Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to Nicodemus:

‘God loved the world so much that he gave his only Son,
so that everyone who believes in him may not be lost
but may have eternal life.
For God sent his Son into the world
not to condemn the world,
but so that through him the world might be saved.
No one who believes in him will be condemned;
but whoever refuses to believe is condemned already,
because he has refused to believe in the name of God’s
only Son.’

(John 3:16–18)

Did you know? 

Points of interest and Catholic lore 

• From earliest times, the Church has pondered the relationship between the Father, Son and Holy Spirit. The doctrine of the Trinity—most eloquently defined at the Council of Chalcedon (ad 451) as three persons in one God—is the result of this. 
• Theologians today continue to contemplate the mystery of the Trinity.
• The Catechism of the Catholic Church tells us that ‘The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son, and Holy Spirit’ (§261).
• St Patrick is reputed to have attempted to explain the mystery of the Trinity as God who is Three-in-one by using the shamrock as a symbol. Another commonly used symbol of the Trinity is the triangle.
• The Trinity is sometimes described as the Lover (Father), the Beloved (Son) and the Love between them (Spirit).
• Our God is relational. Humans, created in the image and likeness of God, are created to be in relationship with others.

Exploring the Word 

Nicodemus, a member of the ruling elite of the Jewish people, wants to believe in Jesus but is afraid to do so publicly, so he comes to Jesus at night (John 3:2). Darkness and night are often used in John as symbols of an inability to accept the truth of who Jesus is, but still Nicodemus is drawn. He is open to the truth but fears the consequences. One of those consequences is that belief in Jesus as Son of the Father leads to life, while rejecting that truth leads to condemnation. 

In John, ‘the world’ is used as a symbol of unbelief or darkness, but Jesus tells Nicodemus that the world is not to be condemned because the light has come into the world. It is now up to individuals to recognise that light and come to belief. Only thus can the world be saved. Jesus is also showing the relationship he has with the Father—that of the only Son.

• Do you empathise with Nicodemus at all? Is there a niggling fear or uncertainty about coming to believe in Jesus and learning more about him?
• Reflect on times when you have found light in the darkness.
• In what ways does Jesus give you a glimpse of God?

Making Connections 

Opportunities for group discussion and personal prayer 

• Paul writes a beautiful blessing to the community in Corinth: ‘The grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit, be with you all.’ (See today’s second reading.) How do you experience this grace, love and fellowship of the Trinity in the community you have joined or seek to join? Are there things that make ‘belief’ hard for you?
• What led you to wanting to make this journey to belief?
• How do you understand ‘eternal life’?
• This week, contemplate your own relationships with people. In what ways do our own relationships with others teach us something of the relationship between Father, Son and Spirit?
• Recite this trinitarian prayer often this week:
  Glory be to the Father,
  and to the Son
  and to the Holy Spirit.
  As it was in the beginning, is now
  and ever shall be,
  Amen.

Sharing the Tradition

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

Perhaps the greatest prayer of the Trinity is the sign of the cross, with which we identify ourselves as believers in the Father, Son and Spirit. The acclamation of faith in the Trinity is joined by a gesture tracing the cross of Christ, by which salvation came to the world. The gesture embraces the head (the intellectual aspects of ourselves); the core or centre of our bodies, the gut (the intuitive, spontaneous aspects of ourselves); the shoulders (representing our capacity for work in service of others) and the heart (the emotional aspects of ourselves).

The great credal statement, or statement of belief, we make each week as part of the liturgy reinforces our belief in the Trinity:

We believe in one God, the Father the Almighty …
We believe in one Lord, Jesus Christ …
We believe in the Holy Spirit …

This Creed is known as the Nicene Creed after the Council of Nicaea, which was called in the year 325 by the Emperor Constantine. There had been earlier councils of the Church, but Constantine called this first general, or ecumenical, council to ensure that all Christians professed common belief and to refute certain heresies that had grown up about the nature of the relationship between Father, Son and Spirit.

• You could spend time looking at the Creed and explaining the relationship between Father, Son and Spirit: ‘God from God, Light from Light, True God from True God, begotten not made; of one being …’
• Explore how we might develop a pattern of prayer to the God who is Three-in-one.

Symbols and Images 

John declares that his purpose in writing his gospel is ‘so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name’ (John 20:31). John speaks of life on two levels: not just living in the world, but having eternal life with God. This text also makes clear the relationship between the Father and Son. In knowing the Son, one comes to know the Father.

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• Are there artistic representations of the Trinity in your church or community centre? If you are unable to gather in your church buildings, an internet search will yield many trinitarian images. Use these as a way of exploring the idea of a God who is Three-in-one. Perhaps you could provide an image of the Trinity for catechumens to take home.
• Three lighted candles and the open Scriptures could form the focus for prayer. You could begin with the sign of the cross said slowly to emphasise its real meaning. Have sponsors and catechumens bless each other by tracing a sign of the cross in the air while reciting the benediction from Corinthians. A suitable song could be ‘Father in heaven’ (GA 381). Conclude with the prayer of exorcism in the RCIA at §94A.

Gospel

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

Jesus said to the crowd:

‘I am the living bread which has come down from heaven.
Anyone who eats this bread will live for ever;
and the bread that I shall give is my flesh,
for the life of the world.’

Then the Jews started arguing with one another: ‘How can this man give us his flesh to eat?’ they said. Jesus replied:

‘I tell you most solemnly,
if you do not eat the flesh of the Son of Man and drink his blood,
you will not have life in you.
Anyone who does eat my flesh and drink my blood
has eternal life,
and I shall raise him up on the last day.
For my flesh is real food
and my blood is real drink.
He who eats my flesh and drinks my blood
lives in me
and I live in him.
As I, who am sent by the living Father,
myself draw life from the Father,
so whoever eats me will draw life from me.
This is the bread come down from heaven;
not like the bread our ancestors ate:
they are dead,
but anyone who eats this bread will live for ever.’’

(John 6:51–58) 

Did you know? 

Points of interest and Catholic lore 

• Gathering together to break bread and share the cup is the most ancient practice of the Church. Paul wrote a description of ‘The Lord’s Supper’ in I Corinthians 11:23 in about the year 56.
• This feast, which used to be known as ‘Corpus Christi’, originated in the Middle Ages as a celebration of the real presence of Christ in the Eucharistic bread.
• In John’s Gospel, there is no narrative of the institution of the Eucharist. Rather, with the sharing of the loaves and fishes, combined with this Bread of Life discourse, John elaborates in a much deeper way the significance of the Eucharist.

Exploring the Word 

This passage comes after Jesus has fed the multitudes with five barley loaves and two fish, but in his explanation of this sign, Jesus refers to himself as ‘living bread’, ‘bread from heaven’ that gives eternal life. The ancestors who followed Moses out of Egypt had been sent manna from heaven to nourish them in the desert, but they had still died. The food that Jesus offers—himself—will lead to eternal life!

As is typical in John’s Gospel, this text can be read on two levels. The words spoken by Jesus would have been shocking to those who heard them. For the Jewish people, to eat flesh and drink blood was unthinkable; it was abhorrent. Jewish dietary laws forbade the eating of flesh with its blood in it. Blood was the symbol of the life of the creature. At the end of the flood story in Genesis, God gives to humans all the plants and animals of the earth as food for them, ‘with this exception: you must not eat flesh with life, that is to say blood, in it’ (Genesis 9:4). Now here is Jesus saying that his followers must eat his flesh and drink his blood in order to have life. In the continuation of this gospel passage, many turn away from Jesus at hearing him say this. Jesus then asks the disciples if they too will leave him. Peter answers on their behalf with a wonderful acclamation of faith: ‘Lord, who shall we go to? You have the message of eternal life and we believe; we know that you are the Holy One of God.’

The giving of Jesus’ flesh and blood for the life of the world is a reference to the salvific nature of his death and the inauguration of a new covenant through his sacrifice. In the Old Testament, a sacrifice was not complete unless it was also eaten; the Eucharist is our participation in Calvary, where we truly consume the once-for-all sacrifice under the species of bread and wine. Under that veil, Christ is present, Body, Blood, Soul and Divinity. 

Making Connections 

Opportunities for group discussion and personal prayer 

• What significance does eating and drinking have in your life? Is it a pleasure, a chore, an addiction?
• Tell others about a significant meal you have shared. What made it special?
• What do you draw life from? 
• What is it that sustains you on your journey and nourishes your search for faith? 
• If you are able to gather with friends or family for a meal this week, make a special blessing of the food that you will share. Sustain and nourish others this week.
• Read the story in Luke’s Gospel of how the disciples recognised Jesus in the breaking of the bread (Luke 24:13–35). Spend time thinking about your journey towards sharing in this meal.
• Recite the acclamation from the Eucharistic prayer each day:
  When we eat this bread and drink this cup,
  we proclaim your death, O Lord,
  until you come again.

Sharing the Tradition

A closer look at the Scripture of the day, to see how it makes more explicit God’s word to us through the teachings of Jesus Christ 

The Eucharist completes Christian initiation. Baptism confers the roles of priest, prophet and king on the faithful, and we are drawn more deeply into these roles at confirmation. In the Eucharist, we participate with the whole community in the sacrifice of Christ.

This raises interesting issues. If Christ gave his body and blood to save the world and bring life to all, what does it mean when we say ‘Amen’ to receiving that body and blood? John makes it clear that by receiving this nourishment, we become the body and blood of Christ in the world today, living with him and the Father. What are the implications of this? It means that we too must make an option for the poor of our world as Jesus did. How are we called to bring small glimpses of ‘salvation’ to others? How are we called to bring healing and fullness of life to others and to the world?

The Eucharist has four central actions, which echo the actions of Jesus at the Last Supper. There he ‘took’ the bread, ‘blessed’ it, ‘broke’ it and ‘shared’ it with his friends.

• The Second Vatican Council stated that the Eucharist is the ‘source and summit’ of the life of the Church. You might discuss what this means.
• You might also like to discuss what it has meant for the faithful to refrain from receiving the Eucharist if we have prepared sufficiently. Does a time of abstaining from the Eucharist give us a new appreciation of the significance of the Eucharist? Has it given us a greater hunger and thirst for Christ’s presence?

Symbols and Images 

Bread is the ‘staff of life’—that which sustains us. Along with water, it is the most basic of staples: simple, nourishing, satisfying. But Jesus is offering more than ordinary bread. He is offering that which will not only sustain us in this life but will lead to eternal life. 

Living the Word 

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment 

• Discuss ways in which the celebration of the Eucharist is the central action of your parish community. What other actions spring from this central celebration? How does the Eucharist nourish other aspects of community life?
• A small loaf or roll of bread, ears of wheat, a cup of wine and bunch of grapes, along with a candle, would be an appropriate focus for prayer this week. Ask each sponsor and catechumen to pray for those who nourish them in their faith. A suitable song could be ‘Come to the feast’ (GA 400). Conclude with the prayer of exorcism in the RCIA at §94F.

Entrance

• All creatures of our God and King—CWB 618, CWBII 446, G 611, GA 395
• All creatures of our God and King (arr. Rick Modlin)—DD (OCP)
• All hail, adored Trinity—DD (OCP)
• All the earth proclaim the Lord—AOV1 184, CWB 611, CWBII 447, GA 534
• Great God of mercy—CWBII 126
• Holy God, we praise your name—AOV2 129, CWB 710, CWBII 504, G 615, GA 411
• Holy, holy, holy!—CWB 712, G 567
• I believe in God the Father—CWBII 392
• I bind unto myself today—CWB 719, CWBII 510
• Praise God from whom all blessings flow—AOV1 10, CWB 788, CWBII 394, GA 384

Responsorial psalm (see also music overview for Ordinary Time) 

• Daniel 3: Glory, glory, glory and praise forever! (Ancell)—CWBII 318

Gospel acclamation (see CWBII 54–61)

cf. Revelation 1:8

Alleluia, Alleluia!
Glory to the Father, the Son, and the Holy Spirit:
to God who is, who was, and who is to come.
Alleluia!

Procession of the gifts/offertory

• Firmly I believe and truly—CWB 677, CWBII 486, GA 382
• God, beyond all names (Farrell)—AOV2 23, DD (OCP)
• God so loved the world (Canedo)—DD (OCP)
• How wonderful the three-in-one (Wren)—G 563, DD (OCP)
• Most holy (Da Silva)—DD (GIA)
• Of the Father’s love begotten—CWB 779, CWBII 268, G 427
• Open my eyes—AOV1 166, CWBII 582, G 651
• The Trinity Song (Anderson)—SC (Scripture in Song, Chevalier Music, Sydney)

Communion

• Eat this bread (Taizé)—AOV1 125, CWBII 484, G 941, GA 205
• Gift of finest wheat/You satisfy the hungry heart—CWB 685, CWBII 651, G 940, GA 191
• In perfect charity—AOV1 142
• My peace—AOV2 96, CWBII 558, GA 518
• No greater love—CWBII 622, G 701, GA 460
• Prayer of St Francis—AOV2 126, CWB 793, CWBII 555, G 828, GA 490
• Ubi caritas (Taizé)—CWBII 633, 634, GA 324

Thanksgiving hymn/song/canticle (optional, sung by all)

• Glory be to God in heaven—CWB 686, GA 422
• How great is our God—AOVNG 70
• How great thou art—AOV1 94, CWBII 577, G 578
• Our God saves—AOVNG 104
• Sing praise to our creator—CWBII 393

Sending forth

• I send you out (Angotti)—AOVNG 75, DD (OCP)
• Now thank we all our God—AOV1 189, CWB 755, CWBII 561, G 636, GA 425
• Sing of the Lord’s goodness—AOV1 131, CWBII 601, G 610, GA 413
• Send us out (Bryant)—DD (genbryant.com)

Entrance

• Alleluia! Sing to Jesus!—AOV1 191, CWB  619, CWBII 449, G 949, GA 371
• Come to the feast—AOV1 151, G 585, GA 400
• Gather your people—AOV1 71, CWBII 490, G 837, GA 530
• Love is his word—CWB 743, CWBII 553, GA 462

Responsorial psalm (see also music overview for Ordinary Time) 

• Seasonal Psalm 117 (118): Alleluia, alleluia, alleluia (Willcock)—PFS 70 (using the verses of the day)
• Psalm 147: Bless the Lord, my soul, who heals (Haugen)—GA 84, DD (GIA)
• Psalm 147: Praise the Lord, Jerusalem (Boschetti)—CWB 321

Optional Sequence 

• Come, behold, the bread of angels (Praise, O Zion)—CWBII 396a
• Laud, O Zion (De Bruyn)—DD (OCP)
• Lauda, Sion (plainchant)—DD (Corpus Christi Watershed, free)
• Praise O Zion, Christ our glory—CWBII 396b
• See, the bread of angels given (Ecce panis angelorum)—CWBII 395

Gospel acclamation (see CWBII 54–61)

John 6:51–52

Alleluia, Alleluia!
I am the living bread from heaven, says the Lord;
whoever eats this bread will live for ever.
Alleluia!

Procession of the gifts/offertory

• An upper room—CWB 620, CWBII 309, GA 187
• Christians, let us love one another—CWB 648, CWBII 469, GA 206
• Lord, to whom shall we go? (Herry)—AOV1 6, CWBII 549, GA 189, DD (Marist Music, free)
• Lord, we come to your table (Herry)—CWBII 547, DD (Marist Music, free)
• Open my eyes—AOV1 166, CWBII 582, G 651
• These alone are enough (Schutte)—DD (OCP)

Communion

• Bread broken, wine shared—AOV2 155
• Bread of life (Fisher)—DD (OCP)
• Bread of life (Stephan)—DD (OCP)
• Bread of life, hope of the world—AOV1 164, CWBII 459, GA 199
• Bread of life—AOVNG 15
• Bread, for the world, broken—AOV1 60
• Bread of the world in mercy broken—CWBII 460
• Eat this bread (Taizé)—AOV1 125, CWBII 484, G 941, GA 205
• Feed us now, bread of life (Mann)—AOV2 93
• Gift of finest wheat/You satisfy the hungry heart—CWB 685, CWBII 651, G 940, GA 191
• I am the bread of life (Kaczmarek)—AOVNG 72
• I am the bread of life (Toolan)—AOV1 49, CWB 718, CWBII 508, G 945, GA 204
• Make of our hands a throne (Warner)—DD (GIA)
• One bread, one body—AOV1 129, CWBII 579, G 932, GA 193
• Our blessing cup (Hurd)—AOV1 7
• Seed, scattered and sown—CWBII 592, GA 195
• Taste and see (Hurd)—AOV1 67
• Taste and see (Moore)—G 930, DD (GIA)
• Taste and see (Robinson)—AOV1 88
• Taste and see (Willcock)—CWBII 610, GA 33, PFS 46
• The cup we bless (Willcock)—GA 67, DD (OCP)

Thanksgiving hymn/song/canticle (optional, sung by all)

• For the fruits of all creation—CWBII 488, GA 426
• Life-giving bread, saving cup—G 926, DD (GIA)
• I receive the living God—G 916, DD (OCP)
• Now let us from this table rise—CWB 753, CWBII 560
• O God, beyond all praising—CWBII 566
• Your grace is enough—AOVNG 156, DD (OCP)

Sending forth

• Alleluia! Sing to Jesus!—AOV1 191, CWB  619, CWBII 449, G 949, GA 371
• Go now, you are sent forth—CWB 690, CWBII 494
• Go out in the world—AOVNG 54
• Go out, go out (Stephan)—DD (OCP)
• Go to the world!—CWBII 496
• Love is his word—CWB 743, CWBII 553, GA 462
• Now thank we all our God—AOV1 189, CWB 755, CWBII 561, G 636, GA 425
• O God, beyond all praising—CWBII 566
• Take the word of God with you—CWBII 607, GA 494, DD (OCP)

Presider

The God of love and peace is with us. As children of that love, we now pray confidently in Jesus’ name and through the power of the Holy Spirit.

Reader

We pray for Pope Leo and all the bishops and priests of our Church. May their ministry lead people to experience the Trinity as the source of the divine life we share.

Lord, hear us.
Lord, hear our prayer.

We pray with gratitude for all the health workers and volunteers who have come to the aid of the afflicted people. May all their efforts bear fruit.

Lord, hear us.
Lord, hear our prayer.

St Paul reminds us that by faith we are at peace with God. Let us pray for the growth of faith of all members of our community.

Lord, hear us.
Lord, hear our prayer.

We pray for …

Lord hear us.
Lord, hear our prayer.

We pray for those who have died recently and for those whose anniversaries we remember at his time. May they now share in the fullness of divine life.

Lord, hear us.
Lord, hear our prayer.

Presider

God of love and peace, look kindly upon us. Guide your church and this world in your truth so that all may come to know your saving love. We ask this through Christ our Lord.
Amen.

Presider

God fills us with the Bread of Life, his Son Jesus Christ. We offer prayers of petition today that all may experience the blessing of new life.

Reader

We pray for Pope Leo and all church leaders. May their words and actions lead the church to a deeper awareness of the living bread come down from heaven.

Lord, hear us.
Lord, hear our prayer.

As Australia prepares to host the International Eucharistic Congress in 2028, we pray for a Eucharistic revival in this nation, for increased faith, love, and devotion for the Blessed Sacrament.

Lord, hear us.
Lord, hear our prayer.

We pray for our faith community as we gather around the altar. May we have eyes to see Christ present – Body, Blood, Soul and Divinity – and hearts set aflame by this divine gift.

Lord, hear us.
Lord, hear our prayer.

We pray for …

Lord hear us.
Lord, hear our prayer.

We pray for the sick of our parish and for all who have asked for our prayers.
We pray for those who have died recently and for those whose anniversaries occur at this time. May they be raised to the fullness of life in Christ.

Lord, hear us.
Lord, hear our prayer.

Presider

Father of Life, we pray that you bring your peace, your life and your love to this world. We ask this through Jesus Christ, the Living Bread from Heaven.
Amen.

Entrance

• All that is hidden—AOV1 127, G 746
• All the earth proclaim the Lord—AOV1 184, CWB 611, CWBII 447, GA 534
• All the ends of the earth (Dufford)—AOV1 76, G 604, GA 420
• As we gather at your table—CWBII 451
• Christ, be our light—AOV2 3, CWBII 540, G 590, GA 404
• Gather us in—AOV1 12, CWBII 501, G 848, GA 526
• Live the Gospel—AOVNG 92
• Lord of creation, to you be all praise—CWB 739, CWBII 543, GA 423
• Lord, whose love in humble service—CWB 741, CWBII 551, G 764
• Send down the fire—AOV2 164, CWBII 389, GA 475, G 557
• Who will speak?—AOV2 102

Responsorial psalm (see music overview for Ordinary Time)

Gospel acclamation

Mark 1:15

Alleluia, alleluia!
The kingdom of God is near;
repent and believe the Good News!
Alleluia!

Procession of the gifts/offertory

• A Touching Place—GA 469
• A Trusting Psalm—AOV1 115, CWBII 293, GA 455
• Eye has not seen—AOV1 146, G 728, GA 466
• For the world and all it’s people—AOV2 137
• God has chosen me (Farrell)—AOV1 21, CWBII 495, G 761, GA 497
• Open my eyes—AOV1 166, CWBII 582, G 651
• The cry of the poor—AOV1 83, CWBII 618, G 47, GA 36
• The Lord is my shepherd—AOV1 26, CWB 830, CWBII 619, GA 506
• Two small coins (Herry)—DD (Marist Music)

Communion

• Be not afraid (Dufford)—AOV1 114, CWBII 653, G 683, GA 449
• Do not be afraid/The Lord is my light—AOV2 73, CWBII 481, GA 28, PFS 40
• Draw near and take—CWB 668, CWBII 482
• In the breaking of the bread (Hurd)—AOV1 58, G 918, DD (OCP)
• Now in this banquet—GA 197
• Prayer of St Francis—AOV2 126, CWB 793, CWBII 555, G 828, GA 490
• Shepherd me, O God—AOV1 33, CWBII 597, G 35, GA 24
• What you have done for me (Alonso)—G 816, DD (GIA)
• Whatever you do (Angotti)—AOVNG 147

Thanksgiving hymn/song/canticle (optional, sung by all)

• For the fruits of all creation—CWBII 488, GA 426
• Glory and praise to our God—AOV1 16, CWBII 491, GA 417, G 606
• I will praise the Lord (Joncas)—G 93
• Lift up your hearts—CWBII 539, GA 416
• Let justice roll like a river—GA 515, G 810
• Praise God from whom all blessings flow—AOV1 10, CWB 788, CWBII 394, GA 384

Sending forth

• City of God—AOV1 57, CWBII 453, G 766, GA 498
• Love is his word—CWB 743, CWBII 553, GA 462
• Now thank we all our God—AOV1 189, CWB 755, CWBII 561, G 636, GA 425
• Sing a new Church (Dufner)—G 743, DD (OCP)
• Sing of the Lord’s goodness—AOV1 131, CWBII 601, G 610, GA 413
• Take the word of God with you—CWBII 607, GA 494, DD (OCP)
• There’s a wideness in God’s mercy—CWB 838, CWBII 624, G 644
• What does the Lord require—CWBII 642
• Whatsoever you do—CWB 860

Presider:

Heavenly Father, we approach your throne with both humility and trust, confident that in your will is our happiness.

Reader:

We pray for Pope Leo and the bishops of the Church. May they faithfully exercise their God-given authority to shepherd the People of God into the fullness of truth.

Lord, hear us …

We pray for our local and national leaders, that they may have the wisdom and courage to pursue the common good and give due respect to the Church’s religious freedom as it exercises its mission in the world.

Lord, hear us …

We pray for our own parish. May each one of us listen to where the Lord of the vineyard is wanting us to be witnesses to the Gospel.

Lord, hear us …

We pray for the sick of our parish and for all who have asked for our prayers.
We pray for those who have died recently and for all whose anniversaries occur at this time. May they be welcomed by God to the joys of their heavenly home.

Lord, hear us …

We pray for …

Lord, hear us …

Presider:

Gracious God, you call us to witness to your Son who is the Way, the Truth and the Life. We entrust all the intentions of our hearts to you in Jesus’ name. Amen.

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.

‘Are you the king of the Jews?’ Pilate asked. Jesus replied, ‘Do you ask this of your own accord, or have others spoken to you about me?’ Pilate answered, ‘Am I a Jew? It is your own people and the chief priests who have handed you over to me: what have you done?’ Jesus replied, ‘Mine is not a kingdom of this world; if my kingdom were of this world, my men would have fought to prevent my being surrendered to the Jews. But my kingdom is not of this kind.’ ‘So you are a king then?’ said Pilate. ‘It is you who say it’ answered Jesus. ‘Yes, I am a king. I was born for this, I came into the world for this: to bear witness to the truth; and all who are on the side of truth listen to my voice.’

(John 18:33–37)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Pontius Pilate was the prefect or governor of the Roman province of Judea. He held this office from ad 26 to 36. He had a reputation for being insensitive to Jewish religious practices and was all too ready to use brutal force to repress any dissent against Roman rule. He was ultimately removed from office and sent back to Rome after a brutal attack on a gathered crowd in Samaria.
• Pilate’s normal place of residence was in the coastal city of Caesarea. He was in Jerusalem at this time because the Passover was one of the ‘pilgrimage festivals’ of Judaism, when many people travelled to the city to celebrate the feast at the temple. The population of Jerusalem swelled greatly, and this was a time when the Romans feared an outbreak of rebellion. Because of this, the Roman legions travelled to Jerusalem to reinforce the troop numbers stationed in
  the city.
• There is some confusion over the powers that the Sanhedrin (ruling Jewish council) held. Some texts suggest they had the power to stone to death someone found guilty of blasphemy (Acts 6:12 and 7:54–58) or adultery (John 8:1–12). Why, then, was Jesus not treated in this way by the council and stoned to death? Why instead was he handed over to the Romans?
• The crime for which Jesus is tried and killed is that of sedition—any claim that he was the ‘King of the Jews’ was a direct threat to the emperor. Only the Roman governor could pass judgment in such a case. Crucifixion was a Roman punishment, not a Jewish one.

EXPLORING THE WORD

Many of the readings from Mark’s Gospel that we have encountered over past weeks focus on the misunderstanding the disciples have about the nature of the kingdom that Jesus proclaims. They remain locked into an earthly understanding of political power. In this text from John, Jesus makes very explicit that this is not the case. His kingdom is not of this world! Pilate pushes the point in order to trap him into an admission of guilt: ‘So you are a king then?’ Jesus’ kingship, however, is not to be bound by earthly understandings. He is indeed a king, but he exercises his kingship by making known the love of God. For this purpose alone he came into the world: to bear witness to the truth that ‘God so loved the world that he gave his only son’ (John 3:16). It is for the world and all humanity that Christ died, so we should avoid the mistake of thinking that Christ’s kingdom is in some way unreal or anchored in the clouds. While it is not of this world, it is most definitely anchored in this world. All Christians are challenged to help bring this kingdom to fulfillment here and now. ‘Thy kingdom come, on earth as it is in heaven.’ It is in the lives and hearts of ordinary people and the societies they build that Christ’s kingdom lives and awaits completion. We too must bear witness to this truth.

• What are some of the conflicts between the values of the kingdom of Jesus and the values of the society we live in?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• In what ways has Jesus become ‘king’ of your life?
• How are you progressing in your own search for truth?
• Today’s feast brings the Church year to a close. Review the year together. What have been the important moments for you in your personal life and on your journey? Who have been the important people for you this year? Have you noticed change and movement forward?
• This week, bear witness in your home or workplace to the truth that you are discovering.
• Use today’s psalm response this week:
  The Lord is King;
  he is robed in majesty.

SHARING THE TRADITION

A closer look at the Scripture of the day, to see how it makes more explicit God's word to us through the teachings of Jesus Christ

The feast of Christ the King is a relatively new one in the church calendar. It was established in 1925 by Pope Pius XI after the world had experienced the horrors of World War I and been shocked at the brutality and destruction of that conflict between so-called civilised and Christian nations. The role of the Church in social and cultural life was diminishing, and there was greater separation of Church and state. This feast sought to confront growing secularism head on. Since Vatican II, the Church has seen itself in a new dialogue with the world, and this feast now more strongly reflects upon the nature of Christ’s kingship. 

• You could explore the Second Vatican Council and discuss its impact on the Church in everything from theological understanding to liturgical expression.
• Reflect on the theology of the Church as ‘people of God’ that was presented at Vatican II.
• In a world where very few ‘kings’ remain, you could discuss how Christ as king can be given meaning today.

SYMBOLS AND IMAGES

The absolute composure and assurance of Jesus in this text are contrasted with the defensiveness of Pilate, who is locked into an earthly and political understanding of kingdom. For Jesus, real power lies in the redemptive love of the Father and his own redemptive self-giving.

LIVING THE WORD

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment

• You could invite older members of the community to reflect on how they have seen the Church and its practices change over the last fifty years.
• Use an image of the exultant Christ or a raised cross as a focus for prayer. A suitable song could be ‘Christ is the king’ (GA 389). Conclude with the prayer of exorcism in the RCIA at §94G.

GOSPEL

Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd
and Doubleday & Company Inc.

Jesus said to his disciples: ‘In those days, after the time of distress, the sun will be darkened, the moon will lose its brightness, the stars will come falling from heaven and the powers in the heavens will be shaken. And then they will see the Son of Man coming in the clouds with great power and glory; then too he will send the angels to gather his chosen from the four winds, from the ends of the world to the ends of heaven.

‘Take the fig tree as a parable: as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see these things happening: know that he is near, at the very gates. I tell you solemnly, before this generation has passed away all these things will have taken place. Heaven and earth will pass away, but my words will not pass away.

‘But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son; no one but the Father.’

(Mark 13:24–32)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The language that Jesus uses here to describe the end times is called ‘apocalyptic’. Apocalyptic writing was very common and popular from about the second century before Jesus’ birth through to the second century after his death. The Bible contains many examples of this apocalyptic style, such as the Book of Revelation. It is a particular literary form, with special rules for interpretation, and is perhaps the most misunderstood style of writing in the Scriptures. It is highly symbolic and should never be read literally.
• The first Christian communities believed that the ‘end times’ and Christ’s second coming were imminent. It was only after many years, when this did not eventuate, that the language of the second coming was tempered.
• It is generally accepted by scholars that Mark’s Gospel was the first one written, probably about ad 65–70, thus reflecting this belief in the imminent second coming of Christ.

EXPLORING THE WORD

Mark’s Gospel is drawing to a close. This is just about the last teaching of Jesus to the disciples before entering into the momentous events of his final days in Jerusalem. It is little wonder that Jesus is concerned that they understand something of the end times. Jesus uses the commonly accepted language of apocalypse, just as the Book of Daniel does in today’s first reading. While this language sounds strange to our modern ear, we should not try to understand it in any literal or scientific sense. Instead we must focus on the message that Jesus is conveying: we need to live in anticipation of the end of our own lives and of human history. Only God knows when that hour is to be, but Jesus makes it clear that it will not take place until the gospel has been preached to the ends of the earth. Only then can the angels gather in the faithful from ‘the four winds, from the ends of the world to the ends of heaven’. 

By his words, Jesus teaches his disciples that they will live in the missionary time of the Church. They must spread the gospel (see Mark 13:10) and live in anticipation of that time when God will once again be Lord of all creation, when God’s plan comes to fruition.

• What might the world look like if God were again ‘Lord of all creation’?
• Do you ever contemplate your own death? What does the promise of eternal life mean to you?

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• What helps you to live in an expectant and watchful way?
• ‘My words will not pass away.’ What words of Jesus stay with you most?
• What signs of growth, life, death or change do you see around you—in the natural world, your community, your family, yourself? Be attentive to change this week.
• In today’s world there are many signs of chaos or disorder. What are some of those signs? What are these signs indicative of?
• We sometimes experience chaos and disorder in our own lives. Reflect on times when you felt things were happening around you that you could not control. Share your experiences.
• Use the response to the psalm as this week’s prayer:
  Keep me safe, O God;
  you are my hope.

SHARING THE TRADITION

A closer look at the Scripture of the day, to see how it makes more explicit God's word to us through the teachings of Jesus Christ

The Creed states that Jesus ‘will come again in glory to judge the living and the dead’ and that we ‘look for the resurrection of the dead and the life of the world to come’. These can be very confusing notions for catechumens, especially when they become bound up in preconceived ideas about heaven and hell, reward and punishment, angels and clouds or eternal fire.

• This would be a good opportunity to explore what the Church teaches on some of these beliefs. Again the Catechism of the Catholic Church provides ample material. It will be important to allow openness in the dialogue and a chance to ask questions.
• We often hear reports of sects that develop bizarre theories or anticipate the end of the world. Such sects often read these apocalyptic texts in a literal way. It may be useful to discuss the way the Church interprets the texts that sometimes form the basis of such sects’ actions. Our interpretive tools are very different! You could discuss the ‘historical-critical method’ mandated by the Church to interpret Scripture. It is this method that underpins these commentaries.

SYMBOLS AND IMAGES

By using the image of the fig tree as a sign of the coming of summer, Jesus is pointing out to his disciples that they should keenly observe the world around them. Reading the ‘signs of the times’ and responding in faith to changing circumstances is one of the tasks of a Christian.

LIVING THE WORD

Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment

• In what ways does your community engage in discerning the ‘signs of the times’? Are there discussion or prayer groups that catechumens could become involved in?
• Use an image or icon of Christ as a focus for prayer. Allow time for reflection on the world. Pray for each other as you look to the future with hope and expectation. A suitable song could be ‘Praise to the Lord, the almighty’ (GA 421). Conclude with the prayer of exorcism in the RCIA at §94G.