Fourteenth Sunday in Ordinary Time
Lectionary: 101
Lectionary: 101
As the LORD spoke to me, the spirit entered into me
and set me on my feet,
and I heard the one who was speaking say to me:
Son of man, I am sending you to the Israelites,
rebels who have rebelled against me;
they and their ancestors have revolted against me to this very day.
Hard of face and obstinate of heart
are they to whom I am sending you.
But you shall say to them: Thus says the LORD GOD!
And whether they heed or resist—for they are a rebellious house—
they shall know that a prophet has been among them.
and set me on my feet,
and I heard the one who was speaking say to me:
Son of man, I am sending you to the Israelites,
rebels who have rebelled against me;
they and their ancestors have revolted against me to this very day.
Hard of face and obstinate of heart
are they to whom I am sending you.
But you shall say to them: Thus says the LORD GOD!
And whether they heed or resist—for they are a rebellious house—
they shall know that a prophet has been among them.
Responsorial
PsalmPS 123:1-2, 2, 3-4
R. (2cd) Our
eyes are fixed on the Lord, pleading for his mercy.
To you I lift up my eyes
who are enthroned in heaven —
As the eyes of servants
are on the hands of their masters.
R. Our eyes are fixed on the Lord, pleading for his mercy.
As the eyes of a maid
are on the hands of her mistress,
So are our eyes on the LORD, our God,
till he have pity on us.
R. Our eyes are fixed on the Lord, pleading for his mercy.
Have pity on us, O LORD, have pity on us,
for we are more than sated with contempt;
our souls are more than sated
with the mockery of the arrogant,
with the contempt of the proud.
R. Our eyes are fixed on the Lord, pleading for his mercy.
To you I lift up my eyes
who are enthroned in heaven —
As the eyes of servants
are on the hands of their masters.
R. Our eyes are fixed on the Lord, pleading for his mercy.
As the eyes of a maid
are on the hands of her mistress,
So are our eyes on the LORD, our God,
till he have pity on us.
R. Our eyes are fixed on the Lord, pleading for his mercy.
Have pity on us, O LORD, have pity on us,
for we are more than sated with contempt;
our souls are more than sated
with the mockery of the arrogant,
with the contempt of the proud.
R. Our eyes are fixed on the Lord, pleading for his mercy.
Reading 22 COR 12:7-10
Brothers and sisters:
That I, Paul, might not become too elated,
because of the abundance of the revelations,
a thorn in the flesh was given to me, an angel of Satan,
to beat me, to keep me from being too elated.
Three times I begged the Lord about this, that it might leave me,
but he said to me, “My grace is sufficient for you,
for power is made perfect in weakness.”
I will rather boast most gladly of my weaknesses,
in order that the power of Christ may dwell with me.
Therefore, I am content with weaknesses, insults,
hardships, persecutions, and constraints,
for the sake of Christ;
for when I am weak, then I am strong.
That I, Paul, might not become too elated,
because of the abundance of the revelations,
a thorn in the flesh was given to me, an angel of Satan,
to beat me, to keep me from being too elated.
Three times I begged the Lord about this, that it might leave me,
but he said to me, “My grace is sufficient for you,
for power is made perfect in weakness.”
I will rather boast most gladly of my weaknesses,
in order that the power of Christ may dwell with me.
Therefore, I am content with weaknesses, insults,
hardships, persecutions, and constraints,
for the sake of Christ;
for when I am weak, then I am strong.
AlleluiaCF. LK 4:18
R. Alleluia,
alleluia.
The Spirit of the Lord is upon me,
for he sent me to bring glad tidings to the poor.
R. Alleluia, alleluia.
The Spirit of the Lord is upon me,
for he sent me to bring glad tidings to the poor.
R. Alleluia, alleluia.
GospelMK 6:1-6
Jesus departed from there and came to his native place, accompanied by his
disciples.
When the sabbath came he began to teach in the synagogue,
and many who heard him were astonished.
They said, “Where did this man get all this?
What kind of wisdom has been given him?
What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary,
and the brother of James and Joses and Judas and Simon?
And are not his sisters here with us?”
And they took offense at him.
Jesus said to them,
“A prophet is not without honor except in his native place
and among his own kin and in his own house.”
So he was not able to perform any mighty deed there,
apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.
When the sabbath came he began to teach in the synagogue,
and many who heard him were astonished.
They said, “Where did this man get all this?
What kind of wisdom has been given him?
What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary,
and the brother of James and Joses and Judas and Simon?
And are not his sisters here with us?”
And they took offense at him.
Jesus said to them,
“A prophet is not without honor except in his native place
and among his own kin and in his own house.”
So he was not able to perform any mighty deed there,
apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.
Meditation: Jesus marveled because of
their unbelief
Are you critical towards others, especially those who
may be close to you? The most severe critics are often people very familiar to
us, a member of our family, a relative, or neighbor or co-worker we rub
shoulders with on a regular basis. Jesus faced a severe testing when he
returned to his home town, not simply as the carpenter's son, but now as a
rabbi with disciples. It would have been customary for Jesus to go to the
synagogue each week during the Sabbath, and when his turn came, to read from
the scriptures during the Sabbath service. His hometown folks listened with
rapt attention on this occasion because they had heard about the miracles he
had performed in other towns. What sign would he do in his hometown?
Look upon your neighbor with the eyes of Christ who
comes to heal and restore us
Jesus startled his familiar audience with a seeming rebuke that no prophet or servant of God can receive honor among his own people. The people of Nazareth took offense at Jesus and refused to listen to what he had to say. They despised his preaching because he was a mere workman, a carpenter, and a layman who had no formal training by a scholar or teacher. They also despised him because of his undistinguished family background. How familiarity can breed contempt. Jesus could do no mighty works in their midst because they were closed-minded and unbelieving towards him. If people have come together to hate and to refuse to understand, then they will see no other point of view than their own and they will refuse to love and accept others. How do you treat those who seem disagreeable to you?
Jesus startled his familiar audience with a seeming rebuke that no prophet or servant of God can receive honor among his own people. The people of Nazareth took offense at Jesus and refused to listen to what he had to say. They despised his preaching because he was a mere workman, a carpenter, and a layman who had no formal training by a scholar or teacher. They also despised him because of his undistinguished family background. How familiarity can breed contempt. Jesus could do no mighty works in their midst because they were closed-minded and unbelieving towards him. If people have come together to hate and to refuse to understand, then they will see no other point of view than their own and they will refuse to love and accept others. How do you treat those who seem disagreeable to you?
The word "gospel" literally means
"good news". Isaiah had prophesied that the Messiah would come in the
power of the Holy Spirit to bring freedom to the afflicted who suffered from
physical, mental, or spiritual oppression (see Isaiah 61:1-2). Jesus came to
set people free - not only from their physical, mental, and spiritual
infirmities - but also from the worst affliction of all - the tyranny of
slavery to sin, Satan, and the fear of losing one's life. God's power alone can
save us from hopelessness, dejection, and emptiness of life. The Gospel of
salvation is "good news" for everyone who will receive it. Do you
know the joy and freedom of the Gospel?
"Lord Jesus, you are the fulfillment of all our
hopes and desires. Your Spirit brings grace, truth, freedom, and abundant life.
Set my heart on fire with your love and truth."
Daily Quote from the early church fathers: Distinguishing God's power and our faith, by Origen of Alexandria (185-254 AD)
"And perhaps, as in the case of metallic
substances there exists in some a natural attraction toward some other thing,
as in the magnet for iron, and in naphtha for fire, so there is an attraction
in such faith toward the divine power according to what Jesus said: 'If you
have faith as a grain of mustard seed, you shall say unto this mountain, 'Move
to another place,' and it shall be moved' (Matthew 17:20). Matthew and Mark
wished to present the all-surpassing value of that divine power as a power that
works even in those who do not believe. But they did not deny that grace works
even more powerfully among those who have faith. So it seems to me that they
accurately said not that the Lord did not do any mighty works
because of their unbelief, but that he did not do many there
(Mark 6:5). Mark does not flatly say that he could do no mighty work there at
all, and stop at that point, but added, 'except that he laid his hands upon a
few sick folk and healed them' (Mark 6:5). Thus the power in him overcame even
their unbelief." (excerpt
from COMMENTARY ON MATTHEW 10.19)
14th 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 - Ezekiel 2:2-5
The Book of Ezekiel is one of four books of the major prophets (Isaiah, Jeremiah, Ezekiel and Daniel); the three greatest being Isaiah, Ezekiel and Daniel. These three are now placed in chronological order in our Bibles, but the Talmud speaks of an earlier order in which Jeremiah was first and Isaiah was last: “Jeremiah is all doom; Ezekiel begins with doom but ends with consolation; while Isaiah is all consolation.” This early arrangement was built on moving from doom to hope with Ezekiel in the middle as the hinge (or dividing line) between the two. The book of Ezekiel itself divides into two equal parts: Chapters 1 through 24 are oracles of judgment against Israel; and chapters 25 through 28 propose a variety of words of support and hope.
Ezekiel (the name means “may God strengthen”) claims to have started his ministry in 593 B.C. and his last dated prophecy is in 571 B.C. What was going on during this time? In 598 B.C. the Babylonian army sacked Jerusalem and took King Jehochin prisoner. Nebuchadnezzar, King of Babylon, appointed Zedekiah (Jehochin’s uncle) as king-regent. King Jehochin, the wealthy, and the craftsmen (along with Ezekiel) were deported to Babylon. Zedekiah planned a rebellion, this act broke his covenant with Nebuchadnezzar. This time, the Babylonian siege lasted from 589 to 586 B.C. and wiped out all of Judah’s cities before taking Jerusalem itself (2 Kings 25; Jeremiah 37-45, 52).
The bulk of Ezekiel’s ministry took place between 593 and 586 B.C., during the reign of King Zedekiah and the period of devastation that followed the fall of Jerusalem. Our reading for today takes place early in Ezekiel’s ministry (about 593 B.C.).
2 As he [the Lord] spoke to me, spirit entered into me
To bridge the gap between God and man, God’s spirit (ruah) enters into Ezekiel, strengthening him to be attentive to the message of God. The prophet could not endure a direct experience of God any more than Moses had (Exodus 33), which makes a divine empowering necessary. Compare this to Revelation 1:10.
and set me on my feet,
Ezekiel is conscious of being moved by the Spirit in his prophetic task.
and I heard the one who was speaking 3 say to me: Son of man,
There is no messianic connotation in the use here (this phrase is used 93 times in Ezekiel). Man, mortal flesh, is contrasted to God, immortal Spirit. They are different is substance, alike in form.
I am sending you to the Israelites, rebels who have rebelled against me; they and their fathers have revolted against me to this very day. 4 Hard of face and obstinate of heart are they to whom I am sending you. But you shall say to them: Thus says the Lord GOD!
God charges Ezekiel with the mission to speak the word of God to a people so hardened in disobedience that they will not listen; rather, they will oppose him as a deadly enemy. But, as charged both in the call of Moses and Jeremiah, the prophet is to speak despite all opposition.
5 And whether they heed or resist – for they are a rebellious house – they shall know that a prophet has been among them.
The people may ignore the prophet’s words even though they originate from God, but Ezekiel’s presence speaks harsh realities that cannot be ignored.
2nd Reading - 2 Corinthians 12:7-10
This is the fourth letter which Saint Paul has written to the Corinthians. The first is mentioned in 1 Corinthians 5:9 but has been lost. The second is what we call 1 Corinthians and was written in the spring of A.D. 57. The third letter is mentioned in 2 Corinthians 2:4 and is also lost. What we know as 2 Corinthians is the fourth letter and is thought to have been written in the autumn of 57.
This week we are looking at the part of his letter (chapters 10 through 13) where Saint Paul addresses the lies being spread by his enemies (the Judaizers). Because those who have denied his authority are still living in Corinth, he deals item-by-item with the lies and gives the faithful more than enough arguments to answer his detractors. This rebuttal also acts as a preparation for his next, his third, visit to Corinth in early 58.
7 [T]hat I might not become too elated, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.
This is widely interpreted as a psychic or physical ailment, which in Jewish tradition, was caused by a demon or by Satan. However, “thorn” in the Old Testament means enemies (his persecutors have caused him great pain because it has caused hostility within the community). In either case, he feels that it is an impediment to his work as an apostle.
8 Three times
The number three is indicative of completion in Hebrew numerology, it should have been sufficient.
I begged the Lord about this, that it might leave me,
Past tense – now he accepts
9 but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.”
Grace is defined here as power in relation to weakness.
I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. 10 Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.
He has accepted weakness as a means of gaining grace.
Gospel - Mark 6:1-6a
This account takes place early in Jesus’ public ministry in Galilee. He is now in Nazareth, his home town. What we hear today is the story of Jesus’ rejection by His own people. Parallel gospel accounts are Matthew 13:53-58; John 4:44; 6:42; 7:13, 15.
6:1 He departed from there and came to his native place, accompanied by his disciples. 2 When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!
Reminiscent of the finding in the Temple (Luke 2:41-52) and teaching in Capernaum (Mark 1:21-28).
3 Is he not the carpenter, the son of Mary,
A sign of derision. Jewish lineage is through the father. This is a round-about way of calling Him illegitimate.
“Jesus came as the son of a carpenter (Matthew 13:55). He was not physically attractive, just as the prophets had predicted of Him (Isaiah 53:2). He was merely a carpenter, making plows and yokes, and instructing us by such symbols of righteousness to avoid an inactive life.” [Saint Justin the Martyr (ca. A.D. 155), Dialogue With Trypho The Jew, 7,7].
and the brother of
“Brother” does not necessarily mean son of the same parents. Hebrew and Aramaic have no word for cousin or nephew, or other close male relative, other than “brother.” For example in Genesis 13:8 and 14:14, 16, Lot is called the brother of Abraham but Genesis 11:26-27 tells us that Lot’s father was Haran who had the same father, Terah, as Abram (Abraham). This would make Abraham Lot’s uncle.
James and Joses
The sons of Mary, the wife of Clopas (John 19:25)
and Judas
Son of James (Luke 6:16)
and Simon?
A Canaanite (Matthew 10:4)
When He was dying on the altar of the cross, Jesus entrusted his mother, Mary, to Saint John. If Mary had had other children, Hebrew tradition would have demanded that she be placed under their care.
And are not his sisters here with us?”
They aren’t named but the same word is used for all female close relatives in Hebrew and Aramaic.
And they took offense at him. 4 Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”
Jesus was in His own part of the country, surrounded by close relatives – cousins, aunts, uncles. People didn’t move around much in those days.
5 So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. 6 He was amazed at their lack of faith.
Not necessarily that He was unable to, but as punishment for unbelief. Remember, He had just come from three miracles (stilling the water, healing the sick, casting out demons) where He had been highly acclaimed.
“Two things must coincide for the reception of healing: the faith of those who need healing, and the power of him who will heal. If either of these are wanting, the blessing of a cure will not readily be attained.” [Pseudo-Victor of Antioch (5th century), Commentary on Mark 6].
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 - Ezekiel 2:2-5
The Book of Ezekiel is one of four books of the major prophets (Isaiah, Jeremiah, Ezekiel and Daniel); the three greatest being Isaiah, Ezekiel and Daniel. These three are now placed in chronological order in our Bibles, but the Talmud speaks of an earlier order in which Jeremiah was first and Isaiah was last: “Jeremiah is all doom; Ezekiel begins with doom but ends with consolation; while Isaiah is all consolation.” This early arrangement was built on moving from doom to hope with Ezekiel in the middle as the hinge (or dividing line) between the two. The book of Ezekiel itself divides into two equal parts: Chapters 1 through 24 are oracles of judgment against Israel; and chapters 25 through 28 propose a variety of words of support and hope.
Ezekiel (the name means “may God strengthen”) claims to have started his ministry in 593 B.C. and his last dated prophecy is in 571 B.C. What was going on during this time? In 598 B.C. the Babylonian army sacked Jerusalem and took King Jehochin prisoner. Nebuchadnezzar, King of Babylon, appointed Zedekiah (Jehochin’s uncle) as king-regent. King Jehochin, the wealthy, and the craftsmen (along with Ezekiel) were deported to Babylon. Zedekiah planned a rebellion, this act broke his covenant with Nebuchadnezzar. This time, the Babylonian siege lasted from 589 to 586 B.C. and wiped out all of Judah’s cities before taking Jerusalem itself (2 Kings 25; Jeremiah 37-45, 52).
The bulk of Ezekiel’s ministry took place between 593 and 586 B.C., during the reign of King Zedekiah and the period of devastation that followed the fall of Jerusalem. Our reading for today takes place early in Ezekiel’s ministry (about 593 B.C.).
2 As he [the Lord] spoke to me, spirit entered into me
To bridge the gap between God and man, God’s spirit (ruah) enters into Ezekiel, strengthening him to be attentive to the message of God. The prophet could not endure a direct experience of God any more than Moses had (Exodus 33), which makes a divine empowering necessary. Compare this to Revelation 1:10.
and set me on my feet,
Ezekiel is conscious of being moved by the Spirit in his prophetic task.
and I heard the one who was speaking 3 say to me: Son of man,
There is no messianic connotation in the use here (this phrase is used 93 times in Ezekiel). Man, mortal flesh, is contrasted to God, immortal Spirit. They are different is substance, alike in form.
I am sending you to the Israelites, rebels who have rebelled against me; they and their fathers have revolted against me to this very day. 4 Hard of face and obstinate of heart are they to whom I am sending you. But you shall say to them: Thus says the Lord GOD!
God charges Ezekiel with the mission to speak the word of God to a people so hardened in disobedience that they will not listen; rather, they will oppose him as a deadly enemy. But, as charged both in the call of Moses and Jeremiah, the prophet is to speak despite all opposition.
5 And whether they heed or resist – for they are a rebellious house – they shall know that a prophet has been among them.
The people may ignore the prophet’s words even though they originate from God, but Ezekiel’s presence speaks harsh realities that cannot be ignored.
2nd Reading - 2 Corinthians 12:7-10
This is the fourth letter which Saint Paul has written to the Corinthians. The first is mentioned in 1 Corinthians 5:9 but has been lost. The second is what we call 1 Corinthians and was written in the spring of A.D. 57. The third letter is mentioned in 2 Corinthians 2:4 and is also lost. What we know as 2 Corinthians is the fourth letter and is thought to have been written in the autumn of 57.
This week we are looking at the part of his letter (chapters 10 through 13) where Saint Paul addresses the lies being spread by his enemies (the Judaizers). Because those who have denied his authority are still living in Corinth, he deals item-by-item with the lies and gives the faithful more than enough arguments to answer his detractors. This rebuttal also acts as a preparation for his next, his third, visit to Corinth in early 58.
7 [T]hat I might not become too elated, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.
This is widely interpreted as a psychic or physical ailment, which in Jewish tradition, was caused by a demon or by Satan. However, “thorn” in the Old Testament means enemies (his persecutors have caused him great pain because it has caused hostility within the community). In either case, he feels that it is an impediment to his work as an apostle.
8 Three times
The number three is indicative of completion in Hebrew numerology, it should have been sufficient.
I begged the Lord about this, that it might leave me,
Past tense – now he accepts
9 but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.”
Grace is defined here as power in relation to weakness.
I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. 10 Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.
He has accepted weakness as a means of gaining grace.
Gospel - Mark 6:1-6a
This account takes place early in Jesus’ public ministry in Galilee. He is now in Nazareth, his home town. What we hear today is the story of Jesus’ rejection by His own people. Parallel gospel accounts are Matthew 13:53-58; John 4:44; 6:42; 7:13, 15.
6:1 He departed from there and came to his native place, accompanied by his disciples. 2 When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!
Reminiscent of the finding in the Temple (Luke 2:41-52) and teaching in Capernaum (Mark 1:21-28).
3 Is he not the carpenter, the son of Mary,
A sign of derision. Jewish lineage is through the father. This is a round-about way of calling Him illegitimate.
“Jesus came as the son of a carpenter (Matthew 13:55). He was not physically attractive, just as the prophets had predicted of Him (Isaiah 53:2). He was merely a carpenter, making plows and yokes, and instructing us by such symbols of righteousness to avoid an inactive life.” [Saint Justin the Martyr (ca. A.D. 155), Dialogue With Trypho The Jew, 7,7].
and the brother of
“Brother” does not necessarily mean son of the same parents. Hebrew and Aramaic have no word for cousin or nephew, or other close male relative, other than “brother.” For example in Genesis 13:8 and 14:14, 16, Lot is called the brother of Abraham but Genesis 11:26-27 tells us that Lot’s father was Haran who had the same father, Terah, as Abram (Abraham). This would make Abraham Lot’s uncle.
James and Joses
The sons of Mary, the wife of Clopas (John 19:25)
and Judas
Son of James (Luke 6:16)
and Simon?
A Canaanite (Matthew 10:4)
When He was dying on the altar of the cross, Jesus entrusted his mother, Mary, to Saint John. If Mary had had other children, Hebrew tradition would have demanded that she be placed under their care.
And are not his sisters here with us?”
They aren’t named but the same word is used for all female close relatives in Hebrew and Aramaic.
And they took offense at him. 4 Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”
Jesus was in His own part of the country, surrounded by close relatives – cousins, aunts, uncles. People didn’t move around much in those days.
5 So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. 6 He was amazed at their lack of faith.
Not necessarily that He was unable to, but as punishment for unbelief. Remember, He had just come from three miracles (stilling the water, healing the sick, casting out demons) where He had been highly acclaimed.
“Two things must coincide for the reception of healing: the faith of those who need healing, and the power of him who will heal. If either of these are wanting, the blessing of a cure will not readily be attained.” [Pseudo-Victor of Antioch (5th century), Commentary on Mark 6].
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
FOURTEENTH SUNDAY IN ORDINARY TIME
SUNDAY, JULY 8, MARK 6:1-6a
(Ezekiel 2:2-5; Psalm 123; 2 Corinthians 12:7-10)
SUNDAY, JULY 8, MARK 6:1-6a
(Ezekiel 2:2-5; Psalm 123; 2 Corinthians 12:7-10)
KEY VERSE: "A prophet is not without honor except in his native place and among his own kin and in his own house" (v 4).
TO KNOW: When Jesus returned to his hometown of Nazareth, his neighbors were astonished by his teachings. They wondered where he acquired his wisdom and amazing power. They asked many questions: Who did Jesus think he was? Wasn't he a mere carpenter? (Greek, tekton, a "craftsman") Didn't his mother and family live in their community? Jesus was distressed that his neighbors were offended by him. Moses had promised the people that there would be a great prophet who would arise among their own kinsmen, and that they would listen to him (Dt 18:15). But Jesus declared, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house" (v 4). Like the prophets of old, Jesus was not accepted by those to whom he was sent. Because they lacked faith, Jesus was able to perform only a few miracles among his own kin. Jesus went on to teach in other villages, but there were few "mighty deeds" done in his hometown.
TO LOVE: Lord Jesus, help me to be open to your voice in my neighbors and family.
TO SERVE: Do I recognize the gifts of the people in my community?
Sunday 8 July
2018
Week II Psalter. 14th Sunday in Ordinary Time.
Ezekiel 2:2–5. Psalm 122(123). 2 Corinthians 12:7–10. Mark 6:1–6.
Our eyes are fixed on the Lord, pleading for his mercy—Psalm
122(123).
‘My grace is enough for you: for power is at its best in
weakness.’
Paul’s words in today’s reading remind us of the many times we
are discouraged by our own inadequacies. Just when we think we have it made,
that we are succeeding, we can take a tumble. We pick ourselves up and ask what
caused it, not realising that we are not in control.
God is living life through us: we are God’s conduits. At times
we disassociate ourselves from the poor and marginalised, seeing in them our
own weakness.
But when we meet them we recognise their strength. ‘For it is
when I am weak that I am strong.’
Saint Gregory Grassi and Companions
Saint of the Day for July 8
(d. July 9, 1900)
 |
| Saint Gregory Grassi, OFM | Whitworth Digital Commons | Whitworth University |
Saint Gregory Grassi and Companions’ Story
Christian missionaries have often gotten caught in the crossfire
of wars against their own countries. When the governments of Britain, Germany,
Russia, and France forced substantial territorial concessions from the Chinese
in 1898, anti-foreign sentiment grew very strong among many Chinese people.
Gregory Grassi was born in Italy in 1833, ordained in 1856, and
sent to China five years later. Gregory was later ordained Bishop of North
Shanxi. With 14 other European missionaries and 14 Chinese religious, he was
martyred during the short but bloody Boxer Uprising of 1900.
Twenty-six of these martyrs were arrested on the orders of Yu
Hsien, the governor of Shanxi province. They were hacked to death on July 9,
1900. Five of them were Friars Minor; seven were Franciscan Missionaries of
Mary—the first martyrs of their congregation. Seven were Chinese seminarians
and Secular Franciscans; four martyrs were Chinese laymen and Secular
Franciscans. The other three Chinese laymen killed in Shanxi simply worked for
the Franciscans and were rounded up with all the others. Three Italian
Franciscans were martyred that same week in the province of Hunan. All these
martyrs were beatified in 1946, and were among the 120 martyrs canonized in
2000.
Reflection
Martyrdom is the occupational hazard of missionaries. Throughout
China during the Boxer Uprising, five bishops, 50 priests, two brothers, 15
sisters and 40,000 Chinese Christians were killed. The 146,575 Catholics served
by the Franciscans in China in 1906 had grown to 303,760 by 1924, and were
served by 282 Franciscans and 174 local priests. Great sacrifices often bring
great results.
LECTIO: 14TH SUNDAY OF ORDINARY
TIME (B)
Lectio Divina:
Sunday, July 8, 2018
In Nazareth, where there was no faith,
Jesus could work no miracles!
Everybody’s Mission: to recreate the community
Mark 6, 1-6
Jesus could work no miracles!
Everybody’s Mission: to recreate the community
Mark 6, 1-6
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 this 14th Sunday of Ordinary Time, the Church
places us before the rejection of Jesus on the part of the people of Nazareth.
Passing through Nazareth was painful for Jesus. That which was his first
community, now it is not longer such. Something has changed. Those who first
accepted him, now reject him. As we will see later, this experience of
rejection led Jesus to go ahead and to change his way of acting.
Has something changed in your relationship with your family or with your friends, since you began to participate in the community? Has participation in the community helped you to accept and to have greater trust in persons, especially in the simplest and poorest persons?
Has something changed in your relationship with your family or with your friends, since you began to participate in the community? Has participation in the community helped you to accept and to have greater trust in persons, especially in the simplest and poorest persons?
b) A division of the text to help in the reading:
Mark 6,1: Jesus arrives to Nazareth, his community of origin
Mark 6, 2-3: The reaction of the people of Nazareth before Jesus
Mark 6, 4: The way in which Jesus accepts the criticism
Mark 6, 5-6: The lack of faith prevents him from working the miracle
Mark 6, 2-3: The reaction of the people of Nazareth before Jesus
Mark 6, 4: The way in which Jesus accepts the criticism
Mark 6, 5-6: The lack of faith prevents him from working the miracle
c) The text:
1 Leaving that district, he went to his home town, and his
disciples accompanied him. 2 With the coming of the Sabbath he began teaching
in the synagogue, and most of them were astonished when they heard him. They
said, 'Where did the man get all this? What is this wisdom that has been
granted him, and these miracles that are worked through him? 3 This is the
carpenter, surely, the son of Mary, the brother of James and Joset and Jude and
Simon? His sisters, too, are they not here with us?' And they would not accept
him. 4 And Jesus said to them, 'A prophet is despised only in his own country,
among his own relations and in his own house'; 5 and he could work no miracle
there, except that he cured a few sick people by laying his hands on them. 6 He
was amazed at their lack of faith. He made a tour round the villages, teaching.
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 is the part of this text which you have liked the most
and what impressed you most? Why?
b) Which is the attitude of Nazareth before Jesus? Why do they not believe in him?
c) Because of the lack of faith of the people, Jesus cannot work many miracles in Nazareth. Why is faith so important? Would it be that Jesus cannot work miracles without the faith of persons?
d) Which are the elements which have to characterize the mission of the disciples?
e) Which is the point of the mission of the apostles which today has greatest importance for us? Why?
b) Which is the attitude of Nazareth before Jesus? Why do they not believe in him?
c) Because of the lack of faith of the people, Jesus cannot work many miracles in Nazareth. Why is faith so important? Would it be that Jesus cannot work miracles without the faith of persons?
d) Which are the elements which have to characterize the mission of the disciples?
e) Which is the point of the mission of the apostles which today has greatest importance for us? Why?
5. For those who wish to deepen more into the theme
a) Context of yesterday and of today:
i) Throughout the pages of his Gospel, Mark indicates that the
presence and actions of Jesus constitute a growing source of joy for some and a
reason of rejection for others. The conflict grows, the mystery of God appears
which envelopes the person of Jesus. With chapter 6 of the narrative we find ourselves
before a curve. The people of Nazareth close themselves up before Jesus (Mk 6,
1-6). And Jesus, before this closing up of the people of his community, opens
himself to the people of another community. He directs himself toward the
people of Galilee and sends his disciples on mission, teaching them how the
relationship should be with the persons, so that it will be a true community
relationship, which does not exclude as it happens among the people of Nazareth
(Mk 6, 7-13).
ii) When Mark writes his Gospel, the Christian communities lived
in a difficult situation, without horizons. Humanly speaking there was no
future for them. The description of the conflict which Jesus lives in Nazareth
and in the sending out of the disciples, which extends the mission, makes it
creative. For those who believe in Jesus there can be no situation without a
horizon.
b) Commentary on the text
Mark 6, 1-3. Reactions of the people of Nazareth before
Jesus
It is always good to go back to our own land. After a long absence, Jesus also goes back and, as usual, on Saturday he goes to a meeting of the community. Jesus was not the coordinator, but just the same he speaks. This is a sign that the persons could participate and express their opinion. But the people did not like the words pronounced by Jesus, they were scandalized. Jesus, who was known to them since he was a child, how is it that now he is so different? The people of Capernaum had accepted the teaching of Jesus (Mark 1, 22), but the people of Nazareth remained scandalized and had not accepted it. Which was the reason for this rejection? “Is this not the carpenter, surely, the son of Mary?” They did not accept God’s mystery present in such a common person, one like themselves! In order to be able to speak of God, he would have to be different from them!
The expression “brothers of Jesus” causes much polemics between Catholics and Protestants. Basing themselves on this and in other texts, the Protestants say that Jesus had more brothers and sisters and that Mary had more children! We Catholics say that Mary did not have other children. What can we think about this? In the first place, the two positions, that of Catholics and that of the Protestants, take arguments from the Bible and from the ancient Tradition from their respective Churches. For this reason, it is not convenient to discuss these questions using rational arguments, which are the fruit of our own ideas. It is a question of deep convictions which have something to do with faith and the sentiment of the people.
The argument supported by ideas alone does not succeed to bring about a conviction of faith the roots of which are found in the heart! It only irritates and disturbs! But even if I do not agree with the opinion of the other one, I must always respect it. In the second place, instead of discussing around the texts, all of us, Catholics and Protestants, should unite much more to fight in the defence of life, created by God, a life which is so transfigured by poverty, injustice, the lack of faith. We should remember other words of Jesus: “I have come so that they may have life and have it in abundance” (Jn 10, 10). “So that all may be one, so that the world may believe it was you who sent me” (Jn 17, 21). “You must not stop him. Anyone who is not against us is for us” (Mk 9, 39, 40).
It is always good to go back to our own land. After a long absence, Jesus also goes back and, as usual, on Saturday he goes to a meeting of the community. Jesus was not the coordinator, but just the same he speaks. This is a sign that the persons could participate and express their opinion. But the people did not like the words pronounced by Jesus, they were scandalized. Jesus, who was known to them since he was a child, how is it that now he is so different? The people of Capernaum had accepted the teaching of Jesus (Mark 1, 22), but the people of Nazareth remained scandalized and had not accepted it. Which was the reason for this rejection? “Is this not the carpenter, surely, the son of Mary?” They did not accept God’s mystery present in such a common person, one like themselves! In order to be able to speak of God, he would have to be different from them!
The expression “brothers of Jesus” causes much polemics between Catholics and Protestants. Basing themselves on this and in other texts, the Protestants say that Jesus had more brothers and sisters and that Mary had more children! We Catholics say that Mary did not have other children. What can we think about this? In the first place, the two positions, that of Catholics and that of the Protestants, take arguments from the Bible and from the ancient Tradition from their respective Churches. For this reason, it is not convenient to discuss these questions using rational arguments, which are the fruit of our own ideas. It is a question of deep convictions which have something to do with faith and the sentiment of the people.
The argument supported by ideas alone does not succeed to bring about a conviction of faith the roots of which are found in the heart! It only irritates and disturbs! But even if I do not agree with the opinion of the other one, I must always respect it. In the second place, instead of discussing around the texts, all of us, Catholics and Protestants, should unite much more to fight in the defence of life, created by God, a life which is so transfigured by poverty, injustice, the lack of faith. We should remember other words of Jesus: “I have come so that they may have life and have it in abundance” (Jn 10, 10). “So that all may be one, so that the world may believe it was you who sent me” (Jn 17, 21). “You must not stop him. Anyone who is not against us is for us” (Mk 9, 39, 40).
Mark 6, 4-6b. Reactions of Jesus before the attitude of
the people of Nazareth
Jesus knows very well that “the saint of the house does not work miracles”. And he says: “A prophet is despised only in his own country, among his own relations and in his own house!” In fact, there where faith is not accepted, people can do nothing. The prejudice prevents it. Jesus, even if he wanted, can do nothing and remains surprised before their lack of faith.
Jesus knows very well that “the saint of the house does not work miracles”. And he says: “A prophet is despised only in his own country, among his own relations and in his own house!” In fact, there where faith is not accepted, people can do nothing. The prejudice prevents it. Jesus, even if he wanted, can do nothing and remains surprised before their lack of faith.
c) Information on the Gospel of Mark:
This year the Liturgy presents us in a particular way the Gospel
of Mark. Because of this it is worth while to give some information which will
help us to discover better the message which Mark wants to communicate to us.
· The design of the face of God on the wall of the
Gospel of Mark
Jesus dies approximately in the year 33. When Mark writes his
Gospel about the year 70, the Christian communities lived already dispersed in
the Roman Empire. Some say that Mark writes for the community of Italy. Others
say that he does it for those of Syria. It is difficult to know it with
certainty. Nevertheless, one thing is certain. The problems were not lacking:
the Roman Empire persecuted the Christians, the propaganda of the Empire
infiltrated itself in the communities, the Jews from Palestine rebelled against
the Roman invasion, there were internal tensions due to a diverse tendency,
doctrine and heads…
Mark writes his Gospel to help the communities to find a response to the problems and concerns they have. He collects various episodes and parables of Jesus and joins them together as bricks on a wall. The bricks were already ancient and known. They came from the community, where they were transmitted orally in the meetings and celebrations. The design formed by the bricks was new. It came from Mark, from his experience of Jesus. He wanted that the community, reading what Jesus did and said, would find a response to these questions: “Who is Jesus for us and who are we for Jesus? How can we be his disciples? How can we proclaim the Good News of God, that he has revealed? How can we travel on the path that he traced?
Mark writes his Gospel to help the communities to find a response to the problems and concerns they have. He collects various episodes and parables of Jesus and joins them together as bricks on a wall. The bricks were already ancient and known. They came from the community, where they were transmitted orally in the meetings and celebrations. The design formed by the bricks was new. It came from Mark, from his experience of Jesus. He wanted that the community, reading what Jesus did and said, would find a response to these questions: “Who is Jesus for us and who are we for Jesus? How can we be his disciples? How can we proclaim the Good News of God, that he has revealed? How can we travel on the path that he traced?
· Three keys to understand the division of the Gospel of
Mark
1st Key: The Gospel of Mark was written
to be read and listened to in community. When a book is read
alone, one can always turn back, to join one thing to another, but when one is
in community and a person is reading the Gospel before us, it is not possible
to say: “Stop! Read again once more! I did not understand well!” As we shall
see, a book written to be listened to in the community celebrations has a
different way of dividing the theme from a book written to be read by one
alone.
2nd Key: The Gospel of Mark is
a narrative. A narrative is like a river. Going through the
river in a boat, one is not aware of the divisions in the water. The river has
no divisions! It is constituted by one flow alone, from the beginning to the
end. In the river, the divisions, are made beginning from the bank of the
river. For example it is said: “ What a beautiful part which goes from that
house up to the curve where there is a palm, three curves after that”. But in
the water no divisions can be seen. The narrative of Mark runs like a river.
Its divisions, those who listen, find them on the margin, that is to say, in
the places through which Jesus passed by, in the geography, in the persons whom
he meets, along the roads through which he goes by. These indications on the
margin help those who listen not to get lost in the midst of so many words and
actions of Jesus and on Jesus. The geographic framework helps the reader to
walk with Jesus, step after step, from Galilee to Jerusalem, from the lake to
Calvary.
3rd Key: the Gospel of Mark was
written to be read in one only time. This is what the Jews did with the brief
books of the Old Testament. For example, in the night of Easter, they read all
the book of the Song of Songs. Some scholars affirm that the Gospel of Mark was
written to be read, completely, in the course of the night in the long Paschal
vigil. Or, in order not to get the people who listened tired, the reading had
to be divided and to have some pauses. Besides, when a narrative is long, as
that of the Gospel of Mark, its reading has to be interrupted quite often. In
certain moments there is need for a pause, otherwise the listeners would be
lost. These pauses were foreseen by the author of the narrative himself . And
these pauses were marked by short summaries, between two long readings.
Practically, the same thing that happens in television. Every day, at the
beginning of the news are repeated some scenes of the preceding transmission.
When they end, some scenes of the next day are presented. These summaries are
like the hinges which collect what has been read and open to what will follow.
They allow one to stop and to begin anew, without interrupting or disturbing
the sequence of the narrative. They help those who listen to place themselves
in the river of the narrative which flows. In the Gospel of Mark there are
diverse summaries of this type or pauses, which allow us to discover and follow
the thread of the Good News of God which Jesus has revealed to us and that Mark
tells us. In the whole there is a question of seven blocks or longer readings,
intermingled with short summaries or hinges, where it is possible to make a
pause.
· A division of the Gospel of Mark
Below we give a possible division of the Gospel of Mark. Others
divide it in a different way. The importance of a division is that it opens one
of the many windows inside the text, and that it helps us to discover the
direction of the road which Jesus opened for us toward the Father and the
brothers and sisters.
Mark 1,
1-13
Beginning of the Good News
Prepare the announcement
1st Reading
Mark 1, 14-15 pause, summary, hinge
Mark 1, 16-3, 16 The Good News grows
The conflict becomes present
2nd Reading
Mark 3, 7-12 pause, summary, hinge
Mark 3, 13-6,6 The conflict grows
The Mystery appears
3rd Reading
Mark 6, 7-13 pause, summary, hinge
Mark 6, 14-8,21 The Mystery grows
It is not understood
4th Reading
Mark 8, 22-26 pause, summary, hinge
Mark 8, 27-10,45 They continue not to understand
The dark light of the Cross appears
5th Reading
Mark 10, 46-52 pause, summary, hinge
Mark 11, 1-13,32 The dark light of the Cross grows
Rupture and death appear
6th Reading
Mark 13, 33-37 pause, summary, hinge
Mark 14, 1-15,39 Rupture and death grow
Victory over death appears
7th Reading
Mark 15, 40,41 pause, summary, hinge
Mark 15, 42-16,20 The victory over death increases
The Good News reappear
8th Reading
Mark 16, 9-20
Prepare the announcement
1st Reading
Mark 1, 14-15 pause, summary, hinge
Mark 1, 16-3, 16 The Good News grows
The conflict becomes present
2nd Reading
Mark 3, 7-12 pause, summary, hinge
Mark 3, 13-6,6 The conflict grows
The Mystery appears
3rd Reading
Mark 6, 7-13 pause, summary, hinge
Mark 6, 14-8,21 The Mystery grows
It is not understood
4th Reading
Mark 8, 22-26 pause, summary, hinge
Mark 8, 27-10,45 They continue not to understand
The dark light of the Cross appears
5th Reading
Mark 10, 46-52 pause, summary, hinge
Mark 11, 1-13,32 The dark light of the Cross grows
Rupture and death appear
6th Reading
Mark 13, 33-37 pause, summary, hinge
Mark 14, 1-15,39 Rupture and death grow
Victory over death appears
7th Reading
Mark 15, 40,41 pause, summary, hinge
Mark 15, 42-16,20 The victory over death increases
The Good News reappear
8th Reading
Mark 16, 9-20
In this division the titles are important. They indicate the
path of the Spirit, of inspiration, which the Gospel follows
from the beginning until the end. When an artist has an inspiration, he tries
to express it in a work of art. A poem or an image which is produced encloses
in itself this inspiration. Inspiration is like an electric force which runs
invisibly through the wires and lights the lamp in our houses. In the same way
also the inspiration runs invisibly through the letters of the poem or the form
of the image to reveal or light in us a light similar or almost similar to that
which shone in the soul of the artist. This is the reason why artistic works
attract and shake persons so much. The same thing happens when we read and
meditate on the Gospel of Mark. The same Spirit or Inspiration which
impelled Mark to write the text, continues to be present in the words of his
Gospel. Through an attentive and prayerful reading, this Spirit acts and begins
to act in us. And thus, little by little, we discover the face of God who has
revealed Himself in Jesus and which Mark communicates to us in his book.
6. Prayer of Psalm 145
Always give thanks for everything!
I shall praise you to the heights,
God my King,
I shall bless your name for ever and ever.
Day after day I shall bless you,
I shall praise your name for ever and ever.
God my King,
I shall bless your name for ever and ever.
Day after day I shall bless you,
I shall praise your name for ever and ever.
Great is Yahweh and worthy of all praise,
his greatness beyond all reckoning.
Each age will praise your deeds to the next,
proclaiming your mighty works.
Your renown is the splendour of your glory,
I will ponder the story of your wonders.
They will speak of your awesome power,
and I shall recount your greatness.
They will bring out the memory of your great generosity,
and joyfully acclaim your saving justice.
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all,
his tenderness embraces all his creatures.
All your creatures shall thank you,
Yahweh, and your faithful shall bless you.
his greatness beyond all reckoning.
Each age will praise your deeds to the next,
proclaiming your mighty works.
Your renown is the splendour of your glory,
I will ponder the story of your wonders.
They will speak of your awesome power,
and I shall recount your greatness.
They will bring out the memory of your great generosity,
and joyfully acclaim your saving justice.
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all,
his tenderness embraces all his creatures.
All your creatures shall thank you,
Yahweh, and your faithful shall bless you.
They shall speak of the glory of your kingship
and tell of your might,
making known your mighty deeds to the children of Adam,
the glory and majesty of your kingship.
Your kingship is a kingship for ever,
your reign lasts from age to age.
Yahweh is trustworthy in all his words,
and upright in all his deeds.
and tell of your might,
making known your mighty deeds to the children of Adam,
the glory and majesty of your kingship.
Your kingship is a kingship for ever,
your reign lasts from age to age.
Yahweh is trustworthy in all his words,
and upright in all his deeds.
Yahweh supports all who stumble,
lifts up those who are bowed down.
All look to you in hope
and you feed them with the food of the season.
And, with generous hand,
you satisfy the desires of every living creature.
lifts up those who are bowed down.
All look to you in hope
and you feed them with the food of the season.
And, with generous hand,
you satisfy the desires of every living creature.
Upright in all that he does,
Yahweh acts only in faithful love.
He is close to all who call upon him,
all who call on him from the heart.
He fulfils the desires of all who fear him,
he hears their cry and he saves them.
Yahweh guards all who love him,
but all the wicked he destroys.
Yahweh acts only in faithful love.
He is close to all who call upon him,
all who call on him from the heart.
He fulfils the desires of all who fear him,
he hears their cry and he saves them.
Yahweh guards all who love him,
but all the wicked he destroys.
My mouth shall always praise Yahweh,
let every creature bless his holy name for ever and ever.
let every creature bless his holy name for ever and 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 practice 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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