GOSPEL

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

In the evening of that same day, the first day of the week, the doors were closed in the room where the disciples were, for fear of the Jews. Jesus came and stood among them. He said to them, ‘Peace be with you’, and showed them his hands and his side. The disciples were filled with joy when they saw the Lord, and he said to them again, ‘Peace be with you.

‘As the Father sent me,
so am I sending you.’

After saying this he breathed on them and said:

‘Receive the Holy Spirit.
For those whose sins you forgive,
they are forgiven;
for those whose sins you retain,
they are retained.’

Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came. When the disciples said, ‘We have seen the Lord’, he answered, ‘Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe.’ Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’ he said. Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side. Doubt no longer but believe.’ Thomas replied, ‘My Lord and my God!’ Jesus said to him:

‘You believe because you can see me.
Happy are those who have not seen and yet believe.’

There were many other signs that Jesus worked and the disciples saw, but they are not recorded in this book. These are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name.

(John 20:19–31) 

DID YOU KNOW? 

Points of interest and Catholic lore 

• The period from Easter to Pentecost is known as ‘the Great Fifty Days’ and is an integral part of the Lent–Easter–Pentecost cycle.
• There is an ancient tradition that St Thomas preached the Gospel as far east as India.
• In Aramaic, the language spoken by Jesus, the name of Thomas means ‘twin’.

EXPLORING THE WORD 

This gospel is one of transformation. The fear of the disciples is transformed by the gift of peace, and the doubt of Thomas is transformed by his encounter with the risen Jesus. With this transformation, however, comes responsibility. The disciples are not to simply bask in the joy of Christ risen but are sent to continue the mission of Jesus in the world:. ‘As the Father sent me, so I am sending you.’

• You could discuss the concluding rite of the liturgy and how we are sent out to continue Christ’s mission in our own world.

When Thomas is told by his companions that they have seen Jesus, he places his own conditions on faith. He will not believe unless he sees. Jesus must fulfil the expectation that Thomas has. The following week, he is forced to confront this and is brought to realise the pointlessness of imposing conditions on God. Only then can he see that God’s ways are often surprising. Only after accepting this truth does Thomas come to understand what faith really is.

• Are there times when we expect God to behave as we want rather than being open to the presence of the risen Christ in unexpected ways?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What have been some of the doubts and uncertainties you experienced on your faith journey? Have these been fully resolved?
• Do you see yourself as now being ‘sent’? What does this mean for you?
• How do you experience the peace of Christ?
• Have you ever been ‘locked in’ because of fear or being trapped in a certain way of thinking or responding? What was it that liberated you? Share your experiences.
• Have you ever had ‘blind faith’ in something or someone? What does this mean?
• Look for ways in which a simple touch can convey friendship, compassion or healing this week.
• Repeat Thomas’ great acclamation of faith often this week:
  My Lord and my God.

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 

‘Those whose sins you forgive, they are forgiven. Those whose sins you shall retain, they are retained.’ Jesus’ disciples are to continue the work of reconciling all people to God. His power to forgive sins is conferred on the Church. Through baptism, God’s forgiveness becomes available to us, but human beings do not lose their tendency to sin just because they are baptised. The sacrament of reconciliation is there to assist the faithful to acknowledge human sinfulness and seek the forgiveness and reconciliation of God.

• Review the Rites of Reconciliation. 
• Encourage the newly baptised to participate in the sacrament of reconciliation. You could invite your parish priest to explain the rituals and provide an opportunity for the sacrament to be celebrated for the group.
• Discuss the value of privately reflecting on our human failings and weaknesses. Through being more aware of our sinfulness we open ourselves to God’s mercy and love.

SYMBOLS AND IMAGES 

It is when Thomas is given the opportunity to touch Jesus that he professes his faith. Touch can provide healing and comfort; it can be an act of compassion or support. This gospel passage is directed to the many believers who never knew the human Jesus and yet had faith in him as the Christ.

LIVING THE WORD 

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

• How and when is reconciliation celebrated within your community? The newly baptised may need to become familiar with the form of reconciliation. Invite them to participate in this sacrament or organise a special celebration of reconciliation for the newly baptised. Invite the community to participate.
• Continue the Easter focus in prayer. Pray for the newly baptised that they may always echo Thomas’ acclamation of faith. Recite together the Creed as their profession of newly accepted faith. Conclude with an Easter song.

GOSPEL

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

When the Sabbath was over, Mary of Magdala, Mary the Mother of James, and Salome, brought spices with which to go and anoint him. And very early in the morning on the first day of the week they went to the tomb, just as the sun was rising.

They had been saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ But when they looked they could see that the stone—which was very big—had already been rolled back. On entering the tomb they saw a young man in a white robe seated on the right-hand side, and they were struck with amazement. But he said to them, ‘There is no need for alarm. You are looking for Jesus of Nazareth, who was crucified: he has risen, he is not here. See, here is the place where they laid him. But you must go and tell his disciples and Peter, “He is going before you to Galilee; it is there you will see him, just as he told you.”’

(Mark 16:1–7)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The Easter Triduum (which means ‘three days’), lasting from Holy Thursday evening to Easter Sunday evening, is the climax of the Church’s year.
• Holy Thursday is sometimes known as Maundy Thursday, a corruption of the Latin word for ‘commandment’, mandatum. This is to commemorate the ‘new commandment’ that Jesus gave his followers at the Last Supper: love one another as I have loved you.
• The stories of the Passion, death and resurrection of Jesus were the earliest stories told and later recorded by the early church. The commemoration of the events of the Triduum is the earliest of Church celebrations, when the first Christians gathered to break bread together.
• Good Friday and Easter Saturday are the only days of the year on which Mass is not celebrated.
• The women come to the tomb to anoint the body of Jesus early on Sunday morning because it is the first chance they have to do so. The Jewish Sabbath begins at sunset on Friday and ends at sunset on Saturday. During this time no ‘work’ can be done, so the women must wait until dawn on the first day of the week.

EXPLORING THE WORD 

You could perhaps allow time to read over some of the many Scripture texts used over these three days of the Triduum. You could point out the unity of the three days and how the readings fit together. It is essentially one liturgy with various moments. It is not simply a re-enactment of the past but a way of drawing people into the present reality of the mystery of God.

• The death and resurrection of Jesus is the fundamental pattern of life for the Christian. Give some examples of dying and rising from your life or the lives of the saints.
• In what ways was the baptism of the neophytes a dying and rising to new life in Christ?
• In what ways did the liturgy of these days draw you into the mystery?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What memories of these three days do you want to remain with you always?
• Do you feel a sense of ‘amazement’ at what has happened to you?
• Reflect together on the ceremonies of the Vigil. Share responses and recollections. What was the highlight for you? What did it mean to you? How did you celebrate with friends and family? How will your life now change?
• Light a candle each time you pray during this Easter season as a sign of keeping the light of Christ consciously before you.
• Repeat this proclamation of the mystery of faith often this week:
  We proclaim your death O Lord, and profess your resurrection until you come again.

SHARING THE TRADITION 

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

The neophytes now enter the period of mystagogy or post-baptismal catechesis. ‘This is a time for the community and the neophytes together to grow in deepening their grasp of the paschal mystery and in making it a part of their lives through meditation on the Gospel, sharing in the Eucharist, and doing the works of charity’ (RCIA, §234).

• Explore the meaning of this, and talk about how it may be carried out with the community.

SYMBOLS AND IMAGES 

The cross and the paschal candle are the central symbols of these three days. Death is conquered in new life. The darkness of the tomb is conquered by the light of Christ. Much of this symbolism is present in the baptism ceremony of the Easter Vigil. Explore it together.

LIVING THE WORD 

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

• How will the community ‘rejoice in the resurrection’? How can the members of your broader community be drawn more deeply into this period of mystagogy? In what ways will the community celebrate the baptism of the elect? What roles are now open to the newly baptised? How does your community encourage them to be become participating members of your local parish?
• Use a candle and yellow flowers as a focus. Offer prayers of thanks for the gift of faith. Sing an Easter song. Choose one of the responses to a canticle or responsorial psalm from the Easter Vigil liturgy to conclude your prayer—for example:
  Let us sing to the Lord; he has covered himself in glory. 
  or
  I will praise you Lord for you have rescued me.    
  or
  Lord you have the words of everlasting life.
• Be sure to celebrate with the newly baptised! Make a gift to them to mark this great occasion, perhaps a Bible, missal or a crucifix if they do not already have one.

GOSPEL

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

They lead Jesus out to crucify him … They brought him to the place called Golgotha, which means the place of the skull. They offered him wine mixed with myrrh, but he refused it. Then they crucified him, and shared out his clothing, casting lots to decide what each should get. It was the third hour when they crucified him. The inscription giving the charge against him read: ‘The King of the Jews.’ And they crucified two robbers with him, one on his right and one on his left.

The passers-by jeered at him; they shook their heads and said, ‘Aha! So you would destroy the Temple and rebuild it in three days! Then save yourself: come down from the cross!’ The chief priests and the scribes mocked him among themselves in the same way. ‘He saved others,’ they said, ‘he cannot save himself. Let the Christ, the King of Israel, come down from the cross now, for us to see it and believe.’ Even those who were crucified with him taunted him.

When the sixth hour came there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried out in a loud voice, ‘Eloi, Eloi, lama sabachtani?’ which means ‘My God, my God, why have you deserted me?’ When some of those who stood by heard this, they said, ‘Listen, he is calling on Elijah.’ Someone ran and soaked a sponge in vinegar and, putting it on a reed, gave it to him to drink saying, ‘Wait and see if Elijah will come to take him down.’ But Jesus gave a loud cry and breathed his last.

(Mark 15:1–39, abridged)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Golgotha is a Semitic word that means ‘skull’. The name Calvary comes from the Latin translation of ‘skull’. It is likely that the name comes from the habitual use of the site for executions.
• Passion or Palm Sunday is the beginning of what is known as Holy Week, a period of intense preparation for the ceremonies of Holy Thursday, Good Friday and the Easter Vigil.
• The Passion of Christ refers to his arrest, trial and death.
• Jesus is in Jerusalem at this time to celebrate the Festival of Passover.

EXPLORING THE WORD 

Depending on how your parish celebrates the procession of palms and reading of the Passion, there are many readings that could form the basis of reflection. Mark’s story of the triumphant entry of Jesus into Jerusalem (Mark 11) for this his last Passover is in sharp contrast to the Passion narrative. Only days before his arrest and trial, Jesus had been hailed by the crowds, who spread their cloaks on the road, waved greenery in homage and shouted Hosanna. It is this same crowd of pilgrims to the festival who turn on him and shout ‘Crucify him’ to Pilate and taunt him on the cross. Even the disciples are a disappointment. They are unable to stay awake and pray in the garden as he contemplates his fate. At his arrest, one young man even leaves behind his cloak rather than be taken with Jesus. Peter denies he even knew him. Jesus dies totally alone and abandoned, his human frailty to the fore. Only some faithful women watch from a distance to see the final outcome. But the faithful come to know that through this death comes the rising and the glorification.

• What does the passion of Jesus tell us about where God is in the suffering of the world and in our own personal suffering?
• What is Mark expressing in this image of Jesus as abandoned even by those who have followed him?
• If, as scholars suggest, Mark is writing for a community of believers in Rome who are undergoing persecution and even death, how may this image of Jesus’ suffering resonate with them? What comfort may they take from this image of Christ?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What moments of utter abandonment have you experienced?
• Have you ever been jeered at by others? How did you feel?
• Spend time reflecting on the events of the Passion of Jesus. What does it mean for you that Jesus died for all humanity? 
• Share stories of occasions of desolation in your life. 
• Share reflections on how you respond to the abandonment that Jesus experienced. Can you make connections?
• Make this prayer often this week:
  Save us, Saviour of the world, for by your cross and resurrection, you have set us free.

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 

One of the great devotions associated with this period of the Church year is the Stations of the Cross (sometimes called the Way of the Cross). There are traditionally fourteen stations associated with events of the arrest, trial and death of Jesus. To travel and meditate on these events is a centuries-old practice, with some evidence of similar devotion going back as far as the fifth century. It is a practice that was promoted by the Franciscans who were given custody of the Holy Places in the Holy Land in the 1300s.

• You could view a video of pilgrims following the traditional Way of the Cross in Jerusalem.
• You could examine the Stations of the Cross in your church or use a contemporary Stations of the Cross that draws parallels between current issues and the Passion of Christ.

SYMBOLS AND IMAGES 

The palms used today symbolise Christ’s triumph, while the cross is the symbol of the death through which his triumph is achieved. Traditionally, Catholics take the palms and place them in a position of prominence in their homes as a reminder of the passion Christ endured for us. The palm is often attached to a cross, uniting these two symbols. Do you have a cross or crucifix in your home?

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 celebrate the events of the Passion? Are there roles which the elect could take in the ceremonies of Holy Week?
• Use a cross and some palms as a focus for prayer. Allow some quiet time for meditation on the events of the Passion, perhaps singing or quietly listening to ‘Jesus remember me’ (GA 308). Pray for each other, especially those who are approaching baptism. Conclude with the prayer of exorcism  in RCIA at §94F.

GOSPEL

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

Among those who went up to worship at the festival were some Greeks. These approached Philip, who came from Bethsaida in Galilee, and put this request to him, ‘Sir, we should like to see Jesus.’ Philip went to tell Andrew, and Andrew and Philip together went to tell Jesus. Jesus replied to them:

‘Now the hour has come
for the Son of Man to be glorified.
I tell you, most solemnly,
unless a wheat grain falls on the ground and dies,
it remains only a single grain;
but if it dies,
it yields a rich harvest.
Anyone who loves his life loses it;
anyone who hates his life in this world
will keep it for the eternal life.
If a man serves me, he must follow me,
wherever I am, my servant will be there too.
If anyone serves me, my Father will honour him.
Now my soul is troubled.
What shall I say:
Father, save me from this hour?
But it was for this very reason that I have come to this hour.
Father, glorify your name!’

A voice came from heaven, ‘I have glorified it, and I will glorify it again.’ People standing by, who heard this, said it was a clap of thunder; others said, ‘It was an angel speaking to him.’ Jesus answered, ‘It was not for my sake that this voice came, but for yours.

‘Now sentence is being passed on this world;
now the prince of this world is to be overthrown.
And when I am lifted up from the earth,
I shall draw all men to myself.’

By these words he indicated the kind of death he would die.

(John 12:20–33)

DID YOU KNOW? 

Points of interest and Catholic lore 

• In the gospels, Jesus often refers to himself as the Son of Man, a mysterious expression that both reveals and conceals his identity. It is a term that comes from the Book of Daniel.
• The festival referred to here was the Passover (John 12:1). Observant Jews who were able to came from far and wide to celebrate this great festival at the temple in Jerusalem. The city was overflowing with pilgrims from many lands and regions.
• Often, people stayed outside the city because accommodation was very stretched at the times of the pilgrimage festivals. They came into the city each day to celebrate and then returned outside the walls to sleep, either in a nearby village or, often, under the stars.
• This is exactly what Jesus did on his final Passover visit to Jerusalem. After celebrating the meal, he was returning to Bethany where his friends Mary, Martha and Lazarus lived. On the way, he stopped to pray at the Garden of Gethsemane and there accepted his fate.
• The Passover is just one of the three great pilgrimage festivals of Judaism.

EXPLORING THE WORD 

The Greeks referred to in this text are likely to have been ‘God-fearers’ or non-Jewish people who are attracted to Judaism as a religion. Not being born Jews, they are unable to fully become part of the chosen people of Israel and to enter into its religious life. Here, though, they express their wish to ‘see Jesus’. The classic call to discipleship is ‘Come and see’. There is an element here that builds on earlier references in John to the fact that the gospel is not just for the Jews but for all people who express faith. The call of the gospel is universal. The imminent death of the grain is already beginning to yield a rich harvest. Jesus is well aware of the fate in store for him but accepts that this is the central act of his mission. Glorification and exultation await him. It is in being lifted up that Jesus will draw all people to himself.

• In what ways do you feel drawn to Jesus at this point in your journey?
• Reflect back on what caused you to say, ‘Sir, I would like to see Jesus.’ What called you to discipleship?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What might have to ‘die’ in you in order for something new to take root and grow?
• How do you understand the call to be a servant to others?
• Make choices for the benefit of others this week. Die to yourself a little.
• Reflect a little on your own experiences of death—not necessarily a physical death but a time of loss, abandonment or failure. How did you respond to this? Can you see now that ‘life’ came from this experience? Share your reflections together.
• Repeat this prayer often this week:
  Lord, may I die to myself in Jesus so that through him
  I may have new 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 

Death is a part of life and humans are the only ones of God’s creatures who live much of their lives knowing they will die. But for Christians, death holds no fear. 

‘Because of Christ, Christian death has a positive meaning … What is essentially new about Christian death is this: through Baptism, the Christian has already “died with Christ” sacramentally, in order to live a new life; and if we die in Christ’s grace, physical death completes this “dying with Christ” and so completes our incorporation into him in his redeeming act.’ (CCC, §1010). 

• You could invite participants to share some of their experiences of the death of friends or loved ones.
• Often the death of someone close has a profound effect on our own personal lives in a way that can be transforming. Explore this idea.
• You could look at some of the prayers from the funeral liturgy and examine the positive and hope-filled nature of the Christian understanding of death.
• You could explore the Church’s teaching on the resurrection of the body at the end of times.

SYMBOLS AND IMAGES 

‘Now the hour has come for the Son of Man to be glorified.’ John uses the term ‘the hour’ to refer to the salvific death and exultation of Jesus. For the first time, in this story, Jesus proclaims that his hour has come. His death is imminent.

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 provide special occasions to remember those who have died—for example, through November? How are the feasts of All Saints and All Souls celebrated? You could discuss the meanings of these feasts.
• You could use some ears of wheat or a bowl of grain as part of your prayer focus. Allow time for the elect to pray for loved ones who have died. Pray for each other as you are about to ‘die with Christ’. Sing ‘Unless a grain of wheat’
  (GA 500). Conclude with the prayer over the elect in RCIA at §122A.

GOSPEL

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

Jesus said to Nicodemus:

‘The Son of Man must be lifted up
as Moses lifted up the serpent in the desert,
so that everyone who believes may have eternal life in him.
Yes, God loved the world so much that he gave his only Son,
so that everyone who believes in him may not be lost
but may have eternal life.
For God sent his Son into the world
not to condemn the world,
but so that through him the world might be saved.
No one who believes in him will be condemned;
but whoever refuses to believe is condemned already,
because he has refused to believe in the name of God’s only Son.
On these grounds is sentence pronounced:
that though the light has come into the world
men have shown they prefer darkness to the light
because their deeds were evil.
And indeed, everybody who does wrong
hates the light and avoids it,
for fear his actions should be exposed;
but the man who lives by the truth comes out into the light,
so that it may be plainly seen that what he does is done in God.’

(John 3:14–21) 

DID YOU KNOW? 

Points of interest and Catholic lore 

• Nicodemus was a Pharisee and a member of the ruling Council of the Jews, the Sanhedrin. He was attracted to the teaching of Jesus but was afraid to openly become a supporter, so he came to see Jesus during the darkness of night.
• We meet Nicodemus again in John’s Gospel when he brings myrrh and aloes to anoint the body of Jesus after the crucifixion (John 19:39). He brings a lavish amount, ‘weighing about a hundred pounds’! Nicodemus’ journey to faith is complete, and he openly acknowledges Jesus as Lord.
• Jesus’ words about being ‘lifted up as Moses lifted up the serpent in the desert’ refer to an incident when, while wandering in the desert, the people of Israel were attacked by venomous serpents. God instructed Moses to raise a bronze image of a serpent on a standard. All who looked on it were cured (Numbers 21:8–9). Jesus being ‘lifted up’ on the cross was to become the salvation of all.

EXPLORING THE WORD 

Nicodemus comes in search of truth but has difficulty in accepting who Jesus is. He struggles to reach beyond the understandings of his upbringing within Judaism. In a sense, Jesus’ words to him are a reassurance that if he publicly embraces faith in Jesus, his life will be saved. Condemnation only comes to those who have had the opportunity to embrace faith but have refused it.

In John’s Gospel, the greatest moment in Jesus’ life is the moment of his death on the cross. This is not simply a moment of suffering and death but a spiritual exultation because it is at that moment that God’s love for the world is made manifest. ‘God loved the world so much that he gave his only Son’ so that we could have life. The only proper response to this great love and gift of life is to choose light and not darkness.

• What have been some of the moments of exultation in
  your life?
• What have been the periods of darkness?
• Is there a struggle in coming into the light?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What areas of your life have been touched by the light of Christ?
• How do you think of ‘eternal life’?
• What does it mean to be ‘children of the light’?
• Light a candle each night this week as you pray. Proclaim God’s truth and act for the light this week. Carry the light of the gospel wherever you go.
• Nicodemus comes at night to speak secretly with Jesus. Are there barriers to your being open about your exploration of the gospel? How do you explain to friends and family your search for the truth? How easy or difficult is it to ‘come into the light’ —that is, to make your faith public? Share your thoughts on this.
• A variation on today’s collect is apt for those approaching baptism or reception:
  O God, who through your Word, reconcile the human race to yourself,
  grant, we pray, that with devotion and faith,
  we may hasten toward the solemn celebrations to come.
• Pray this prayer often this week.

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 

When we speak of God’s great love for the world, which he created as good, we are challenged by the existence of human suffering and the apparent triumph of evil and darkness. If God is good and loves the world, how can we make sense of evil and suffering? Job wrestled with this question. As Christians, we can only make sense of it by contemplating the cross on which Christ was lifted up as a sign of both agony and triumph of a hope that reaches beyond death. 

‘The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace. We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror’ (CCC, §385).

• Our world has witnessed extremes of evil in recent years. Explore some responses to such events. How can faith help us to make sense of such events? How are we called to be bearers of hope?
• Christians are called to challenge evil. How can we do this? You could share stories of people who have challenged evil in the world.
• Christians believe that Christ’s life, death and resurrection brought salvation to the world. This may be an opportune time to explore a contemporary understanding of what it means to say the world and humanity have been redeemed.

SYMBOLS AND IMAGES 

The darkness of ungodliness and the light of truth are contrasted in this reading. Jesus is called the light of the world because he is the bringer of God’s truth. This gospel invites us into this light.

LIVING THE WORD 

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

• Albert Einstein once said, ‘The world is dangerous to live in, not because of those who do evil, but because of those who look on and let them do so.’ In what ways does your community challenge evil?
• Use a candle and the cross as a prayer focus. ‘We are called’ (GA 514) would be an appropriate song. Conclude with a selection of intercessions from the RCIA at §121B.

GOSPEL

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

Just before the Jewish Passover Jesus went up to Jerusalem, and in the Temple he found people selling cattle and sheep and pigeons, and the money-changers sitting at their counters there. Making a whip out of some cord, he drove them all out of the Temple, cattle and sheep as well, scattered the money-changers’ coins, knocked their tables over and said to the pigeon-sellers, ‘Take all this out of here and stop turning my Father’s house into a market.’ Then his disciples remembered the words of scripture: Zeal for your house will devour me. The Jews intervened and said, ‘What sign can you show us to justify what you have done?’ Jesus answered, ‘Destroy this sanctuary, and in three days I will raise it up.’ The Jews replied, ‘It has taken forty-six years to build this sanctuary: are you going to raise it up in three days?’ But he was speaking of the sanctuary that was his body, and when Jesus rose from the dead, his disciples remembered that he had said this, and they believed the scripture and the words he had said.

During his stay in Jerusalem for the Passover many believed in his name when they saw the signs that he gave, but Jesus knew them all and did not trust himself to them; he never needed evidence about any man; he could tell what a man had in him.

(John 2:13–25)

DID YOU KNOW? 

Points of interest and Catholic lore 

• The only coins acceptable in the temple were half shekels. Roman coins were not acceptable because they were imprinted with the image of the emperor, and the Commandments clearly state that there should be no graven images used by Jews. The money-changers were actually performing a necessary task for the proper functioning of the religious life of Israel. What may Jesus really have been angry about?
• The trade in animals was necessary for sacrifice at the temple. Ordinary people needed to sacrifice for a number of religious reasons—for example, to become ritually clean again after childbirth (See Luke 2:22–25). But this trade was under a monopoly of the wealthy and elite Sadducees who controlled the temple cult. What may Jesus really have been angry about?
• Herod the Great (37–4 bce) began a massive rebuilding of the temple in the hope of winning favour with the Jewish people, who saw him as a usurper of the throne (he was not even Jewish, yet was ‘King of the Jews’) and a Roman lackey. It took many years to complete.

EXPLORING THE WORD 

In John’s Gospel, hostility exists between Jesus and the Jews from the very beginning of his public ministry. This is probably a reflection of the situation in which John’s community finds itself: that of being excluded from the practice of Judaism after Christians had been ousted from synagogue worship. We should not, therefore, read this text as a criticism by Jesus of Judaism generally.

If we read this text only as an example of Jesus’ righteous anger over the greed of those who controlled commerce in the temple precinct, we miss much of the point that John is making. The Jews believed that the offering of sacrifice to God in the temple was a central part of their religious observance. Jesus now brings that practice to an end. He speaks of his own body as the new temple, the new centre of worship. Effectively, Jesus is reinterpreting the religious traditions of the Jews to centre in himself. He becomes the physical embodiment of ‘my Father’s house’. He is the living temple of the Father’s presence among us.

• In what ways does the Church represent ‘the sanctuary of his body’ to the world today?
• How does the Church ‘embody’ Christ and act to bring about the reign of God?
• How does Jesus help us to understand God more fully and to worship God differently?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What are the abuses we should be angry about today?
• What are some ways we can respond to those abuses?
• Express some ‘righteous anger’ this week about something that disorders our world—for example, inequality, human rights abuse, exclusion. How are Christians called to respond to these injustices?
• Exchange stories of times when you may have becaome enraged over an injustice. How did you manifest that anger? What actions did you take to right that disorder? What are some appropriate responses to that which disorders our world today?
• This week’s psalm response offers great wisdom:
  Lord, you have the words of everlasting life.
• Use it often this week.

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 gospel readings for the next three weeks are taken from the Gospel of John. John’s Gospel was the last one written down, probably close to the end of the first century. The followers of Jesus had had seventy years to contemplate who Jesus was and the meaning of his ministry. Thus we find a very different tone in John from the other three gospels, known as the Synoptics.

Each of the gospels for these three weeks reflects in some way on the paschal mystery—that is, the life, death and resurrection of Jesus in his own time, but also as it continues to be made present and powerful in the faith of the Church in all ages.

• The Catechism of the Catholic Church contains a lengthy section on the paschal mystery and its meaning (see §§571ff). This would provide ample material for discussion and exploration.
• The elect will soon enter into the paschal mystery. What are their thoughts and feelings about this as they near the end of their journey to baptism? Is there a changed way of being?

SYMBOLS AND IMAGES 

For the Jewish people, the temple was the centre of worship of God. God’s dwelling place on earth was the Holy of Holies. But now Jesus declares himself the new temple. True worship of God is now centered in Jesus himself, the embodiment of God. Members of the Church, the continuing presence of Christ in the world, are sometimes referred to as ‘temples’ of the Holy Spirit. 

LIVING THE WORD 

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

• Did the community celebrate the First Scrutiny together? You may like to discuss the ways in which the journey of the elect is enriching the life of the parish and of the individual members, most of whom were probably baptised as babies. How can the catechumenal journey bring others in the community to deeper faith and understanding?
• Continue to use the cross as a focus for prayer. You could sing ‘A new heart for a new world’ (GA 438). Pray for each other as you draw closer to becoming members of the Church. Conclude with the prayer over the elect in RCIA at §122A.

GOSPEL

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

Jesus took with him Peter and James and John and led them up a high mountain where they could be alone by themselves. There in their presence he was transfigured: his clothes became dazzlingly white, whiter than any earthly bleacher could make them. Elijah appeared to them with Moses; and they were talking with Jesus. Then Peter spoke to Jesus: ‘Rabbi,’ he said ‘it is wonderful for us to be here; so let us make three tents, one for you, one for Moses and one for Elijah.’ He did not know what to say; they were so frightened. And a cloud came, covering them in shadow; and there came a voice from the cloud, ‘This is my Son, the Beloved. Listen to him.’ Then suddenly, when they looked round, they saw no one with them any more but only Jesus.

As they came down from the mountain he warned them to tell no one what they had seen, until after the Son of Man had risen from the dead. They observed the warning faithfully, though among themselves they discussed what ‘rising from the dead’ could mean.

(Mark 9:2–10) 

DID YOU KNOW? 

Points of interest and Catholic lore 

• This event in the life of Jesus is known as the Transfiguration. It is traditionally associated with Mt Tabor near Nazareth in Galilee.
• The words of the voice from the cloud echo the words from heaven at Jesus’ baptism, ‘You are my Son, the Beloved, my favour rests on you’ (Mark 1:11).
• The three disciples who witness Jesus’ glory in this episode are the same three who will witness his agony on the Mount of Olives on the night before he died.
• Jesus is joined by Elijah and Moses in this episode. They represent the Prophets and the Law, major sections of the Hebrew Scriptures.

EXPLORING THE WORD 

In the biblical tradition, a mountain is often used as the setting for close encounters between God and his people. In this text, Jesus’ appearance takes on the imagery of the divine. Those who join Jesus are significant: Moses was the receiver of the Law, and Elijah was the first prophet. Here the Law and the Prophets, the fullness of Scripture, meet Jesus transfigured. Understandably, the disciples are terrified, and Peter suggests they build three tents. This would allow them to remain on the mountain and contemplate the face of God. But this is to misunderstand the true call of the disciple. Gazing heavenwards is not enough; the disciple must also listen and act. The mystery of this response will only become clear when placed in the context of the death and resurrection of Jesus. There can be no side-stepping of the cross and its invitation to all who are followers of Jesus that they too must loose themselves for the sake of others.

• How do you understand the divinity of Jesus?
• When you contemplate the face of Christ, what do you see?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• ‘It is wonderful for us to be here.’ Is this how you feel?
• ‘Listen to him’. When you hear the voice of God’s Son, what do you hear him say to you?
• How do you visualise Jesus?
• Read the story of Elijah experiencing God in 1 Kings 19:11–14 and reflect on how you experience God. Is God in the great wind, the earthquake, the fire or the gentle breeze and silence? Spend time alone reflecting on the majesty and mystery of God.
• What have been the occasions when you experienced God in a special way? What did they teach you about God? Share these ‘religious experiences’ with others.
• A variation of the collect from today’s Mass offers a suitable prayer for this week:
  O God, you have commanded us to listen to your beloved Son.
  Be pleased we pray, to nourish us inwardly by your word.

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 

Last week’s gospel presented a picture of Jesus in his humanity, alone in the desert and wrestling with human fear and temptation. This week, Jesus is presented in his divinity, full of God’s glory. The Church has taught since earliest days that Jesus was both fully human and fully divine but grappled for centuries with what that meant. It was the cause of some division: some denied his humanity; others his divinity. From a long process of refinement emerged the central truth that in Jesus Christ, God’s Son became flesh and suffered and died for the salvation of the world. Christians believe that Christ is the definitive revelation of God. Our clearest insight into the mystery of God and our strongest hope for union with God is Jesus Christ, true God and true man.

• Explore together the human and divine nature of Jesus.
• You could give a simple explanation of the early controversy over this question.
• You could use the Creed to identify statements of belief about Jesus as God and man.
• What does God becoming human mean for our own human nature?

SYMBOLS AND IMAGES 

In the Old Testament, mountaintops were important as places of encounter with God. Both Moses and Elijah experienced the power and presence of God on mountaintops, just as Jesus does in this gospel. Where do you experience the most profound sense of God’s presence in your life? Where is your sacred place?

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 provide opportunities to contemplate the face of Christ? The symbol of the cross of Christ looms large in this period of Lent. How will your parish celebrate the cross? What role may the elect take in this?
• You could add three candles to the prayer focus, recalling the gospel and symbolising the Trinity. Pray for all who journey towards baptism. You could sing ‘Christ be our light’ (GA 404). Conclude with the prayer of exorcism in RCIA at §94E.

GOSPEL

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

The Spirit drove Jesus out into the wilderness and he remained there for forty days, and was tempted by Satan. He was with the wild beasts, and the angels looked after him.

After John had been arrested, Jesus went into Galilee. There he proclaimed the Good News from God. ‘The time has come’ he said ‘and the kingdom of God is close at hand. Repent, and believe the Good News.’

(Mark 1:12–15)

DID YOU KNOW? 

Points of interest and Catholic lore 

• Lent lasts for forty days in imitation of Jesus’ forty days in the wilderness. Lent begins on Ash Wednesday and ends on Holy Thursday.
• There is evidence of Lenten preparation for Easter very early in the Church’s history but its practices became more regularised after the Council of Nicaea (325CE).
• Each Lent all the baptised are expected to adopt the three Lenten disciplines of prayer, fasting and almsgiving to those in need.
• In years gone by, Catholics did not eat meat on any Friday, and later, on Fridays in Lent. Today there are two days of the year when Catholics are expected to not eat meat—Ash Wednesday and Good Friday—but all the Fridays of Lent are still days when we should ‘fast’.
• This scene in the gospel has been traditionally associated with the Judean wilderness, an unforgiving desert landscape in the south of the country.

EXPLORING THE WORD 

The Baptist had promised that Jesus would baptise with the Holy Spirit, and at his baptism the Holy Spirit had descended on him. Now that same Spirit drives Jesus into the wilderness. He is not the master of his own destiny. He is the object of the action of God. There is no murmur of opposition to this. Jesus accepts God’s Spirit and God’s will. As a consequence, the harmony of creation is restored and Jesus ‘is with’ the wild beasts. It is a fulfillment of the prophecy of Isaiah that ‘the wolf shall live with the lamb, the leopard shall lie down with the kid, and the calf and the lion and fatling together’ (Isaiah 11:6–7). The new creation has begun in the person of Jesus, the Christ, the Son of God. Indeed, he proclaims that the Kingdom of God is close at hand.

But Jesus also summons his followers to repent and believe the Good News. Lent is a time to listen attentively to the Gospel and to turn back to the ways of the Father. It is a time for us to consider how close we are to the Kingdom of God.

• What is ‘good’ for you at this point about the Good News of Jesus Christ?
• Jesus heralds the new creation. What would be the perfect world for you? Describe what might be different from our present reality in the Kingdom of God. How can you help to bring this about?
• What tempts you away from the Good News?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• What comforts and distractions make it difficult for you to follow Jesus’ way? Can you dispense with these for the forty days of Lent? Can you, instead, take on additional tasks or disciplines to assist you in walking with God?
• The Spirit drove Jesus into the wilderness. Share stories of times when you felt ‘driven’ to do a particular thing. How did you respond to this urge? What were the consequences?
• How do you experience ‘the wilderness’ in your life? What are the ‘wild beasts’ for you in this place? Who or what looks after you?
• Many catechumens are on the final approach to saying ‘the time has come’. How do you feel about ‘the Kingdom of God being close at hand’ for you?
• What extra steps can you take to prepare for full entry into the Church?
• The response to today’s psalm makes a wonderful prayer for this week:
  Your ways, O Lord, are love and truth,
  to those who keep your covenant.

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 Lent–Easter–Pentecost cycle should be seen as a unified whole. Among the earliest of the feasts that were celebrated by the early church were Easter and Pentecost. The preparatory season of Lent was added later as a final period of intense preparation for those catechumens seeking baptism. It was also the final period of penance for those who had sinned before they were received back to the Eucharist.

• Reflect on the ceremonies of Ash Wednesday and especially the Rite of Election. What do they mean? What did they mean to you?
• Explain the significance of the period of purification and enlightenment in the Rite.
• What is the meaning of ‘penance’? Discuss appropriate expressions of ‘penance’ during Lent, including the possibility of ‘taking on’ rather than ‘giving up’.

SYMBOLS AND IMAGES 

The image of the desert evokes thoughts of confronting life in all its rawness. The starkness of the landscape of the Judean wilderness is almost overwhelming. In the desert, life can be stripped back to its most basic requirements and so it is easier to identify what is really important in our lives. Lent symbolically invites us into the desert, to reflect on what is really important and to live more simply in closer union with God.

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 will the broader parish community join with catechumens in this final stage of their journey?
• Discuss with the catechumens how they could be especially supported during this period of purification and enlightenment. 
• The use of a cross throughout Lent would be an appropriate focus for prayer. Pray for each other on this final stage of the journey. You could sing ‘A Trusting Psalm’ (GA 455). Conclude with the prayer of exorcism in RCIA at §94A.

GOSPEL

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

On leaving the synagogue, Jesus went with James and John straight to the house of Simon and Andrew. Now Simon’s mother-in-law had gone to bed with fever, and they told him about her straight away. He went to her, took her by the hand and helped her up. And the fever left her and she began to wait on them.

That evening, after sunset, they brought to him all who were sick and those who were possessed by devils. The whole town came crowding around the door, and he cured many who were suffering from diseases of one kind or another; he also cast out many devils, but he would not allow them to speak, because they knew who he was.

In the morning, long before dawn, he got up and left the house, and went off to a lonely place and prayed there. Simon and his companions set out in search of him, and when they found him, they said, ‘Everybody is looking for you.’ He answered, ‘Let us go elsewhere, to the neighbouring country towns, so that I can preach there too, because that is why I came.’ And he went all through Galilee, preaching in their synagogues and casting out devils.

(Mark 1:29–39)

DID YOU KNOW? 

Points of interest and Catholic lore 

• In Capernaum, archaeological excavations have uncovered a house, close by the synagogue, which has ancient inscriptions suggesting it is the house of Peter.
• Capernaum was a thriving town and was a centre for the local fishing industry.
• The Jewish Sabbath begins at sunset on Friday and lasts until sunset on Saturday. As the day of God’s rest, work was not permitted. That is why Jesus only begins his work of healing after sunset.

EXPLORING THE WORD 

In touching Simon’s mother-in-law and then allowing her to serve him, Jesus is breaking down traditional barriers. He brings wholeness and holiness to her by his presence. The kingdom of God cannot tolerate prejudice and taboo, just as sickness and evil have no place in the kingdom.

This text shows us a typical day for Jesus—the first of his ministry. He listens to the Word of God, then worships with his community; he relaxes in the home of a friend; he pursues his work of healing and preaching and, before dawn, he withdraws alone to develop his relationship with the Father through prayer. There is a wonderful pattern of balance here between prayer, work and rest.

When the disciples find him, they want him to return to Capernaum to the acclaim he is receiving. Instead, Jesus insists that the boundaries of the kingdom be pushed out. The kingdom of God must reach further and further. It is for this that he came!

• How is the balance in your life?

MAKING CONNECTIONS 

Opportunities for group discussion and personal prayer 

• ‘Jesus took her by the hand and helped her up.’ Who has taken you by the hand and helped you when you needed it? What would you like Jesus to help you with?
• Reflect on and then share your experiences of a time in your life when you felt empty or desolate; when you were gripped by a ‘demon’ you could not shake. By contrast, describe other times when life was full of promise and satisfying.
• Make a special effort this week to extend a helping hand to someone in need. If you know someone who is gripped by some ‘demon’, offer them a word of encouragement.
• In quiet moments alone this week, recite the response to the psalm:
  Praise the Lord who heals the broken hearted.

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 

There are many different ways for Christians to pray: private meditation or contemplative prayer, the repeated mantras of Taizé-style prayer, prayer through song, praying the Scriptures, the Rosary, and the liturgy as the formal public prayer of the Church.

There are prayers of blessing and adoration, prayers of petition or intercession, prayers of thanksgiving and prayers of praise.

The faithful can pray to the Father, the Son, the Spirit, or to Mary or particular saints as intercessors.

• The whole of Part Four of the Catechism of the Catholic Church is devoted to an exploration of prayer as part of Christian life. There is ample material here to inspire discussion.
• Invite the catechumens to explore their own way of praying. What is comfortable for them? Are there styles of prayer that they could further explore?

SYMBOLS AND IMAGES 

How can human beings describe the realities of good and evil? In Mark’s Gospel, when we see and hear Jesus binding the power of the ‘devils’ and ‘demons’, we are witnessing the beginnings of the victory of good over evil. Jesus takes on the sin and suffering of the world and overcomes it.

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 offer possibilities for prayer outside the Sunday Mass? Are there prayer groups or people who can teach meditation? Are there ways catechumens are able to join in these activities?
• Use one of the contemplative chants from Taizé as an introduction to prayer. A candle could form the focus. Pray for each other. Pray for all those in need of healing. A suitable song could be ‘Let my prayer rise before you’ (GA 542). Conclude with the prayer of exorcism at §94G.

GOSPEL

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

Jesus and his followers went as far as Capernaum, and as soon as the Sabbath came Jesus went to the synagogue and began to teach. And his teaching made a deep impression on them because, unlike the scribes, he taught them with authority.

In their synagogue just then there was a man possessed by an unclean spirit, and it shouted, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.’ But Jesus said sharply, ‘Be quiet! Come out of him!’ And the unclean spirit threw the man into convulsions and with a loud cry went out of him. The people were so astonished that they started asking each other what it meant. ‘Here is a teaching that is new’ they said, ‘and with authority behind it: he gives an order even to unclean spirits and they obey him.’ And his reputation rapidly spread everywhere, through all the surrounding Galilean countryside.

(Mark 1:21–28)

DID YOU KNOW?

Points of interest and Catholic lore

• In the ancient world, many forms of mental illness were attributed to being possessed by ‘evil spirits’.
• In Mark’s Gospel, Jesus is often presented in confrontational situations with evil spirits, with the Jewish authorities and even with his own disciples when they fail to understand who he is and what his mission entails.
• This text shows that where absolute good is, evil cannot remain.

EXPLORING THE WORD

This is the first of the miracles of Jesus recounted in Mark’s Gospel and it is a significant introduction to the person of Jesus and the power he possesses. Only a few verses earlier, at his baptism, Jesus had been revealed as the beloved Son of God. In this short text, Mark contrasts Jesus and the authority of his teaching with that of the scribes. Jesus teaches in such a way that he makes a deep impression on his hearers. Clearly, this is because his authority and his wisdom come from God. While his human audience may still be unclear as to the true identity of Jesus, this is not the case with his ‘other-worldly’ audience: the unclean spirits know exactly who Jesus is—the Holy One of God—and they recognise his authority and obey his command. They know that the power of the Almighty is greater than the power of the evil one.

• In what ways today do we see evidence of the ‘power of evil’? How are people held captive by this power in our world?
• In what ways can we speak and act with the spirit of Jesus against the evil we encounter?

MAKING CONNECTIONS

Opportunties for group discussion and personal prayer

• ‘What do you want with us, Jesus of Nazareth?’ What does Jesus want of you at this point in your life?
• ‘I know who you are: the Holy One of God.’ Is it difficult for you to make this claim? Who do you think Jesus is?
• Recall someone who made a deep impression on you. What were the qualities of that person that so impressed and drew you to them? Was there a quiet authority? Was it a charismatic presence? Share your recollections and reflection with others.
• Jesus challenged the evil that oppressed people in his time. This week, speak out, publicly or privately, against oppression or an evil in our world. Confront evil at all levels this week, wherever you may encounter it. Become part of lifting the burden from others.
• Use today’s entrance antiphon as your prayer this week: 
  Save us, O Lord our God, and gather us from the nations, to give thanks to your holy name and make it our glory to praise you.

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

In the Rite of Christian Initiation of Adults, the catechetical process is often begun or concluded with a ‘prayer of exorcism’. Our understanding of what is meant by this term may be clouded by ‘Hollywood’ representations of casting out demonic possessors. The Rite itself suggests that the prayers of exorcism ‘draw the attention of the catechumens to the real nature of Christian life, the struggle between flesh and spirit, the importance of self-denial for reaching the blessedness of God’s Kingdom, and the unending need for God’s help’ (§90). 

The question of how a good and gracious God can allow the existence of evil in the world is one that has been debated for centuries.

• You could explore a scriptural response to this question—for example, using the Book of Job or some of the texts from the Wisdom literature. 
• The Catechism of the Catholic Church provides a Catholic Christian exploration of how evil is understood within the tradition.
• You could lead the discussion towards an understanding of the personal responsibility each one has in responding to evil where we encounter it.
• You could examine some of the prayers of exorcism from the Rite. Analyse the prayers to discern what they are really leading the catechumens towards.

SYMBOLS AND IMAGES

Illness is frequently used in the gospels as a symbol of the state in which all human beings find themselves. Spiritually, all of us are somehow afflicted. The healing of the sick and afflicted is a sign of how Jesus can liberate people from all that burdens them. This is not to suggest that suffering will magically disappear, but that Christ is the Way, the Truth and the Life.

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 the Church confront evil today? How does your community support those efforts?
• Use an image of Jesus as a focus for prayer. Pray for the world to be delivered from evil. Pray for each other in your search for goodness and holiness. A suitable song could be ‘Be not afraid’ (GA 449). Conclude with the prayer of exorcism in the RCIA at §94C.