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.

GOSPEL

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

John said to Jesus, ‘Master, we saw a man who is not one of us casting out devils in your name; and because he was not one of us we tried to stop him.’ But Jesus said, ‘You must not stop him: no one who works a miracle in my name is likely to speak evil of me. Anyone who is not against us is for us.

‘If anyone gives you a cup of water to drink just because you belong to Christ, then I tell you solemnly, he will most certainly not lose his reward.

‘But anyone who is an obstacle to bring down one of these little ones who have faith, would be better thrown into the sea with a great millstone round his neck. And if your hand should cause you to sin, cut it off; it is better for you to enter into life crippled, than to have two hands and go to hell, into the fire that cannot be put out. And if your foot should cause you to sin, cut it off; it is better for you to enter into life lame, than to have two feet and be thrown into hell. And if your eye should cause you to sin, tear it out; it is better for you to enter into the kingdom of God with one eye, than to have two eyes and be thrown into hell where their worm does not die nor their fire go out.’

(Mark 9:38–43, 45, 47–48)

DID YOU KNOW? 

Points of interest and Catholic lore 

• There are a number of well-documented examples of healers and miracle-workers who were contemporaries of Jesus.
• Hell is the English word used to translate the Hebrew Sheol or Gehenna or the Greek Hades. The idea of a particular place of punishment by fire in the afterlife developed quite late in Hebrew thought—about the third century bc.
• In the final line of this gospel, Jesus is quoting from Isaiah about the fate of those who rebel against God: ‘their worm shall not die, their fire shall not be quenched’ (Isaiah 66:24).

EXPLORING THE WORD

In last week’s gospel, the principal message was that to be a disciple, one must become the servant of others. This message seems to have had little impact on the disciples, as we still find them obsessed with their own position in the ‘in group’: ‘Because he was not one of us, we tried to stop him.’ The arrogance of the disciples is astounding. They have no authority to stop the spread of the kingdom! Indeed the true reward will go not to the great among them but to those who by a simple act of kindness, such as offering a cup of water, assist in the work of welcoming the kingdom.

Not only must they not hinder the spread of the reign of God by whatever means, but Jesus also warns them that they must not hinder or damage the faith of others. The difficult language of the remainder of this gospel is really designed to draw attention to the fact that the kingdom is so precious that we should be prepared to rid ourselves of anything at all that would place our attainment of it in jeopardy.

• How far are you prepared to go to attain the kingdom of God?
• Do you see yourself as drawing closer to it already?
• Jesus inaugurated the kingdom. In his ministry, he made manifest the kingdom ‘at hand’. In the healing miracles, he gave the recipients of his healing an experience of the kingdom of God now in their lives; they experience the liberation promised by the kingdom. What manifestations of the kingdom among us are we able to discern in our present world?

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• What do you do in Jesus’ name? What are the obstacles to your own faith?
• What do you need to root out of your life in order to approach the kingdom more closely?
• Identify and root out that which is an obstacle to your faith. This may not be an easy task. Pray for help in this.
• In recent times in our nation, there have been occasions when some people have rejected those who are ‘not one of us’. Increasingly in our world, divisions between peoples are becoming apparent. Discuss together some examples of this. How might these divisions be healed? Think of times when you welcomed someone outside your immediate circle. Were you enriched by the experience? Was the other person? Tell the story of what happened.
• This week’s opening collect is worth repeating often:
  O God, who manifest your almighty power above all by pardoning and showing mercy,
  bestow, we pray, your grace abundantly upon us
  and make those hastening to attain your promises
  heirs to the treasures of heaven.

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 Scriptures clearly state that one of the things that can easily hinder our faith is an inappropriate attitude to worldly wealth. Today’s second reading from the Letter of James deals with just this subject. He condemns those members of the community who acquire wealth and live luxuriously at the expense of the poor. The Compendium of the Social Doctrine of the Church, published in 2004, stresses that: 

Goods, even when legitimately owned, always have a universal destination; any type of improper accumulation is immoral, because it openly contradicts the universal destination assigned to all goods by the Creator … Riches fulfill their function of service to man when they are destined to produce benefits for others and for society.

(§§328, 329)

• How is this attitude a challenge to Christians in a consumerist society?
• How does the Church understand the idea of the ‘common good’? Think of examples of the common good in action.
• Discuss what the Church teaches about the use of wealth: the right to private property is subordinate to the common good. The Catechism of the Catholic Church (§§2401–2463) provides plenty of material for discussion on this topic.
• An alternative topic for today could be an examination of how the Church understands ‘heaven’ and ‘hell’ in contemporary theology. Use the Catechism of the Catholic Church as a reference for this.

SYMBOLS AND IMAGES

Hell should not be understood literally as a place of fire. This is the symbolic language of separation through sin from God, who is the source of life. The modern Church understands hell as a state rather than a place. Hell really speaks of the pain and anguish caused by deliberately separating ourselves from God and choosing death rather than eternal life. Choosing fullness of life with God is the ultimate destiny of all people.

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 work towards the common good? What values and priorities should underlie the financial transactions of the parish? Is there a need to critique this?
• Pray today for all those in our society who are labelled as ‘not one of us’. Pray for those in leadership positions who have the power to influence both social policy and attitudes. A suitable song could be ‘Come as you are’ (GA 212). Conclude with the prayer of exorcism in the RCIA at §94B.

GOSPEL

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

After leaving the mountain, Jesus and his disciples made their way through Galilee; and he did not want anyone to know, because he was instructing his disciples; he was telling them, ‘The Son of Man will be delivered into the hands of men; they will put him to death; and three days after he has been put to death he will rise again.’ But they did not understand what he said and were afraid to ask him.

They came to Capernaum, and when he was in the house he asked them, ‘What were you arguing about on the road?’ They said nothing because they had been arguing which of them was the greatest. So he sat down, called the Twelve to him and said, ‘If anyone wants to be first, he must make himself last of all and servant of all.’ He then took a little child, set him in front of them, put his arms round him, and said to them, ‘Anyone who welcomes one of these little children in my name, welcomes me; and anyone who welcomes me welcomes not me but the one who sent me.’

(Mark 9:30–37)

DID YOU KNOW?

Points of interest and Catholic lore

• Capernaum was a town on the northern shore of the Sea of Galilee. It was the home town of Peter and some of the other apostles. Jesus used Capernaum as his ‘home base’ during his ministry in the region of Galilee. The ‘house’ referred to in this text may well have been the house of Simon Peter, where we know Jesus spent time (Mark 1:29).
• ‘The Son of Man’ is a title Jesus often uses of himself in Mark’s Gospel.
• In sitting down to instruct the disciples about being of service to others, Jesus is reinforcing his words about being the least. At that time, a teacher had greater status than his students. The normal practice was for students to sit at the feet of the teacher, not the other way around.
• In the ancient world, children had no status at all, but Jesus puts a child before them and embraces him in welcome. This is another gesture of reversal.

EXPLORING THE WORD

In earlier texts in Mark, Jesus had already introduced the disciples to the fact that he must suffer and die but that he would rise after three days. They do not understand this talk. Even after the extraordinary events of the transfiguration, just preceding this text, they do not understand. This text reconfirms the disciples’ confusion. For Jesus, the die is cast. He is fully aware of his ultimate fate and he is at pains to ensure that his followers understand why it is necessary for him to die. He takes them aside, away from the crowd for private instruction, but still they do not understand. Perhaps they do not want to! The disciples wanted Jesus to be a messiah in the line of David—a liberator who will restore Israel to greatness—but Jesus makes it clear that this is not the plan. They do not want to question him further. They are afraid of the truth that the messiahship of Jesus is the messiahship of service rather than of great pomp or celebrity. It is not about being first but about being least. The great kingdom that the disciples want is not the kingdom of Jesus. In drawing the child to himself in an embrace, Jesus is telling the disciples that they must be open, trusting and receptive, as children are, rather than devising their own version of what the kingdom of God is like and expecting God to conform to that.

• Are there times when we expect God to conform to what we want?
• What would we have God do for us?
• Is this different from what God would have us do for him?
• How can you become more ‘child-like’—that is, open and trusting—in your faith?

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• ‘They did not understand what he said and were afraid to ask.’ Are there questions you would like to ask or things you would like to have clarified? Don’t be afraid to ask!
• How have you welcomed Jesus into your life so far?
• Have there been times in your life when you were afraid to find out the truth? Have there been things you had rather not known about? Why was that? What happened when you found out?
• Do you find it difficult to ‘make yourself last’? Share your reflections together.
• Try to empty yourself this week of the desire to be in control. Look for ways of being of service to others. Perhaps spend time with and learn from a child. What can we learn of faith from the example of children?
• This week’s psalm makes a suitable prayer:
  O God, save me by your name;
  by your power uphold my cause.
  O God, hear my prayer;
  listen to the words of my mouth.
  The Lord upholds my life.

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

Some of the greatest people of the Church are those who are remembered for their service to others. 

• You could tell the story of St John of God, Fr Damien of Molokai, St Mary of the Cross (MacKillop), Catherine McAuley, Frédéric Ozanam or numerous others who were responsible for beginning ministries of service that still exist today.

One of the great contributions of Pope John Paul II was the deep theological grounding he gave to the principle of solidarity: 

Solidarity is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and of each individual, because we are all really responsible for all.

(Sollicitudo Rei socialis, §38)

• Discuss the richness of meaning in this quote.
• How are we called to stand in solidarity with all our brothers and sisters in the world today?
• How has Pope Leo continued this call to solidarity and given witness to a leadership of service?
• What are the most urgent issues requiring a response of solidarity in our own nation at this time? How are we called to act in relation to these?

SYMBOLS AND IMAGES

Jesus’ use of a child in this text does not mean that in embracing the Gospel, we must become ‘childish’. Children have complete trust in their parents, and we should try to develop complete trust in our heavenly Father. A child is a symbol of letting go of our desire to be in control of life. A child is a further symbol of one who is ‘the least’. In welcoming and embracing those who are ‘least’, we welcome Christ and the one who sent him. This epitomises the discipleship of service.

LIVING THE WORD

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

• What ministries of welcome or service function in your community? What opportunities are there for catechumens to become involved in these? 
• Open the prayer by telling the story of the washing of the feet. You could use a bowl of water and a towel as a focus for prayer. Pray for all those involved in service to others. Pray for each other. A suitable song could be ‘The Servant Song’ (GA 487). Conclude with the prayer of exorcism in the RCIA at §94E.

GOSPEL

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

Jesus and his disciples left for the villages round Caesarea Philippi. On the way he put this question to his disciples, ‘Who do people say I am?’ And they told him. ‘John the Baptist,’ they said ‘others Elijah; others again, one of the prophets.’ ‘But you,’ he asked ‘who do you say I am?’ Peter spoke up and said to him, ‘You are the Christ.’ And he gave them strict orders not to tell anyone about him.

And he began to teach them that the Son of Man was destined to suffer grievously, to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again; and he said all this quite openly. Then, taking him aside, Peter started to remonstrate with him. But, turning and seeing his disciples, he rebuked Peter and said to him, ‘Get behind me, Satan! Because the way you think is not God’s way but man’s.’

He called the people and his disciples to him and said, ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake, and for the sake of the gospel, will save it.’

(Mark 8:27–35)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Caesarea Philippi is a Gentile, northern-frontier town in upper Galilee, on the slopes of Mount Hermon. It is one of the sources of the River Jordan. The site was known in antiquity as a shrine to the Greek and Roman nature gods. When Herod the Great’s son Philip became tetrarch of the region, he rebuilt the city and named it after himself and the Emperor.
• Satan is the English translation of a Hebrew word whose literal meaning is ‘adversary’. The idea of Satan as a figure of evil developed late in Jewish history, after the exile in Babylon. Satan and his cohort came to represent the power of evil in the universe that stood in opposition to the power of God and the coming of God’s reign. In this text, it is Peter who is in opposition to God’s plan because he fails to understand and accept the cross.
• By this point in Jesus’ public ministry, John the Baptist had been killed by Herod Antipas (the ruler of the region of Galilee, and the son of Herod the Great and brother of Philip) because John criticised Herod’s actions in marrying his brother’s wife.

EXPLORING THE WORD

Mark’s Gospel contains many instructions on what it means to be a disciple. Ironically, it is often the twelve who fail the test of discipleship, while many of the minor characters in Mark provide wonderful models of true understanding. In this text, we have one example of Peter’s imperfect understanding of the mission and ministry of Jesus. The question as to who Jesus is leads to one of the great acclamations of faith in the gospels: ‘You are the Christ.’ Peter knows that Jesus is the Messiah, the one who is to come. What he fails to understand is the type of messiah that Jesus is. Peter refuses to accept that Jesus will suffer rejection and be put to death. He cannot comprehend such an end! Peter may well have wanted the Davidic messiah who would liberate Israel from Roman occupation. He is thinking in the ways of man, not in the ways of God. He is an obstacle in the path that Jesus knows he must follow. His will be a messiahship of service, of suffering and of self-giving love. There is no triumph apart from the cross. To be a disciple is to walk this same path of service, suffering and self-giving love.

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• ‘Who do people say I am?’ How would you answer this question of Jesus?
• What cross are you being called to take up at this point? What do you need to leave behind?
• What ‘crosses’ have you had to bear in your life? Where did you find the strength to carry your burden? Who are the people who have helped you to bear your load? What positive consequences came from the suffering you bore? Share your reflections together.
• Use the cross as a focus for your prayer and reflection this week. Ponder deeply the question, ‘Why did Jesus die?’ Contemplate how this cross can be the source of eternal life for you.
• Use this verse of today’s psalm as your prayer this week:
  How gracious is the Lord, and just;
  Our God has compassion.
  The Lord protects the simple hearts;
  I was helpless so he saved me.

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 early Christians were forced to face the scandal of Jesus’ death. The historical reality of this cruel and heartless death could not be sidestepped. This was the death of a common brigand and thief. And yet, the first Christians saw in this death a triumph and exaltation. In his first letter to the Corinthians, St Paul recognised the ‘foolishness’ of preaching a crucified Christ.  

For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 

(1 Corinthains 1:22–24)

• Explore this idea together. In what ways was the crucifixion a display of the power and wisdom of God?
• Look at a variety of crosses and crucifixes. (You will find many images through an internet search.) What aspects of the suffering, death or triumph of Christ are revealed in them?
• You could explore understandings of salvation brought through the cross: atonement, sacrifice, the link to the sacrificial lamb of Exodus.
• In what ways does the liturgy capture some of these elements?

SYMBOLS AND IMAGES

In Mark’s Gospel, the supreme moment of triumph for Jesus is not the resurrection but rather when Christ suffers and dies on the cross. The cross represents Christ’s unconditional response to God and therefore is his triumph. What a surprise it is to find that an instrument of torture and death can become such a powerful symbol of life and love. The true identity and mission of Jesus are only made clear on the cross. We cannot understand who Jesus is and why he came apart from the cross.

LIVING THE WORD

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

• Does your community have a particular association with a cross—for example, St Brigid’s cross or the San Damiano cross of St Francis of Assisi? You could explore the church or other community buildings together and examine the depictions of the cross on display there.
• Use a cross, perhaps your church’s processional cross, as a focus for prayer. This may be a good opportunity to present catechumens with a small cross of their own. Pray for each other in your call to offer self-giving love to the world. An excellent song would be ‘Tree of life’ (GA 307). Conclude with the blessing in the RCIA at §97D.

GOSPEL

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

Returning from the district of Tyre, Jesus went by way of Sidon towards the Sea of Galilee, right through the Decapolis region. And they brought him a deaf man who had an impediment in his speech; and they asked him to lay his hand on him. He took him aside in private, away from the crowd, put his fingers into the man’s ears and touched his tongue with spittle. Then looking up to heaven he sighed; and he said to him, ‘Ephphatha’, that is, ‘Be opened.’ And his ears were opened, and the ligament of his tongue was loosened and he spoke clearly. And Jesus ordered them to tell no one about it, but the more he insisted, the more widely they published it. Their admiration was unbounded. ‘He has done all things well,’ they said ‘he makes the deaf hear and the dumb speak.’

(Mark 7: 31–37)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Tyre and Sidon are cities on the Mediterranean coast in the far north of Israel, now southern Lebanon. They were the leading cities of the Phoenicians. This was not Jewish territory. Jesus has entered the realm of the Gentiles.
• The Decapolis was a federation of ten cities with a largely Greek culture. Most were in the area of the eastern side of the Jordan River to the south of the Sea of Galilee.
• Ephphatha is an Aramaic word. Aramaic was a commonly spoken Semitic language and probably the language spoken by Jesus.
• The gospels were written in Greek, but we sometimes encounter evidence of an earlier written Aramaic source of stories about Jesus or evidence at least of earlier oral traditions that preserve the Aramaic sayings of Jesus.
• The deaf hearing and the dumb speaking are signs of the coming of the Messiah and the advent of the kingdom of God. Jesus the Messiah is bringing the kingdom of God to fulfillment now!

EXPLORING THE WORD

The geographical indicators in this gospel are very important. Mark is at pains to tell us exactly which way Jesus travels. 

• Have a map of ancient Palestine available for use in this session together. These are readily available using a quick internet search. Locate the places mentioned in this gospel.

Following the route as outlined, Jesus would not have set foot on Jewish territory. He remains in Gentile land. The healing offered by the Good News is for all people to access.

The miracle is not wrought by the use of gestures alone. Placing his fingers in the ears and his own spittle on the tongue of the man produces no magic results by itself. To these gestures are added Jesus’ gaze towards heaven, a sign of his union with God, and the commanding word of Jesus. It is this combination of the actions and the words of Jesus that produces the results. This man is now open to a whole new way of living in the world, no longer dependent on others but free to take his place in the community. The prophecy of Isaiah in today’s first reading has been fulfilled. When the Lord comes, the ears of the deaf will be opened and the tongues of the dumb will sing for joy. These are signs of the advent (coming) of the Messiah. 

In last week’s gospel, Jesus had clashed with the religious leadership of Israel and their lack of understanding of who he is. In this text, however, we see that it is the Gentiles who recognise Jesus and are open to his message and ministry. 

• What message may Mark’s audience have taken from this point? What message may we take from it?
• What are the things of the world today that may cause people to fail to recognise Jesus?

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• ‘He has done all things well.’ What do you do well? What would you like to do better? What does the command of Jesus to ‘be opened’ mean to you at this point in your life?
• In this gospel, physical deafness could be seen as a symbol of being closed off from the world around us. Are there voices you do not hear, or do not hear well enough, in your family or workplace, or in our nation or our world? Are we always attentive enough to those who have something to say to us? Think of a time when another person opened you up to really seeing or hearing a message you had been resistant to or had simply ‘not heard’. Discuss together ways of being ‘opened’ to hearing those voices better.
• Be attentive this week to the way gestures and touch can be used to welcome or to exclude. Open your ears to what others are really saying. Open your ears in a special way to what the gospel is saying to you.
• Recite the entrance antiphon of the liturgy this week:
  You are just, O Lord, and your judgement is right;
  treat your servant in accord with your merciful love.
  
  Alternatively, recite this week’s responsorial psalm each day.

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

Jesus used both word and action to bring about this miracle. The symbolic actions are indications of a deeper reality at work. The words are another expression of that deeper reality. The Church continues to use both words and actions to convey the deeper reality of God’s love and presence in our lives and our world.

• Think of the symbolic actions we use each day that express a deeper reality—for example, a hug, a handshake, a kiss. What do these actions speak of? What words could accompany these actions? What gestures are commonly used in your family? What is the deeper reality these gestures express?

The liturgy is full of symbolic actions and ritual gestures: the sign of the cross, kneeling, standing, raising the host and chalice, striking the breast, signing forehead, lips and breast with a cross before the gospel is read, bowing to the tabernacle or altar, the sign of peace. 

• Explore the meaning of these ritual gestures. Discuss the attitude one should adopt in carrying out such ritual actions.

The sacraments of the Church are administered using both gesture and word, as well as material symbols like oil, water, bread, wine, a ring. 

• Explore the gestures and symbols of the sacraments and discuss their significance. What is the deeper reality each sacrament expresses?

SYMBOLS AND IMAGES

Jesus could have healed this man with words alone but he chooses to use gestures as well. The actions are signs of what is taking place. Ritual gestures continue to be a rich means of communication in the Church. Just think of the number of ritual gestures or actions involved in the celebration of the liturgy each Sunday. It would be useful to spend some time this week identifying those and exploring their meaning. Ritual actions are best carried out with dignity and purpose. This strengthens their meaning and the impact they have on those present.

LIVING THE WORD

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

• How well does the community personify the deeper reality of the symbolic gestures commonly used in the liturgy? Are there ways that catechumens or the RCIA program can help enrich the community’s understanding of the deeper reality they journey towards? 
• You could conclude by using the signing of the senses in the RCIA at §56. Pray for openness to the word and action of God in your life. A suitable song could be ‘Signing with the cross’ (GA 158) or the ‘Dismissal of the elect’ (GA 167).