Twenty-seventh Sunday in Ordinary Time
Lectionary: 140
Lectionary: 140
The LORD God said:
"It is not good for the man to be alone.
I will make a suitable partner for him."
So the LORD God formed out of the ground
various wild animals and various birds of the air,
and he brought them to the man to see what he would call them;
whatever the man called each of them would be its name.
The man gave names to all the cattle,
all the birds of the air, and all wild animals;
but none proved to be the suitable partner for the man.
So the LORD God cast a deep sleep on the man,
and while he was asleep,
he took out one of his ribs and closed up its place with flesh.
The LORD God then built up into a woman the rib
that he had taken from the man.
When he brought her to the man, the man said:
"This one, at last, is bone of my bones
and flesh of my flesh;
this one shall be called 'woman, '
for out of 'her man’ this one has been taken."
That is why a man leaves his father and mother
and clings to his wife,
and the two of them become one flesh.
I will make a suitable partner for him."
So the LORD God formed out of the ground
various wild animals and various birds of the air,
and he brought them to the man to see what he would call them;
whatever the man called each of them would be its name.
The man gave names to all the cattle,
all the birds of the air, and all wild animals;
but none proved to be the suitable partner for the man.
So the LORD God cast a deep sleep on the man,
and while he was asleep,
he took out one of his ribs and closed up its place with flesh.
The LORD God then built up into a woman the rib
that he had taken from the man.
When he brought her to the man, the man said:
"This one, at last, is bone of my bones
and flesh of my flesh;
this one shall be called 'woman, '
for out of 'her man’ this one has been taken."
That is why a man leaves his father and mother
and clings to his wife,
and the two of them become one flesh.
Responsorial PsalmPS 128:1-2, 3, 4-5, 6
R. (cf. 5) May the Lord bless us all the days of our
lives.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. May the Lord bless us all the days of our lives.
Your wife shall be like a fruitful vine
in the recesses of your home;
your children like olive plants
around your table.
R. May the Lord bless us all the days of our lives.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. May the Lord bless us all the days of our lives.
May you see your children's children.
Peace be upon Israel!
R. May the Lord bless us all the days of our lives.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. May the Lord bless us all the days of our lives.
Your wife shall be like a fruitful vine
in the recesses of your home;
your children like olive plants
around your table.
R. May the Lord bless us all the days of our lives.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. May the Lord bless us all the days of our lives.
May you see your children's children.
Peace be upon Israel!
R. May the Lord bless us all the days of our lives.
Reading 2HEB 2:9-11
Brothers and
sisters:
He "for a little while" was made "lower than the angels, "
that by the grace of God he might taste death for everyone.
For it was fitting that he,
for whom and through whom all things exist,
in bringing many children to glory,
should make the leader to their salvation perfect through suffering.
He who consecrates and those who are being consecrated
all have one origin.
Therefore, he is not ashamed to call them “brothers.”
He "for a little while" was made "lower than the angels, "
that by the grace of God he might taste death for everyone.
For it was fitting that he,
for whom and through whom all things exist,
in bringing many children to glory,
should make the leader to their salvation perfect through suffering.
He who consecrates and those who are being consecrated
all have one origin.
Therefore, he is not ashamed to call them “brothers.”
Alleluia1 JN 4:12
R. Alleluia, alleluia.
If we love one another, God remains in us
and his love is brought to perfection in us.
R. Alleluia, alleluia.
If we love one another, God remains in us
and his love is brought to perfection in us.
R. Alleluia, alleluia.
GospelMK 10:2-16
The Pharisees
approached Jesus and asked,
"Is it lawful for a husband to divorce his wife?"
They were testing him.
He said to them in reply, "What did Moses command you?"
They replied,
"Moses permitted a husband to write a bill of divorce
and dismiss her."
But Jesus told them,
"Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of creation, God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate."
In the house the disciples again questioned Jesus about this.
He said to them,
"Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery."
And people were bringing children to him that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
"Let the children come to me;
do not prevent them, for the kingdom of God belongs to
such as these.
Amen, I say to you,
whoever does not accept the kingdom of God like a child
will not enter it."
Then he embraced them and blessed them,
placing his hands on them.
"Is it lawful for a husband to divorce his wife?"
They were testing him.
He said to them in reply, "What did Moses command you?"
They replied,
"Moses permitted a husband to write a bill of divorce
and dismiss her."
But Jesus told them,
"Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of creation, God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate."
In the house the disciples again questioned Jesus about this.
He said to them,
"Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery."
And people were bringing children to him that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
"Let the children come to me;
do not prevent them, for the kingdom of God belongs to
such as these.
Amen, I say to you,
whoever does not accept the kingdom of God like a child
will not enter it."
Then he embraced them and blessed them,
placing his hands on them.
The Pharisees
approached Jesus and asked,
"Is it lawful for a husband to divorce his wife?"
They were testing him.
He said to them in reply, "What did Moses command you?"
They replied,
"Moses permitted a husband to write a bill of divorce
and dismiss her."
But Jesus told them,
"Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of creation, God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate."
In the house the disciples again questioned Jesus about this.
He said to them,
"Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery."
"Is it lawful for a husband to divorce his wife?"
They were testing him.
He said to them in reply, "What did Moses command you?"
They replied,
"Moses permitted a husband to write a bill of divorce
and dismiss her."
But Jesus told them,
"Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of creation, God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate."
In the house the disciples again questioned Jesus about this.
He said to them,
"Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery."
27th 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 - Genesis 2:18-24
Some modern scripture scholars speculate that the Pentateuch
(the first 5 books of the Bible, The Law/Torah) is a collection of writings
from different sources; primarily J (for Yahwehist, 9th century
B.C.); E (for Elohist, 8th century B.C.); D (for Deuteronomist,
7th century B.C.); and P (for Priestly, post-exilic) and that
this collection was combined in the post exilic period under the guiding hand
of the Priestly tradition. For almost 2 millennia, up until the 18th century,
the Pentateuch was attributed to Moses as the author by both Jewish and
Christian tradition. When reading these books and applying them to the New
Testament, it is best to remember that the New Testament authors did not see
contradictions in these writings and considered only that Moses was the sole
author.
Genesis gives an account of the origin of all created things and
acts, as it were, as an elaborate introduction to God’s later revelation to
Israel through Moses. Genesis contains the history of Israel’s ancestors, the
great patriarchs – Abraham, Isaac, Jacob, Joseph – and is, therefore, the
history of a family – Abraham’s – from which the chosen people came. Today we
go back to the earliest history.
During the Easter vigil, regardless of whether we are in Cycle
A, B, or C, we hear the first creation account from Genesis 1:1 through 2:2. In
this account, God creates everything in six days and rests on the seventh. What
has been called the second creation account, Genesis 2:4b through 2:25, can
also be considered to be an elaboration on Genesis 1:27 “So God created man
in his own image, in the image of God he created him; male and female he
created them”.
18 The LORD God said: “It is not good for the man to be
alone.
God’s observation (decision) that the earth creature should not
be alone will lead to the creation of a helper for him (helpmate comes from the
archaic “helpmeet” which means “meet or fitting helper”).
I will make a suitable partner for him.
Woman compliments man, a social being by nature, but is not a
mere service appendage; she has a similar nature.
19 So the LORD God formed out of the ground various wild animals
and various birds of the air,
They are formed in the same manner as Adam in 2:7, but without
the “breath” (ruah) of God.
and he brought them to the man to see what he would call them;
whatever the man called each of them would be its name.
Adam names the animals which means he knows about them and
recognizes that they are not suitable to be his partner. In Hebrew etymology,
to know the “name” of something is to have power over it.
20 The man gave names to all the cattle, all the birds of the air,
and all the wild animals; but none proved to be the suitable partner for the
man.
No animal is a suitable partner for man and man recognized this.
They have no nature corresponding to his.
21 So the LORD God cast a deep sleep on the man,
The deep sleep of man suggests the mysterious and highly
significant nature of God’s activity (see Genesis 15:12).
and while he was asleep, he took out one of his ribs and closed
up its place with flesh. 22 The LORD God then built up
into a woman the rib that he had taken from the man. When he brought her to the
man, 23 the man said: “This one, at last,
After the parade of animals, finally, Adam finds a suitable
partner. Acknowledges the gift of God.
is bone of my bones and flesh of my flesh;
Someone of the same nature
This one shall be called ‘woman,’ for out of ‘her man’ this one
has been taken.”
“Woman” means “from the womb of man.”
24 That is why
A summary of the teaching follows.
a man leaves his father and mother and clings to his wife, and
the two of them become one body.
Being of the same nature, they are one. The unity of marriage
and its monogamous nature is God-willed.
Comment: Although this reading has been chosen to show the origin
of the Church’s teaching on the indissolubility of marriage, it also shows the
reason why the Church neither endorses nor condemns either the theory of
creation science or that of evolution. There is not enough concrete scriptural
evidence to support or deny either theory. The only clear thing is that God was
the creator of it all. He also gave us the mind and curiosity to attempt to
discover the physics and biology of how He did it.
2nd Reading - Hebrews 2:9b-11
Last week we finished our study of the Epistle of James; the
epistle which Martin Luther called “the epistle of straw” because it does not
support his theory of salvation by faith alone. In leaving this epistle, we now
proceed to the Book of Hebrews; another book which Martin Luther tried to
eliminate from the Bible.
The identity of the author of Hebrews is unknown. With the
exception of 1 John, it is the only New Testament epistle which begins without
a greeting mentioning the writer’s name. The earliest known view of its authorship
is that of Tertullian (A.D. 160-250) who ascribed it to Barnabas. Its
ascription to Paul goes back at least to the end of the second century in the
Church of Alexandria.
Hebrews, rather than being a true letter is probably a homily,
and was probably written around A.D. 67. Some scholars would like to place the
date sometime after A.D. 70, but there are references to the temple in
Jerusalem and the worship offered there. The temple was destroyed in A.D. 70
and this would most likely have been mentioned if that event had occurred
before this epistle was written.
The target audience is a people who are in all probability
converts from Judaism, many of whom may also have been priests or Levites.
After becoming Christians, because of the difficult circumstances of the time,
they had to abandon Jerusalem, the holy city, and seek refuge elsewhere. In
their exile they look back with nostalgia on the splendor of the cult they
played a part in prior to their conversion.
They feel deceived and are tempted to give up their new faith,
in which they are not yet well grounded. In addition to this they are
discontented by the persecution they suffer because of their new faith.
Obviously, they are in need of help, and in particular, of clear doctrine to
bolster their faith and enable them to cope with temptation to infidelity.
Today’s reading talks about Jesus’ exaltation (honor, status)
through abasement (lowering in rank).
9 [H]e who “for a little
while” was made “lower than the angels,”
This refers back to 1:3-4 “When he had accomplished
purification from sins, he took his seat at the right hand of the Majesty on
high, as far superior to the angels as the name he has inherited is more
excellent than”. This sets up the hierarchy of God-angels-man. Jesus, who
is God, freely humbled Himself and lowered Himself to suffer punishment and
death; sufferings to which angels, as purely spiritual beings, are not subject.
that by the grace of God he might taste death for
everyone.
By “tasting” it shows that He accepted death voluntarily;
without ceasing to be the Lord of life. All men fear death, but Jesus accepted
it voluntarily in order to become the sin sacrifice which purified the altar
forever and also to become the sacrificial meal which must be eaten to seal the
family covenant. This was done out of love and was the greatest human
achievement possible.
10 For it was fitting that he,
After pointing out the results of Christ’s death, the text now
stresses how appropriate it was that it should be done in this manner – He had
to make Himself in every way like his ‘brethren’ in order to help them.
for whom and through whom all things exist,
God is the creator and in Him all that He has made finds its
purpose (1 Corinthians 8:6; Romans 11:36).
in bringing many children to glory, should make the leader
Refers to Jesus
to their salvation perfect through suffering.
Suffering perfects us – it glorifies humanity (our human nature
needs perfection).
11 He who consecrates and those who are being consecrated all have
one origin.
Jesus’ sacrifice not only consecrated the altar for all
eternity, it also consecrated all future offerings (Romans 12:1 “offer your
bodies as a living sacrifice, holy and pleasing to God, your spiritual worship”).
Consecration reserves it for God’s use and makes it perfect (Exodus 28:41; John
17:17,19).
Therefore, he is not ashamed to call them “brothers,”
We all belong to the family of God through our covenant
relationship with Him, “he is not ashamed” Jesus is our brother, not some
distant deity (Romans 8:14-17).
Gospel - Mark 10:2-16
We continue, for the third week to study Jesus’ second
instruction to His apostles on His mission and their discipleship. Having
revealed Himself as the Messiah, He is now giving them a crash course in
Christology and Discipleship. This teaching is yet another challenge to those
who wish to follow Him. Verse 1 tells us that Jesus has now left Galilee and is
in Judea.
2 The Pharisees approached [Jesus]
The Pharisees were a religious party whose membership was
largely lay, as opposed to the Sadducees, whose membership was mostly clerical.
Unlike the Sadducees, who regarded only the Torah as binding, the Pharisees
acknowledged the oral traditions of the elders as having binding power. They
believed, as the Sadducees did not, in angels, spirits, and the resurrection of
the dead (which is why they were sad-you-see). The fact that the Pharisees are
mentioned indicates that they were testing Jesus.
and asked, “Is it lawful for a husband to divorce his wife?”
They were testing him.
The question concerns the legality of divorce, not the grounds
for divorce (see Matthew 19:3). The question is expressed in such a way as to
indicate that the questioners knew that Jesus’ prohibition of divorce
conflicted with the assumption behind Deuteronomy 24:1-4. This question may
have been designed to draw Jesus into conflict with Herod. John the Baptist had
been baptizing in the Jordan River in Galilee (Mark 1:9) when he was arrested
and later beheaded by Herod because of his condemnation of Herod’s marriage
(Mark 6:17-29; Luke 3:19-20). Mark 10:1 tells us that Jesus is now in this same
region.
He said to them in reply, “What did Moses command you?”
Deuteronomy 24:1-4 takes the institution of divorce for granted;
it concerns only the procedure to be followed. The grounds for divorce are
stated vaguely and this vagueness lead to rabbinic debate about how to specify
it (see Matthew 5:32; 19:9). In Mark, the issue is very basic: “Is divorce
lawful?”.
2 They replied, “Moses permitted him to write a bill of divorce
and dismiss her.”
Divorce was not a public legal action in a court, the husband
simply wrote out a decree (I release and divorce my wife this day) and gave it
to her.
3 But Jesus told them, “Because of the hardness of your hearts he
wrote you this commandment.
The same thing God said to Pharaoh (Exodus 4:21; 7:3, 13, 14,
22, 23; 8:15, 19, 32; 9:7, 12, 34, 35; 10:1 ,20, 27; 11:10, etc.). Jesus points
out that the teaching of Deuteronomy 24:1-4 is a concession to human weakness
and a deviation from the original plan of God for marriage. Jesus will now play
one Old Testament passage against another.
4 But from the beginning of creation, ‘God made them male and
female. 7 For this reason a man shall leave his father and
mother (and be joined to his wife), 8 and the two shall
become one flesh.’ So they are no longer two but one flesh.
Jesus quotes Genesis 1:27 and 2:24 – the effect is to assert
that God’s original plan was that a married couple constituted “one flesh” so
divorce was impossible. Jesus’ teaching restores God’s original plan. No
exceptions are foreseen (see Matthew 5:32; 19:9; 1 Corinthians 7:10-16).
“I will call your attention to the law of monogamy. The very
origin of the human race sanctions it. It is abundantly clear that God ordained
it at the beginning as a pattern for posterity. For after He had made Adam, and
had foreseen the necessity of providing a helpmate for him, He borrowed from
his loins one alone. One woman only did He design for man” [Tertullian (between
A.D. 208-212), An Exhortation to Chastity, 5].
9 Therefore what God has
joined together, no human being must separate.”
The “human being” is the husband, not a judge, since according
to Deuteronomy 24:1-4 the husband could initiate and carry out this procedure.
There was no need for a third party. Here, Jesus abrogates the Old Testament
procedure.
In the house the disciples again questioned him about this.
This is not the house of the reading two weeks ago – that one
was in Capernaum. The exact house is unknown but it indicates that what follows
is a private instruction for the disciples. Therefore, what follows is a plain
teaching devoid of parables.
9 He said to them, “Whoever
divorces his wife and marries another commits adultery against her;
An absolute teaching, no exceptions (see also Luke 16:18a).
“Guilt in this does not attach merely to the man who divorces
her. It attaches also to the man who takes her on, since he provides the
starting point for the woman’s sin” [Saint Clement of Alexandria (after A.D.
202), Stromaties, 2,23,146,1].
10 and if she divorces her husband and marries another, she commits
adultery.”
According to Jewish law only the husband could institute divorce
proceedings. This is seen as an adaptation of Jesus’ teaching to the conditions
of Roman law which allowed women to initiate divorce proceedings.
When the Christian realizes that this teaching applies to
everyone at all times, he should not be afraid about people reacting against
it. Pope John Paul II in Familiaris Consortio says: “It is a
fundamental duty of the Church to reaffirm strongly ... the doctrine of the
indissolubility of marriage. To all those who, in our times, consider it too
difficult, or indeed impossible, to be bound to one person for the whole of
life, and to those caught up in a culture that rejects the indissolubility of
marriage and openly mocks the commitment of spouses to fidelity, it is
necessary to reconfirm the good news of the definitive nature of
that conjugal love that has in Christ its foundation and strength (see
Ephesians 5:25-33).”
We now go on to the blessing of the children – after marriage, a
teaching about children is appropriate.
11 And people were bringing children to him that he might touch
them,
As the conclusion of this story makes clear, they were seeking a
blessing through the imposition of hands. The children could have been of any
age from infants to 12 years.
but the disciples rebuked them. 14 When
Jesus saw this he became indignant and said to them,
This is directed at the disciples because they fail to
understand Jesus and the nature of the kingdom He preaches. The disciples serve
as an example so that we may learn. Perhaps the children’s parents understood
Jesus’ message better than the disciples did.
“Let the children come to me; do not prevent them, for the
kingdom of God belongs to such as these.
The chief characteristic of children is receptivity. The kingdom
must be received as a gift, no human power or status can create or force it.
15 Amen, I say to you, whoever does not accept the kingdom of God
like a child will not enter it.”
This clarifies the last part of the previous verse: only those
who accept the kingdom as a gift can expect to enter it. We are all God’s
children and as such must realize that He is our Father and we must learn
dutifully at His knee (and perhaps on ours). As in our Gospel reading two weeks
ago, “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” (Mark 9:37).
The whole of religion is summed up in the covenant: in the relationship of
children with their good Father.
16 Then he embraced them and blessed them, placing his hands on
them.
St. Charles Borromeo Catholic Church, Picayune, MS
Meditation: "What God has joined together, let no man
put asunder"
What is God's intention for our state in life, whether married
or single? Jesus deals with the issue of divorce by taking his hearers back to
the beginning of creation and to God's plan for the human race. In Genesis
2:23-24 we see God's intention and ideal that two people who marry should become
so indissolubly one that they are one flesh. That ideal is found in the
unbreakable union of Adam and Eve. They were created for each other and for no
one else. They are the pattern and symbol for all who were to come. Jesus
explains that Moses permitted divorce as a concession in view
of a lost ideal.
Jesus sets the high ideal of the married state before those who are willing to accept his commands. Jesus, likewise sets the high ideal for those who freely renounce marriage for the sake of the kingdom of heaven (Matthew 19:11-12). Both marriage and celibacy are calls from God to live a consecrated life, that is to live as married couples or as singles who belong not to themselves but to God. Our lives are not our own, but they belong to God. He gives the grace and power to those who seek to follow his way of holiness in their state of life. Do you seek the Lord and his grace in your state of life?
Jesus sets the high ideal of the married state before those who are willing to accept his commands. Jesus, likewise sets the high ideal for those who freely renounce marriage for the sake of the kingdom of heaven (Matthew 19:11-12). Both marriage and celibacy are calls from God to live a consecrated life, that is to live as married couples or as singles who belong not to themselves but to God. Our lives are not our own, but they belong to God. He gives the grace and power to those who seek to follow his way of holiness in their state of life. Do you seek the Lord and his grace in your state of life?
Do you seek to help others draw near to the Lord? The parents
who brought their children to Jesus wanted Jesus to lay his hands upon them.
They knew of the healing power, both physical and spiritual, which came from
Jesus' touch. Jesus, in turn, rebuked his disciples for hindering the
children from coming. No doubt the disciples wanted to shield Jesus from the
nuisance of noisy children. But Jesus delighted in the children and
demonstrated that God's love has ample room for everyone.
No one is unimportant to God. He comes to each person
individually that he might touch them with his healing love and power. May we
never hinder our youth from coming to the Lord to receive his blessing and
healing power. And as we grow with age, may we never lose that child-like
simplicity and humility which draws us into Christ's loving presence. Do you
show kindness to the youth you encounter in your neighborhood, home, and church
and do you pray for them that they may grow in the knowledge and wisdom of
Jesus Christ?
"Lord Jesus Christ, your call to holiness extends to all in
every state of life. Sanctify our lives - as married couples and as singles -
that we may live as men and women who are consecrated to you. Make us leaven in
a society that disdains life-long marriage fidelity, chastity, and living
single for the Lord".
TWENTY-SEVENTH SUNDAY IN ORDINARY TIME
SUNDAY, OCTOBER 4, MARK 10:2-16
(Genesis 2:18-24; Psalm 128; Hebrews 2:9-11)
KEY VERSE: "So they are no longer two but one flesh" (v 8)
TO KNOW: As Jesus journeyed toward the cross, his teachings made radical demands of his disciples. Some Pharisees tested Jesus regarding his fidelity to the Mosaic Law regarding marriage. At the time of Jesus, there was disagreement on the grounds for divorce. Jesus said that God's original intent for a couple was to be "one flesh" (Gn 2:21-24). He urged his disciples to strive for this ideal. The union between husband and wife must not be destroyed by capricious human will. Following this teaching, some people brought their children to be blessed by Jesus. When his disciples interfered, Jesus became indignant. These little ones represented the attitude of openness and trust needed to enter God's reign.
TO LOVE: Do I witness to others by my commitment to my vocation?
TO SERVE: Lord Jesus, bless and embrace me with your love.
SUNDAY, OCTOBER 4, MARK 10:2-16
(Genesis 2:18-24; Psalm 128; Hebrews 2:9-11)
KEY VERSE: "So they are no longer two but one flesh" (v 8)
TO KNOW: As Jesus journeyed toward the cross, his teachings made radical demands of his disciples. Some Pharisees tested Jesus regarding his fidelity to the Mosaic Law regarding marriage. At the time of Jesus, there was disagreement on the grounds for divorce. Jesus said that God's original intent for a couple was to be "one flesh" (Gn 2:21-24). He urged his disciples to strive for this ideal. The union between husband and wife must not be destroyed by capricious human will. Following this teaching, some people brought their children to be blessed by Jesus. When his disciples interfered, Jesus became indignant. These little ones represented the attitude of openness and trust needed to enter God's reign.
TO LOVE: Do I witness to others by my commitment to my vocation?
TO SERVE: Lord Jesus, bless and embrace me with your love.
Sunday 4 October 2015
SUN 4TH.
27th Sunday in Ordinary Time. Genesis 2:18-24. May the Lord bless us all
the days of our lives—Ps 127(128). Hebrews 2:9-11. Mark 10:2-16.
God made
them male and female … and the two shall become one flesh.
This is
an extraordinary statement. It reveals that human beings are in themselves
incomplete, that it is within the context of loving relationships that we truly
become one.
This call
to love and unity becomes visible within marriage. A married couple’s love for
each other is a beacon to all precisely because the constancy, faithfulness and
passion of their love provides the world with a window onto God’s love. This is
a total commitment to each other—’for better or worse’. It is a compelling,
living witness that we have a God we can always turn to with confidence for
healing and joy.
We have a
God who will never abandon us and who always provides a source of hope.
MINUTE MEDITATIONS
Joy Amid Our Trials
|
The joy of the Gospel is not just any joy. It consists in knowing
one is welcomed and loved by God…. And so we are able to open our eyes again,
to overcome sadness and mourning to strike up a new song. And this true joy
remains even amid trial, even amid suffering, for it is not a superficial joy:
it permeates the depths of the person who entrusts himself to the Lord and
confides in him.
October
4
St. Francis of Assisi
(1182-1226)
St. Francis of Assisi
(1182-1226)
Francis of Assisi was a poor little man who astounded and inspired
the Church by taking the gospel literally—not in a narrow fundamentalist sense,
but by actually following all that Jesus said and did, joyfully, without limit
and without a sense of self-importance.
Serious
illness brought the young Francis to see the emptiness of his frolicking life
as leader of Assisi's youth. Prayer—lengthy and difficult—led him to a
self-emptying like that of Christ, climaxed by embracing a leper he met on the
road. It symbolized his complete obedience to what he had heard in prayer:
"Francis! Everything you have loved and desired in the flesh it is your
duty to despise and hate, if you wish to know my will. And when you have begun
this, all that now seems sweet and lovely to you will become intolerable and
bitter, but all that you used to avoid will turn itself to great sweetness and
exceeding joy."
From the
cross in the neglected field-chapel of San Damiano, Christ told him,
"Francis, go out and build up my house, for it is nearly falling
down." Francis became the totally poor and humble workman.
He must
have suspected a deeper meaning to "build up my house." But he would
have been content to be for the rest of his life the poor "nothing"
man actually putting brick on brick in abandoned chapels. He gave up all his
possessions, piling even his clothes before his earthly father (who was
demanding restitution for Francis' "gifts" to the poor) so that he
would be totally free to say, "Our Father in heaven." He was, for a
time, considered to be a religious fanatic, begging from door to door when he
could not get money for his work, evokng sadness or disgust to the hearts of
his former friends, ridicule from the unthinking.
But
genuineness will tell. A few people began to realize that this man was actually
trying to be Christian. He really believed what Jesus said: "Announce the
kingdom! Possess no gold or silver or copper in your purses, no traveling bag,
no sandals, no staff" (Luke 9:1-3).
Francis'
first rule for his followers was a collection of texts from the Gospels. He had
no idea of founding an order, but once it began he protected it and accepted
all the legal structures needed to support it. His devotion and loyalty to the
Church were absolute and highly exemplary at a time when various movements of
reform tended to break the Church's unity.
He was
torn between a life devoted entirely to prayer and a life of active preaching
of the Good News. He decided in favor of the latter, but always returned to
solitude when he could. He wanted to be a missionary in Syria or in Africa, but
was prevented by shipwreck and illness in both cases. He did try to convert the
sultan of Egypt during the Fifth Crusade.
During
the last years of his relatively short life (he died at 44), he was half blind
and seriously ill. Two years before his death, he received the stigmata, the
real and painful wounds of Christ in his hands, feet and side.
On his
deathbed, he said over and over again the last addition to his Canticle of the
Sun, "Be praised, O Lord, for our Sister Death." He sang Psalm 141,
and at the end asked his superior to have his clothes removed when the last
hour came and for permission to expire lying naked on the earth, in imitation
of his Lord.
Comment:
Francis of Assisi was poor only that he might be Christ-like. He recognized creation as another manifestation of the beauty of God. In 1979, he was named patron of ecology. He did great penance (apologizing to "Brother Body" later in life) that he might be totally disciplined for the will of God. His poverty had a sister, humility, by which he meant total dependence on the good God. But all this was, as it were, preliminary to the heart of his spirituality: living the gospel life, summed up in the charity of Jesus and perfectly expressed in the Eucharist.
Francis of Assisi was poor only that he might be Christ-like. He recognized creation as another manifestation of the beauty of God. In 1979, he was named patron of ecology. He did great penance (apologizing to "Brother Body" later in life) that he might be totally disciplined for the will of God. His poverty had a sister, humility, by which he meant total dependence on the good God. But all this was, as it were, preliminary to the heart of his spirituality: living the gospel life, summed up in the charity of Jesus and perfectly expressed in the Eucharist.
Quote:
"We adore you and we bless you, Lord Jesus Christ, here and in all the churches which are in the whole world, because by your holy cross you have redeemed the world" (St. Francis).
"We adore you and we bless you, Lord Jesus Christ, here and in all the churches which are in the whole world, because by your holy cross you have redeemed the world" (St. Francis).
Patron Saint of:
Animals
Ecology
Italy
Merchants
Animals
Ecology
Italy
Merchants
LECTIO DIVINA:
27TH SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, October 4, 2015 - 18
Concerning divorce and children
Equality of wife and husband
Mark 10:1-16
Equality of wife and husband
Mark 10:1-16
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:
In the text of today’s liturgy, Jesus gives advice concerning the relationship between wife and husband and between mothers and children. In those days, many people were excluded and marginalized. For instance, in the relationship between husband and wife, male domination prevailed. The wife could not take part, did not have equal rights with the husband. In their relationship with the children, the “little” ones, there was a “scandal” that was the cause of the loss of faith in many of them (Mark 9:42). In the relationship between husband and wife, Jesus commanded the greatest equality. In the relationship between mothers and children, he commanded the greatest warmth and tenderness.
In the text of today’s liturgy, Jesus gives advice concerning the relationship between wife and husband and between mothers and children. In those days, many people were excluded and marginalized. For instance, in the relationship between husband and wife, male domination prevailed. The wife could not take part, did not have equal rights with the husband. In their relationship with the children, the “little” ones, there was a “scandal” that was the cause of the loss of faith in many of them (Mark 9:42). In the relationship between husband and wife, Jesus commanded the greatest equality. In the relationship between mothers and children, he commanded the greatest warmth and tenderness.
b) A division of the text as an aid to reading:
Mark 10:1: Geographical information;
Mark 10:2: The Pharisees’ question concerning divorce;
Mark 10:3-9: Discussion between Jesus and the Pharisees concerning divorce;
Mark 10:10-12: Conversation between Jesus and the disciples concerning divorce;
Mark 10:13-16: Jesus commands warmth and tenderness between mothers and children.
Mark 10:1: Geographical information;
Mark 10:2: The Pharisees’ question concerning divorce;
Mark 10:3-9: Discussion between Jesus and the Pharisees concerning divorce;
Mark 10:10-12: Conversation between Jesus and the disciples concerning divorce;
Mark 10:13-16: Jesus commands warmth and tenderness between mothers and children.
c) The Text:
1 And he left there and went to the region of Judea and beyond the Jordan, and crowds gathered to him again; and again, as his custom was, he taught them. 2 And Pharisees came up and in order to test him asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses allowed a man to write a certificate of divorce, and to put her away." 5 But Jesus said to them, "For your hardness of heart he wrote you this commandment. 6 But from the beginning of creation, 'God made them male and female.' 7 'For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one.' So they are no longer two but one. 9 What therefore God has joined together, let not man put asunder."
10 And in the house the disciples asked him again about this matter. 11 And he said to them, "Whoever divorces his wife and marries another, commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery."
13 And they were bringing children to him, that he might touch them; and the disciples rebuked them.(Picture) 14 But when Jesus saw it he was indignant, and said to them, "Let the children come to me, do not hinder them; for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it." 16 And he took them in his arms and blessed them, laying his hands upon them.
1 And he left there and went to the region of Judea and beyond the Jordan, and crowds gathered to him again; and again, as his custom was, he taught them. 2 And Pharisees came up and in order to test him asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses allowed a man to write a certificate of divorce, and to put her away." 5 But Jesus said to them, "For your hardness of heart he wrote you this commandment. 6 But from the beginning of creation, 'God made them male and female.' 7 'For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one.' So they are no longer two but one. 9 What therefore God has joined together, let not man put asunder."
10 And in the house the disciples asked him again about this matter. 11 And he said to them, "Whoever divorces his wife and marries another, commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery."
13 And they were bringing children to him, that he might touch them; and the disciples rebuked them.(Picture) 14 But when Jesus saw it he was indignant, and said to them, "Let the children come to me, do not hinder them; for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it." 16 And he took them in his arms and blessed them, laying his hands upon them.
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) What was the point that you liked best and which most drew
your attention?
b) How does the wife’s position appear in the text?
c) How did Jesus wish the relationship between husband and wife to be?
d) What concerned the mothers who brought their children to Jesus?
e) What was Jesus’ reaction?
f) What practical teaching can we draw from the children?
b) How does the wife’s position appear in the text?
c) How did Jesus wish the relationship between husband and wife to be?
d) What concerned the mothers who brought their children to Jesus?
e) What was Jesus’ reaction?
f) What practical teaching can we draw from the children?
5. A key to the reading
for those who wish to go deeper into the theme.
a) Comment
a) Comment
Mark 10:1: Geographical information
The author of Mark’s Gospel makes a habit of placing detailed events or brief geographical information within the narrative. For those who listened to a long narrative without a book in hand, such geographical information helped the understanding of the reading. These are like reference points that maintain the continuity of the narrative. Frequently in Mark, we find information such as “Jesus was teaching” (Mark 1:22.39; 2:2.13; 4:1; 6:2.6:34).
The author of Mark’s Gospel makes a habit of placing detailed events or brief geographical information within the narrative. For those who listened to a long narrative without a book in hand, such geographical information helped the understanding of the reading. These are like reference points that maintain the continuity of the narrative. Frequently in Mark, we find information such as “Jesus was teaching” (Mark 1:22.39; 2:2.13; 4:1; 6:2.6:34).
Mark 10:1-2: The Pharisees’ question concerning divorce
The question is crafty. It puts Jesus to the test: “Is it lawful for a man to divorce his wife?” This shows that Jesus held a different opinion contrary to that of the Pharisees of whom this question was never asked. They do not ask whether it is lawful for the wife to divorce her husband. This never crossed their minds. This is a clear sign of strong male domination and of marginalisation of the wife in the social life of the times.
The question is crafty. It puts Jesus to the test: “Is it lawful for a man to divorce his wife?” This shows that Jesus held a different opinion contrary to that of the Pharisees of whom this question was never asked. They do not ask whether it is lawful for the wife to divorce her husband. This never crossed their minds. This is a clear sign of strong male domination and of marginalisation of the wife in the social life of the times.
Mark 10:3-9: Jesus’ reply: a man cannot divorce his wife
Instead of replying, Jesus asks: “What did Moses command you?” The Law allowed a man to write a certificate of divorce and to put the wife away (Dt 24:1). This permission shows the domination of the male. The husband could divorce his wife but the wife did not have the same right. Jesus explains that Moses acted thus because of the hardness of heart of the people, however, God’s intention was different when he created human beings. Jesus goes back to the Creator’s intention (Gn 21:27 e Gn 2:24) and he denies the husband the right to divorce his wife. He establishes on earth the right of the husband towards his wife and orders the greatest equality.
Instead of replying, Jesus asks: “What did Moses command you?” The Law allowed a man to write a certificate of divorce and to put the wife away (Dt 24:1). This permission shows the domination of the male. The husband could divorce his wife but the wife did not have the same right. Jesus explains that Moses acted thus because of the hardness of heart of the people, however, God’s intention was different when he created human beings. Jesus goes back to the Creator’s intention (Gn 21:27 e Gn 2:24) and he denies the husband the right to divorce his wife. He establishes on earth the right of the husband towards his wife and orders the greatest equality.
Mark 10:10-12: Equality between husband and wife
When they go home, the disciples ask him again concerning this matter of divorce. Jesus draws conclusions and reaffirms equality of rights and duties between husband and wife. Matthew’s Gospel (cf. Mt 19:10-12) gives an explanation of a question put by the disciples concerning this theme. They say: “If this is how things are between husband and wife, it is not advisable to marry”. They prefer not to get married rather than get married without the privilege of dominating the wife. Jesus goes deeper into the matter. He presents three cases when a person may not get married: (1) impotence, (2) castration and (3) for the sake of the Kingdom. However, not getting married because one does not wish to lose dominion on the wife, is inadmissible in the new Law of love! Both marriage and celibacy have to be at the service of the Kingdom and not at the service of selfish interests. Neither can be reason for keeping male domination of the husband over the wife. Jesus presents a new type of relation between the two. It is not lawful in marriage for a man to dominate the wife or vice versa.
When they go home, the disciples ask him again concerning this matter of divorce. Jesus draws conclusions and reaffirms equality of rights and duties between husband and wife. Matthew’s Gospel (cf. Mt 19:10-12) gives an explanation of a question put by the disciples concerning this theme. They say: “If this is how things are between husband and wife, it is not advisable to marry”. They prefer not to get married rather than get married without the privilege of dominating the wife. Jesus goes deeper into the matter. He presents three cases when a person may not get married: (1) impotence, (2) castration and (3) for the sake of the Kingdom. However, not getting married because one does not wish to lose dominion on the wife, is inadmissible in the new Law of love! Both marriage and celibacy have to be at the service of the Kingdom and not at the service of selfish interests. Neither can be reason for keeping male domination of the husband over the wife. Jesus presents a new type of relation between the two. It is not lawful in marriage for a man to dominate the wife or vice versa.
Mark 10:13: The disciples prevent the mothers to draw
near with their children
Some people brought their children so that Jesus may caress them. The disciples tried to prevent this. Why would they want to prevent this? The text does not tell us. According to ritual customs of the time, small children with their mothers, lived in an almost permanent state of legal impurity. Jesus would become impure if he touched them. Probably the disciples prevent Jesus from touching them so as not to become impure.
Some people brought their children so that Jesus may caress them. The disciples tried to prevent this. Why would they want to prevent this? The text does not tell us. According to ritual customs of the time, small children with their mothers, lived in an almost permanent state of legal impurity. Jesus would become impure if he touched them. Probably the disciples prevent Jesus from touching them so as not to become impure.
Mark 10:14-16: Jesus reprehends the disciples and
welcomes the children
Jesus’ reaction teaches the opposite: “Let the children come to me, do not hinder them!” He embraces the children, welcomes them and places his hand over them. When it a question of welcoming someone and promoting fraternity, Jesus is not worried about the laws of purity, he is not afraid of transgressing. His gesture teaches us: “Whoever does not receive the kingdom of God like a child shall not enter it!” What does this sentence mean? 1) A child receives everything from his father. He does not merit that which he receives, as long as he lives in this gratuitous love. 2) Fathers receive children as gifts from God and treat them with care. Fathers are not concerned with holding dominion over their children, but with loving them and educating them so as to fulfil themselves!
Jesus’ reaction teaches the opposite: “Let the children come to me, do not hinder them!” He embraces the children, welcomes them and places his hand over them. When it a question of welcoming someone and promoting fraternity, Jesus is not worried about the laws of purity, he is not afraid of transgressing. His gesture teaches us: “Whoever does not receive the kingdom of God like a child shall not enter it!” What does this sentence mean? 1) A child receives everything from his father. He does not merit that which he receives, as long as he lives in this gratuitous love. 2) Fathers receive children as gifts from God and treat them with care. Fathers are not concerned with holding dominion over their children, but with loving them and educating them so as to fulfil themselves!
b) Added information for a better understanding of the text
• Jesus welcomes and defends the life of the little ones
On several occasions, Jesus insists on the welcome due to little
ones, to children. “Anyone who welcomes one of these little children in my
name, welcomes me” (Mark 9:37). If anyone gives so much as a cup of cold water
to one of these little ones because he is a disciple, then I tell you solemnly,
he will most certainly not lose his reward (Matthew 10:42). He asked that no
one despise the little ones (Matthew 18:10). At the last judgement the just
will be welcomed for having given food “to one of the least of these brothers
of mine” (Matthew 25:40).
In the Gospels the expression “little ones” (in Greek elachistoi, mikroi or nepioi). Sometimes means “children”, sometimes those excluded from society. It is not easy to differentiate. Sometimes that which is “little” is the “child” and no one else. The child belongs to a category of “little”, of excluded. Having said this, it is not easy to discern that which originates from the time of Jesus and that which originates from the communities when the Gospels were written. Taking this into consideration, we can arrive at the context of exclusion that flourished at that time and the picture that existed of Jesus in the first communities: Jesus takes the side of the little ones, of the excluded, and takes on their defence. It is impressive when we look at all that Jesus did in defence of the life of children, of the little ones.
To welcome and not to scandalise. This is one of Jesus’ hardest words against those who give scandal to little ones, that is, those who are the reason for them not to believe in God. For these, it would be better if a millstone were hung around their necks and that they throw themselves to the bottom of the sea (Mark 9:42; Luke 17:2; Matthew 18:6).
To welcome and to touch. The mothers with their children in their arms drew near to Jesus to ask for a blessing. The apostles told them to go elsewhere. To touch means to contract impurity. Jesus is not troubled as they are. He corrects the disciples and welcomes the mothers and their children. He touches them and embraces them. “Let the little children alone and let them come to me; do not stop them!” (Mark 10:13-16; Matthew 19: 13-15).
To identify oneself with the little ones. Jesus identifies with the children. Whoever welcomes a child, “welcomes me” (Mark 9:37). “In so far as you did this to one of the least of these brothers of mine, you did it to me” (Matthew 25:40).
To become a child once more. Jesus asks that the disciples become children again and accept the kingdom like a child. Failing that, it is impossible to enter the Kingdom of God (Mark 10:15; Matthew 18:3; Luke 9:46-48). Let the child be the teacher of the adult This was not usual. We are used to the opposite.
To defend the right of those who cry. When Jesus entered the temple and upset the tables of the money changers, it was the children who cried. “Hosanna to the son of David” (Matthew 21:15).Jesus was criticised by the chief priests and the scribes, but he defended them and in their defence he quotes Scripture (Mt 21:16).
To be thankful for the Kingdom present in children. Great is Jesus’ joy when he hears that children, the little ones, have understood the things of the Kingdom proclaimed to the peoples. “ I thank you Father!” (Mt 11:25-26) Jesus recognises that the little ones understand better the things of the Kingdom than the doctors.
To welcome and to care for. Many are the children He welcomes, cares for or resurrects: the twelve year old daughter of Jairus (Mk 5:41-42), the daughter of the Syro-Phoenician woman (Mk 7:29-30), the son of the widow of Naim (Lk 7:14-15) the young epileptic (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public administrator (Jn 4:50), the young lad with five loaves and two fishes (Jn 6:9).
In the Gospels the expression “little ones” (in Greek elachistoi, mikroi or nepioi). Sometimes means “children”, sometimes those excluded from society. It is not easy to differentiate. Sometimes that which is “little” is the “child” and no one else. The child belongs to a category of “little”, of excluded. Having said this, it is not easy to discern that which originates from the time of Jesus and that which originates from the communities when the Gospels were written. Taking this into consideration, we can arrive at the context of exclusion that flourished at that time and the picture that existed of Jesus in the first communities: Jesus takes the side of the little ones, of the excluded, and takes on their defence. It is impressive when we look at all that Jesus did in defence of the life of children, of the little ones.
To welcome and not to scandalise. This is one of Jesus’ hardest words against those who give scandal to little ones, that is, those who are the reason for them not to believe in God. For these, it would be better if a millstone were hung around their necks and that they throw themselves to the bottom of the sea (Mark 9:42; Luke 17:2; Matthew 18:6).
To welcome and to touch. The mothers with their children in their arms drew near to Jesus to ask for a blessing. The apostles told them to go elsewhere. To touch means to contract impurity. Jesus is not troubled as they are. He corrects the disciples and welcomes the mothers and their children. He touches them and embraces them. “Let the little children alone and let them come to me; do not stop them!” (Mark 10:13-16; Matthew 19: 13-15).
To identify oneself with the little ones. Jesus identifies with the children. Whoever welcomes a child, “welcomes me” (Mark 9:37). “In so far as you did this to one of the least of these brothers of mine, you did it to me” (Matthew 25:40).
To become a child once more. Jesus asks that the disciples become children again and accept the kingdom like a child. Failing that, it is impossible to enter the Kingdom of God (Mark 10:15; Matthew 18:3; Luke 9:46-48). Let the child be the teacher of the adult This was not usual. We are used to the opposite.
To defend the right of those who cry. When Jesus entered the temple and upset the tables of the money changers, it was the children who cried. “Hosanna to the son of David” (Matthew 21:15).Jesus was criticised by the chief priests and the scribes, but he defended them and in their defence he quotes Scripture (Mt 21:16).
To be thankful for the Kingdom present in children. Great is Jesus’ joy when he hears that children, the little ones, have understood the things of the Kingdom proclaimed to the peoples. “ I thank you Father!” (Mt 11:25-26) Jesus recognises that the little ones understand better the things of the Kingdom than the doctors.
To welcome and to care for. Many are the children He welcomes, cares for or resurrects: the twelve year old daughter of Jairus (Mk 5:41-42), the daughter of the Syro-Phoenician woman (Mk 7:29-30), the son of the widow of Naim (Lk 7:14-15) the young epileptic (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public administrator (Jn 4:50), the young lad with five loaves and two fishes (Jn 6:9).
• The context of our text in Mark’s Gospel
Our text (Mk 10:1-16) is part of a long instruction given by
Jesus to his disciples (Mk 8:27 to 10:45). At the beginning of this
instruction, Mark places the healing of the anonymous blind man of Bethsaida in
Galilee (Mk 8:22-26); at the end, the healing of the blind Bartimaeus of Jerico
in Judea (Mk 10:46-52). The two healings are symbolical of that which will take
place between Jesus and his disciples. The disciples too were blind since “they
had eyes that do not see” (Mk 8:18). They had to regain their sight; they had
to let go of ideology that prevented them from seeing clearly; they had to
accept Jesus as He was and not as they wanted him to be. This long instruction
aims at curing the blindness of the disciples. It is like a brief guide, a kind
of catechism, using Jesus’ own words. The following sequence shows the scheme
of the instruction:
The healing of a blind man 8:22-26
1st proclamation 8:27-38
Teaching the disciples concerning the Servant Messiah 9:1-29
2nd proclamation 9:30-37
Teaching the disciples concerning conversion 9:38 to 10:31
3rd proclamation 10:32-45
Healing of Bartimaeus the blind man 10:46-52
1st proclamation 8:27-38
Teaching the disciples concerning the Servant Messiah 9:1-29
2nd proclamation 9:30-37
Teaching the disciples concerning conversion 9:38 to 10:31
3rd proclamation 10:32-45
Healing of Bartimaeus the blind man 10:46-52
As we can see, the teaching consists of three proclamations of
the Passion Mk 8:27-38; 9:30-37; 10:32-45. Between the first and second
proclamation we have a series of teachings to help us understand that Jesus is
the Servant Messiah (Mk 9:1-29). Between the second and third proclamations we
have a series of teachings that clarify the kind of conversions required at
various levels of life in order to accept Jesus as the Servant Messiah (Mk 9:38
to 10:31). The background of the teachings is the journey from Galilee to
Jerusalem. From the beginning to the end of this long instruction, Mark says
that Jesus is on a journey to Jerusalem (Mk 8:27; 9:30.33; 10:1.17.32), where
he will meet the cross.
Each of the three proclamations concerning the Passion is accompanied by gestures and words of incomprehension on the part of the disciples (Mk 8:32; 9:32-34; 10:32-37), and by directives from Jesus, which comment on the lack of comprehension of the disciples and teaches them how they must behave (Mk 8:34-38; 9:35-37; 10:35-45). A full understanding of Jesus’ teaching is not achieved only through theoretical instruction, without any practical compromise, walking with him on the journey of Service, from Galilee to Jerusalem. Those who wish to uphold Peter’s idea, that of a glorious Messiah without the cross (Mk 8:32-33), they will understand nothing, much less will they have the authentic attitude of willing disciples. They will go on being blind, seeing people as trees (Mk 8:24). Without the cross it is not possible to understand who Jesus is and what it means to follow Jesus. The journey of the teaching is a journey of surrender, of abandonment, of service, of availability and acceptance of the conflict, knowing that there will be a resurrection. The cross is not a casual incident, up to a certain point on the journey. It is an organised world coming from selfishness. Only love and service can be crucified! Whoever makes of his life a service for others, inconveniences those who snatch the privileges, and suffers.
Each of the three proclamations concerning the Passion is accompanied by gestures and words of incomprehension on the part of the disciples (Mk 8:32; 9:32-34; 10:32-37), and by directives from Jesus, which comment on the lack of comprehension of the disciples and teaches them how they must behave (Mk 8:34-38; 9:35-37; 10:35-45). A full understanding of Jesus’ teaching is not achieved only through theoretical instruction, without any practical compromise, walking with him on the journey of Service, from Galilee to Jerusalem. Those who wish to uphold Peter’s idea, that of a glorious Messiah without the cross (Mk 8:32-33), they will understand nothing, much less will they have the authentic attitude of willing disciples. They will go on being blind, seeing people as trees (Mk 8:24). Without the cross it is not possible to understand who Jesus is and what it means to follow Jesus. The journey of the teaching is a journey of surrender, of abandonment, of service, of availability and acceptance of the conflict, knowing that there will be a resurrection. The cross is not a casual incident, up to a certain point on the journey. It is an organised world coming from selfishness. Only love and service can be crucified! Whoever makes of his life a service for others, inconveniences those who snatch the privileges, and suffers.
6. Psalm 23 (23)
The Lord is my Shepherd, climbing Calvary
The Lord is my shepherd,
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness for his name's sake.
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness for his name's sake.
-Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord for ever.
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord 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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