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.

GOSPEL

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

In his teaching, Jesus said, ‘Beware of the scribes who like to walk about in long robes, to be greeted obsequiously in the market squares, to take the front seats at the synagogues and the places of honour at banquets; these are the men who swallow the property of widows, while making a show of lengthy prayers. The more severe will be the sentence they receive.’

He sat down opposite the treasury and watched the people putting money into the treasury, and many of the rich put in a great deal. A poor widow came and put in two small coins, the equivalent of a penny. Then he called to his disciples and said to them, ‘I tell you solemnly, this poor widow has put in more than all who have contributed to the treasury; for they have all put in money they had over, but she from the little she had has put in everything she possessed, all she had to live on.'

(Mark 12:38–44)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Every Jewish male was required to pay an annual half shekel offering towards the costs of the temple (see Matthew 17:24). Women were not obligated to make this offering, so the offering of the widow was not required but freely given.
• The Jerusalem temple was a massive structure with a large cohort of priests and attendants, and its upkeep must have been a very expensive exercise.
• The treasury was a part of the temple in Jerusalem, and its function was under the exclusive control of the Sadducees, an elite and wealthy group of families of high priestly caste.

EXPLORING THE WORD

Jesus is scathing in this text in his comments about people who parade their religiosity while living at the expense of the poor. Merely making a show is not how God wants to be honoured. Even the wealthy who contribute so generously to the temple treasury are only giving of their excess, from what they do not need. Instead it is the poor widow—who is under no obligation to contribute to the temple treasury—who puts all she has at the service of God. With nothing left with which to feed herself, she has totally put her trust and confidence in the fact that God will provide all she needs.

• Talk about people who have given everything for God,
  who have put all they have at the service of God.
• How far are we prepared to go?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• When do you give your all? How generously do you share your wealth, your time, your attention?
• Make a generous contribution of time, money, energy or service this week. Seek no acknowledgement for this.
• Reflect on a time when you were the recipient of a generous gesture by another. What was revealed about the giver in this gesture? How did you respond? Reflect on occasions when we have been generous as a nation. When have we been less than generous? How did that make you feel as an individual citizen? Share your reflections together.
• Pray today’s opening collect this week:
  Almighty and merciful God,
  graciously keep us from all adversity,
  so that, unhindered in mind and body alike,
  we may pursue in freedom of heart the things that are yours.

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

This gospel refers to the temple treasury. Jesus is not critical of the collection of funds per se; he reserves his scorn for those who exploit the poor and those who are less than generous. The collection of funds and the support of those in need have always been a part of the tradition of the Church. The letters of Paul, the earliest of the Christian writings, often refer to collections made on behalf of some Christian communities that were struggling. In the Acts of the Apostles, the sharing of material goods so that none went without was part of the normal life of the first Christians. The giving of money to support the Church and its works is still a part of the life of every parish. Caritas Australia is the official aid and development agency of the Catholic Church in Australia. During Lent, Caritas runs Project Compassion, which collects funds to be used in other parts of the world to assist in authentic human development for people who have little. Each parish relies on contributions from the congregation for the upkeep and running of parish programs and buildings.

• Talk about the ways that people contribute financially in your parish.
• Explain the uses to which parish funds are put, both for the local community and for the wider Church.
• Explain the obligations of parishioners to make their own contributions to the work of the Church both locally and globally.

SYMBOLS AND IMAGES

The total giving of the widow in this text acts as an introduction to the total self-giving of Jesus on the cross, which follows shortly in Mark’s Gospel. All is surrendered; nothing is held back!

LIVING THE WORD

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

• Does your parish have teams of counters for Sunday offerings? Can catechumens become involved in this? Are there other fundraising occasions in which they could become involved?
• Use a few small coins as a focus for prayer. Pray for the Church and its leaders. Remember especially today all those who have offered the ultimate sacrifice of their lives in times of war to safeguard our freedom. Pray for each other as you journey to full membership in the Church. A suitable song could be ‘Church of God’ (GA 480). Conclude with the blessing in RCIA at §97A.

GOSPEL

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

One of the scribes came up to Jesus and put a question to him, ‘Which is the first of all the commandments?’ Jesus replied, ‘This is the first: Listen, Israel, the Lord our God is the one Lord, and you must love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength. The second is this: You must love your neighbour as yourself. There is no commandment greater than these.’ The scribe said to him, ‘Well spoken, Master; what you have said is true: that he is one and there is no other. To love him with all your heart, with all your understanding and strength, and to love your neighbour as yourself, this is far more important than any holocaust or sacrifice.’ Jesus, seeing how wisely he had spoken, said, ‘You are not far from the kingdom of God.’ And after that no one dared to question him any more.

(Mark 12:28–34)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The first commandment that Jesus quotes is the great Jewish prayer known as the Shema (Deuteronomy 6:4–5). Even today, this prayer is recited each morning and evening by practising Jews.
• In traditional Jewish practice, the Shema is written on a slip of paper and placed inside the mezuzah, a small box beside the front doors of Jewish homes. Each time a person passes through the door, they touch the mezuzah in a symbolic action of reciting this great prayer. It is a way of reminding themselves often during the day of God’s greatness and their obligation to love him.
• The second commandment quoted by Jesus comes from Leviticus 19:18. Both commandments are part of the Torah or Law.

EXPLORING THE WORD

In Mark’s Gospel, Jesus is often in conflict with the leaders or elite of the Jewish people. This text is quite a contrast. This scribe came to Jesus to question him, probably seeking to entrap him in some way. Instead, the scribe sees that Jesus has a clear understanding of what God requires of us. The great commandments to love God and to love your neighbour as yourself summarise all the requirements of the Law of Moses. The scribe rightly sees that it is in the actions of loving God and neighbour in our daily lives that we really respond properly to God’s call. This is more important than the legalistic requirements of worship in the temple, with burnt offerings and sacrifices on the altar. Because of his agreement with the vision of Jesus, the scribe is declared to be ‘not far from the kingdom of God’.

• What next step do you think the scribe needs to take to come close to the kingdom of God?
• In what concrete and observable ways can you put your love of God and neighbour into practice each day?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• What for you is the greatest aspect of your faith? What does it mean to love God with all our heart, understanding and strength? What does it mean to love our neighbour as ourselves?
• Reflect on what were the most important rules or standards in your family when you were growing up. How have those values influenced what is most important to you as an adult? Has there been any change in what you value most? Share your reflections.
• Take on the challenge this week to love God more fully and your neighbour as yourself!
• Use today’s psalm as an affirmation of faith:
  I love you, Lord, my strength,
  my rock, my fortress, my saviour.
  My God is the rock where I take refuge;
  my shield, my mighty help, my stronghold.
  The Lord is worthy of all praise:
  when I call I am saved from my foes.

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 scribe who comes to question Jesus is described as ‘not far from the kingdom of God’. The kingdom of God is often spoken of in the gospels and is clearly a central part of the teaching of Jesus. God’s kingdom is radically different from any earthly kingdom since it has to do with the defeat of sin and death through the salvation won by Christ for all. Christians believe that the life, death and resurrection of Jesus inaugurated the kingdom of God. This changes the way we live every aspect of our lives. It frees us from fear and self-absorption, and allows the possibility of love as the defining quality of Christian behaviour. We only have to look around at our world to see that this love and peace are not yet realised fully. But the kingdom of God is in the world, and in us, like a seed in the ground or leaven in dough, growing and rising, moving towards the goal of history, when the reign of God will be complete.

• What signs of the kingdom of God do you detect in the world?
• What signs of the kingdom of God do you detect in yourself?

SYMBOLS AND IMAGES

This text really gets to the heart of how we must worship God—by loving him totally and living out that love through being in right relationship with each other. It is in the action of our lives that we honour God, rather than in hollow gestures of piety. 

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 parish community act as a sign of the kingdom of God? How are you ‘leaven’ in your local community?
• Use a candle and open Scriptures as a focus for prayer. Pray for the coming of God’s kingdom of love. A suitable song could be ‘Love is his word’ (GA 462). Conclude with the prayer of exorcism in RCIA at §94E.

GOSPEL

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

As Jesus left Jericho with his disciples and a large crowd, Bartimaeus (that is, the son of Timaeus), a blind beggar, was sitting at the side of the road. When he heard that it was Jesus of Nazareth, he began to shout and to say, ‘Son of David, Jesus, have pity on me.’ And many of them scolded him and told him to keep quiet, but he only shouted all the louder, ‘Son of David, have pity on me.’ Jesus stopped and said, ‘Call him here.’ So they called the blind man. ‘Courage,’ they said ‘get up; he is calling you.’ So throwing off his cloak, he jumped up and went to Jesus. Then Jesus spoke, ‘What do you want me to do for you?’ ‘Rabbuni,’ the blind man said to him ‘Master, let me see again.’ Jesus said to him, ‘Go; your faith has saved you.’ And immediately his sight returned and he followed him along the road.

(Mark 10:46–52)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The title ‘Son of David’ was one applied to the longed-for anointed one of God. Its use here indicates that Bartimaeus has recognised Jesus as the Messiah.
• The ‘blind faith’ of Bartimaeus contrasts sharply with the lack of insight and understanding we have witnessed from the disciples in recent weeks.
• Jericho is the main town on the west bank of the Jordan River in the south. It was the crossing point for people journeying from the north and led to the main road up to Jerusalem, 22 kilometres away. Jesus’ journey to Jerusalem, and to his death, has almost ended.
• In Hebrew, Bar means ‘son of’ in much the same way as Mac is used in Scotland. When a Jewish boy undergoes his Barmitzvah, he becomes a ‘son of the law’.
• While Rabbi means ‘master’ or ‘teacher’, Rabbuni is usually employed to express familiarity with or devotion to the master or teacher.

EXPLORING THE WORD

This scene from the gospel is very easy to picture in our minds. A blind beggar sits in the dusty gutter in his despair and abandonment. Most people would look the other way and ignore him. To be afflicted in such a way was thought to be a result of sinfulness. But Bartimaeus hears the noise of the crowd and tunes in.

No doubt, in the commotion, he hears others saying that it is Jesus of Nazareth who approaches. The cry of Bartimaeus is very instructive: ‘Son of David, have pity on me.’ The blind man recognise not only who Jesus is, but what he can do. He is the Messiah, therefore he can make the blind see. Jesus responds with a classic invitation to discipleship: ‘Call him here.’ In response to this call to come to Jesus (and in contrast to the rich young man), Bartimaeus leaves behind what is probably his only possession, his cloak, and presents himself in his nothingness, ready to be filled with all that Jesus can offer. His faith, his receptivity and his response to the invitation are rewarded. His sight restored, he follows Jesus along the road. What a profound lesson there is to be learned from Bartimaeus.

• From whom do you learn in your efforts to follow Jesus along the road?
• ‘They told him to keep quiet’. Are there voices that try to discourage you as you journey forward?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• Have you called out to Jesus as blind Bartimaeus did?
  What would you call?
• ‘Your faith has saved you.’ What does this mean to you at this point in your journey?
• What are you prepared to ‘throw off’ in order to follow Jesus?
• Have you ever been in a position where someone took pity on you? How did you feel?
• Share a time when you were moved to pity someone else? What did you do? How did they respond?
• ‘Courage, get up; he is calling you.’ Reflect on these words this week. What are you being called to at this moment? Find ways to act on that calling this week.
• Use this week’s psalm response as your prayer:
  The Lord has done great things for us;
  we are filled with joy.

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

‘Son of David, have pity on me.’ Bartimaeus recognises and acts on his need for healing. He approaches Jesus and asks for mercy. All of us are in need of God’s mercy and healing, and the Church offers us this in the form of the sacrament of penance. Christians understand sin as a ‘rupture of communion with God’ that damages our communion with the Church (CCC, §1440). Through this sacrament, the faithful become reconciled to God and to the Church, and increase their spiritual strength through the grace conferred by the sacrament.

• Introduce catechumens to the concept of reconciliation and the role of this sacrament. The Catechism of the Catholic Church (§§1420–98) has ample material on which to base a discussion.
• Explore the Church’s understanding of ‘sin’ and our constant need for healing and reconciliation.
• Explain the different rites of reconciliation and when they are appropriately used.

SYMBOLS AND IMAGES

The faith of the blind man Bartimaeus, who recognises Jesus as the Messiah, is contrasted with the blindness of the disciples, who have bickered and argued with each other along the road. Bartimaeus has become a true disciple, while those chosen to follow Jesus seem unable to understand what discipleship entails. The response of Bartimaeus is perfect. He follows Jesus on the road.

LIVING THE WORD

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

• What opportunities are there in your community to celebrate the sacrament of penance? Explain what takes place. You may need to go through a suitable formula in order to prepare catechumens for this sacrament after their baptism or reception.
• Use a candle and open Scriptures as a focus for prayer. You could use the penitential rite of the liturgy or adapt part of the eucharistic prayer for reconciliation. Take time for quiet reflection on our need for healing. Invite participants to reflect on what needs healing in them. A suitable song could be ‘A trusting psalm’ (GA 455) or ‘Cleanse us Lord’ (GA 136). Conclude with the prayer of exorcism in RCIA at §94A.

GOSPEL

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

James and John, the sons of Zebedee, approached Jesus. ‘Master,’ they said to him ‘we want you to do us a favour.’ He said to them, ‘What is it you want me to do for you?’ They said to him, ‘Allow us to sit one at your right hand and the other at your left in your glory.’ ‘You do not know what you are asking’ Jesus said to them. ‘Can you drink the cup that I must drink, or be baptised with the baptism with which I must be baptised?’ They replied, ‘We can.’ Jesus said to them, ‘The cup that I must drink you shall drink, and with the baptism with which I must be baptised you shall be baptised, but as for seats at my right hand or my left, these are not mine to grant; they belong to those to whom they have been allotted.’

When the other ten heard this they began to feel indignant with James and John, so Jesus called them to him and said to them, ‘You know that among the pagans their so-called rulers lord it over them, and their great men make their authority felt. This is not to happen among you. No; anyone who wants to become great among you must be your servant, and anyone who wants to be first among you must be slave to all. For the Son of Man himself did not come to be served but to serve, and to give his life as a ransom for many.’

(Mark 10:35–45)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The brothers James and John, sons of Zebedee, were nicknamed by Jesus ‘sons of thunder’.
• Acts 12:2 reports the martyrdom of James. He was killed, probably by decapitation, by Herod Agrippa, grandson of Herod the Great, during a persecution of the early Church.
• According to some traditions, John survived until the end of the first century and lived in Ephesus. 

EXPLORING THE WORD

On three occasions, Jesus has told his disciples of his approaching passion and death (Mark 8:31; 9:31; 10:32–34). Here James and John enthusiastically, if somewhat naively, commit themselves to following him in drinking the cup and undergoing the baptism that Jesus faces. Do they really understand the cost of discipleship? Their question to Jesus would indicate that they have still not fully grasped what it means to follow Jesus. They want him to do their will rather than them doing the will of the Father. They still seem to be thinking in terms of a political and earthly kingdom, where power and riches will come to those who are in special places of favour at the right and left hand of the ruler. Instead, Jesus offers them a share in his suffering and death. The other disciples too display their human weakness in their indignation that they may be left out. Jesus tries again to make it clear to his foolish disciples that their view of the world, locked as it is in their earthly experience, is not how God plans things to be. Christianity is not a state where power and authority are lorded over others. Instead it is a call to service and humility, and may come at great cost.

• Have you had to pay a price for seeking to become a disciple of Jesus? What ‘cup’ have you had to drink?
• It is often in serving others that we learn something about ourselves or experience a renewed sense of purpose. Have you experienced this?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• ‘What is it you want me to do for you?’ How might you respond to this question from Jesus at this point on your journey?
• What do you think your baptism will mean for you? 
• ‘Can you drink the cup that I must drink?’ Have you ever had to do something that you were really dreading? Reflect on how you faced this challenge and where you got your courage from. What was the outcome? Did you rise to the challenge? Share your reflections with others.
• Perform an act of service each day this week.
• Pray the prayer of St Ignatius Loyola:
  Lord Jesus teach me to be generous,
  to serve you as you deserve to be served,
  to give without counting the cost,
  to fight without heeding the wounds,
  to work without seeking rest,
  to spend my life without expecting any other return
  than the knowledge that I do your will.

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

Today’s second reading reflects on the priesthood of Christ, but Christians understand that Christ 

has made of the Church ‘a kingdom, priests for his God and Father’. The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ’s mission as priest, prophet and king.

(CCC, §1546)

• Explore the idea that the ‘vocation’ of all the faithful is lived out in different ways in our lives.
• Explore the difference between the priesthood of the faithful and the special role of the ordained priesthood (see CCC, §1547).
• Discuss ways in which the faithful can carry out their role as ‘priest’.
• You could introduce the sacrament of holy orders and outline the three degrees of bishop, priest and deacon.
• You could invite your parish priest to discuss his call to priesthood and his living out of that call.
• You could invite other members of the parish community to talk about how they understand their particular work for the community—for example, in working with the St Vincent de Paul Society, as a pastoral associate, or as a lector or special minister of the Eucharist. 
• Next Sunday is Mission Sunday. You could explore the vocation of missionaries and the role of all the faithful in ‘mission’.
• Ask the catechumens to discern what contribution they can make to the community. 

SYMBOLS AND IMAGES

The ‘cup’ and the ‘baptism’ to which Jesus refers are his suffering and death on the cross. These images evoke for us the sacraments of baptism and Eucharist, by which the death and resurrection of Jesus are kept at the heart of our faith and our worship. For the Son of Man himself did not come to be served but to serve, and to give his life as a ransom for many.

LIVING THE WORD

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

• What mechanisms are available in your community for the faithful to exercise their call to participate in the priesthood of Christ? Are there ways that catechumens can prepare for participation in these? In what ways does your parish priest act as servant?
• Use a lighted candle and a priest’s stole as a focus for prayer. Pray for the ordained clergy. Pray for vocations to the ordained clergy. Pray for each other that you will be able to partake in the priesthood of Christ, which will be conferred on you at baptism. A suitable song could be ‘The servant song’ (GA 487). You could conclude with a signing of the cross, using the blessing in the RCIA at §57A.

GOSPEL

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

Jesus was setting out on a journey when a man ran up, knelt before him and put this question to him, ‘Good master, what must I do to inherit eternal life?’ Jesus said to him, ‘Why do you call me good? No one is good but God alone. You know the commandments: You must not kill; You must not commit adultery; You must not steal; You must not bring false witness; You must not defraud; Honour your father and mother.’ And he said to him, ‘Master, I have kept all these from my earliest days.’ Jesus looked steadily at him and loved him, and he said, ‘There is one thing you lack. Go and sell everything you own and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ But his face fell at these words and he went away sad, for he was a man of great wealth.

Jesus looked round and said to his disciples, ‘How hard it is for those who have riches to enter the kingdom of God!’ The disciples were astounded by these words, but Jesus insisted, ‘My children,’ he said to them ‘how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.’ They were more astonished than ever. ‘In that case’ they said to one another ‘who can be saved?’ Jesus gazed at them. ‘For men’ he said ‘it is impossible, but not for God: because everything is possible for God.’

Peter took this up. ‘What about us?’ he asked him. ‘We have left everything and followed you.’ Jesus said, ‘I tell you solemnly, there is no one who has left house, brothers, sisters, father, children or land for my sake and for the sake of the gospel who will not be repaid a hundred times over, houses, brothers, sisters, mothers, children and land – not without persecutions – now in this present time and, in the world to come, eternal life.’

(Mark 10:17–30)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Jesus is again quoting from the Torah or Law, this time the Ten Commandments (see Exodus 20:7–17, Deuteronomy 5:11–21) also known as the Decalogue. The commandments are a blueprint for how Israel must live in righteousness in order to be God’s people.
• At the time of Jesus, being a wealthy person was seen as a sign of God’s favour, a reward for being a righteous person. Jesus’ teaching here is a challenge to that attitude.
• In the early Church, it was the practice that wealth and goods were shared in common (Acts 2:44–47). No one should be in need.
• The Church upholds the right to own private property, but this right comes with a responsibility to share our wealth with those who do not have the basic necessities of life.

EXPLORING THE WORD

As we saw last week, the major themes of ‘being receptive’ and ‘being of service’ have emerged. In this gospel, Jesus challenges attitudes about the right ordering of possessions. Clearly the young man who approaches Jesus is a good man. He has sincerely tried to follow the law of God as laid down in the Ten Commandments, and for this Jesus loves him. But more is demanded of a disciple. Jesus recognises that there is something in this young man that hinders his receptivity to the fullness of the kingdom, and that is his wealth. Jesus is not saying that to have wealth is a bad thing in and of itself. But true discipleship entails casting off all pretensions to wealth and power for the sake of something far more precious. Indeed, if the desire to retain wealth and social standing is more important to us than the attainment of the kingdom, there is no hope. Discipleship entails the emptying of oneself for others. Salvation is impossible for those who are interested in protecting their own interests. Salvation is a gift from God because for God all things are possible. But it is necessary that human beings are open, receptive and welcoming of this great gift.

• What attachments are holding you back from following Jesus wholeheartedly? Examine your own attitude to material possessions. Are you as generous in sharing your wealth as you could be?
• Pope Francis, reinforcing the teaching of both Pope Benedict and Pope John Paul II, speaks of ‘being more’ rather than ‘having more’. Explore what this means.

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• ‘Jesus looked steadily at him and loved him.’ Rest quietly in the gaze of Jesus and know you are loved. How open are you to the challenge of living with different priorities? What are you prepared to leave behind to follow Christ?
• ‘Good master, what must I do to inherit eternal life?’ Have you ever really wanted something but were unable to take the steps needed to achieve it? Was this by choice or necessity? How much was this due to fear of letting go of something? How are we called to live in this modern age in order to inherit eternal life? Share your reflections together.
• Undertake works of charity this week. Be generous with your wealth but also with your time and your attention to those who are in need.
• Use this week’s psalm as a prayer:
  Fill us with your love, O Lord,
  and we shall sing with joy.
  Make us know the shortness of our life
  that we may gain wisdom of heart.

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

Over the last 120 or so years, the Church has developed what is known as its ‘social teaching’. This great body of material, anchored in the human dignity of each and every person, deals with the way society should be ordered in its social, economic and political institutions so that the dignity of the person is safeguarded and enhanced and the common good achieved. Christians are called upon to share their wealth because the goods of earth are meant for all to share. Beyond a charitable response to the poor, Christians are called to challenge those ‘structures of sin’ that keep people poor and marginalised. A core reference on the Church’s social teaching is the Compendium of the Social Doctrine of the Catholic Church. 

• Discuss the difference between charitable action and action for justice.
• Introduce catechumens to the main principles of Catholic Social Teaching.
• Discuss how these principles can be applied to the situations of the present day. 

SYMBOLS AND IMAGES

This gospel highlights the tension between merely observing the law and really giving oneself totally and wholeheartedly to the way of Christ. Jesus makes the point that paying undue attention to the material things of life will ultimately mean too little attention is given to the spiritual dimension and our relationship with God. It is not the owning of property that is the hindrance. The real problem lies in the fact that this man gives greater priority to his wealth than he does to following Christ. He is missing the point!

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 apply the principles of Catholic Social Teaching? Is there a social justice group in which catechumens could become involved? What agencies of the Melbourne Archdiocese and the Church in Australia work for social justice or the provision of welfare services? How can you assist their work?
• You could use the open Scriptures and some gold coins as a focus for prayer. Pray for all those who work for social justice. Pray for each other as you grow in generosity of spirit. A suitable song would be ‘Who will speak?’ (GA 509). Conclude with the prayer of exorcism in RCIA at §94H.

GOSPEL

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

Some Pharisees approached Jesus and asked, ‘Is it against the law for a man to divorce his wife?’ They were testing him. He answered them, ‘What did Moses command you?’ ‘Moses allowed us’ they said ‘to draw up a writ of dismissal and so to divorce.’ Then Jesus said to them, ‘It was because you were so unteachable that he wrote this commandment for you. But from the beginning of creation God made them male and female. This is why a man must leave father and mother, and the two become one body. They are no longer two, therefore, but one body. So then, what God has united, man must not divide.’ Back in the house the disciples questioned him again about this, and he said to them, ‘The man who divorces his wife and marries another is guilty of adultery against her. And if a woman divorces her husband and marries another she is guilty of adultery too.’

People were bringing little children to him, for him to touch them. The disciples turned them away, but when Jesus saw this he was indignant and said to them, ‘Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. I tell you solemnly, anyone who does not welcome the kingdom of God like a little child will never enter it.’ Then he put his arms round them, laid his hands on them and gave them his blessing.

(Mark 10:2–16)

DID YOU KNOW? 

Points of interest and Catholic lore 

• In this text, Jesus is quoting from the Book of Genesis (Genesis 2:24), citing the second and earliest of the creation stories contained in the first two chapters of that book.
• Orthodox Jews believe that Moses was the author of the first five books of the Old Testament, known as the Pentateuch or the Torah, which means Law. Thus the designation of ‘the Law of Moses’.
• In the New Testament world, both a husband and a wife could initiate divorce, but only for the gravest of reasons. This differs from the biblical Israelites, who had no law that allowed a woman to initiate divorce.
• This is one of the few gospel texts in which Jesus offers a direct teaching in opposition to that of Judaism at his time.

EXPLORING THE WORD

The major themes that have emerged from the gospel readings over the past few weeks are those of ‘being receptive’ and ‘being of service’. One crucial human situation where both of these attitudes are vital is in the marriage relationship. At the time of Jesus, divorce was allowed under the Law of Moses (the Torah) but there were divided opinions. One school of thought held that divorce was only to be sanctioned in the case of the most serious moral misdemeanours on the part of the woman. Another held that any reason was good enough for a man to send away his wife. Jesus cuts through the legal arguments and goes back to the original plan of God as revealed at creation. One aspect of Jesus’ answer that must have been surprising to his hearers is that he treats men and women as equals. They are drawn to become one flesh, and if either breaks this bond they are equally guilty. In an important sense, Jesus’ prohibition on divorce can also be seen as a protection for women. At a time when the status of women was bestowed by their husband or their male offspring, a divorced woman was at the mercy of society. Jesus’ understanding of marriage flows not from legality or social convention but from the intrinsic nature of man and woman and their role in God’s plan.

• Look at the first reading from the Book of Genesis. Examine what this text says of the relationship between man and woman.
• Look at the second part of this gospel. What may Jesus have meant when he said, ‘Anyone who does not welcome the kingdom like a little child will never enter it’?

MAKING CONNECTIONS

Opportunities for group discussion and personal prayer

• Examine your own understanding of right relationship between men and women. In what ways is this teaching a challenge to modern attitudes to marriage?
• What threats to a Christian understanding of marriage currently exist? How do you feel about those?
• Put particular effort into your own marriage or a significant relationship this week. In what ways can your love for another become a present representation of the love of God for all people?
• Reflect on what makes for a successful marriage. What are the qualities that need to be cultivated to ensure that loving relationships are life-giving and sustaining for both partners? Are there significant relationships or marriages that have had an impact on your views of married love? How does this compare with what we see represented in popular culture? Share your insights together.
• Recite the gospel acclamation of the Mass this week:
  If we love one another,
  God will live in us in perfect love.

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

Marriage is both a social institution and a sacrament—an action through which God’s love is made manifest. In this way, the love of a husband and wife is a sign of the love of God for all his people. Through the love between husbands and wives, they draw closer to each other and to God.

• Examine the Church’s understanding of Christian marriage (see CCC, §§1601ff). You could invite a married couple to share their understandings. You could explore some Catholic groups that exist to promote marriage and the family.
• Under certain circumstances, the Church allows for the annulment of marriages. You could examine ‘free consent’ (CCC, §§1625–9) and explore the process of the Tribunal of the Catholic Church.
• There may be some difficulty or confusion among catechumens in relation to the Church’s teaching about civil divorce and remarriage. Deal with this sensitively (see CCC, §§1650–1).
• What may be some of the pastoral implications of the Church’s view of this issue?

SYMBOLS AND IMAGES

The love and fidelity of a bride and groom or husband and wife are often used in Scripture to illustrate the love and fidelity of God for his people. In the same way, the Church is often spoken of as the bride of Christ. Husbands love your wives as Christ loved the Church (Ephesians 5:25). The image evokes all the passion, patience, forgiveness and love of a married relationship.

LIVING THE WORD

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

• Are there ways that your community celebrates married love? Are there ways in which catechumens can become involved in marriage preparation courses or ministries associated with the celebration of weddings in your community?
• You could use two rings as a focus for prayer. Pray for married couples and especially for those who are approaching marriage. A suitable song might be ‘A blessing’ (GA 440). Conclude with the prayer of blessing in the RCIA at §97C.