Twenty-fifth Sunday in Ordinary Time
Lectionary: 134
Lectionary: 134
The wicked say:
Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
reproaches us for transgressions of the law
and charges us with violations of our training.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, God will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put the just one to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him.
Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
reproaches us for transgressions of the law
and charges us with violations of our training.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, God will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put the just one to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him.
Responsorial PsalmPS 54:3-4, 5, 6 AND 8
R. (6b) The Lord upholds my life.
O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.
R. The Lord upholds my life.
For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.
R. The Lord upholds my life.
Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.
R. The Lord upholds my life.
O God, by your name save me,
and by your might defend my cause.
O God, hear my prayer;
hearken to the words of my mouth.
R. The Lord upholds my life.
For the haughty men have risen up against me,
the ruthless seek my life;
they set not God before their eyes.
R. The Lord upholds my life.
Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you sacrifice;
I will praise your name, O LORD, for its goodness.
R. The Lord upholds my life.
Reading 2JAS 3:16—4:3
Beloved:
Where jealousy and selfish ambition exist,
there is disorder and every foul practice.
But the wisdom from above is first of all pure,
then peaceable, gentle, compliant,
full of mercy and good fruits,
without inconstancy or insincerity.
And the fruit of righteousness is sown in peace
for those who cultivate peace.
Where do the wars
and where do the conflicts among you come from?
Is it not from your passions
that make war within your members?
You covet but do not possess.
You kill and envy but you cannot obtain;
you fight and wage war.
You do not possess because you do not ask.
You ask but do not receive,
because you ask wrongly, to spend it on your passions.
Where jealousy and selfish ambition exist,
there is disorder and every foul practice.
But the wisdom from above is first of all pure,
then peaceable, gentle, compliant,
full of mercy and good fruits,
without inconstancy or insincerity.
And the fruit of righteousness is sown in peace
for those who cultivate peace.
Where do the wars
and where do the conflicts among you come from?
Is it not from your passions
that make war within your members?
You covet but do not possess.
You kill and envy but you cannot obtain;
you fight and wage war.
You do not possess because you do not ask.
You ask but do not receive,
because you ask wrongly, to spend it on your passions.
AlleluiaCF. 2 THESS 2:14
R. Alleluia, alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
GospelMK 9:30-37
Jesus and his
disciples left from there and began a journey through Galilee,
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
They had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in the their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
“The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise.”
But they did not understand the saying,
and they were afraid to question him.
They came to Capernaum and, once inside the house,
he began to ask them,
“What were you arguing about on the way?”
But they remained silent.
They had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
“If anyone wishes to be first,
he shall be the last of all and the servant of all.”
Taking a child, he placed it in the their midst,
and putting his arms around it, he said to them,
“Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me.”
25th Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
1st Reading - Wisdom 2:12,17-20
The Book of Wisdom is unique in the Bible as being the product
of a Greek frame of mind, for the author is believed to be a Hellenized Jew (a
Greek who is a Jew) thoroughly familiar with Greek culture.
Against the background of Egyptian worship of animals and
mockery of Jewish trust in God, the author devotes much of the first part
(chapters 1 through 5) of the book to the ineffectiveness of such mockery when
God has promised immortality to those who remain faithful.
Although the book itself claims that it was written by Solomon,
this is an example of the use of a pseudonym; a device often used in the
ancient world to highlight the importance of a literary work – here the author
used the prestige of Solomon, the greatest of the wise men of Israel. The book
was probably written at Alexandria around the last years of the reign of
Ptolemy Dionysius (80-52 B.C.), very close to the Christian period but before
the Roman conquest.
[The wicked say:] 12 Let us beset the just
one, because he is obnoxious to us; he sets himself against our doings,
Reproaches us for transgressions of the law and charges us with violations of
our training.
This draws on Isaiah 3:10 in the Septuagint (the Greek
translation of the Jewish Scriptures). From 2:12 to 5:23 the sacred author
draws heavily on Isaiah 52-66. His teaching on retribution is the fruit of
meditation on these chapters in their Septuagint form, and he sets forth that
teaching in a series of characters or types taken from Isaiah, presented in
their Isaian sequence and embellished with additional details from elsewhere.
17 Let us see whether his words be true; let us find out what
will happen to him. 18 For if the just one be the son of
God, he will defend him and deliver him from the hand of his foes. 19With
revilement and torture let us put him to the test that we may have proof of his
gentleness and try his patience. 20 Let us condemn him to
a shameful death; for according to his own words, God will take care of him.”
2nd Reading - James 3:16-4:3
Three weeks ago, and again two weeks ago, we heard from the
first section of the
Epistle of James where he taught that accepting what comes from
God means doing what He says and not being a respecter of persons or status.
These teachings point to the need for there to be no discrepancy between what
one receives from God and the way one puts it into practice. Last week he heard
from the second section where we learned the central idea of his epistle: a
faith which does not translate into good works is a dead faith.
Today we hear from the third section where Saint James tells us
to recognize the source of disagreement.
16 For where jealousy and selfish ambition exist,
there is disorder and every foul practice.
These expressions also occur in the list of vices in 2
Corinthians 12:20: “For I fear that when I come I may find you not such as I
wish, and that you may find me not as you wish; that there may be rivalry,
jealousy, fury, selfishness, slander, gossip, conceit, and disorder.”
17 But the wisdom from above is first of all
pure, then peaceable, gentle, compliant, full of mercy and good fruits, without
inconstancy or insincerity.
In terms that emphasize the contrast with earthly wisdom, Saint
James gives a beautiful sketch of Christian wisdom which reminds one of the
beatitudes (Matthew 5:3-10) and of Paul (Galatians 5:22-23).
18 And the fruit of righteousness is sown in
peace for those who cultivate peace.
This verse is ambiguous. The fruit of righteousness could either
mean a harvest that is just or a reward for just conduct. This harvest may be
sown either “for” or “by” those who make peace. The connection with the
previous verse is through the word “peace.” By emphasizing peace James sums up,
by contrast, his condemnation of false wisdom and prepares the hearers for the
consideration of hostilities in the community which follows. Although “wisdom”
is not mentioned in the verse, the phrasing is similar to the association of
wisdom, peace and justice in Proverbs 3:9,17-18.
4:1 Where do the wars and where do the conflicts among you
come from?
Note the contrast with the last word of the previous verse:
“peace.”
Is it not from your passions
Literally, “your pleasures” (see Titus 3:3)
that make war within your members? 2 You
covet but do not possess. You kill and envy but you cannot obtain; you fight
and wage war.
The generality of verse 4:1 is now specified with examples. The
translation used for the New American Bible is a little weak. It is better to
take “kill” as the logical consequence of “covet but do not possess” rather
than pair “kill” with “envy”. The footnote in the Revised
Standard Version says “you kill and you covet.”
You do not possess because you do not ask.
This is a negative echo of the gospel appeals to prayer (Matthew
7:7-11; Mark 11:24; John 14:13-14; 1 John 3:22).
3 You ask but do not receive, because you ask wrongly, to
spend it on your passions.
The proper approach to prayer is indicated in James 4:4,
7-10 (also 1 John 5:14; Matthew 6:33).
Gospel - Mark 9:30-37
The gospel reading for the 24th Sunday in
Ordinary Time gave the first of three instructions which Jesus gave to His
apostles: That if you are to be a follower of Jesus you must deny yourself,
take up your cross and follow in his steps. Today we hear from the second of
His three instructions. Remember, the apostles are receiving these instructions
in the sense in which they know that Jesus is the Messiah.
30 They left from there and
began a journey through Galilee, but he did not wish anyone to know about
it.
Just like His first instruction, He is teaching His apostles
privately prior to public revelation of His mission. The public ministry in
Galilee is over.
31 He was teaching his
disciples and telling them, “The Son of Man is to be handed over to men
Being “handed over (delivered)” will become increasingly
prominent as His passion story proceeds (see 14:21, 41; 15:1, 10, 15). Although
there may be some allusion to His betrayal by Judas, the more basic meaning concerns
the divine plan of salvation in which Jesus death is pivotal.
and they will kill him,
In none of Mark’s passion predictions (8:31; 9:31; 10:33-34) is
the precise mode of Jesus’ death made clear.
and three days after his death he will rise.” 32 But
they did not understand the saying, and they were afraid to question him.
In light of the passion prediction we heard in the previous
prediction, and the explanations surrounding it, you would think they could
hardly fail to understand. The suggestion is that Mark is developing an
increasingly negative portrait of the disciples.
33 They came to Capernaum and,
Capernaum is Jesus’ base of operations in Galilee.
once inside the house,
What house is not clear. Matthew 4:13 notes that Jesus
established a residence in Capernaum and Mark 1:29 tells us that Peter had a
home there where his mother-in-law was. Perhaps they were one and the same
place.
he began to ask them, “What were you arguing about on the way?” 34 But
they remained silent. They had been discussing among themselves on the way who
was the greatest.
Matthew 18:1 adds “in the kingdom of heaven” but here the
emphasis appears to be the present group of disciples.
35 Then he sat down, called the Twelve, and said to them, “If
anyone wishes to be first, he shall be the last of all and the servant of
all.”
A similar teaching is in Mark 10:43-44. The ideal of leadership
as service will be exemplified by Jesus as the gospel story continues.
“Let vanity be unknown among you. Let simplicity and harmony and
a guileless attitude weld the community together. Let each remind himself that
he is not only subordinate to the brother at his side, but to all. If he knows
this, he will truly be a disciple of Christ” [Saint Gregory of Nyssa (ca. A.D.
380), On The Christian Mode of Life].
36 Taking a child
The child is not so much a symbol of innocence or humility as
someone without legal status and therefore helpless. The child can do nothing
for the disciple; to receive the child is to do a good act for an insignificant
person, without hope of earthly reward.
he placed it in their midst, and putting his arms around it he
said to them, 37 “Whoever receives one child such as this
in my name, receives me; and whoever receives me, receives not me but the one
who sent me.”
The idea behind the saying is that whoever receives someone’s
emissary receives the man himself. So whoever receives a child receives Jesus,
and whoever receives Jesus receives the Father who sent Jesus.
St. Charles Borromeo Catholic Church, Picayune, MS
http://www.scborromeo.org
http://www.scborromeo.org
Meditation: "Who is the greatest?"
Whose glory do you seek? There can be no share in God's glory
without the cross. When Jesus prophesied his own betrayal and crucifixion, it
did not make any sense to his disciples because it did not fit their
understanding of what the Messiah came to do. And they were afraid to ask
further questions! Like a person who might receive a bad verdict from the
doctor and then refuse to ask further questions, they, too, didn't want to know
any more. How often do we reject what we do not wish to see? We have heard the
good news of God's word and we know the consequences of accepting it or rejecting
it. But do we give it our full allegiance and mold our lives according to it?
Ask the Lord to fill you with his Holy Spirit and to inspire within you a
reverence for his word and a readiness to obey it.
How ashamed the disciples must have been when Jesus overheard
them arguing about who among them was the greatest! But aren’t we like the
disciples? We compare ourselves with others and desire their praise. The
appetite for glory and greatness seems to be inbred in us. Who doesn't cherish
the ambition to be "somebody" whom others admire rather than a
"nobody"? Even the psalms speak about the glory God has destined for
us. You have made them a little lower than God, and crowned them with
glory and honor (Psalm 8:5).
Jesus made a dramatic gesture by embracing a child to show his
disciples who really is the greatest in the kingdom of God. What can a little
child possibly teach us about greatness? Children in the ancient world had no
rights, position, or privileges of their own. They were socially at the "bottom
of the rung" and at the service of their parents, much like the household
staff and domestic servants.
What is the significance of Jesus' gesture? Jesus elevated a
little child in the presence of his disciples by placing the child in a
privileged position of honor. It is customary, even today, to seat the guest of
honor at the right side of the host. Who is the greatest in God's kingdom? The
one who is humble and lowly of heart – who instead of asserting their rights
willingly empty themselves of pride and self-seeking glory by taking the lowly
position of a servant or child.
Jesus, himself, is our model. He came not to be served, but to
serve (Matthew 20:28). Paul the Apostle states that Jesus emptied himself and
took the form of a servant (Philippians 2:7). Jesus lowered himself (he whose
place is at the right hand of God the Father) and took on our lowly nature that
he might raise us up and clothe us in his divine nature.
God opposes the proud, but gives grace to the humble (James 4:6). If we
want to be filled with God's life and power, then we need to empty ourselves of
everything which stands in the way - pride, self-seeking glory, vanity, etc.
God wants empty vessels so he can fill them with his own glory, power, and love
(2 Corinthians 4:7). Are you ready to humble yourself and to serve as Jesus
did?
"Lord Jesus, by your cross you have redeemed the world and
revealed your glory and triumph over sin and death. May I never fail to see
your glory and victory in the cross. Help me to conform my life to your
will and to follow in your way of holiness."
TWENTY-FIFTH SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 20, MARK 9:30-37
(Wisdom 2:12, 17-20; Psalm 54; James 3:16 -- 4:3)
SUNDAY, SEPTEMBER 20, MARK 9:30-37
(Wisdom 2:12, 17-20; Psalm 54; James 3:16 -- 4:3)
KEY VERSE: "Whoever receives one child such as this in my name, receives me" (v 37).
TO KNOW: This passage marks a turning point in Mark's gospel. Jesus had left Galilee where he was safe and took the first step towards Jerusalem and the Cross that awaited him there. For the second time, Jesus taught his followers about his coming passion and death, but they did not understand his words. When they arrived in Capernaum, Jesus asked his disciples what they had been arguing about on the way. They were embarrassed because they had been discussing what rank each would have in the kingdom. Jesus placed a small child in their midst and taught them an important lesson. Those who wished to be his disciples should not be concerned about ambition and prestige. God's kingdom would be attained through service to the poor and lowly. Anyone who served these little ones of simple faith were in reality serving Jesus and the Father who sent him.
TO LOVE: Do I strive to serve others or am I more interested in being self-serving?
TO SERVE: Lord Jesus, help me to recognize you in the weak and powerless people I meet.
Sunday 20 September 2015
SUN 20TH. 25th Sunday in
Ordinary Time. Wisdom 2:12, 17-20. The Lord upholds my life—Ps 53(54):3-6, 8.
James 3:16–4:3. Mark 9:30-37. [Ss Andrew Kim Taegon, Paul Chong Hasang and
Cc.].
'The Lord upholds my life.'
The world in which we live
is constantly enticing us to believe that what we have – things, roles, status,
standing and wealth – are the marks of wholeness. Wholeness however, can only
be found in our interior self, that place where the Spirit resides within us.
Our connection to God brings wholeness, and then, from a place of wholeness we
are able to reach out to others in love and peace. When the Spirit emanates
from our being the great evangelisation takes place – because God is seen in
us. Are we willing to seek and trust God from within, in order to be God’s
striking light within the world? If we are we will find that when we welcome
others, they desire to come.
September
20
Sts. Andrew Kim Taegon, Paul Chong Hasang and Companions
(1821-1846)
Sts. Andrew Kim Taegon, Paul Chong Hasang and Companions
(1821-1846)
This first native Korean priest was the son of Korean converts.
His father, Ignatius Kim, was martyred during the persecution of 1839 and was
beatified in 1925. After Baptism at the age of 15, Andrew traveled 1,300 miles
to the seminary in Macao, China. After six years he managed to return to his
country through Manchuria. That same year he crossed the Yellow Sea to Shanghai
and was ordained a priest. Back home again, he was assigned to arrange for more
missionaries to enter by a water route that would elude the border patrol. He
was arrested, tortured and finally beheaded at the Han River near Seoul, the
capital. Paul Chong Hasang was a lay apostle and married man, aged 45.
Christianity
came to Korea during the Japanese invasion in 1592 when some Koreans were
baptized, probably by Christian Japanese soldiers. Evangelization was difficult
because Korea refused all contact with the outside world except for
bringing taxes to Beijing annually. On one of these occasions, around
1777, Christian literature obtained from Jesuits in China led educated Korean
Christians to study. A home Church began. When a Chinese priest managed to
enter secretly a dozen years later, he found 4,000 Catholics, none of whom had
ever seen a priest. Seven years later there were 10,000 Catholics. Religious
freedom came in 1883.
When Pope
John Paul II visited Korea in 1984 he canonized, besides Andrew and Paul, 98
Koreans and three French missionaries who had been martyred between 1839 and
1867. Among them were bishops and priests, but for the most part they were lay
persons: 47 women, 45 men.
Among the
martyrs in 1839 was Columba Kim, an unmarried woman of 26. She was put in
prison, pierced with hot tools and seared with burning coals. She and her
sister Agnes were disrobed and kept for two days in a cell with condemned
criminals, but were not molested. After Columba complained about the indignity,
no more women were subjected to it. The two were beheaded. A boy of 13, Peter
Ryou, had his flesh so badly torn that he could pull off pieces and throw them
at the judges. He was killed by strangulation. Protase Chong, a 41-year-old
noble, apostatized under torture and was freed. Later he came back, confessed
his faith and was tortured to death.
Today,
there are almost 5.1 million Catholics in Korea.
Comment:
We marvel at the fact that the Korean Church was strictly a lay Church for a dozen years after its birth. How did the people survive without the Eucharist? It is no belittling of this and other sacraments to realize that there must be a living faith before there can be a truly beneficial celebration of the Eucharist. The sacraments are signs of God's initiative and response to faith already present. The sacraments increase grace and faith, but only if there is something ready to be increased.
We marvel at the fact that the Korean Church was strictly a lay Church for a dozen years after its birth. How did the people survive without the Eucharist? It is no belittling of this and other sacraments to realize that there must be a living faith before there can be a truly beneficial celebration of the Eucharist. The sacraments are signs of God's initiative and response to faith already present. The sacraments increase grace and faith, but only if there is something ready to be increased.
Quote:
"The Korean Church is unique because it was founded entirely by lay people. This fledgling Church, so young and yet so strong in faith, withstood wave after wave of fierce persecution. Thus, in less than a century, it could boast of 10,000 martyrs. The death of these martyrs became the leaven of the Church and led to today's splendid flowering of the Church in Korea. Even today their undying spirit sustains the Christians in the Church of silence in the north of this tragically divided land" (Blessed John Paul II, speaking at the canonization).
"The Korean Church is unique because it was founded entirely by lay people. This fledgling Church, so young and yet so strong in faith, withstood wave after wave of fierce persecution. Thus, in less than a century, it could boast of 10,000 martyrs. The death of these martyrs became the leaven of the Church and led to today's splendid flowering of the Church in Korea. Even today their undying spirit sustains the Christians in the Church of silence in the north of this tragically divided land" (Blessed John Paul II, speaking at the canonization).
LECTIO: 25TH
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, September 20, 2015
The greatest in the Kingdom
Mark 9:30-41
Mark 9:30-41
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The text of the Gospel for the liturgy of this Sunday presents us with the second foretelling of the Passion, Death and Resurrection of Jesus. As in the first foretelling (Mk 8:31-33), the disciples are scared and overcome by fear. They do not understand anything about the cross, because they are not capable of understanding nor of accepting a Messiah who becomes the servant of his brethren. They still dream of a glorious messiah (Mt 16:21-22). There is a great discrepancy among the disciples. While Jesus proclaims his Passion and Death, they discuss who will be the greatest among them (Mk 9:34). Jesus wishes to serve, they only think of ruling! Ambition makes them want to take a place next to Jesus. What is it that stands out in my life: competitiveness and the desire to rule or the desire to serve and encourage others?
Jesus’ reaction to the demands of the disciples helps us understand a little concerning the fraternal pedagogy used by him to form his disciples. It shows us how he helped them to overcome “the leaven of the Pharisees and of Herod” (Mk 8:15). Such leaven has deep roots. It springs up again and again! But Jesus does not give up! He constantly fights against and criticises the wrong kind of “leaven”. Today too we have a leaven of the dominant ideology: the spread of the neo-liberal system, of commerce, of consumerism, of novels, of games, all deeply influencing our way of thinking and acting. Today too we have the leaven of the dominant ideology. Like the disciples of Jesus, we too are not always capable of keeping up a critical attitude towards the invasion of this leaven. Jesus’ attitude of formator continues to help us.
The text of the Gospel for the liturgy of this Sunday presents us with the second foretelling of the Passion, Death and Resurrection of Jesus. As in the first foretelling (Mk 8:31-33), the disciples are scared and overcome by fear. They do not understand anything about the cross, because they are not capable of understanding nor of accepting a Messiah who becomes the servant of his brethren. They still dream of a glorious messiah (Mt 16:21-22). There is a great discrepancy among the disciples. While Jesus proclaims his Passion and Death, they discuss who will be the greatest among them (Mk 9:34). Jesus wishes to serve, they only think of ruling! Ambition makes them want to take a place next to Jesus. What is it that stands out in my life: competitiveness and the desire to rule or the desire to serve and encourage others?
Jesus’ reaction to the demands of the disciples helps us understand a little concerning the fraternal pedagogy used by him to form his disciples. It shows us how he helped them to overcome “the leaven of the Pharisees and of Herod” (Mk 8:15). Such leaven has deep roots. It springs up again and again! But Jesus does not give up! He constantly fights against and criticises the wrong kind of “leaven”. Today too we have a leaven of the dominant ideology: the spread of the neo-liberal system, of commerce, of consumerism, of novels, of games, all deeply influencing our way of thinking and acting. Today too we have the leaven of the dominant ideology. Like the disciples of Jesus, we too are not always capable of keeping up a critical attitude towards the invasion of this leaven. Jesus’ attitude of formator continues to help us.
b) A division of the text to help us in our reading:
Mark 9:30-32: the proclamation of the Passion
Mark 9:33-37: a discussion on who is the greatest
Mark 9:38-40: the use of the name of Jesus
Mark 9:41: the reward for a cup of water
Mark 9:30-32: the proclamation of the Passion
Mark 9:33-37: a discussion on who is the greatest
Mark 9:38-40: the use of the name of Jesus
Mark 9:41: the reward for a cup of water
c) The text:
30 They went on from there and passed through Galilee. And he would not have any one know it; 31 for he was teaching his disciples, saying to them, "The Son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise." 32 But they did not understand the saying, and they were afraid to ask him.
33 And they came to Capernaum; and when he was in the house he asked them, "What were you discussing on the way?" 34 But they were silent; for on the way they had discussed with one another who was the greatest. 35 And he sat down and called the twelve; and he said to them, "If any one would be first, he must be last of all and servant of all." 36 And he took a child, and put him in the midst of them; and taking him in his arms, he said to them, 37 "Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me."
38 John said to him, "Teacher, we saw a man casting out demons in your name, and we forbade him, because he was not following us." 39 But Jesus said, "Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. 40 For he that is not against us is for us. 41 For truly, I say to you, whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward.
30 They went on from there and passed through Galilee. And he would not have any one know it; 31 for he was teaching his disciples, saying to them, "The Son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise." 32 But they did not understand the saying, and they were afraid to ask him.
33 And they came to Capernaum; and when he was in the house he asked them, "What were you discussing on the way?" 34 But they were silent; for on the way they had discussed with one another who was the greatest. 35 And he sat down and called the twelve; and he said to them, "If any one would be first, he must be last of all and servant of all." 36 And he took a child, and put him in the midst of them; and taking him in his arms, he said to them, 37 "Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me."
38 John said to him, "Teacher, we saw a man casting out demons in your name, and we forbade him, because he was not following us." 39 But Jesus said, "Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. 40 For he that is not against us is for us. 41 For truly, I say to you, whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward.
3. A
moment of prayerful silence
so that
the Word of God may penetrate and enlighten our life.
4. Some
questions
to help
us in our personal reflection.
a)
Which words pleased you most or drew your attention?
b) What attitude did the disciples take in each of the passages: vv 30-32; vv 33-37; vv 38-40? Is it the same attitude in the three passages?
c) What is Jesus’ teaching in each episode?
d) What does the phrase “Anyone who is not against us is for us” mean for us today?
b) What attitude did the disciples take in each of the passages: vv 30-32; vv 33-37; vv 38-40? Is it the same attitude in the three passages?
c) What is Jesus’ teaching in each episode?
d) What does the phrase “Anyone who is not against us is for us” mean for us today?
5. A
key to the reading
for
those who wish to go deeper into the text.
a)
Comment
Mark
9:30-32: The proclamation of the Cross.
Jesus was going across Galilee, but he did not want the people to know this, because he was concerned with the formation of his disciples. He talks to them about “The Son of Man” who must be handed over. Jesus draws his teaching from the prophecies. In the formation of his disciples he uses the Bible. The disciples listen, but they do not understand. Yet they do not ask for explanations. Perhaps they are afraid to show their ignorance!
Jesus was going across Galilee, but he did not want the people to know this, because he was concerned with the formation of his disciples. He talks to them about “The Son of Man” who must be handed over. Jesus draws his teaching from the prophecies. In the formation of his disciples he uses the Bible. The disciples listen, but they do not understand. Yet they do not ask for explanations. Perhaps they are afraid to show their ignorance!
Mark
9:33-34: A competitive mentality.
When they return home, Jesus asks: What were you arguing about on the road? They do not reply. It is the silence of those who feel guilty, because they had been arguing which of them was the greatest. The “leaven” of competitiveness and prestige, which characterised the society of the Roman Empire, had infiltrated among the small community still in its beginnings! Here we see the contrast! While Jesus is thinking of being the Messiah-Servant, they were thinking about which of them was the greatest. Jesus tries to descend while they try to ascend!
When they return home, Jesus asks: What were you arguing about on the road? They do not reply. It is the silence of those who feel guilty, because they had been arguing which of them was the greatest. The “leaven” of competitiveness and prestige, which characterised the society of the Roman Empire, had infiltrated among the small community still in its beginnings! Here we see the contrast! While Jesus is thinking of being the Messiah-Servant, they were thinking about which of them was the greatest. Jesus tries to descend while they try to ascend!
Mark
9:35-37: To serve and not to rule.
Jesus’ reply is a resume of the witness he had given from the very beginning: If anyone wants to be first, he must make himself last of all and servant of all! And the last gains nothing. He is a useless servant (cf. Lk 17:10). The use of power is not to ascend or rule, but to descend and serve. This is the point that Jesus stresses most and on which he bases his witness (cf. Mk 10:45; Mt 20:28; Jn 13:1-16).
Jesus takes a little child. Someone who only thinks of ascending and ruling has no time for the little ones, for children. But Jesus turns everything upside down! He says: Anyone who welcomes one of these little children in my name welcomes me; and anyone who welcomes me welcomes not me but the one who sent me! He identifies himself with the children. Anyone who welcomes the little ones in the name of Jesus welcomes God himself!
Jesus’ reply is a resume of the witness he had given from the very beginning: If anyone wants to be first, he must make himself last of all and servant of all! And the last gains nothing. He is a useless servant (cf. Lk 17:10). The use of power is not to ascend or rule, but to descend and serve. This is the point that Jesus stresses most and on which he bases his witness (cf. Mk 10:45; Mt 20:28; Jn 13:1-16).
Jesus takes a little child. Someone who only thinks of ascending and ruling has no time for the little ones, for children. But Jesus turns everything upside down! He says: Anyone who welcomes one of these little children in my name welcomes me; and anyone who welcomes me welcomes not me but the one who sent me! He identifies himself with the children. Anyone who welcomes the little ones in the name of Jesus welcomes God himself!
Mark
9:38-40: A restricted mentality.
Someone who did not belong to the community was using the name of Jesus to cast out devils. John, the disciple, sees him and stops him: Because he was not one of us we tried to stop him.John stops a good action in the name of the community. He thought he owned Jesus and wanted to stop others from using Jesus’ name to do good. This was the restricted and old mentality of the “Elect, the separate People!” Jesus replies: You must not stop him! Anyone who is not against us is for us! (Mk 9:40). What is important for Jesus is not whether the person is or is not part of the community, but whether the person does or does not do the good deeds that the community should be doing.
Someone who did not belong to the community was using the name of Jesus to cast out devils. John, the disciple, sees him and stops him: Because he was not one of us we tried to stop him.John stops a good action in the name of the community. He thought he owned Jesus and wanted to stop others from using Jesus’ name to do good. This was the restricted and old mentality of the “Elect, the separate People!” Jesus replies: You must not stop him! Anyone who is not against us is for us! (Mk 9:40). What is important for Jesus is not whether the person is or is not part of the community, but whether the person does or does not do the good deeds that the community should be doing.
Mark
9:41: A cup of water deserves a reward.
Here we have an inserted phrase used by Jesus: If anyone gives you a cup of water to drink just because you belong to Christ, then I tell you solemnly, he will most certainly not lose his reward. Let us consider two thoughts: 1) If anyone gives you a cup of water: Jesus is on the way to Jerusalem to give his life. The gesture of a grand gift! But he does not despise small gestures of gifts in daily life: a cup of water, a welcome, a word, so many other gestures. Even the smallest gesture is appreciated. 2) Just because you belong to Christ: Jesus identifies himself with us who wish to belong to him. This means that for him we are of great worth.
Here we have an inserted phrase used by Jesus: If anyone gives you a cup of water to drink just because you belong to Christ, then I tell you solemnly, he will most certainly not lose his reward. Let us consider two thoughts: 1) If anyone gives you a cup of water: Jesus is on the way to Jerusalem to give his life. The gesture of a grand gift! But he does not despise small gestures of gifts in daily life: a cup of water, a welcome, a word, so many other gestures. Even the smallest gesture is appreciated. 2) Just because you belong to Christ: Jesus identifies himself with us who wish to belong to him. This means that for him we are of great worth.
b)
Further explanations in order to better understand the text
• Jesus, the “Son of Man”
This is
Jesus’ favourite name. It appears quite frequently in the Gospel of Mark (Mk
2:10-28; 8:31-38; 9:9-12.31; 10:33-45; 13:26; 14:21.41.62). This title comes
from the Old Testament. In the book of Ezekiel, he presents the human condition
of the prophet (Ez 3:1.10.17; 4:1 etc.). In the book of Daniel, the same title
appears in an apocalyptic vision (Dn 7:1-28), where Daniel describes the
empires of the Babylonians, the Medians, the Persians and the Greeks. In the
prophet’s vision, these four empires appear as “monstrous animals” (cf. Dn
7:3-8). They are beastly empires, brutal, inhuman, that persecute and kill (Dn
7:21-25). In the prophet’s vision, after two inhuman reigns the Kingdom of God
appears in the form not of an animal but that of a human figure, the
Son of man. It is a
kingdom with the appearance of people, a human kingdom, that promotes life and
that humanises (Dn 7:13-14).
In Daniel’s prophecy, the figure of the Son of Man represents, not an individual, but as he says, the “people of the Saints of the Most High” (Dn 7:27; cf Dn 7:18). It is the people of God that will not allow itself to be cheated or manipulated by the dominant ideology of the beastly empires. The mission of the Son of Man, that is, of the people of God, consists in realising the Kingdom of God as ahuman kingdom. A kingdom that does not destroy life, but rather builds it up! It humanises people.
When Jesus presents himself to his disciples as the Son of Man,he assumes as his the mission that is the mission of the whole People of God. It is as though he were saying to them and to us: “Come with me! This mission is not only mine, but of all of us! Together, let us accomplish the mission that God has entrusted to us: to build the human and humanising Kingdom of his dream! Let us do what he did and lived throughout his life, above all, in the last three years of his life. Pope Leo the Great used to say: “Jesus was so human, so human, as only God can be!” The more human it is, the more divine it becomes. The more we are “son of man” so much more will we be “son of God”. Everything that makes people less human draws people away from God, even in religious life, even in Carmelite life! This is what Jesus condemned and he placed the good of the human person above the law and the Sabbath (Mk 2:27).
In Daniel’s prophecy, the figure of the Son of Man represents, not an individual, but as he says, the “people of the Saints of the Most High” (Dn 7:27; cf Dn 7:18). It is the people of God that will not allow itself to be cheated or manipulated by the dominant ideology of the beastly empires. The mission of the Son of Man, that is, of the people of God, consists in realising the Kingdom of God as ahuman kingdom. A kingdom that does not destroy life, but rather builds it up! It humanises people.
When Jesus presents himself to his disciples as the Son of Man,he assumes as his the mission that is the mission of the whole People of God. It is as though he were saying to them and to us: “Come with me! This mission is not only mine, but of all of us! Together, let us accomplish the mission that God has entrusted to us: to build the human and humanising Kingdom of his dream! Let us do what he did and lived throughout his life, above all, in the last three years of his life. Pope Leo the Great used to say: “Jesus was so human, so human, as only God can be!” The more human it is, the more divine it becomes. The more we are “son of man” so much more will we be “son of God”. Everything that makes people less human draws people away from God, even in religious life, even in Carmelite life! This is what Jesus condemned and he placed the good of the human person above the law and the Sabbath (Mk 2:27).
• Jesus, the Formator
“To
follow” was a term that was part of the system of education at that time. It
was used to indicate the relationship between disciple and master. The
relationship between disciple and master is different from that of teacher and
student. Students follow the lessons of the teacher on some particular subject.
Disciples “follow” the master and live with him all the time.
It is during this period of “living together” for three years that the disciples will receive their formation. A formation in the “following of Jesus” was not just the passing on of some decorative truths, but the communication of a new experience of God and of the life that shone from Jesus for the disciples. The very community that grew around Jesus was the expression of this new experience. This formation led people to see things differently, to different attitudes. It created in them a new awareness concerning the mission and respect for self. It made them take the side of the excluded. It produced a “conversion”, the consequence of having accepted the Good News (Mk 1:15).
Jesus is the axle, the centre, the model, the point of reference of the community. He shows the road to follow, he is “the way, the truth and the life” (Jn 14:6). His attitude is proof and an exposition of the Kingdom: he makes the love of the Father transparent and incarnates and reveals it (Mk 6:31; Mt 10:30; Lk 15:11-32). Jesus is a “meaningful person” for them, who will leave on them a permanent mark. Many small gestures mirror this witness of life that Jesus gave by his presence in the life of the disciples. It was his way of giving human form to the experience he had of the Father. In this way of being and sharing, of relating to people, of leading the people and of listening to those who came to him, Jesus is seen:
* as the person of peace, who inspires and reconciles: “Peace be with you!” (Jn. 20:19; Mt 10:26-33; Mt 18:22; Jn 20:23; Mt 16:19; Mt 18:18);
* as a free person and one who liberates, who awakens freedom and liberation: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27; 2:18-23);
* as a person of prayer, whom we see praying at all important moments of his life and who inspires others to prayer: “Lord, teach us to pray!” (Lk 11:1-4; Lk 4:1-13; 6:12-13; Jn 11:41-42; Mt 11:25; Jn 17:1-26; Lk 23:46; Mk 15:34);
* as a loving person who arouses reactions full of love (Lk 7:37-38; 8:2-3; Jn 21:15-17; Mk 14:3-9; Jn 13:1);
*as a welcoming person who is always present in the lives of the disciples and who welcomes them when they come back from the mission (Lk 10:7);
* as a realistic and observing person who arouses the attention of the disciples in matters of life by teaching them in Parables (Lk 8:4-8);
* as a caring person always paying attention to the disciples (Jn 21:9), who looks after their rest and who wishes to stay with them so that the may rest (Mk 6:31);
* as someone preoccupied with the situation even to forgetting that his tiredness and his rest when he sees people who are looking for him (Mt 9:36-38);
* as a friend who shares everything, even the secrets of his Father (Jn 15:15);
* as an understanding person who accepts the disciples just as they are, even when they flee from him, in spite of their denial and their betrayal of him, without ever breaking with them (Mk 14:27-28; Jn 6:67);
* as a committed person who defends his friends when they are criticised by their adversaries (Mk 2:18-19; 7:5-13);
* as a wise person who knows the fragility of human beings, knows what happens in the heart of a person, and thus insists on vigilance and teaches them to pray (Lk 11:1-13; Mt 6:5-15).
In a word, Jesus shows himself to be a human person, very human, so human as only God can know to be human! Son of Man.
It is during this period of “living together” for three years that the disciples will receive their formation. A formation in the “following of Jesus” was not just the passing on of some decorative truths, but the communication of a new experience of God and of the life that shone from Jesus for the disciples. The very community that grew around Jesus was the expression of this new experience. This formation led people to see things differently, to different attitudes. It created in them a new awareness concerning the mission and respect for self. It made them take the side of the excluded. It produced a “conversion”, the consequence of having accepted the Good News (Mk 1:15).
Jesus is the axle, the centre, the model, the point of reference of the community. He shows the road to follow, he is “the way, the truth and the life” (Jn 14:6). His attitude is proof and an exposition of the Kingdom: he makes the love of the Father transparent and incarnates and reveals it (Mk 6:31; Mt 10:30; Lk 15:11-32). Jesus is a “meaningful person” for them, who will leave on them a permanent mark. Many small gestures mirror this witness of life that Jesus gave by his presence in the life of the disciples. It was his way of giving human form to the experience he had of the Father. In this way of being and sharing, of relating to people, of leading the people and of listening to those who came to him, Jesus is seen:
* as the person of peace, who inspires and reconciles: “Peace be with you!” (Jn. 20:19; Mt 10:26-33; Mt 18:22; Jn 20:23; Mt 16:19; Mt 18:18);
* as a free person and one who liberates, who awakens freedom and liberation: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27; 2:18-23);
* as a person of prayer, whom we see praying at all important moments of his life and who inspires others to prayer: “Lord, teach us to pray!” (Lk 11:1-4; Lk 4:1-13; 6:12-13; Jn 11:41-42; Mt 11:25; Jn 17:1-26; Lk 23:46; Mk 15:34);
* as a loving person who arouses reactions full of love (Lk 7:37-38; 8:2-3; Jn 21:15-17; Mk 14:3-9; Jn 13:1);
*as a welcoming person who is always present in the lives of the disciples and who welcomes them when they come back from the mission (Lk 10:7);
* as a realistic and observing person who arouses the attention of the disciples in matters of life by teaching them in Parables (Lk 8:4-8);
* as a caring person always paying attention to the disciples (Jn 21:9), who looks after their rest and who wishes to stay with them so that the may rest (Mk 6:31);
* as someone preoccupied with the situation even to forgetting that his tiredness and his rest when he sees people who are looking for him (Mt 9:36-38);
* as a friend who shares everything, even the secrets of his Father (Jn 15:15);
* as an understanding person who accepts the disciples just as they are, even when they flee from him, in spite of their denial and their betrayal of him, without ever breaking with them (Mk 14:27-28; Jn 6:67);
* as a committed person who defends his friends when they are criticised by their adversaries (Mk 2:18-19; 7:5-13);
* as a wise person who knows the fragility of human beings, knows what happens in the heart of a person, and thus insists on vigilance and teaches them to pray (Lk 11:1-13; Mt 6:5-15).
In a word, Jesus shows himself to be a human person, very human, so human as only God can know to be human! Son of Man.
6.
Psalm 30 (29)
Thanksgiving
after some mortal danger
I will
extol thee, O Lord,
for thou hast drawn me up,
and hast not let my foes rejoice over me.
O Lord my God, I cried to thee for help,
and thou hast healed me.
O Lord, thou hast brought up my soul from Sheol,
restored me to life from among those gone down to the Pit.
for thou hast drawn me up,
and hast not let my foes rejoice over me.
O Lord my God, I cried to thee for help,
and thou hast healed me.
O Lord, thou hast brought up my soul from Sheol,
restored me to life from among those gone down to the Pit.
Sing
praises to the Lord, O you his saints,
and give thanks to his holy name.
For his anger is but for a moment,
and his favour is for a lifetime.
Weeping may tarry for the night,
but joy comes with the morning.
and give thanks to his holy name.
For his anger is but for a moment,
and his favour is for a lifetime.
Weeping may tarry for the night,
but joy comes with the morning.
As for
me, I said in my prosperity,
"I shall never be moved."
By thy favour, O Lord,
thou hadst established me as a strong mountain;
thou didst hide thy face, I was dismayed.
"I shall never be moved."
By thy favour, O Lord,
thou hadst established me as a strong mountain;
thou didst hide thy face, I was dismayed.
To
thee, O Lord,
I cried; and to the Lord I made supplication:
"What profit is there in my death,
if I go down to the Pit?
Will the dust praise thee?
Will it tell of thy faithfulness?
Hear, O Lord, and be gracious to me!
O Lord, be thou my helper!"
I cried; and to the Lord I made supplication:
"What profit is there in my death,
if I go down to the Pit?
Will the dust praise thee?
Will it tell of thy faithfulness?
Hear, O Lord, and be gracious to me!
O Lord, be thou my helper!"
Thou
hast turned for me my mourning into dancing;
thou hast loosed my sackcloth and girded me with gladness,
that my soul may praise thee and not be silent.
O Lord my God, I will give thanks to thee for ever.
thou hast loosed my sackcloth and girded me with gladness,
that my soul may praise thee and not be silent.
O Lord my God, I will give thanks to thee for ever.
7.
Final Prayer
Lord
Jesus, we thank for the word that has enabled us to understand better the will
of the Father. May your Spirit enlighten our actions and grant us the strength
to practice that which your Word has revealed to us. May we, like Mary, your
mother, not only listen to but also practise the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
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