek ''hieros'', powerful, supernatural, holy, sacred + ''phantes'', from ''phainein'', to bring to light, reveal, show, make known]: of, relating to, or resembling a hierophant, who in antiquity was an official expounder of sacred mysteries or religious ceremonies, esp. in ancient Greece.</ref> teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue,<ref>''Mystagogue'': one who initiates another into a mystery cult</ref> lead the hearers into the innermost sanctuary of that truth hidden by seven [veils]. Thus, in sum, he prearranged matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.<ref>Morton Smith, ''The Secret Gospel: The Discovery and Interpretation of the Secret Gospel According to Mark'' (Dawn Horse Press, 1982), p. 15. Note: Words in brackets were added in by Smith for clarity.</ref></blockquote>

	Smith and other scholars analyzed the fragment of Clement’s letter and the majority agreed it had in fact been written by the Church Father. Smith then concluded from stylistic study that secret Mark did not belong to the family of New Testament apocrypha composed during and after the late second century, but that it had been written at least as early as <small>A</small>.<small>D</small>. 100–120.<ref>Ibid., p. 40.</ref> Furthermore, from other clues Smith makes a good case for it having been written even earlier—around the same time as the Gospel of Mark.<ref>Ibid., p. 61.</ref>		Smith and other scholars analyzed the fragment of Clement’s letter and the majority agreed it had in fact been written by the Church Father. Smith then concluded from stylistic study that secret Mark did not belong to the family of New Testament apocrypha composed during and after the late second century, but that it had been written at least as early as <small>A</small>.<small>D</small>. 100–120.<ref>Ibid., p. 40.</ref> Furthermore, from other clues Smith makes a good case for it having been written even earlier—around the same time as the Gospel of Mark.<ref>Ibid., p. 61.</ref>

PeterDuffy at 05:20, 25 February 2023

2023-02-25T05:20:42Z

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	<blockquote>Mark, who became Peter’s interpreter, wrote accurately, though not in order, all that he remembered of the things said and done by the Lord. For he had neither heard the Lord nor been one of his followers, but afterward, as I said, he had followed Peter, who used to compose his discourses with a view to the needs [of his hearers], but not as if he were composing a systematic account of the Lord’s sayings. So Mark did nothing blameworthy in thus writing some things just as he remembered them; for he was careful of this one thing, to omit none of the things he had heard and to state no untruth therein.<ref>''Interpreter’s Dictionary of the Bible'', s.v. “Mark, Gospel of,” 3:267.</ref></blockquote>		<blockquote>Mark, who became Peter’s interpreter, wrote accurately, though not in order, all that he remembered of the things said and done by the Lord. For he had neither heard the Lord nor been one of his followers, but afterward, as I said, he had followed Peter, who used to compose his discourses with a view to the needs [of his hearers], but not as if he were composing a systematic account of the Lord’s sayings. So Mark did nothing blameworthy in thus writing some things just as he remembered them; for he was careful of this one thing, to omit none of the things he had heard and to state no untruth therein.<ref>''Interpreter’s Dictionary of the Bible'', s.v. “Mark, Gospel of,” 3:267.</ref></blockquote>

	The Gospel according to Saint Mark was, for many centuries, thought to be merely an abridgment of Matthew—and so tended to be the least valued and least read. It is now widely recognized as the earliest of the Synoptic Gospels. The arguments ~~upon which~~ this ~~conclusion is based include the fact that~~:		The Gospel according to Saint Mark was, for many centuries, thought to be merely an abridgment of Matthew—and so tended to be the least valued and least read. It is now widely recognized as the earliest of the Synoptic Gospels. ''The Interpreter’s Dictionary of the Bible'' gives the following arguments in support of this position:

	# The substance of over ninety per cent of Mark’s verses is contained in Matthew, the substance of over fifty per cent in Luke.		<blockquote>
	~~# Where the same matter is contained in all three Synoptic Gospels, usually more than half Mark’s actual words are to be found either in both Matthew and Luke or in one of them.~~		(a) The substance of over ninety per cent of Mark’s verses is contained in Matthew, the substance of over fifty per cent in Luke.
	~~# The order in which the material is arranged in Mark is usually followed by both Matthew and Luke.~~
	# Often where Matthew or Luke differ with Mark in language, the language of the other evangelists is either grammatically or stylistically smoother and more correct than that of Mark. On other occasions, something in Mark which could perplex or offend is either absent from, or appears in a less sharp form, in Matthew or Luke. The statement that Jesus “began to be greatly distressed and troubled” (Mark 14:33) is softer in Matthew 26:37 and omitted altogether in Luke; the picture of the three disciples’ failure to watch with Jesus in Gethsemane is considerably softened by the addition of the words “for sorrow” Luke 22:45; in Mark 14:71 Peter is said to have begun “to invoke a curse on himself and to swear, ‘I do not know this man...,’” but Luke has the much less offensive “Man, I do not know what you are saying.”
	# In Mark the disciples’ pre-Resurrection mode of addressing Jesus as “Teacher” and “Rabbi” is faithfully reflected, whereas Matthew and Luke often represent him as addressed by the title “Lord,” thus reflecting the post-Resurrection usage of the church.

	If Mark, then, is the earliest of the ~~Gospels~~, its special importance as our primary source of information about the ministry of Jesus is obvious.		(b) Where the same matter is contained in all three Synoptic gospels, usually more than half Mark’s actual words are to be found either in both Matthew and Luke or in one of them...
			(c) The order in which the material is arranged in Mark is usually followed by both Matthew and Luke....

			(d) Often where Matthew and/or Luke and Mark differ in language, the language of [the other evangelists] is either grammatically or stylistically smoother and more correct than that of Mark.

			(e) On other occasions something in Mark which could perplex or offend is either absent from, or appears in a less sharp form in, Matthew or Luke....

			The statement that Jesus “began to be greatly distressed and troubled” (Mark 14:33) is softer in Matthew 26:37 ... and omitted altogether in Luke; the picture of the three disciples’ failure to watch with Jesus in Gethsemane is considerably softened by the addition of the words “for sorrow” in Luke 22:45; in Mark 14:71 ... Peter is said to have begun “to invoke a curse on himself and to swear, ‘I do not know this man...,’” but Luke has the much less offensive “Man, I do not know what you are saying” (Luke 22:60)....

			(f) In Mark the disciples’ pre-Resurrection mode of addressing Jesus (as “Teacher,” “Rabbi”) is faithfully reflected, whereas Matthew and Luke often represent him as addressed by the title “Lord,” thus reflecting the post-Resurrection usage of the church....

			If Mark, then, is the earliest of the gospels, its special importance as our primary source of information about the ministry of Jesus is obvious.<ref>''Interpreter’s Dictionary of the Bible'', s.v. “Mark, Gospel of,” 3:269, 271.</ref>
			</blockquote>

	[[File:Letter of Clement to Theodore.jpg\|thumb\|Letter of Clement of Alexandria to Theodore, where he quotes from the Secret Gospel of Mark]]		[[File:Letter of Clement to Theodore.jpg\|thumb\|Letter of Clement of Alexandria to Theodore, where he quotes from the Secret Gospel of Mark]]
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	At the point of Jesus’ arrest on the Mount of Olives, Mark gives the following verses:		At the point of Jesus’ arrest on the Mount of Olives, Mark gives the following verses:

	<blockquote>And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: And he left the linen cloth, and fled from them naked.<ref>Mark 14:51–52.</ref></blockquote>		<blockquote>
			And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:

			And he left the linen cloth, and fled from them naked.<ref>Mark 14:51–52.</ref>
			</blockquote>

	Smith reasons that Jesus was baptizing the young man in a rite similar to that which he administered to the Lazarus figure in the secret gospel after he had raised him from the dead. The circumstances are the same, he says—similar attire, nocturnal meeting—and the stream at the foot of the Mount of Olives could have provided the water.*32 This seems the best explanation yet for the presence of the peculiarly attired young man at Jesus’ arrest.		Smith reasons that Jesus was baptizing the young man in a rite similar to that which he administered to the Lazarus figure in the secret gospel after he had raised him from the dead. The circumstances are the same, he says—similar attire, nocturnal meeting—and the stream at the foot of the Mount of Olives could have provided the water.<ref>Smith, ''The Secret Gospel'', p. 15.</ref> This seems the best explanation yet for the presence of the peculiarly attired young man at Jesus’ arrest.

	== See also ==		== See also ==
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	{{MTR}}, s.v. “Lanello.”		{{MTR}}, s.v. “Lanello.”

	{{LTJ}}.		{{LTJ}}, pp. xlvii–xlix.

	{{LTK}}.		{{LTK}}, pp. 19–21.

	<references />		<references />

PeterDuffy at 01:32, 25 February 2023

2023-02-25T01:32:31Z

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	When we first meet John Mark, he is living at Jerusalem, apparently in the home of his mother, Mary.<ref>Acts 12:12, 25.</ref> She appears to have been a widow of some means, inasmuch as she is described in Acts as the owner of a house spacious enough to accommodate a large Christian gathering and as having the services of a maid. It has been suggested that the Last Supper was held in her home and that John as a boy may have witnessed some of the final events of [[Jesus]]’ life.		When we first meet John Mark, he is living at Jerusalem, apparently in the home of his mother, Mary.<ref>Acts 12:12, 25.</ref> She appears to have been a widow of some means, inasmuch as she is described in Acts as the owner of a house spacious enough to accommodate a large Christian gathering and as having the services of a maid. It has been suggested that the Last Supper was held in her home and that John as a boy may have witnessed some of the final events of [[Jesus]]’ life.

	It is further conjectured that the young man who fled away naked in the Garden of Gethsemane<ref>Mark 14:51–52.</ref> was John Mark~~, that he was serving as caretaker of the family garden, and that at the time of the arrest of Jesus he had been sleeping there in the watchtower~~.<ref>''The Interpreter’s Dictionary of the Bible'' (Nashville, New York: Abingdon Press, 1962), s.v. “Mark, John,” 3:277.</ref>		It is further conjectured that the young man who fled away naked in the Garden of Gethsemane<ref>Mark 14:51–52.</ref> was John Mark.<ref>''The Interpreter’s Dictionary of the Bible'' (Nashville, New York: Abingdon Press, 1962), s.v. “Mark, John,” 3:277.</ref>
	</blockquote>		</blockquote>

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	Smith and other scholars analyzed the fragment of Clement’s letter and the majority agreed it had in fact been written by the Church Father. Smith then concluded from stylistic study that secret Mark did not belong to the family of New Testament apocrypha composed during and after the late second century, but that it had been written at least as early as <small>A</small>.<small>D</small>. 100–120.<ref>Ibid., p. 40.</ref> Furthermore, from other clues Smith makes a good case for it having been written even earlier—around the same time as the Gospel of Mark.<ref>Ibid., p. 61.</ref>		Smith and other scholars analyzed the fragment of Clement’s letter and the majority agreed it had in fact been written by the Church Father. Smith then concluded from stylistic study that secret Mark did not belong to the family of New Testament apocrypha composed during and after the late second century, but that it had been written at least as early as <small>A</small>.<small>D</small>. 100–120.<ref>Ibid., p. 40.</ref> Furthermore, from other clues Smith makes a good case for it having been written even earlier—around the same time as the Gospel of Mark.<ref>Ibid., p. 61.</ref>

			=== The significance of Secret Mark ===

	Most significantly, the fragment reveals more about Jesus’ secret practices. It contains a variant of the Lazarus story, which theretofore was found only in the Book of John.<ref>John 11:1–44.</ref> Secret Mark says that after the resurrection of the Lazarus figure (Clement’s fragment leaves him nameless), the youth,		Most significantly, the fragment reveals more about Jesus’ secret practices. It contains a variant of the Lazarus story, which theretofore was found only in the Book of John.<ref>John 11:1–44.</ref> Secret Mark says that after the resurrection of the Lazarus figure (Clement’s fragment leaves him nameless), the youth,
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	Secret Mark casts the official canon in another light. Could the Gospels themselves be the “exoteric” teachings, for those who were “without,” so intended by their authors from the start? Clement tells us that Mark’s secret Gospel was for those “who were being perfected,” i.e., in the language of Paul—“we speak wisdom among them that are perfect”—initiated.		Secret Mark casts the official canon in another light. Could the Gospels themselves be the “exoteric” teachings, for those who were “without,” so intended by their authors from the start? Clement tells us that Mark’s secret Gospel was for those “who were being perfected,” i.e., in the language of Paul—“we speak wisdom among them that are perfect”—initiated.

			=== Jesus’ secret teachings ===

			The Lazarus story appears in the New Testament only in the Book of John. It had always seemed strange that only one of the Gospels should record this most important miracle by Jesus—the raising of the dead. This fragment from Secret Mark not only provides reinforcement for the Lazarus miracle but also explains a portion of the Gospel of Mark which has baffled scholars for centuries.

			At the point of Jesus’ arrest on the Mount of Olives, Mark gives the following verses:

			<blockquote>And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: And he left the linen cloth, and fled from them naked.<ref>Mark 14:51–52.</ref></blockquote>

			Smith reasons that Jesus was baptizing the young man in a rite similar to that which he administered to the Lazarus figure in the secret gospel after he had raised him from the dead. The circumstances are the same, he says—similar attire, nocturnal meeting—and the stream at the foot of the Mount of Olives could have provided the water.*32 This seems the best explanation yet for the presence of the peculiarly attired young man at Jesus’ arrest.

	== See also ==		== See also ==
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	{{LTJ}}.		{{LTJ}}.

			{{LTK}}.

	<references />		<references />

PeterDuffy at 22:25, 24 February 2023

2023-02-24T22:25:48Z

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	'''Mark the Evangelist''' was an earlier embodiment of [[Mark L. Prophet]], now the ascended master [[Lanello]].		'''Mark the Evangelist''' was an earlier embodiment of [[Mark L. Prophet]], now the ascended master [[Lanello]].

	Mark ~~was the son of one called Mary of Jerusalem. He was the companion and the scribe of the early Christian missionaries. He~~ is ~~listed~~ as the probable author of the ~~Gospel~~ of Deeds, whence comes the symbol of Mark the Evangelist as a winged lion—the second “living creature” beheld by Ezekiel in his vision of the glory.<ref>Ezek. 1:10.</ref>		Mark is known as the probable author of the second gospel, the “Gospel of Deeds,” whence comes the symbol of Mark the Evangelist as a winged lion—the second “living creature” beheld by Ezekiel in his vision of the glory.<ref>Ezek. 1:10.</ref>

	~~John~~ was ~~his Jewish name; Mark~~, ~~or Marcus~~, was ~~his Roman name, in keeping with the custom~~ of ~~Hellenistic Jews of this time. ''John'' means “God is gracious,” i.e., “Upon this place, upon this servant,~~ the ~~grace or the light~~ of ~~Yahweh descends”; ''Marcus'' is from~~ the ~~Latin~~, ~~“a large hammer~~.”		He was raised an Essene and, being well-educated, was chosen Peter’s chief disciple and secretary and was taken to Antioch to assist Paul. He became an exponent of the deeper mysteries of Christianity and founded the Church at Alexandria, where he was later martyred.

	[[File:Last Supper de Champaigne.jpg\|thumb\|upright=1.4\|The Last Supper, Jean-Baptiste de Champaigne (c. 1678).<br />Mark is shown on the left serving at the table.]]		[[File:Last Supper de Champaigne.jpg\|thumb\|upright=1.4\|The Last Supper, Jean-Baptiste de Champaigne (c. 1678).<br />Mark is shown on the left serving at the table.]]

	== The Biblical account ==		== The Biblical account ==

			John was his Jewish name; Mark, or Marcus, was his Roman name, in keeping with the custom of Hellenistic Jews of this time. ''John'' means “God is gracious,” i.e., “Upon this place, upon this servant, the grace or the light of Yahweh descends”; ''Marcus'' is from the Latin, “a large hammer.”

	E. P. Blair writes of Mark’s background:		E. P. Blair writes of Mark’s background:
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	The Acts of the Apostles records that John Mark was taken by Barnabas and [[Saint Paul\|Paul]] on their first missionary journey as an assistant.<ref>Acts 13:5.</ref> Barnabas and Paul arrived at Jerusalem to bring alms from the Christians in Antioch to the Christians in Judea during the famine of <small>A</small>.<small>D</small>. 45. They needed an assistant, and it is likely that it was Barnabas who chose his young cousin or nephew Mark.<ref>Acts 12:25; Col. 4:10.</ref>		The Acts of the Apostles records that John Mark was taken by Barnabas and [[Saint Paul\|Paul]] on their first missionary journey as an assistant.<ref>Acts 13:5.</ref> Barnabas and Paul arrived at Jerusalem to bring alms from the Christians in Antioch to the Christians in Judea during the famine of <small>A</small>.<small>D</small>. 45. They needed an assistant, and it is likely that it was Barnabas who chose his young cousin or nephew Mark.<ref>Acts 12:25; Col. 4:10.</ref>

	We read the occasion when Paul is represented as instructing Timothy to bring him Mark “for he is very useful in serving me.”<ref>2 Tim. 4:11.</ref> John Mark acted as a teacher as well as a travel secretary. At Perga in Pamphylia, when they were about to enter upon the more arduous part of their mission, Mark left the apostles, and for some unexplained reason, returned to Jerusalem—to his mother and his home.<ref>Acts 13:13.</ref>		We read of the occasion when Paul is represented as instructing Timothy to bring him Mark “for he is very useful in serving me.”<ref>2 Tim. 4:11.</ref> John Mark acted as a teacher as well as a travel secretary. At Perga in Pamphylia, when they were about to enter upon the more arduous part of their mission, Mark left the apostles, and for some unexplained reason, returned to Jerusalem—to his mother and his home.<ref>Acts 13:13.</ref>

	In <small>A</small>.<small>D</small>. 51, Barnabas and Paul resolved to set out on a second missionary journey. On this occasion, Paul resolutely declined to associate himself again with one who “departed from them from Pamphylia, and went not with them to the work.” The issue was a “sharp contention” which resulted in the separation of Paul from his old friend Barnabas who, taking Mark with him, returned to Cyprus while Paul proceeded through Syria and Cilicia.<ref>Acts 15:36–39.</ref>		In <small>A</small>.<small>D</small>. 51, Barnabas and Paul resolved to set out on a second missionary journey. On this occasion, Paul resolutely declined to associate himself again with one who “departed from them from Pamphylia, and went not with them to the work.” The issue was a “sharp contention” which resulted in the separation of Paul from his old friend Barnabas who, taking Mark with him, returned to Cyprus while Paul proceeded through Syria and Cilicia.<ref>Acts 15:36–39.</ref>
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	Elizabeth Clare Prophet, June 17, 1981.		Elizabeth Clare Prophet, June 17, 1981.

			{{MTR}}, s.v. “Lanello.”

	{{LTJ}}.		{{LTJ}}.

	<references />		<references />

PeterDuffy at 22:08, 24 February 2023

2023-02-24T22:08:12Z

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	== In the Acts of the Apostles ==		== In the Acts of the Apostles ==

	Mary seems to have been intimately acquainted with Saint Peter, as it was to her house that he repaired after his deliverance from prison.<ref>Acts 12:12.</ref> This fact could account for Mark’s intimate acquaintance with Peter. In Peter’s first epistle, Mark is referred to as Peter’s “son”<~~rev~~>1 Pet. 5:13.</ref>—evidence of close attachment between Peter and Mark.		Mary seems to have been intimately acquainted with Saint Peter, as it was to her house that he repaired after his deliverance from prison.<ref>Acts 12:12.</ref> This fact could account for Mark’s intimate acquaintance with Peter. In Peter’s first epistle, Mark is referred to as Peter’s “son”<ref>1 Pet. 5:13.</ref>—evidence of close attachment between Peter and Mark.

	The Acts of the Apostles records that John Mark was taken by Barnabas and [[Saint Paul\|Paul]] on their first missionary journey as an assistant.<ref>Acts 13:5.</ref> Barnabas and Paul arrived at Jerusalem to bring alms from the Christians in Antioch to the Christians in Judea during the famine of <small>A</small>.<small>D</small>. 45. They needed an assistant, and it is likely that it was Barnabas who chose his young cousin or nephew Mark.<ref>Acts 12:25; Col. 4:10.</ref>		The Acts of the Apostles records that John Mark was taken by Barnabas and [[Saint Paul\|Paul]] on their first missionary journey as an assistant.<ref>Acts 13:5.</ref> Barnabas and Paul arrived at Jerusalem to bring alms from the Christians in Antioch to the Christians in Judea during the famine of <small>A</small>.<small>D</small>. 45. They needed an assistant, and it is likely that it was Barnabas who chose his young cousin or nephew Mark.<ref>Acts 12:25; Col. 4:10.</ref>