Fifteenth Sunday in Ordinary Time
Lectionary: 104
Lectionary: 104
Amaziah, priest of
Bethel, said to Amos,
“Off with you, visionary, flee to the land of Judah!
There earn your bread by prophesying,
but never again prophesy in Bethel;
for it is the king’s sanctuary and a royal temple.”
Amos answered Amaziah, “I was no prophet,
nor have I belonged to a company of prophets;
I was a shepherd and a dresser of sycamores.
The LORD took me from following the flock, and said to me,
Go, prophesy to my people Israel.”
“Off with you, visionary, flee to the land of Judah!
There earn your bread by prophesying,
but never again prophesy in Bethel;
for it is the king’s sanctuary and a royal temple.”
Amos answered Amaziah, “I was no prophet,
nor have I belonged to a company of prophets;
I was a shepherd and a dresser of sycamores.
The LORD took me from following the flock, and said to me,
Go, prophesy to my people Israel.”
Responsorial PsalmPS 85:9-10, 11-12, 13-14
R. (8) Lord, let us see your kindness, and grant us
your salvation.
I will hear what God proclaims;
the LORD —for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
I will hear what God proclaims;
the LORD —for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
Reading 2EPH 1:3-14
Blessed be the God
and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God’s possession, to the praise of his glory.
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God’s possession, to the praise of his glory.
Blessed be the God
and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of God’s grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of God’s grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
AlleluiaCF. EPH 1:17-18
R. Alleluia, alleluia.
May the Father of our Lord Jesus Christ
enlighten the eyes of our hearts,
that we may know what is the hope that
belongs to our call.
R. Alleluia, alleluia.
May the Father of our Lord Jesus Christ
enlighten the eyes of our hearts,
that we may know what is the hope that
belongs to our call.
R. Alleluia, alleluia.
GospelMK 6:7-13
Jesus summoned the
Twelve and began to send them out two by two
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey
but a walking stick—
no food, no sack, no money in their belts.
They were, however, to wear sandals
but not a second tunic.
He said to them,
“Wherever you enter a house, stay there until you leave.
Whatever place does not welcome you or listen to you,
leave there and shake the dust off your feet
in testimony against them.”
So they went off and preached repentance.
The Twelve drove out many demons,
and they anointed with oil many who were sick and cured them.
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey
but a walking stick—
no food, no sack, no money in their belts.
They were, however, to wear sandals
but not a second tunic.
He said to them,
“Wherever you enter a house, stay there until you leave.
Whatever place does not welcome you or listen to you,
leave there and shake the dust off your feet
in testimony against them.”
So they went off and preached repentance.
The Twelve drove out many demons,
and they anointed with oil many who were sick and cured them.
Scripture Study
July 12, 2015 Fifteenth Sunday of Ordinary Time
This weekend the Church celebrates the Fifteenth
Sunday of Ordinary Time. Both the first reading and the gospel deal with the
idea of being sent on a mission for the Lord. The reading from Amos makes clear
that God picks whomever He wishes and the Gospel reading shows the sense of
mission and the urgency that should be visible in the behavior of those sent.
Paul gives us a beautiful picture of God’s love in the new status of Christians
as adopted children of God. The readings ask us to reconsider the fullness of
our own responses to the mission that God has given each of us by virtue of our
baptism and confirmation. Do we respond with the openness of Paul and the
faithfulness of the Apostles? It also asks us to consider how we respond to
others who have been given a task by the Lord. Do we react like Amaziah when we
encounter someone sent by God to help us?
First Reading: Amos 7:12-15
12 To Amos, Amaziah said: “Off with you, visionary, flee to the
land of Judah! There earn your bread by prophesying, 13 but never again prophesy in Bethel; for it is the king’s
sanctuary and a royal temple.” 14 Amos answered Amaziah,
“I was no prophet, nor have I belonged to a company of prophets; I was a
shepherd and a dresser of sycamores. 15 The LORD took me
from following the flock, and said to me, Go, prophesy to my people Israel.
NOTES on First Reading:
* 7:12 This event occurred after Israel split
into two kingdoms. The southern kingdom called Judah consisted of the tribes of
Judah and Benjamin (along with most of the Levites and priests). The northern
kingdom called Israel included all the other tribes. Relations between the two
kingdoms were often strained and hostile. Amos was from Judah but was called by
God to be a prophet and was sent by God to the northern kingdom to preach in
Israel. Amaziah uses an already obsolete (1 Sam 9:9) term for a prophet which
may have had insulting connotations at the time. “Eat your bread” is an idiom
for “earn your living.” He is told to go back to Judah. This stresses that he
is seen as a foreigner (from Judah) interfering in the religious and political
affairs of Israel.
* 7:14-15 Amos denies being a “prophet for hire”
and being a member of a guild of prophets (1 Kgs 20:35; 2 Kgs 2:3,5,7,15;
4:1,38). Thus he disavows any connection to the professional prophets and
claims that the choice was made by God Himself. Verse 15 contains an order from
God which is a direct contradiction of Amaziah’s statement in verse 12.
Second Reading: Ephesians 1:3-14
3 Blessed be the God and Father of our Lord Jesus Christ, who
has blessed us in Christ with every spiritual blessing in the heavens, 4 as he chose us in him, before the foundation of the world,
to be holy and without blemish before him. In love 5 he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will, 6 for the praise of
the glory of his grace that he granted us in the beloved.
7 In him we have redemption by his blood, the forgiveness of
transgressions, in accord with the riches of his grace 8 that he lavished upon us. In all wisdom and insight, 9 he has made known to us the mystery of his will in accord
with his favor that he set forth in him 10 as a plan for the
fullness of times, to sum up all things in Christ, in heaven and on earth.
11 In him we were also chosen, destined in accord with the
purpose of the one who accomplishes all things according to the intention of
his will, 12 so that we might exist for the praise of
his glory, we who first hoped in Christ. 13 In him you also, who have heard the word of truth, the
gospel of your salvation, and have believed in him, were sealed with the promised
holy Spirit, 14 which is the first installment of our
inheritance toward redemption as God’s possession, to the praise of his glory.
NOTES on Second Reading:
* 1:3-14 Here Paul deviates from his usual
pattern of letter writing by inserting a blessing of God for the blessings
Christians have experienced after the greeting and then continuing with a
prayer of thanksgiving. The blessing used here is very similar to a common
Jewish and early Christian berakah (type of blessing found in Tobit 13:1;1 Pt
1:3). It is rich in images most probably drawn from hymns and liturgical
prayers of the time. There seems to be a heavy usage of baptismal references
and language in the prayer of blessing. Most of the ideas presented here would
already have been familiar to the readers. The same ideas are also found in Col
1:3-23. Paul emphasizes his point by repeating certain phrases such as:
in Christ (Eph 1:3,10,12), which here may mean either incorporation in Christ (usual Pauline meaning) or instrumentally, often alludes to the unity of Jewish and Gentile Christians; in him (Eph 1:4,7,9,11,13); in the Beloved (Eph 1:6); and the praise of (His) glory (Eph 1:6,12,14).
The trinity is discernible in the structure of the passage (Eph 1:3-14): God the Father (Eph 1:3-6,8,11), Christ (Eph 1:3,5,7-10,12), and the Spirit (Eph 1:13-14). The spiritual blessings which Christians have received through Christ are enumerated in the rest of the passage. In the very existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (Eph 1:4-5,9-10) being made known (Eph 1:9) and carried through, to God’s glory (Eph 1:6,12,14). Paul sees their Christ-centered faith as evidence of this plan being brought to fulfillment.
in Christ (Eph 1:3,10,12), which here may mean either incorporation in Christ (usual Pauline meaning) or instrumentally, often alludes to the unity of Jewish and Gentile Christians; in him (Eph 1:4,7,9,11,13); in the Beloved (Eph 1:6); and the praise of (His) glory (Eph 1:6,12,14).
The trinity is discernible in the structure of the passage (Eph 1:3-14): God the Father (Eph 1:3-6,8,11), Christ (Eph 1:3,5,7-10,12), and the Spirit (Eph 1:13-14). The spiritual blessings which Christians have received through Christ are enumerated in the rest of the passage. In the very existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (Eph 1:4-5,9-10) being made known (Eph 1:9) and carried through, to God’s glory (Eph 1:6,12,14). Paul sees their Christ-centered faith as evidence of this plan being brought to fulfillment.
The phrase, given as “in the heavens” means
literally, “in the heavenlies” or “in the heavenly places,” which is a term
used in Ephesians for the divine realm. It introduces the theme of the union of
the heavenly and earthly worlds.
* 1:4-5 The terms, “chose” and “destined,”
reflect Old Testament theology (Deut 7:7; 9:4-6; 14:2; 23:5). The terms, “holy
and blameless,” are used in 5:27 to describe the Church, the bride of Christ.
See also Col 1:22.
* 1:5 Through association with Christ and the
church Christians are members of the family of God (see Rom 8:14- 17).
The term “destined” or “predestined” (depending upon translation) that is used here does not have quite the same meaning as was used later by Calvin and his more extreme followers. God’s ultimate plan involves a final destiny of glory for all who put their faith in Christ. Those who are called are said to be predestined or predetermined. These expressions do not mean that God is arbitrary. Paul uses them to emphasize the thought and care that God has taken for the Christian’s salvation. This concept later became twisted into the idea that God created some people for salvation and others for the ultimate purpose of damning them. This follows from an unscriptural view of the character of God. It is not what Paul had in mind. The relationship between God’s election and man’s choosing is a deep one. There are no easy answers and both truths are taught in Scripture but it is a grave error to take one Biblical truth to an unbiblical extreme that places it in opposition to other Biblical truths. The problem is not with the Bible or with the truth but with our understanding of both.
The term “destined” or “predestined” (depending upon translation) that is used here does not have quite the same meaning as was used later by Calvin and his more extreme followers. God’s ultimate plan involves a final destiny of glory for all who put their faith in Christ. Those who are called are said to be predestined or predetermined. These expressions do not mean that God is arbitrary. Paul uses them to emphasize the thought and care that God has taken for the Christian’s salvation. This concept later became twisted into the idea that God created some people for salvation and others for the ultimate purpose of damning them. This follows from an unscriptural view of the character of God. It is not what Paul had in mind. The relationship between God’s election and man’s choosing is a deep one. There are no easy answers and both truths are taught in Scripture but it is a grave error to take one Biblical truth to an unbiblical extreme that places it in opposition to other Biblical truths. The problem is not with the Bible or with the truth but with our understanding of both.
* 1:6 Use of “beloved” echoes back to the story
of Christ’s baptism (Mark 1:11 and parallels).
* 1:7 Redemption and forgiveness are possible
because of Christ’s death into which the Christian is incorporated through
baptism (Col 1:14, 20).
* 1:8-9 Although wisdom and understanding can be
seen as human qualities imparted by God’s grace as part of the previous verse
(as does the NEB), they seem to fit better with 3:10 as divine properties that
underlie the revelation of the mystery of God’s will.
* 1:9 Here as in Romans 16:25; Col 1:26,27 among
others, mystery means a secret of God now revealed in the plan to save and sum
up all things in Christ (Eph 1:10). See Eph 3:3-6.
* 1:10 While in Col 1:25 the plan involves
Paul’s commission to preach, here in Ephesians the plan amounts to all the
measures that go into God’s plan to sum up all things in Christ.
* 1:12 Those “who first hoped” are probably
Jewish Christians in contrast with “you” meaning the Gentiles in verse 13.
Other possibilities are the people of Israel, “we who already enjoyed the hope
of Christ,” or present hope in contrast to future redemption (see Eph 1:14).
* 1:13 Sealed probably refers to being sealed by
God, in baptism. See Eph 4:30 and 2 Cor 1:22.
* 1:14 “First installment” is usually taken to
mean a down payment by God on full salvation as at 2 Cor 1:22.
Gospel Reading: Mark 6:7-13
7 He summoned the Twelve and began to send them out two by two
and gave them authority over unclean spirits. 8 He instructed them to take nothing for the journey but a
walking stick–no food, no sack, no money in their belts. 9 They were, however, to wear sandals but not a second tunic. 10 He said to them, “Wherever you enter a house, stay there
until you leave from there. 11 Whatever place
does not welcome you or listen to you, leave there and shake the dust off your
feet in testimony against them.” 12 So they went off
and preached repentance. 13 They drove out
many demons, and they anointed with oil many who were sick and cured them.
NOTES on Gospel:
* 6:7 Here we have a quick glimpse of Jesus as
organizer. He does not wait until the twelve are fully trained before he
involves them in His work.
* 6:8 Bread is a theme from here until 8:26. The
word was also used for food in general. Here it means no means of support. The
purse was a girdle or belt that was used to carry things like money.
* 6:9-11 Jesus urges the Twelve to streamline
themselves and their style of work. No possessions are to burden them or
distract them and they are not to seek better accommodations once they are
settled. They are not to waste their time on the unreceptive but move on if they
are rejected.
* 6:11 To shake off the dust of a place was a
Semitic expression of contempt.
* 6:13 Presumably they learned to use oil from
Jesus although it was already a common practice among healers of that day. See
James 5:14-15
Meditation: Jesus
gave them authority over sickness and unclean spirits
What kind of authority and power does the Lord want you to
exercise on his behalf? Jesus gave his apostles both the power and the
authority to speak and to act in his name. He commanded them to do the works
which he did - to heal the sick. to cast out evil spirits, and to speak the
word of God - the good news of the gospel which they received from Jesus. When
Jesus spoke of power and authority he did something unheard of. He wedded power
and authority with self-sacrificing love and humility. The "world"
and the "flesh" seek power for selfish gain. Jesus teaches us to use
it for the good of our neighbor.
Why does Jesus tell the apostles to "travel light"
with little or no provision? "Poverty of spirit" frees us from greed
and preoccupation with our possessions and makes ample room for God's
provision. The Lord wants his disciples to be dependent on him and not on
themselves. He wills to work in and through each of us for his glory. Are you
ready to use the spiritual authority and power which God wishes you to exercise
on his behalf? The Lord entrusts us with his gifts and talents. Are you eager
to place yourself at his service, to do whatever he bids you, and to witness
his truth and saving power to whomever he sends you?
"Lord Jesus, make me a channel of your healing power and
merciful love that others may find abundant life and freedom in you. Free me
from all other attachments that I may joyfully pursue the treasure of your
heavenly kingdom. May I witness the joy of the Gospel both in word and
deed."
FIFTEENTH SUNDAY IN ORDINARY TIME
SUNDAY, JULY 12, MARK 6:7-13
(Amos 7:12-15; Psalm 85; Ephesians 1:3-14)
SUNDAY, JULY 12, MARK 6:7-13
(Amos 7:12-15; Psalm 85; Ephesians 1:3-14)
KEY VERSE: "He summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits" (v 7).
TO KNOW: Having been rejected by his neighbors, Jesus continued to teach in the area around Nazareth. He summoned his apostles, and sent them out "two by two" (v 7, the Greek wordapostollo means “one who is sent with a message”). They did not go on their own volition, but under the power and authority of Jesus. Strengthened by one another, they must imitate Jesus by trusting in God's providence. If they were shown hospitality when they brought the good news, they should remain in that place. But if doors and ears were closed to their message, they must shake off the dust from their feet when they left that place. The Rabbinic law said that the dust of a Gentile country was defiled, and when people entered the Holy Land from another country they should shake off every particle of dust of the unclean land. Empowered by the Lord, the new missionaries went forth to announce God's reign, expel demons and heal the sick by anointing them with oil (early evidence of the Sacrament of the Sick. See James 5:14).
TO LOVE: Does my life-style bear witness to the Gospel?
TO SERVE: Holy Apostles, help me to hear and act on Jesus' words in the Gospel.
Sunday 12 July 2015
15th
Sunday in Ordinary Time.
Amos
7:12-15. Lord, show us your mercy and love, and grant us your salvation—Ps
84(85):9-14. Ephesians 1:13-14. Mark 6:7-13.
‘Take
nothing for the journey.’
To us in
the affluent West, such an instruction seems foolhardy, even dangerous. Yet
asylum seekers boarding
leaky
boats, risking their lives in an attempt to find a place of refuge and a life
of freedom, often do just this. They leave family, friends, home, country,
language and culture because to stay may mean death, torture or
‘disappearance’.
Jesus
instructed his followers to rely on the hospitality and generosity of those
they met on the journey. Today, many countries share all they have with desperate
refugees, sheltering hundreds of thousands of people. They see such care as a
human responsibility.
Jesus
told his followers that if they are not welcomed they should shake off the dust
of that place from their feet. What would he say of Australia’s treatment of
asylum seekers who arrive by boat?
MINUTE MEDITATIONS
|
Call to Holiness
|
In family, we do not love people in the abstract; love takes place
in real time. It is more like the virtue of hospitality practiced by Dorothy
Day: welcoming in persons off the streets, the homeless, the poor, and the
hungry. The call to holiness—and the call to justice—isn’t about shunning the
world, but about loving the world.
July
12
Sts. John Jones and John Wall
(c. 1530-1598; 1620-1679)
Sts. John Jones and John Wall
(c. 1530-1598; 1620-1679)
These two friars were martyred in England in the 16th and 17th
centuries for refusing to deny their faith.
John
Jones was Welsh. He was ordained a diocesan priest and was twice imprisoned for
administering the sacraments before leaving England in 1590. He joined the
Franciscans at the age of 60 and returned to England three years later while
Queen Elizabeth I was at the height of her power. John ministered to Catholics
in the English countryside until his imprisonment in 1596. He was condemned to
be hanged, drawn and quartered. John was executed on July 12, 1598.
John Wall
was born in England but was educated at the English College of Douai, Belgium.
Ordained in Rome in 1648, he entered the Franciscans in Douai several years
later. In 1656 he returned to work secretly in England.
In 1678
Titus Oates worked many English people into a frenzy over an alleged papal plot
to murder the king and restore Catholicism in that country. In that year
Catholics were legally excluded from Parliament, a law which was not repealed
until 1829. John Wall was arrested and imprisoned in 1678 and was executed the
following year.
John
Jones and John Wall were canonized in 1970.
Comment:
Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form (shape) of every virtue at the testing point, that is, at the point of highest reality.
Every martyr knows how to save his/her life and yet refuses to do so. A public repudiation of the faith would save any of them. But some things are more precious than life itself. These martyrs prove that their 20th-century countryman, C. S. Lewis, was correct in saying that courage is not simply one of the virtues but the form (shape) of every virtue at the testing point, that is, at the point of highest reality.
Quote:
"No one is a martyr for a conclusion; no one is a martyr for an opinion. It is faith that makes martyrs" (Cardinal Newman, Discourses to Mixed Congregations).
"No one is a martyr for a conclusion; no one is a martyr for an opinion. It is faith that makes martyrs" (Cardinal Newman, Discourses to Mixed Congregations).
LECTIO: 15TH
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, July 12, 2015
The mission of the twelve
Mark 6:7-13
Mark 6:7-13
1. Opening prayer
Father, grant that we may see in your Son the face of your love, the Word of salvation and mercy, so that we may follow him with generous heart and proclaim him in word and deed to our brothers and sisters who look for the Kingdom and his justice. Pour out your Spirit upon us that we may listen attentively and that our witness may be authentic and free, even in difficult times and in times when we do not understand. Who lives and reigns forever and ever.
Father, grant that we may see in your Son the face of your love, the Word of salvation and mercy, so that we may follow him with generous heart and proclaim him in word and deed to our brothers and sisters who look for the Kingdom and his justice. Pour out your Spirit upon us that we may listen attentively and that our witness may be authentic and free, even in difficult times and in times when we do not understand. Who lives and reigns forever and ever.
2. Reading
a) The context:
After the calling (in the text "institution") of the
twelve (Mk 3: 13-19), Jesus teaches and heals as part of their schooling. Now
the time has come for their first public practice: as a first experience, they
have to go and proclaim. Two by two, they go among the people with tasks, which
in Mark seem to be rather simple: a generic proclamation to conversion and
various types of prodigies against evil. Jesus does not let the violent refusal
of himself in Nazareth frighten him, a fact first recalled by Mark: Mk 6:1-6.
He does not suspend his mission because our closed minds cannot block him.
The other two Synoptic Gospels (Mt 10: 1-42; Lk 9: 1-10) recount with greater precision the tasks and challenges the twelve will meet. However, in all the Gospels it is important to note that the mission comes from Jesus and only after they have learnt from him the manner and the content. The number "twelve" - so often repeated in connection with the foundation of the new community, even to the glories of the Apocalypse - signify continuity, but also the surpassing of the preceding saving economy. The sending "two by two" must be understood according to the Jewish mentality that accepts any witness only if it is brought by a "community" (at leastminimal) and not by one person.
The other two Synoptic Gospels (Mt 10: 1-42; Lk 9: 1-10) recount with greater precision the tasks and challenges the twelve will meet. However, in all the Gospels it is important to note that the mission comes from Jesus and only after they have learnt from him the manner and the content. The number "twelve" - so often repeated in connection with the foundation of the new community, even to the glories of the Apocalypse - signify continuity, but also the surpassing of the preceding saving economy. The sending "two by two" must be understood according to the Jewish mentality that accepts any witness only if it is brought by a "community" (at leastminimal) and not by one person.
b) The text:
And he went about among the villages teaching. 7 And he called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. 8 He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not put on two tunics. 10 And he said to them, "Where you enter a house, stay there until you leave the place. 11 And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them." 12 So they went out and preached that men should repent. 13 And they cast out many demons, and anointed with oil many that were sick and healed them.
And he went about among the villages teaching. 7 And he called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. 8 He charged them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not put on two tunics. 10 And he said to them, "Where you enter a house, stay there until you leave the place. 11 And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them." 12 So they went out and preached that men should repent. 13 And they cast out many demons, and anointed with oil many that were sick and healed them.
3. A moment of silent prayer
to re-read the text with our heart and to recognise in the words
and structure, the presence of the mystery of the living God.
4. Some questions
to see the important points in the text and begin to assimilate
them.
a) In Mark, why is the driving out of the unclean spirits so
important?
b) What is the sense of this insistence on poverty of means?
c) What is the content of this first proclamation?
d) Why does Jesus place together poverty and courage and freedom?
e) Why does the proclamation have to be itinerant and not stable?
f) What do the other Synoptic Gospels explain better?
b) What is the sense of this insistence on poverty of means?
c) What is the content of this first proclamation?
d) Why does Jesus place together poverty and courage and freedom?
e) Why does the proclamation have to be itinerant and not stable?
f) What do the other Synoptic Gospels explain better?
5. A deepening of the reading
"He began to send them out two by two"
The mission of the disciples does not come from personal
enthusiasm or from a desire for greatness. It begins when Jesus thinks that
they are ready to speak, based on what they have heard and assimilated.
According to Mark, until then they had seen many miracles, heard some
teachings, important among the teachings being the theme of the seed that grows
in several ways; they have also assisted at some arguments between Jesus and
the leaders.
They were to refer themselves to Jesus' practice as healer, his call to conversion, his availability to move among the people, his itinerant preaching. They are certainly not mature yet. Under Jesus' supervision they will learn and better themselves: they will come up with the right words and the proper gestures. They will experience the enthusiasm that comes from great success, but in the end, they will have to go beyond even their focus on miracles in order to announce the death and resurrection of the Saviour.
They were to refer themselves to Jesus' practice as healer, his call to conversion, his availability to move among the people, his itinerant preaching. They are certainly not mature yet. Under Jesus' supervision they will learn and better themselves: they will come up with the right words and the proper gestures. They will experience the enthusiasm that comes from great success, but in the end, they will have to go beyond even their focus on miracles in order to announce the death and resurrection of the Saviour.
"He gave them authority over the unclean spirits"
This concerns "exousia" which Jesus practised too:
they are therefore empowered and authorised to use the same power.
For Mark, it almost seems that this is the main exercise at this time; in fact,
he concentrates on this aspect of Jesus as "thaumaturge" and one who
drives out evil spirits.
We need to understand that "unclean spirits" meant many things: psychic diseases, forms of epilepsy, destructive spiritual forces, the enslaving power of the law, every form of psychic disability, physical malfunctions, etc.
Power is exercised in walking among these sufferings, accepting the challenge to faith in God provided by these challenges, accepting to live in solidarity, accepting the dignity of each human being. We must not identify "unclean" with sexual or legal impurity. It is a matter of "purity" as God sees it, that is, love, solidarity, justice, mercy, collaboration, welcoming, etc. That is why the twelve will have to call "to conversion" from these prejudices, perverse and "unclean" forms to live as children of God.
"Nothing for their journey, except a staff…"
We need to understand that "unclean spirits" meant many things: psychic diseases, forms of epilepsy, destructive spiritual forces, the enslaving power of the law, every form of psychic disability, physical malfunctions, etc.
Power is exercised in walking among these sufferings, accepting the challenge to faith in God provided by these challenges, accepting to live in solidarity, accepting the dignity of each human being. We must not identify "unclean" with sexual or legal impurity. It is a matter of "purity" as God sees it, that is, love, solidarity, justice, mercy, collaboration, welcoming, etc. That is why the twelve will have to call "to conversion" from these prejudices, perverse and "unclean" forms to live as children of God.
"Nothing for their journey, except a staff…"
Their mission must be an itinerant one, not sedentary; that is,
the mission must constantly stimulate the going, new encounters, detachment
from results, interior and exterior freedom. Hence the recommendation, found in
all the Synoptic Gospels, to practise material poverty in dress and food, in
security and guarantees. It was probably also a matter of the shortness of the
experience: as a first exercise, it was not supposed to last long, and so, they
had to travel light, free, focussed more on the importance of the proclamation
than on the consolidation of results.
But when this text was written, the situation of the community of disciples was a lot more developed and consolidated. Thus, the memory of these recommendations not only served to recall this first joyful and adventurous experience, but also to confront the present style of life and customs with those of the time of Jesus, now so long ago. Thus the text aims at remembering and at a new missionary impetus, less fearful of the demands of comfort and security.
But when this text was written, the situation of the community of disciples was a lot more developed and consolidated. Thus, the memory of these recommendations not only served to recall this first joyful and adventurous experience, but also to confront the present style of life and customs with those of the time of Jesus, now so long ago. Thus the text aims at remembering and at a new missionary impetus, less fearful of the demands of comfort and security.
"When you leave, shake off the dust…"
The Lord's recommendations bring together two aspects, which
only appear to be in contradiction. On the one hand, the disciples must be
completely available to meet the people, without thinking of gain or survival.
They must seek out sick people - that is, those sick for personal or social
reasons, from the oppression of the law or from of human evil - and free them,
pour the oil of consolation on them, heal their wounds and interior hurts. But,
on the other hand, they must also avoid accepting any form of hypocrisy and
irresponsible do-gooders.
Besides charity and care for the suffering, they must also have the courage to unmask hypocrisy, react to closed minds and accept personal failure. Where they are not received, they must leave without regrets or weakness. Rejection or hypocrisy render proclamation and witness sterile. He asks for a clear and unequivocal break, a thing that Jesus himself, perhaps, had not experienced much. He always tried to go back and dialogue, suffered from the closed minds of the Pharisees and the Scribes. He challenged their tenacious and insidious teachings. Yet now he imposes on his disciples the direction not to waste time on those who will not receive them. Probably, in this recommendation there is also an adaptation to the situation of the community: they must not regret the break with the Israelite community. There had been a closed attitude and a ferocious and aggressive refusal: well, Jesus had foreseen this too. There was no need to grieve. They must go to other people and they must not waste time trying to win back that which could not be won back.
Besides charity and care for the suffering, they must also have the courage to unmask hypocrisy, react to closed minds and accept personal failure. Where they are not received, they must leave without regrets or weakness. Rejection or hypocrisy render proclamation and witness sterile. He asks for a clear and unequivocal break, a thing that Jesus himself, perhaps, had not experienced much. He always tried to go back and dialogue, suffered from the closed minds of the Pharisees and the Scribes. He challenged their tenacious and insidious teachings. Yet now he imposes on his disciples the direction not to waste time on those who will not receive them. Probably, in this recommendation there is also an adaptation to the situation of the community: they must not regret the break with the Israelite community. There had been a closed attitude and a ferocious and aggressive refusal: well, Jesus had foreseen this too. There was no need to grieve. They must go to other people and they must not waste time trying to win back that which could not be won back.
6. Psalm 85
Prayer for justice and peace
Show us thy steadfast love,
O Lord, and grant us thy salvation.
O Lord, and grant us thy salvation.
Let me hear what God the Lord will speak,
for he will speak peace to his people, to his saints,
to those who turn to him in their hearts.
for he will speak peace to his people, to his saints,
to those who turn to him in their hearts.
Surely his salvation is at hand for those who fear him,
that glory may dwell in our land.
Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
that glory may dwell in our land.
Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
Yea, the Lord will give what is good,
and our land will yield its increase.
Righteousness will go before him,
and make his footsteps a way.
and our land will yield its increase.
Righteousness will go before him,
and make his footsteps a way.
7. Closing prayer
Lord our God, keep your Son’s disciples from the easy ways of
popularity, of cheap glory, and lead them to the ways of the poor and scourged
of the earth, so that they may recognise in their faces the face of the Master
and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears
to hear the requests of sense and salvation of so many people who seek as by
feeling; enrich their hearts with generous fidelity and a sensitiveness and
understanding so that they may walk along the way and be true and sincere
witnesses to the glory that shines in the crucified resurrected and victorious
one. Who lives and reigns gloriously with you, Father, forever and ever. Amen.
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