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Wednesday of the First Week in Ordinary Time

Gospel Mk 1:29-39
On leaving the synagogue Jesus entered the house of Simon and Andrew with James and John. Simon's mother-in-law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them. When it was evening, after sunset, they brought to him all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him. Rising very early before dawn, he left and went off to a deserted place, where he prayed. Simon and those who were with him pursued him and on finding him said, "Everyone is looking for you." He told them, "Let us go on to the nearby villages that I may preach there also. For this purpose have I come." So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

Our gospel for today is a continuation of the gospel from yesterday. Both passage describe a day in the life of the public ministry of Jesus. It was still the Sabbath and, after the synagogue service, Jesus now goes to the house of his two disciples, Simon and Andrew in Capernaum. (As it was the Sabbath, people could not go very far or do anything which could be labelled ‘work’.)

In the house Jesus finds Peter's mother-in-law confined to bed because of a fever. When he is told about it, he immediately goes to see her, takes her by the hand, lifts her up and heals her. Immediately, she gets up and begins to serve them. This is not simply because that is the role of a woman in the home. Rather it is a way of saying that it is the role of the whole Christian – man or woman – to serve. Healing is not just to make one well but to enable one to become again an active, serving member of the community.

In the evening, once the Sabbath was over, people were free to move around. So large numbers come seeking out Jesus to be healed of their sicknesses and to be freed from the power of evil spirits. “The whole town was gathered at the door.” That is the door of the house where Jesus was. Many times we will see a reference to the “house” where Jesus is. It seems to be a symbol of the place where Jesus is gathered with those who are close to him, a symbol of a Christian community, of the church. When the poor and the sick and unfree no longer come to the doors of our community seeking healing and wholeness, we need to reflect on the quality of our Christian witness.
The following morning, Jesus leaves, goes to the hills to be alone and to pray. His disciples come in search of him. “Everyone is looking for you,” they tell him. Although there are many demands being made on him by the people of Capernaum, Jesus

a. needs time for himself to renew his spiritual energy and be in contact with his Father, and
b. has to think of the needs of other people as well.

Jesus may have been the Son of God but he could only be in one place at a time and, during those three years of public life, he really only reached a very small number of people. To reach the rest, he needed and still needs our help.

When Jesus returns from his prayer he does not go back to Capernaum, although there were certainly more people to be healed and helped there. Instead he went on to synagogues all over Galilee proclaiming his message of the Kingdom and making it a reality by healing the sick and liberating those controlled by evil forces.

This scene brings up the importance for us of availability. We do need to be available to all those who are in genuine need. At the same time, there is what we might call the ‘poverty of availability’. No matter how generous and self-giving we are we can only give so much. We need to find a balance between people’s needs and our limited resources. We do not help people by working ourselves to the point of ‘burnout’. We also need ‘quality time’ to be with God, to pray and to reflect on our priorities. Jesus gives us an excellent example here.


Thursday of the First Week in Ordinary Time

Gospel Mk 1:40-45
A leper came to him and kneeling down begged him and said, "If you wish, you can make me clean." Moved with pity, he stretched out his hand, touched the leper, and said to him, "I do will it. Be made clean." The leprosy left him immediately, and he was made clean. Then, warning him sternly, he dismissed him at once. Then he said to him, "See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them." The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.

​Commentary on Mark 1:40-45
This healing story does not actually belong to that “Day in the life of Jesus” which we reflected on over the past two days.
Lepers were among the most piteous of people in scriptural times. Although little was known of the origin of the sickness, it was clearly known to be contagious and therefore greatly feared. The only solution was to isolate the victim and not allow him/her to approach people. So, apart from the appalling physical disintegration of body and limbs, there was the social ostracism, the contempt and the fear which the victim engendered.

What was probably even more tragic was that many who were branded as lepers were suffering from some other ailment, which may not have been contagious at all – such as ulcers, cancer or other skin diseases (some of them perhaps purely psychosomatic). The signs for diagnosis are given in chapter 13 of the Book of Leviticus and, by our standards today, are rather primitive indeed. The room for a wrong diagnosis was huge. It was a question of being safe rather than sorry.

The leper in the story indicates his great faith and trust in Jesus, a necessary and sufficient condition for healing in the Gospel. “If you wish, you can make me clean,” he says. He knows this because he has undoubtedly seen or heard of what others have experienced.
Jesus is filled with a deep sense of compassion for the man's plight. Highlighting the emotional feelings of Jesus is a characteristic of Mark’s gospel and is seldom found in Matthew. What Jesus feels is compassion not just pity. In pity we feel sorry for the person; in compassion, we enter into the feelings of the other, we empathise with their experience. And in doing so Jesus does the unthinkable – he reaches out to touch the leper. This must have been a healing act in itself. The leper was by definition untouchable. “I do will it.” says Jesus, “Be made clean.” The man is immediately healed.

But that is not the end of the story because the man has still to be reintegrated into the community – this is the second part of the healing process. He is told to go to the priests to make the customary offering of thanksgiving. They will examine him and then pronounce him fit to re-enter society.

He is also told not to say anything to anyone about it. Jesus wanted no sensationalism. But how could the man refrain from telling everybody about his wonderful experience of coming in contact with the whole-making power of Jesus? He becomes an ardent evangeliser, a spreader of good news – something we are all called to be.

What is the outcome of our experience of knowing Jesus? How come we do not have the enthusiasm of this man? It is worth noting that that experience was the result of his first having been the victim of a terrible cross. It is often in our crosses that grace appears.

Once again, Jesus goes out into the desert to avoid the enthusiastic crowds. Jesus was not interested in having “fans”, only genuine followers. He would not be ready until his full identity was recognised. That would only happen as he hung dying on the cross (Mark 15:39)
Before we leave this story, we may ask who are the lepers in our society today? One very obvious group are those who have contracted contagious diseases like HIV/AIDS and other sexually transmitted diseases which are becoming ever more widespread. Even though these are of little danger to most people who have no physical contact, the victims are often rejected in fear or disgust or embarrassment by family members, friends, employers, colleagues, even medical people.

There are also people like homosexuals. If many of them are not lepers it is simply because they dare not reveal their orientation. They dare not do so because they are most likely to be "leper-ised" by even family and friends. There are other marginal groups – nomadic groups like Romanies, drug addicts, poor single mothers, the homeless, alcoholics… Indeed, we have many lepers among us. Let us examine our attitudes today and revise them if necessary.

Friday of the First Week in Ordinary Time

Gospel Mk 2:1-12
When Jesus returned to Capernaum after some days, it became known that he was at home. Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them. They came bringing to him a paralytic carried by four men. Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying. When Jesus saw their faith, he said to him, "Child, your sins are forgiven." Now some of the scribes were sitting there asking themselves, "Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?" Jesus immediately knew in his mind what they were thinking to themselves, so he said, "Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, pick up your mat and walk'? But that you may know that the Son of Man has authority to forgive sins on earth" –he said to the paralytic, "I say to you, rise, pick up your mat, and go home." He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, "We have never seen anything like this."

Commentary on Mark 2:1-12
After some days Jesus returns to Capernaum from his refuge in the desert. Immediately the crowds gather in and around the house where he is staying. It is so crowded that there is no room to get in or out. The ‘house’ is not identified and it is not important. In the early Christian communities, they gathered in one house to celebrate the Eucharist. Jesus was there among them. Some people are inside the house with
Jesus, others are still on the outside.

Then, four men arrived carrying a paralytic friend. They were anxious to get to Jesus.

Seeing no way in, they went up by the outside staircase on to the flat roof, removed a few tiles and let the man down right at the feet of Jesus.

Jesus is touched by their faith, trust and confidence in him. It is one of the essential conditions for healing. Jesus says to the paralysed man, “Child, your sins are forgiven.” This must have come as a surprising statement to the paralytic. He had come for healing, not forgiveness. Some scribes who were also present where not only surprised they were deeply shocked. “Why does this man [note the level of contempt] speak that way? Only God can forgive sins." They are perfectly right but their eyes are closed to drawing the obvious conclusion. They don’t see because they do not want to see, because – even worse – they think they can see. (We meet Christians like that too, who are convinced they and they alone are in sole possession of the ‘truth’.)

Jesus then challenges them. “Which is easier to say: ‘Your sins are forgiven’ or ‘Get up, pick up your bed and walk’.” Then he tells the sick man, “Rise, pick up your mat and go home.” Of course, telling a person their sins are forgiven is certainly easier but does the fact that Jesus could heal the paralytic instantly, also mean that his sins were forgiven?

We need to realise the close links the Jews of the time made between sin and sickness. Many kinds of sickness were seen as punishment for personal sin or even the sins of parents. (See the story of the man born blind in John’s gospel, chap. 9.) This man then was understood to be paralysed because of some sin in his life. If Jesus could clearly remove the illness, then the cause of the illness was also being taken away. In so doing, Jesus makes it clear that in forgiving the man's sin he was not blaspheming. He was what he claimed to be.

In these times, we are beginning to realise that there can be a link between our sicknesses and the way we act and relate with people. We know that there is a mutual influence between our thinking and our attitudes, feelings and behaviour. Many sicknesses are known to be psychosomatic, the result of stress or an imbalance in our relationships with others, our work, our environment. The words holiness, wholeness, health and healing all have a common root. The whole person, one in whom all parts are in perfect harmony, is the truly holy person.

That wholeness is something we need to pray and work for. The paralysed man represents all those who are paralysed in other ways, who are not able to behave with the freedom that a well-integrated person has. And that integration and wholeness concerns our relations with others, with ourselves, with our environment and, of course, with God.

Saturday of the First Week in Ordinary Time

Gospel Mk 2:13-17
Jesus went out along the sea. All the crowd came to him and he taught them. As he passed by, he saw Levi, son of Alphaeus, sitting at the customs post. Jesus said to him, "Follow me." And he got up and followed Jesus. While he was at table in his house, many tax collectors and sinners sat with Jesus and his disciples; for there were many who followed him. Some scribes who were Pharisees saw that Jesus was eating with sinners and tax collectors and said to his disciples, "Why does he eat with tax collectors and sinners?" Jesus heard this and said to them, "Those who are well do not need a physician, but the sick do. I did not come to call the righteous but sinners."

Commentary on Mark 2:13-17
Jesus certainly chose some very strange people to be his followers. Levi was a tax collector, one of a much despised group of people. The Romans did not collect taxes themselves from their subject people. Local people paid a lump sum to the Romans and they had the right to recoup their deposit in taxes. Of course, they had to make a profit and this laid the system open to widespread abuse and corruption. They were regarded as both traitors to their own people in collecting taxes for Rome, the hated colonial power. They and their families were social outcasts. No self-respecting and observant Jew would have anything to do with such people.

Yet, here is Jesus offering one such person an invitation, "Follow me." We need to know that Jesus never goes by stereotypes. Nor does he judge people by their past behaviour. He is only interested in what they can be now and in the future. There and then, Levi drops everything and goes after Jesus. That is what following Jesus means. It is what Peter and Andrew, James and John had also done.
Later, when Jesus is dining at "his" house, several known sinners and tax collectors are at table with Jesus and his disciples. The ‘his’ is (deliberately?) ambiguous. Is it the house of Levi or the house of Jesus? In either case, it is very meaningful. Jesus eats in a sinner’s house or he invites a sinner to eat in his house. Perhaps they are celebrating Levi's becoming a follower. And who else could Levi have invited if not the only people who would mix with him – other tax collectors and outcasts? But, in addition the Gospel comments that, "There were many of them [tax collectors and their like] among Jesus’ followers".

This is was a real source of scandal for the scribes and Pharisees. If Jesus really was a Rabbi he would have had nothing to do with such people. To sit down and eat with such "unclean" people was to be contaminated oneself. Jesus replies: "It is not the healthy who need a doctor but the sick. I did not come to call the virtuous but sinners."

As we have already seen, Jesus' whole mission is one of salvation and redemption of restoring people to wholeness. And how is he to help sinners change, unless he is in direct contact with them? By being with sinners, Jesus is not approving or condoning or turning a blind eye to their behaviour. He describes them as "sick"; they are in need of healing and rehabilitation. This can only be done by reaching out to them.

Of course, one can ask if those judging Jesus were not also sick and in need of healing themselves. The difference was that the ‘sinners’ approached Jesus; while the Pharisees could not see or acknowledge their particular kind of sin and consequent need of healing.

​Perhaps our Church should look more closely at this passage. So much of our Church work involves “servicing” the already converted or the semi-converted. We are often not present where people are most in need of hearing the Gospel message. We tend to side with the Pharisees and feel we should keep away from the ‘sinful’ and the ‘immoral’.

We also need to learn the ways by which the Gospel message and the Gospel vision can most effectively be communicated to those who have lost touch with God and the meaning of life.

Monday of the Second Week in Ordinary Time

Gospel mk 2:18-22

The disciples of John and of the Pharisees were accustomed to fast. People came to Jesus and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” Jesus answered them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast on that day. No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse. Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins.”

Commentary on Mark 2:18-22
The disciples of John the Baptist and the Pharisees fasted. It was a sign of a deeper commitment to the service of God. How come then that the disciples of Jesus were not fasting? In their defense, Jesus speaks a kind of parable. A wedding feast is no time for the attendants on the bridegroom to be fasting. It is a time for joy and celebration. Jesus is clearly the bridegroom and his disciples the attendants. A time will come when the bridegroom will no longer be visibly with them, then there will be times when fasting will be appropriate.

Jesus continues with another image. No one uses a piece of new, strong cloth to patch an old garment. At the first sign of stress, the new patch will pull and tear the weaker, old cloth. Similarly, no one puts new, fermenting wine in old, used wineskins. When the wine ferments and expands the old skins have no more stretch and will burst. The skins are ruined and the wine lost.

In both images Jesus is saying that he and his teaching and the Way he is proposing cannot be judged by the old, traditional standards. Jesus has brought about a radical shift in the ways we are to relate to God and to each other. The traditional ways identified with the Pharisees and with John the Baptist was basically one where loyalty to God was expressed through strict observation of laws and external practices of commitment like fasting. The Way of Jesus is quite different. It is primarily interior rather than just exterior. It is ultimately rooted in relationships based on love, a love that always seeks the well-being of the other. If we judge what Jesus does by the old ways, we will have difficulties. We need, as Paul says, “to have the mind of Christ”.

This is still relevant in our Church today. There are many who still are living their Catholic life with the Pharisee mind-set. Several decades after the Second Vatican Council, there are still people who have not understood the radical shift in thinking which it introduced. In the liturgy, for instance, the changes in many places are often just cosmetic, on the surface. There are people still “go to Mass” (note the expression) with basically unchanged attitudes or understanding. Others try to cling to the “old days” – Tridentine Masses, continuing to eat fish on Friday, following old devotions (some of which border on the superstitious).

There is still a good deal of individualism and “saving my soul”, staying in “the state of grace to get to heaven” mentality. There are people who still see sin as primarily the breaking of laws and rules rather than a breakdown in loving relationships with God, with others, with self. It is possible to be perfectly ‘orthodox’, affirming the doctrinal teaching of the Church to the last detail and yet be devoid of love in the way one’s life is lived and showing very little concern for the needy of this world. Sad to say, Pharisaism is alive and well. But it is like trying to force the new thinking of the Vatican Council into the old wineskins of past behaviour.

The new wine of Jesus’ teaching needs to be contained in new wineskins. And part of the problems of the Church in certain parts of the world where Christians are falling away can be traced to our unwillingness to let go of old wineskins.

Tuesday of the Second Week in Ordinary Time

Gospel mk 2:23-28
As Jesus was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain. At this the Pharisees said to him, “Look, why are they doing what is unlawful on the sabbath?” He said to them, “Have you never read what David did when he was in need and he and his companions were hungry? How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?” Then he said to them, “The sabbath was made for man, not man for the sabbath. That is why the Son of Man is lord even of the sabbath.”

Commentary on Mark 2:23-28
Today we have a third confrontation between Jesus and the Pharisees on the place of the Law in people’s lives. His disciples are accused of violating the Sabbath by picking ears of corn as they walked through a cornfield. Stealing was not involved as such “gleaning”, especially by the hungry poor, was tolerated. But the Law forbade reaping on the Sabbath. One could hardly call what the disciples were doing as ‘reaping’ but with the casuistic mind of the Pharisees and teachers of the Law the bias was on the side of safety. The perfect observer of the Law would not do anything that could even be regarded in the slightest as a violation.

Jesus solves the issue by appealing to the Hebrew Testament, which, of course, the Pharisees recognized as the word of God. He reminded them how King David and his followers, because they were hungry, went into the house of God and took the loaves of offering, even though only the priests were allowed to eat them.

Jesus then enunciates the principle that “the Sabbath was made for people and not people for the Sabbath” and secondly that Jesus is master of the Sabbath.

The first principle is a very important one, namely, that all laws are for people and not vice versa. They are not ends in themselves and moral perfection is not in their literal observance. The hunger of David and his men transcended a religious regulation (that only the priests could eat the bread of offering). For the Jews of Jesus’ time, virtue was in perfect observance of the Law. For Jesus, observance of the Law was only perfect when it was for the good of others and oneself.

The second principle was that Jesus, as the Son of God, was not bound by human laws, however lofty their motive.

We would do well to remember those principles in the living out of our Christian faith.

It is possible to lead rule-centred Christian lives rather than love- and people-centred.

There is only one law in our faith: Love one another as I have loved you. Even God will not violate that law because God IS love. Any law which, in a particular situation, does not serve this primary law can be set aside and should be set aside. Positive laws are necessary for smooth functioning in society but they are never absolute.

Wednesday of the Second week in Ordinary Time

Gospel mk 3:1-6
Jesus entered the synagogue. There was a man there who had a withered hand. They watched Jesus closely to see if he would cure him on the sabbath so that they might accuse him. He said to the man with the withered hand, “Come up here before us.” Then he said to the Pharisees, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they remained silent. Looking around at them with anger and grieved at their hardness of heart, Jesus said to the man, “Stretch out your hand.” He stretched it out and his hand was restored. The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.

Commentary on Mark 3:1-6
Once again we see Jesus in confrontation with the religious leaders. It follows the same pattern as before between him and his critics, here simply referred to as “they”. It is quite clear who “they” are.

The scene is in the local synagogue. Once again “they” were looking for evidence with which to convict Jesus. They were watching to see if Jesus would cure a man with a withered hand on a sabbath day. There is every likelihood that the man was “planted” in what the Americans call a “set up”. To use a sick person in this way was really despicable.

There is no doubt that Jesus is fully aware of what is happening. Unhesitatingly, he tells the man to come out and stand in the middle of the assembly. Then he puts his question: “Is it against the law on the sabbath to do good, or to do evil? to save life, or to kill?”

His opponents are reduced to silence. They have neither the honesty nor the integrity to give the obvious answer to the question.
In another example of how Jesus shows his feelings, we are told that he was both grieved and angry at their stubborn attitude. Grieved because their attitude was so inappropriate for people who believed they were close to God. Angry because of the terrible injustice they were prepared to impose on this man. In their book, no suffering justified breaking the Law. But for Jesus it is not a matter of keeping or breaking laws but of doing good.

He tells the man to stretch out his withered arm and it is completely cured. The Pharisees – humiliated – immediately went out and began to plot with the Herodians to get rid of Jesus. The Pharisees needed the help of the Herodians, who were supporters of Herod Antipas, the tetrarch of Galilee and Perea, if they were to take action against Jesus. This strange alliance shows the extent of the Pharisees’ anger and blinding hatred. The Herodians represented everything the Pharisees despised. It would be like an alliance between Margaret Thatcher and Fidel Castro!

The story once again highlights the difference between morality and law. It was against the Law to do healing work on the sabbath (and even in our society doctors do not normally work on Sundays). This was because, in normal circumstances, the attention of a doctor might involve extensive treatment. But here the healing is done in a moment. Can it be called work? Can it be seen as a violation of the spirit of the sabbath?

In this particular case, where the situation was chronic and causing no immediate distress to the man, it is worth noting that the healing could easily have taken place on another day. But Jesus uttered a principle that transcends all positive law: It is always justified to go what is good, provided no greater good is denied. Similarly, no truly loving act can ever be sinful even though it may violate a law. All laws, except for the law of love, are relative.

The Law about healing on the sabbath had good intentions and was part of the observance of the Lord’s day but it was being absolutised by the Pharisees. It is a tendency in our Christian life which we must also avoid. Even the law about being at Mass on Sunday can be absolutised. Sometimes there are pressing needs e.g. the care of a sick person or a child which can override the law about Sunday Mass.
Christianity is about loving relationships not about conformity to laws. “If I have not love, I am nothing” says St Paul.

Thursday of the Second week in Ordinary Time

Gospel Mk 3:7-12
Jesus withdrew toward the sea with his disciples. A large number of people followed from Galilee and from Judea. Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon. He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him. He had cured many and, as a result, those who had diseases were pressing upon him to touch him. And whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God.” He warned them sternly not to make him known.

Commentary on Mark 3:7-12
This is a summary text indicating the tremendous drawing power of Jesus with the ordinary people. It is in stark contrast with the preceding passages of conflict with the religious leaders who were out to destroy him. People were coming not only from Galilee, where Jesus was living and working, but from Jerusalem and Judea in the south, from across the river Jordan and even from Gentile regions like Tyre and Sidon. They came because of all they had heard about what he was doing.

So great were the crowds that Jesus had to ask his disciples to get a boat so that he would not be crushed. Huge numbers of people, who had heard of his healing powers, wanted to touch him. They felt that was enough to be healed. Some, possessed by evil spirits, fell down before him and called out, “You are the Son of God!” Jesus warned them to keep silent. As mentioned before, this call was not a confession of faith but an attempt to turn aside the threatening power of Jesus by using the exact name of the opposing ‘spirit’.

Jesus knew that the people were not ready for this revelation of his identity. Their attitudes were still largely superficial. They were coming for their own immediate needs and not as true followers. They came to get, not to give or share.

Nevertheless, Jesus would not turn them away. He knew that they had great needs which only he could satisfy. He was full of compassion for them and anxious to bring healing into their lives.

Friday of Second Week in Ordinary time

Gospel mk 3:13-19
Jesus went up the mountain and summoned those whom he wanted and they came to him. He appointed Twelve, whom he also named Apostles, that they might be with him and he might send them forth to preach and to have authority to drive out demons: He appointed the Twelve: Simon, whom he named Peter; James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean, and Judas Iscariot who betrayed him.

Commentary on Mark 3:13-19
Jesus goes up a mountain. It has no name because it is the symbolism that is more important than the location. Mountains in the Scriptures are holy places associated with the presence of God. Jesus goes up mountains at more solemn moments in his public life: here, during the Sermon on the Mount, at the Transfiguration, and after feeding the 5,000…

Jesus’ purpose on this occasion is to pick the inner circle of his followers. “They were those whom he wanted.” Later he will say: “I have chosen you; you have not chosen me.” And “they came to him”. A call includes both the invitation and the response. The same is true for each one of us. The call is always there; can we say the same about our response?
There were twelve in this inner circle of disciples. In the New Covenant they would be the “patriarchs”, the foundational pillars of the new community, embracing the new Israel.

They are called “apostles”. A word to be clearly distinguished from “disciples”. The ‘disciple’, which comes from a Latin word meaning ‘to learn’, is essentially a follower who imbibes the teaching of the teacher and tries to make it part of his life. The ‘apostle’, however, from a Greek word meaning ‘to go out on a mission’ (like an ambassador), is essentially one who has a mandate from the teacher to pass on to others.

In the Pauline letters, where the term appears most often in the Christian Testament, it means primarily one who has been a witness of the Risen Lord and has been commissioned to proclaim the resurrection. Paul himself, because of his experience at Damascus, is regarded as an Apostle.

These Twelve were to be Jesus’ companions. They were to preach, that is, proclaim his message of the Kingdom and work with him to make it a reality. They were to cast out demons, to liberate people from all situations which enslaved people to any form of evil.
The list is headed – as are all lists of the Apostles – by Simon Peter. For Mark, the name Peter was given on this occasion. In Matthew it is given later, following his confession of Jesus’ identity. Strangely, the list includes included one man who would betray (‘hand over’) his Master and Lord. And today there are still those, called by Jesus, who betray him. What about me? “Is it I, Lord?” “There go I but for the grace of God.”

Saturday of Second Week in Ordinary time

Gospel MK 3:20-21
Jesus came with his disciples into the house. Again the crowd gathered, making it impossible for them even to eat. When his relatives heard of this they set out to seize him, for they said, “He is out of his mind.”

Commentary on Mark 3:20-21
Today we are told that “Jesus came home”? Yet, at another time he will say that he has nowhere to lay his head. One, of course, can say that anywhere can be the home of Jesus or that home is where Jesus is. We have seen references already to the ‘house’ or the ‘home’ indicating any house where Jesus is gathered with his disciples, with those who listen attentively to what he says.

At the same time, so many people came looking for him that he did not even have time to eat. This is in strong contrast with what is going to follow. One might think such popularity would be welcomed especially by his family; a kind of reflected glory. On the contrary, he is an embarrassment to them. They think he is mad. He must be mad because he is in conflict with the religious leaders, with the Pharisees and the Scribes. (It reminds one of the parents of the man born blind who did not want to have anything to do with their son because of his relationships with his healer, Jesus.) He must be mad because a genuine rabbi would never be seen happily in the company of sinners, tax collectors, prostitutes, lepers and outcasts.

Similarly, teachers of the Law who had come all the way from Jerusalem (news of Jesus must now be reaching that far) were saying that he must be possessed by the prince of demons and that it was by the power of the prince of demons that he drove out other demons.

From the experience that Jesus had, any of his followers must not expect, simply because he bases his life on truth and brotherly love, that he will be admired, respected and loved in return. From Jesus down, every true follower of Christ has faced misunderstanding, opposition and even verbal and physical violence. And this sometimes from within his own community.

Monday of the Third Week in Ordinary Time

Gospel mk 3:22-30

The scribes who had come from Jerusalem said of Jesus, “He is possessed by Beelzebul,” and “By the prince of demons he drives out demons.” Summoning them, he began to speak to them in parables, “How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him. But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house. Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them. But whoever blasphemes against the Holy Spirit will never have forgiveness, but is guilty of an everlasting sin.” For they had said, “He has an unclean spirit.”

Commentary on Mark 3:22-30
We have seen how the religious leaders have tried various ploys to expose Jesus as a violator of the Law. They now try a new tactic to discredit him. Basically they make two accusations:

a. He is possessed, not by just any ordinary demon, but by Beelzebul the prince of demons.

b. It is through the power of the demon in him that he expels evil spirits from others.

Jesus answers both charges. He responds to the second charge by showing its internal contradictions. If the devil was acting against himself his power would eventually collapse, like a divided household. To drive the demon from someone as Jesus did was to liberate that person, free that person from evil powers. Why would the demon want to do something like that? The charge does not make sense. It could be made by a perverse mind.

Nor can someone enter a strong man’s house to burgle without first overpowering the strong man inside and rendering him ineffective. Clearly Jesus is the strong man who cannot be overcome.

The next statement of Jesus, however, may cause difficulties for some. Jesus says that every sin, including all kinds of blasphemies that people can utter, can be forgiven but the sin of blaspheming the holy Spirit. Why only this sin? Is God’s mercy not infinite and omnipotent?

The Spirit is the origin of all that is good in Jesus, in people and in the world. God is present in the world through the Spirit. To blaspheme against the Holy Spirit is to deliberately refuse to see that presence, that goodness, as the scribes, for instance, obstinately refused to see the hand of God’s love in all that Jesus was doing. Something the ordinary people had no difficulty in seeing.

Once we are in a position that we have closed our minds to God’s presence in our lives, how can God reach us? God can only forgive those who reach out to him in sorrow and repentance. Forgiveness only came to the Prodigal Son when he turned back to find his father. Forgiveness for God is reconciliation; it is the healing of our wound. He cannot, he will not reach into a heart that has closed itself tight. He will never force his way in. Love is not love if it is not free. But the corollary of that freedom is the ability to choose the opposite. That was the choice the Scribes were making.

Tuesday of the Third Week in Ordinary Time

Gospel mk 3:31-35

The mother of Jesus and his brothers arrived at the house. Standing outside, they sent word to Jesus and called him. A crowd seated around him told him, “Your mother and your brothers and your sisters are outside asking for you.” But he said to them in reply, “Who are my mother and my brothers?” And looking around at those seated in the circle he said, “Here are my mother and my brothers. For whoever does the will of God is my brother and sister and mother.”

Commentary on Mark 3:31-35
We know that many of Jesus’ family already thought he was mad and he had become an embarrassment to them. Now they come to the house where Jesus is teaching and, standing outside, send in a message asking for him. Do they want to talk with him or to remove him from what he is doing? The message is sent in: “Your mother and brothers and sisters are outside asking for you.” To which Jesus replies, “Who are my mother and my brothers?” And pointing to those sitting at his feet listening to his teaching, he says, “Here are my mother and my brothers." And he clarifies that further by adding, “Anyone who does the will of God, that person is my brother and sister and mother.”

We should note that Jesus’ family is described twice as being on the “outside”. They are “outsiders”. By implication, those sitting in a circle with Jesus are on the “inside”; they are the “insiders”. What Jesus is clearly saying is that being on the “inside” is not just a question of location but of relationship. That relationship is not by blood but by identification with the Way of Jesus. To be a Christian is to enter into a new family, with stronger ties than those of blood and where everyone is seen as a brother of a sister. The “insider” is defined simply as “anyone who does the will of God”.

A disturbing question that might arise from this passage is the status of Jesus’ mother, Mary. Was she also on the “outside”? The answer is an unequivocal ‘No’. We know from Luke’s gospel that, when invited by the angel to be the mother of Jesus, Mary gave an unconditional ‘Yes’. “Behold, I am the slave girl of the Lord. May it be done to me according to your word.” This was her total surrender to the will of God and it was something that she never withdrew through all the difficulties she experienced and, most of all, when the “sword of sorrow” pierced her heart as she saw her own Son’s heart pierced on the Cross. She was with him to the very end and finally would share his joy in the Resurrection. On one occasion (Luke 11:27-28), when Mary was praised as blessed and privileged for having a Son like Jesus, Jesus replied, "No, blessed rather are those who hear the word of God and keep it." Mary is on the "inside", not because she was the mother of Jesus but because of her total identifying with his mission and being with him to the very end. May we be able to say the same.

The question this passages raises for us if we are "insiders" or "outsiders"? Are we doing the will of the Father or not?

Wednesday of the Third Week in Ordinary Time

Gospel mk 4:1-20
On another occasion, Jesus began to teach by the sea. A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land. And he taught them at length in parables, and in the course of his instruction he said to them, “Hear this! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. And when the sun rose, it was scorched and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold.” He added, “Whoever has ears to hear ought to hear.”

And when he was alone, those present along with the Twelve questioned him about the parables. He answered them, “The mystery of the Kingdom of God has been granted to you. But to those outside everything comes in parables, so that they may look and see but not perceive, and hear and listen but not understand, in order that they may not be converted and be forgiven.”

Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables? The sower sows the word. These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy. But they have no roots; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. Those sown among thorns are another sort. They are the people who hear the word, but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”

Commentary on Mark 4:1-20
Today we see Jesus teaching by the seashore. The crowds were so great that Jesus had to use one of his disciples’ boats and preach from there. Generally speaking, Jesus teaches the crowds near the sea but, when teaching his disciples, he tends to go to a mountain or secluded place.

For the first time in Mark, we come across a number of parables spoken by Jesus. Before we go on to discuss the parable in today’s passage, let us make a few remarks about parables in general. In the New Testament the word ‘parable’ a wide range of literary forms. In general, however, it can be said that a parable is a way of illustrating a point of Jesus’ teaching through an illustration from daily life. Sometimes there may be an exaggerated element only to make the point the parable more striking. Strictly speaking, the difference between a parable and an allegory is that the former just makes one point as a comparison while in the latter each of the items in the story has a symbolism of its own. Generally speaking, Jesus’ parables were of the first kind but allegory cannot always be excluded. We will see that in today’s parable of the sower which is a parable in the strict sense but when Jesus explains the parable to his disciples it is made to look more like an allegory. It is not a point to argue about.

The parable of the sower, as presented here, is in three parts. The first part seems to be close to what Jesus actually said and, like most parables, just makes one point. That point is that God’s sowing represent his plan to build the Kingdom, to make his reign effective in the world. Although it may seem to meet with partial or total failure in some areas, overall it will certainly succeed. God’s plans will not be frustrated. It is a parable to induce confidence, especially for a tiny Church in times of difficulty and persecution (which Mark’s church would have been experiencing). The parable concludes with the call: "Listen, anyone who has ears to hear!" Listening is a very important element in our relationship with God and Jesus. In the Gospel, listening involves:

- actually hearing the message - understanding the message

- assimilating the message into one’s own thinking Once we have reached the third stage, the final stage will inevitably follow:

- acting on the message.

Once a way of seeing life becomes part of us, then our behaviour will want to act accordingly. We will not have to force ourselves to act. This is the freedom that comes with being one with Christ and his way. The next part of the passage may seem strange. It seems to say that Jesus spoke in parables so that those outside his own circle would not be able to understand. That does not really make sense. Was his message not for all? In fact, Jesus is quoting a rather cynical passage from the Hebrew Testament about people who keep looking but never see, keep listening but never hear. Why? Because if they did see and understand, they might be converted and change but they do not want to be converted or to change. They have already made up their minds. We can meet people like that today. In fact, the parables, using graphic images from familiar scenes in daily life, were spoken precisely to help people understand the message of Jesus. But, as we have seen, there were those who simply did not want to see even the obvious. Finally, there is another interpretation of the parable in response to a request by the disciples for an explanation. The explanation somewhat changes the emphasis on the parable itself and it become more an allegory than a parable. In the original parable the emphasis is really on the sower, God, and the ultimate success of his work. Here the emphasis is on the soil in which the seed is trying to grow. It describes different responses to the Word of the God (the seed). We have to realise first that, in Palestine at this time, the sowing took place before the ploughing. Then we need to visualise a rock-strewn field lying fallow since the last harvest. There are public paths going across it. Weeds and brambles have grown up in parts. This is where the farmer will scatter his seed. Some seed falls on the barren paths. It gets no welcome and never even begins to grow. Birds come and eat it up. This refers to those who come in contact with the message of Jesus but it never even gets a start in their lives. Some falls on the rocks where in the crevices there may be some moisture. The seed begins to grow but soon runs out of moisture and nourishment, withers and dies. This is compared to those who embrace Christianity with enthusiasm but, once they meet with some opposition or persecution (which would have been common in the early Church), they fall away. Some falls among the weeds and brambles. The seed does take root but the weeds are growing too and they eventually choke out the wheat. This is a picture of the Christian who gets caught up in the prevailing (materialistic) values of the surrounding society and produces nothing. Finally, there is seed which falls on fertile soil and yields a good harvest in varying amounts. These are the Christians who really hear the word (see above) and produce much fruit. Notice that to be a Christian, it is not enough just to be fervent and observant but one also must be productive. “A good tree bears good fruit.” A branch of the vine that does not bear fruit will be cut off. I may reflect today which of the above categories best describes me.

Thursday of the Third Week in Ordinary Time

Gospel mk 4:21-25

Jesus said to his disciples, “Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand? For there is nothing hidden except to be made visible; nothing is secret except to come to light. Anyone who has ears to hear ought to hear.” He also told them, “Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you. To the one who has, more will be given; from the one who has not, even what he has will be taken away.”

Commentary on Mark 4:21-25

We are still with Mark in a section of parables and images. Today we see a number of disparate sayings. No one lights a lamp and then covers it up. Our Christian faith is a light for the world; it is not to be kept hidden. Our message is not meant to be kept secret but to be broadcast. The faith we have received is not to be kept to ourselves. How many know that we are Christians? How many see us practise our faith openly? How many are influenced by our living according to the Christian vision? Our faith, our knowledge of Jesus and his Gospel, is not something to kept to ourselves. A "good" Catholic is not just one who keeps all the Commandments, goes often to Mass, stays in the "state of grace" but, rather, one who radiates his/her faith, shares it generously with others, is as much concerned with others having the experience of loving and being loved by God that he/she has. If we are not SEEN to be Christians we have somehow failed, no matter how good our inner lives may be. To be a Christian is not just to be a good person but an apostle, an evangeliser, a sharer of faith by word and action. What we give out to others is what we will ourselves receive – and even more. “To the one who has, more will be given; from the one who has not, even what he has will be taken away.” That is what happened to the man who buried his master’s money in the ground so as not to lose it. Those who invested it, got even more in return. In the Christian life, we gain by giving, not be getting. It is only when we give that we can get.

Feast of the Conversion of Saint Paul, Apostle

Gospel mk 16:15-18
Jesus appeared to the Eleven and said to them: “Go into the whole world and proclaim the Gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages. They will pick up serpents with their hands, and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”

Commentary
As the First Reading opens, we see Saul going to the high priest getting letters authorising him to go to the synagogues in Damascus and, if he found any Christians, called here “followers of the Way”, there, he would bring them back to Jerusalem in chains. Then, as he approached the city, there was a brilliant flash of light and Saul fell to the ground. He heard a voice saying: “Saul, Saul, why are you persecuting me?” Quite puzzled, he replied: “Who are you, sir?” The answer came: “I am Jesus, whom you are persecuting.” This must have been news to him. To attack the followers of Jesus was to attach Jesus himself. “As often as you do it to even the least of my followers, you do it to me.” It is significant that when Saul got to his feet, he was blind. But it was not just a physical blindness; he had not been able to see Jesus as the Word of God. He would stay like this for three days and during that time neither ate nor drink. Then a Christian called Ananias was told to go and baptise Saul. Not surprisingly, Ananias was not keen on going to see a man who was going all out to get rid of Jesus’ followers. But he was reassured that this was what God wanted. “This man is a chosen instrument of mine to carry my name before the Gentiles, kings and Israelites.” Ananias, presumably with some trepidation, then went to Saul and told him that the Lord had sent him so that Saul could regain his sight and be filled with the Holy Spirit. He laid hands on Saul’s head. Immediately scales fell from Saul’s eyes and he could see again. But what he could see was now very different from what he saw before his blindness. He was ready for baptism.

The rest, as they say, his history. Almost immediately, Saul began to go to the synagogues of Damascus proclaiming that Jesus was the Son of God. It was an extraordinary transformation. Later, his name will be changed to Paul. From then on, he will launch on an extraordinary career of bringing the Gospel to both Jewish and Gentile communities in what is now Turkey, in Greece and ultimately in Rome, the capital of the Roman Empire. This is reflected in the words of the Gospel where Jesus, before his ascension, tells his disciples: “Go into the whole world and proclaim the Gospel to every creature.”

Each one of us has been baptised, most of us at a very early age. But becoming a Christian is not just a once for all event. The process of conversion to a deeper following of Christ is something that can and should continue right through our lives. It is also important to realise that, like Paul, every one of us is called not just to take care of our own spiritual wellbeing but that our following of Christ is something that calls on us to share that message with people around us, “to proclaim the Gospel to every creature”.

The Gospel reading is from the end of Mark’s gospel, from what is sometimes referred to as the “longer ending” to distinguish it from a “shorter” one. Both of these texts are thought not to be from the original version of Mark but were inserted to round off the ending of this gospel which ends rather abruptly with the women on Easter Sunday fleeing from the empty tomb “bewildered and trembling” and, because of their great fear, “they said nothing to anyone”.

The longer ending carries on from that point with material that we find in the other narratives, such as references to Mary Magdalen and Jesus appearing to his disciples.

Today’s reading includes instructions that Jesus gave to his disciples before leaving them for the last time. They are words which apply very much to Paul. They begin with the instructions to proclaim the Good News to the whole of creation. This is exactly what Paul was doing as he reached out to Gentile communities all the way from what is now modern Turkey, through Greece and Macedonia and on to Rome.

“The one who believes and is baptised will be saved.” Paul was second to none in his belief in Christ. He would be able to say later on, “I live, no, it is not I, but Christ lives in me.” An expression of total union with his Lord.

Jesus then indicates some of the signs that will accompany those who profess their faith. Again, Paul was capable of many of these – like escaping great dangers and bringing healing and wholeness into people’s lives.

Conversion is not something that only happens once in a lifetime. It is something that can happen to us several times in the course of our life. Let us be ready to answer whenever the Lord calls us to something greater.

Friday of the Third Week of the Year

Gospel mk 4:26-34

Jesus said to the crowds: “This is how it is with the Kingdom of God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come.”

He said, “To what shall we compare the Kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.

Commentary on Mark 4:26-34

Here we have the two last parables told by Mark in this part of his gospel. They are both images of the Kingdom of God, of God’s truth and love spreading among people all over the world. They are both taken from the world of agriculture, a world that would have been very familiar to Jesus’ listeners. In the first, God’s work is compared to a farmer planting seed. As in the parable of the sower, the seed is the Kingdom. Night and day the process of growth continues without any human intervention. Whether the farmer is awake or asleep the process of growth continues. The seed sprouts and grows and he does not know how. The outcome is certain. Once the seed is ripe, it is for the farmer to bring in the harvest. And that is our task: to bring in the harvest which has been planted in the hearts of people. In the words of the other parables, to throw the light which helps people see the truth and love of God already in their deepest being. In the second parable the Kingdom is compared to a mustard seed. Although one of the tiniest of seeds, it grows into a sizeable shrub in which even birds can build their nests. Both of these parables are words of encouragement to a struggling Church, living in small, scattered communities and surrounded by hostile elements ready to destroy it. How amazed would the Christians of those days if they could see how the seed has grown and spread to parts of the world of whose very existence they were totally unaware. We today still need to have their trust and confidence in the power of the Kingdom to survive and spread. Mark says that Jesus spoke many parables, in fact, he only spoke in parables. But the full meaning of his teaching was explained to his inner circles of disciples. Those staying “outside” were not ready to take in the message. They are the ones who were not “hearing”, as Jesus told his disciples to do. How sensitive is my hearing?

Saturday of the Third Week in Ordinary Time

Gospel mk 4:35-41

On that day, as evening drew on, Jesus said to his disciples: “Let us cross to the other side.” Leaving the crowd, they took Jesus with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?” He woke up, rebuked the wind, and said to the sea, “Quiet! Be still!” The wind ceased and there was great calm. Then he asked them, “Why are you terrified? Do you not yet have faith?” They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?”

Commentary on Mark 4:35-41

After the passage on the parables, Mark continues by narrating four miracle stories, two of them put together in an “inclusion”. There are two messages in today’s story of the calming of the storm at sea. The first is that the calming of the sea indicates the true identity of Jesus; he has the power of God himself. This question of Jesus’ identity is a major theme of Mark’s gospel. He speaks to the sea as if it were a living thing, an instrument of the devil, an evil thing. No wonder that the disciples are filled with awe. Their question contains its own answer: "Who then is this whom even wind and sea obey?", as is clear from passages in the Old Testament, especially in the Psalms: You still the roaring of the seas, the roaring of their waves (Ps 65:8) You rule over the surging of the sea; you still the swelling of its waves (Ps 89:10) More powerful than the roar of many waters, more powerful than the breakers of the sea (Ps 93-34) He hushed the storm to a gentle breeze, and the billows of the sea were stilled (Ps 107:29). The second message lies in the symbolism underlying the whole story. It is a story of the early Church. The boat represents a church community. (Our Church is a community of churches.) The surrounding sea is the world. Jesus gets into the boat “just as he was”, that is, a man looking no different from his disciples. There were other boats too. That is, other church communities. Then a violent storm arises and waves threaten to swamp the boat and sink it. This is just what was happening to so many little communities surrounded by hostile elements bent on wiping out the Christian faith. Where was Jesus during all this? Asleep! Not in the least worried. The disciples scold him: “Teacher (not yet Lord), do you not care that we are all going to be drowned?” How often that complaint must have risen from those tiny, battered communities wondering where their Lord was in all their troubles! Jesus wakes up and tells the wind to be still. And calm returns. Now they are scolded: “Why were you afraid? Do you not yet have faith?” That is, trust in Jesus’ caring for them. Of course, the real calm is not so much in the sea as in their hearts when they realise that Jesus is not far away, he is not asleep but is with them all the time.

Let us pray for that inner peace that comes from knowing Jesus is always very close to us, not matter what may be going on in our lives.

Monday of the Fourth Week in Ordinary Time

Gospel mk 5:1-20

Jesus and his disciples came to the other side of the sea, to the territory of the Gerasenes. When he got out of the boat, at once a man from the tombs who had an unclean spirit met him. The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain. In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him. Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones. Catching sight of Jesus from a distance, he ran up and prostrated himself before him, crying out in a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!” (He had been saying to him, “Unclean spirit, come out of the man!”) He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.” And he pleaded earnestly with him not to drive them away from that territory.

Now a large herd of swine was feeding there on the hillside. And they pleaded with him, “Send us into the swine. Let us enter them.” And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned. The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened. As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear. Those who witnessed the incident explained to them what had happened to the possessed man and to the swine. Then they began to beg him to leave their district. As he was getting into the boat, the man who had been possessed pleaded to remain with him. But Jesus would not permit him but told him instead, “Go home to your family and announce to them all that the Lord in his pity has done for you.” Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.

Commentary on Mark 5:1-20
Today we see Mark at his best. A story full of drama and excitement. Compare the very bland version in Matthew (where, for some reason, there are two men.) It takes place in the “country of the Gerasenes” which was Gentile territory.

There was a man who was possessed by several demons (“My name is Legion for there are many of us.”) He was absolutely uncontrollable, could smash through chains and lived in isolated places, an outcast and a source of fear to people everywhere.

But when Jesus appears, it is the demons’ turn to fear. They begged not to be sent out of that district. (As Gentile territory was it fertile ground for their activities, a Screwtape’s paradise?) They offer a deal. They ask to be allowed to enter a herd of pigs. The presence of pigs indicates this was Gentile territory. Their request is granted. Once possessed, the pigs, 2,000 of them, went berserk and hurtled down a cliff into the lake and were drowned.

To the thinking of many today, this seems like a terrible waste of good pigs. How could Jesus do such a thing? But we need to remember that this was written in a Jewish context where pigs were regarded as unclean and to be avoided at all costs. We remember how the Prodigal Son was condemned in his hunger to get a job tending pigs and even to eating their food. For a Jew, this was the very lowest any human could go in terms of humiliation and degradation. So getting rid of these pigs was no big deal. A case of good riddance. A better place to put evil spirits could not be imagined!

On the other hand, the swineherds were naturally upset at losing their means of livelihood and went back to the towns to announce what had happened. The people came out to see this extraordinary happening. They found Jesus and the man, perfectly composed and fully dressed. And they were afraid. Naturally, they realised that, in Jesus, they were in the presence of Someone very special who had such powers. They were also very upset that their herds of pigs had been destroyed and, not surprisingly, they begged Jesus to go elsewhere.

The man, however, asked to follow Jesus. Jesus’ response is interesting. He said to the man, “Go home to your people and tell them all that the Lord in his mercy has done for you.” This was, in fact, another kind of following. And is a message each of us can hear.

Some of us think that following Jesus means spending a lot of time “with Jesus” in religious activities or joining the priesthood or religious life. For most of us, our calling and our following of Jesus takes place right where we are. It is there that we need to share with others our experience of knowing and being loved by Jesus. Let us go home and tell others what Jesus means in our lives. And, like the people in the Gospel, they may be amazed.

Tuesday of the Fourth Week in Ordinary Time

Gospel mk 5:21-43

When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” He went off with him and a large crowd followed him.

There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, Who touched me?” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”

While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?” Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.’

Commentary on Mark 5:21-43

Today’s passage illustrates a feature of Mark’s gospel – inclusion, where one passage is contained inside another. Today we have two miracles, with one of them narrated inside the other. Again we are told of large crowds gathering around Jesus on the shore as once again he crosses the lake.

A synagogue official, Jairus, approaches and begs Jesus to lay his healing hands on his daughter who is very ill. Such a person was responsible for conducting services at the synagogue and keeping order. Sometimes the title was honorary without any administrative responsibility.

He asks Jesus to come and lay his healing hands on her, as he has done for so many others. As Jesus makes his way to the house followed by a large crowd, there is a woman who had been haemorrhaging for 12 years. She had tried every kind of medical treatment but in vain; in fact, she was getting worse. Apart from the distress caused by the ailment, her bleeding rendered her ritually unclean. If the people around her knew of her condition she might have been attacked. Hence her great anxiety to approach Jesus without being identified or drawing attention.

She had this tremendous faith that, just by touching the hem of Jesus’ garment, she would be healed. And she was – immediately. In both cases, there was a deep conviction that physical contact together with faith in Jesus’ power to heal would bring about a cure. It is important for us to recover the connection between physical touch and healing.

Jesus was aware that something had happened, “aware that power had gone out from him”. His disciples naturally wondered how he could say this when so many people were pressing in on him.

In fear and trembling, probably more afraid of the crowd than of Jesus, the woman identified herself. She then hears the beautiful words: "Your faith [your total trust in me] has restored you to health; go in peace and be free from your complaint." Peace

indeed. Not only was she physically cured but she could now mix freely with people

again. She was fully restored to society and her community, without shame, without having to hide.

Now we resume the first story. Messengers come to say that Jairus’ daughter has died. There is no need to bother Jesus any more. Jesus urges Jairus to keep believing. As he approaches the house, he separates from the crowd and brings only Peter, James and John with him as witnesses to a very special event. The house is full of mourners, wailing and weeping in the customary way.

“What’s all the fuss about? The child is not dead, only asleep." In so speaking, Jesus is not denying the child’s real death, but it is an assurance that she will be wakened from her sleep of death. Death in the Old Testament is often described as sleep. And we, too, read on gravestones that so-and-so “went to sleep in the Lord”.

The crowd, often portrayed as so supportive of Jesus, here are shown as incredulous. They laugh at him. So everyone is put out of the room except the child’s parents and Jesus’ his three companions. Taking the girl by the hand, he says: "Little girl, I tell you get up [rise]." The words suggest resurrection to new life. Immediately the girl got up and began to walk around. She was just 12 years old.

Those present are “overcome with astonishment” and are told not to say anything to anyone and reminded to give the poor girl some food. This is another step in the unfolding of Jesus’ identity while at the same time he does not want that identity to be made public at this stage.
Wednesday of the Fourth Week in Ordinary Time

Gospel mk 6:1-6

Jesus departed from there and came to his native place, accompanied by his disciples. When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joseph and Judas and Simon? And are not his sisters here with us?” And they took offense at him. Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.

Commentary on Mark 6:1-6

Jesus returns to his home town in the company of his disciples. On the sabbath day, as was his right, he began teaching in the synagogue. His listeners, who all knew him since he was a child, are staggered at the way he speaks. "Where did the man get all this? What is this wisdom that has been granted him and these miracles that are worked through him?" He had no more education than any of his fellow-villagers. But the point is that they do recognise his wisdom and his power to perform miracles. Yet, he is “only” a carpenter, the son of Mary and related to James and Joset and Jude and Simon and with “sisters” as well.

And, because they knew him so well, they could not accept him. They deliberately chose not to see what was happening before their eyes. This, of course, is the irony of the whole situation. They did not know him at all. They were blinded by a superficial familiarity. So Jesus says, "A prophet is only despised in his own country, among

his own relations, and in his own house." A saying known in other cultures and an experience all too often repeated in our own day. In comparing himself to the Hebrew prophets who went before him, Jesus foreshadows his ultimate rejection by many of his own people. We have already seen his problems with his own family and now with his townspeople. It is not the end.

The trap of familiarity is one we can all fall into very easily. How many times have we failed to recognise the voice of Jesus speaking to us because the person is someone we meet every day, a person we may not like or despise? But God can and does talk to us through all kinds of people, Catholic or not, relative, friend, colleague, our own children, total stranger, educated, uneducated…

As a result, we are told, Jesus not only did not but “could not” work any miracles there, except for a few sick people who were cured by the laying of hands. But he could not help those who had no faith in him. Jesus works only when we cooperate and open ourselves to him. Mark often says how amazed the people are at Jesus’ teaching. Now it is Jesus” turn to be amazed at his home town’s lack of faith and trust in him.

Thursday of the Fourth Week in Ordinary Time

Gospel mk 6:7-13
Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick –no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave from there. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

Commentary on Mark 6:7-13

We now reach a new stage in the formation of Jesus’ disciples. There was a calling of

the first disciples to be “fishers of people”, then the choosing of twelve who would share in the very work of Jesus. Now the Twelve, the foundation of the future community, are being sent out to do exactly the same work that Jesus has been doing.

They have been given authority over unclean spirits, they preach repentance – that radical conversaion (metanoia, metanoia) to the vision of the Kingdom, anointing the sick with oil and healing them. Notice that these three activities cover the whole person: spiritual, mental and physical. Healing and wholeness, health and holiness. To be holy is to be whole.

They are instructed to travel lightly, bringing only what they absolutely need. No food or money or even a change of clothes. They will not need these things because they will be taken care of by the people they serve. They are to stay in the first house that takes them in. Overall, they are to show total dependence on and trust in God. This is freedom at its best. A model repeated by many saints and founders of religious congregations. (One thinks of such disparate cases as St Ignatius Loyola, Mother Teresa, the community in the book The Cross and the Switchblade.)

Do we really need all the baggage we carry through life? As someone has said: Those are really rich whose needs are the least. That is what Jesus is teaching us. And, of course, he was a living example.

The disciples went off and did the three central works of Jesus:

- They proclaimed the Kingdom and called for a radical change of heart from people so that they might see life in the way that Jesus, the Son of God, was proclaiming.

- They liberated many people from evil influences and compulsions. Freedom is of the essence of Christian discipleship.

- They anointed the sick with soothing oil and brought them healing and wholeness.

They not only preached the Kingdom; they made it a reality in people’s lives.

This is what we too are all called to do within the circumstances of our life. Having little but giving much.

Friday of the Fourth Week in Ordinary Time

Gospel mk 6:14-29

King Herod heard about Jesus, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.” Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.” But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”

Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. John had said to Herod, “It is not lawful for you to have your brother’s wife.” Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. Herodias had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. His own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.” He even swore many things to her, “I will grant you whatever you ask of me, even to half of my kingdom.” She went out and said to her mother, “What shall I ask for?” Her mother replied, “The head of John the Baptist.” The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.” The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb.

Commentary on Mark 6:14-29

Jesus was now becoming well known over a wide area. There was much speculation as to who he was (a major theme of Mark's gospel). Some were suggesting that he was John the Baptist (who had by this time been executed) come to life again, or that he was the prophet Elijah, who was expected to return just before the coming of the Messiah, or that he was a prophet in his own right, "like the prophets we used to have". We know, of course, that all those speculations were wrong. The answer will emerge very soon.

King Herod, steeped in superstition and full of fear and guilt was convinced that Jesus was a re-incarnation of John the Baptist whom he had beheaded. We then get the story as to how this happened.

Herod Antipas, also known as Herod the Tetrarch, was the son of Herod the Great, who was king when Jesus was born. When the older Herod died his kingdom was divided among his three surviving sons. Archelaus received half of the territory, Herod Antipas became ruler of Galilee and Perea, while Philip was the ruler of the northern territory on the east side of the Jordan. The title ‘Tetrarch’ indicates that he was ruler of one quarter of the whole territory.

It is clear that Herod had great respect for John as he would also have for Jesus later on. The problem arose because of John had denounced Herod’s taking the wife of his half-brother Herod Boethus, as his wife. This was in clear violation of Jewish law. The historian Josephus also says that Herod feared that John, so popular with the people, might instigate a riot against him.

It was this woman, Herodias, who now wanted to be rid of John but could not do so because of Herod's respect for John. Herod had gone as far as arresting John but even when John was in prison, Herod loved to listen to him even though he was puzzled by John’s preaching.

Herodias saw her opportunity when Herod threw a party for his court to celebrate his birthday. She knew her husband's weaknesses. Herodias's daughter was brought in to dance and utterly captivated Herod. Deep in his cups, he made a rash promise. He would give her anything, even half of the territory he governed. Under the prompting of the mother, the girl makes the gruesome request for John's head on a dish.

Herod was aghast but because of his oath and the presence of his guests, he dared not renege on his promise. John was beheaded and the head given to the mother. John's disciples then take the body and give it a decent burial.

Saturday of the Fourth Week in Ordinary Time

Gospel mk 6:30-34

The Apostles gathered together with Jesus and reported all they had done and taught. He said to them, “Come away by yourselves to a deserted place and rest a while.” People were coming and going in great numbers, and they had no opportunity even to eat. So they went off in the boat by themselves to a deserted place. People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.

When Jesus disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

Commentary on Mark 6:30-34

The Twelve came back from their mission full of excitement at all they had done and taught. Jesus now told them to withdraw for a while for reflection and rest. This is what Jesus himself used to do. Large crowds were still mobbing Jesus and perhaps some of the apostles too so that they did not even have time to eat. This could have been a real time of temptation as the apostles began to glory in their new-found power and the resultant fame and popularity.

We also see here once more the balance in Jesus’ life. He was so available to all those in need, the poor, the sick, the outcasts but there was a limit to his availability. He knew when he needed to get away, to renew contact with his Father, to recharge his batteries (cf. Mk 1:35-37).

Some people are too self-centred and have a very poor awareness of other people’s needs and do not bother to meet them. On the other hand, there are those who need to be needed, their need is to have people looking constantly for them but the result can often be ‘burnout’ or breakdowns. There are times when we have to learn to be able to say No without feeling guilty.

So Jesus and his disciples take off in a boat to a solitary place where they will be left to themselves. Or that is what they thought. But the people saw them leaving and had a good idea where they were headed. While Jesus and his disciples crossed the lake in a boat, the people hurried along the lakeshore. When Jesus stepped out of the boat, he was faced by a huge crowd.

Jesus quickly decides that this is a time for availability. He is deeply moved by the people’s need, they were like lost sheep in need of a shepherd’s guidance. The people coming out to a desert place echoes the people of Israel in their wanderings. Here Jesus is the Shepherd of the New Israel. So he begins to teach them. Their first hunger was spiritual. They needed to understand what Jesus stood for and why he did the things he did. There is a eucharistic connection here and in what follows (the multiplication of loaves) and the teaching corresponds to what we now call the Liturgy of the Word during the Eucharist.

The story illustrates well the balance in Jesus’ life. As he did himself, he urges his disciples to retire and reflect on the meaning of what they are doing. Otherwise they may become active for activity’s sake or for other less worthy motives. At the same time, in this particular situation, Jesus sees that a response is called for. The day of reflection is abandoned and the people in their great need are served. Let us learn, through careful discernment, to do likewise. To do the right thing at the right time.

We might notice some similarities between this story and the passion of Jesus:

Both Herod and Pilate recognised in John and Jesus respectively people of obvious goodness of life, wisdom and integrity. The hatred of Herodias for John parallels the hatred of the Jewish leaders for Jesus – both called for execution by the ruler (Herod in one case, Pilate in the other). After the deaths of John and Jesus, disciples asked and received permission for a decent burial.

John is the precursor of Jesus not only in announcing the coming of Jesus but also in giving his life for the integrity of his beliefs and in bringing God's message to the people.

We are called to do the same. To prepare the way for Jesus and his message must become an integral part of every Christian’s life. Without our cooperation, without our going ahead of Jesus, his message will not be heard.

Monday of the Fifth Week In Ordinary Time

Gospel mk 6:53-56

After making the crossing to the other side of the sea, Jesus and his disciples came to land at Gennesaret and tied up there. As they were leaving the boat, people immediately recognized him. They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was. Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.

Commentary on Mark 6:53-56

Last Saturday we saw Jesus and the Twelve landing at a remote place by the lakeshore to spend a day of quietness and reflection. But, as soon as they disembarked, they were met by a huge number of people for whom Jesus, as their Shepherd, was filled with the deepest compassion. After teaching them at length, he arranged with his disciples for the 5,000 people there to be fed. After this, the disciples were sent off in their boat to Bethsaida. On the way, they ran into a huge storm. In the middle of it Jesus appeared walking on the water. When he got into the boat and commanded the wind and the waves there was total calm. In our weekday readings from Mark, these two scenes are passed over at this point.

Today we have a passage summarising what Jesus was doing for the people. It indicates the tremendous hunger of the people to be cured and made whole by Jesus. The people recognise him immediately and go everywhere bringing along those in need of healing. Jesus, in turn, was visiting towns and villages. The sick, strong in their faith, only asked to be allowed to touch the edges of his outer garment and everyone who touched him was cured.

Let us pray that our influence on others at home, at work and elsewhere may have a truly healing effect.

Tuesday of the Fifth Week in Ordinary Time

Gospel mk 7:1-13

When the Pharisees with some scribes who had come from Jerusalem gathered around Jesus, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles and beds.) So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:

This people honors me with their lips, but their hearts are far from me; In vain do they worship me, teaching as doctrines human precepts.

You disregard God’s commandment but cling to human tradition.” He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition! For Moses said, Honor your father and your mother, and Whoever curses father or mother shall die. Yet you say, ‘If someone says to father or mother, “Any support you might have had from me is qorban”’ (meaning, dedicated to God), you allow him to do nothing more for his father or mother. You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”

Commentary on Mark 7:1-13

A group of self-righteous scribes and Pharisees come up from Jerusalem to observe Jesus. Obviously word has reached Jerusalem about what Jesus has been doing up in Galilee. They immediately notice that Jesus and his disciples do not observe some of the “traditions of the elders”, especially with regard to the washing of hands before eating. These traditions were a body of highly detailed but unwritten human laws which the Scribes and Pharisees regarded as having the same binding force as the Law of Moses. Paul admits to having been a fanatical upholder of these traditions (cf. Galatians 1:14)

It is hard not to come to the conclusion that many of these observances were originally based on practical experience. Eating without washing one's hands could be a source of sickness, although they knew nothing about germs or bacteria. Because sometimes it could be diseased, eating pork made some people seriously sick so the meat was banned altogether. But in order to ensure these hygienic requirements would be observed they were linked to a religious sanction. Violating them was not just bad for your health, but a violation of God’s will. To ignore them was to disobey God.

Clearly Jesus was not against the washing of hands as such, even as a religious observance. What he was against was the legalism by which the mere observance of some external actions was equated with being a devout lover of God. He quotes from the prophet Isaiah (Is 29:13):

This people honours me only with lip service,

while their hearts are far from me.

The worship they offer me is worthless;

the doctrines they teach are only human regulations.

The real commandments of God, e.g. unconditional love of the neighbour, are neglected in favour of what are purely human traditions. Jesus illustrates the hypocrisy involved by showing how some supposedly devout people got around the basic responsibility of respect for parents (which the Mosaic law demanded) by claiming that they had consecrated all they owned to God and the temple, while in fact keeping it for their own use. The “Qorban” was a way of supposedly making a gift to God by an offering to the Temple but in such a way that the donor could continue to use it for himself and not give it to others, even needy parents. (Like the priest who said, “Each week I throw all the collection up in the air for God. What stays up, he keeps; the rest comes to me.”)

We sometimes meet Catholics who confuse the essential service of God with some religious rulings. They judge people by whether they eat fish on Friday or not. They piously go through all kinds of devotional exercises but their conversation is full of gossip and destructive criticism of others.

Others get tied down by scruples: Did I say my penance after Confession? When the more important question would be, Did I change my behaviour? How did I keep my promise not to repeat the same sins?

Or did I observe the full hour of fasting before communion? When the more important issue would be, Does my going to communion bring me closer to God and make me a more loving person with others?

There can be a bit of the Pharisee in all of us and that is the real subject of the teaching today. We will only be judged by the depth of our love and nothing else.

Wednesday of the Fifth Week in Ordinary Time

Gospel mk 7:14-23
Jesus summoned the crowd again and said to them, “Hear me, all of you, and understand. Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”

When he got home away from the crowd his disciples questioned him about the parable. He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile, since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.) “But what comes out of the man, that is what defiles him. From within the man, from his heart, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile.”

Commentary on Mark 7:14-23

After defending himself against the accusations of some Pharisees and scribes, about his not observing the traditions of the elders, Jesus now turns to the people. He enunciates what for him is the main principle:

- Nothing that goes into the body from outside can make a person ritually or religiously unclean.

- What makes a person unclean is the filth that comes from inside their mind and spoken through their mouth or expressed in action.

This was a major issue in the earliest days of the Church and was dealt with by the Council of Jerusalem. The story is told in the Acts of the Apostles. The first Christians were all Jews who continued to observe Jewish customs. But when non-Jews began to be accepted into the Christian communities, should they also be obliged to follow these laws and customs? It became clear that, from a religious point of view, no food could be called unclean. This helped to break down the barriers between Jew and Gentile. It has been pointed out that, immediately after this (cf. tomorrow’s reflection), Jesus entered Gentile territory, something he did not often do in his own ministry.

Even Jesus’ disciples seemed shocked by Jesus’ teaching (probably reflecting the reactions of some of the early Jewish Christians). Jesus repeats what he says in the light of the Kingdom he was proclaiming. No food that goes into a person from the outside can make a person unclean. Food does not go into the heart but into the stomach and ultimately passes out as waste. Real uncleanness is in the heart, in the mind. Real uncleanness comes from inside people in the form of “evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly”. This is real uncleanness and the source is in ourselves and not in what we eat.

As Christians, we do not normally worry about clean and unclean foods on religious grounds but we can sometimes judge people's religious commitment by their observance or non-observance purely external things – a nun not wearing a habit, not taking holy water on going into the church, taking communion in the hand/in the mouth.

We may have got rid of the problem of unclean foods but there are many other ways by which we focus on trivial externals while ignoring the real evils, the places where real love is absent – in ourselves.

Thursday of the Fifth Week in Ordinary Time

Gospel mk 7:24-30
Jesus went to the district of Tyre. He entered a house and wanted no one to know about it, but he could not escape notice. Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet. The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter. He said to her, “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.” She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.” Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.” When the woman went home, she found the child lying in bed and the demon gone.

Commentary on Mark 7:24-30

Having challenged some of the religious principles of Pharisees and Scribes, Jesus now pointedly goes into Gentile territory. The next three stories take place in non-Jewish areas. Why did Jesus go to the city of Tyre on the Mediterranean coast? It may have been to give him some breathing space from the crowds which pressed in on him everywhere. Later, he will move on to Sidon and then eastwards by way of the Sea of Galilee to the area known as Decapolis (Ten Towns). All of these places were dominated by Gentiles. Because the people there recognised his healing powers, he ministered to them also.

We are told that he entered a house in Tyre and did not want to be recognised. Why was this? Because his mission was only to his own people? Because people without faith only saw in Jesus a wonder worker? Nevertheless, he was already too well known even here to escape notice. His fame had spread even to these places.

It is then that a Gentile woman came to him. She was a Greek but Syro-phoenician by birth. She prostrated herself before Jesus and begged him to exorcise the evil spirit in her daughter. Jesus’ answer seems somewhat strange and out of character. “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.” Jesus’ words suggest an image where the children of the family are fed first and then the leftovers are given to the dogs under the table. In so speaking, Jesus indicates the prior claim of the Jews to his ministry. In fact, we see this, too, in the missionary work of Paul. Whenever he arrived in a town for the first time, he always went to the Jewish synagogue first to preach the message of Christ and only later to the Gentiles. Because of the shared tradition of Jews and Christians they were the obvious people to hear the message first.

Jews (and also Muslims) avoided dogs as unclean animals. They were unclean because they ate all kinds of things indiscriminately. The name ‘dogs’ was sometimes applied by Jews to Gentiles and for the same reason. It is not unlikely that the woman was aware of this disparaging title. It is also important to sense the tone in which Jesus spoke and this is indicated by the reply of the woman. It is done in a mood of friendly banter. This is clear from the immediate response of the woman. “Lord (notice the title), even the dogs under the table eat the children’s scraps.” In other words, they do not wait until the children are finished eating. They eat simultaneously, even though they only get scraps.

Her powerful faith is immediately rewarded and her daughter is healed. It is a story anticipating the faith of future Gentiles who will become Christians. Let us pray that that faith may be ours also. We know that Jesus excludes absolutely no one from his mercy and healing power. Both as individuals and communities, may we too be as inclusive as possible in our relationships.

Friday of the Fifth Week In Ordinary Time

Gospel mk 7:31-37
Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis. And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him. He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue; then he looked up to heaven and groaned, and said to him, “Ephphatha!” (that is, “Be opened!”) And immediately the man’s ears were opened, his speech impediment was removed, and he spoke plainly. He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it. They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and the mute speak.”

Commentary on Mark 7:31-37

Jesus is still in Gentile territory. He has now moved east from the Mediterranean coast to the interior on the east side of the Sea of Galilee in the area of the Decapolis (Greek for "Ten Towns").

A deaf and dumb man is brought to Jesus for healing. He takes the man aside, puts his fingers in the man’s ears, touches his tongue with spittle, looks up to heaven and prays, "Be opened". Immediately the man’s ears are opened, his tongue loosed and he is able speak plainly. As often happens in this gospel, the people who witnessed the miracle are told not to say anything about it to anyone “but the more Jesus 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."

As often happens in the Gospel and especially in Mark we have here much more than a miracle story, the healing of a physical ailment. We are approaching a climactic part of this gospel and this passage leads into it. What Jesus does to this man is something that is meant to happen to every one of his followers, including his immediate disciples.
We all need to have our ears opened so that we can hear and understand in its fullness the message of Jesus. In addition to that, once we have heard and understood, the natural

consequence is that we go out and speak openly to the world about what we have heard and understood. Both hearing and speaking are inseparable for the Christian disciple.

And so in the older form of the baptismal rite and it still may be used in the current liturgy, the celebrant may touch the ears of the one being baptised and put saliva on the lips. (Saliva was believed to have healing powers. And in this the ancients were right; it is in fact a kind of antibiotic. It is why animals also lick their wounds.) This rite symbolises the grace of the sacrament by which the newly baptised (I speak of an adult) hears and accepts the Word of God and undertakes the responsibility of proclaiming it in word and action.

And, as in today’s story, when we have truly experienced the power of that message and the love of God in our own lives, we cannot but do what that man did – broadcast it far and wide.

Saturday of the Fifth Week in Ordinary Time

Gospel mk 8:1-10
In those days when there again was a great crowd without anything to eat, Jesus summoned the disciples and said, “My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat. If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.” His disciples answered him, “Where can anyone get enough bread to satisfy them here in this deserted place?” Still he asked them, “How many loaves do you have?” They replied, “Seven.” He ordered the crowd to sit down on the ground. Then, taking the seven loaves he gave thanks, broke them, and gave them to his disciples to distribute, and they distributed them to the crowd. They also had a few fish. He said the blessing over them and ordered them distributed also. They ate and were satisfied. They picked up the fragments left over–seven baskets. There were about four thousand people. He dismissed the crowd and got into the boat with his disciples and came to the region of Dalmanutha.

Commentary on Mark 8:1-10

Today we have the second of two multiplication stories found in Mark. The first with 5,000 people was in a predominantly Jewish area while this one with 4,000 people is in mainly Gentile territory. Jesus is reaching out to both groups. The people have nothing to eat and are hungry. The meaning is both physical and spiritual.

Once again we see Mark indicating the emotional response of Jesus. He is filled with compassion for the people in their need. “I feel compassion for all these people… If I send them off home hungry they will collapse on the way… Some have come a great distance."

They will collapse “on the way”, on the road. Jesus is the Way, the Road. To walk the road of Jesus, we need a certain kind of nourishment. This is what Jesus came to give.

The disciples, interpreting Jesus literally, as they usually do, ask: “Where could anyone get bread to feed these people in a deserted place like this?” In the presence of Jesus, the question answers itself but the disciples have not yet clicked. In Mark’s gospel they are often shown to be without an understanding of just who their Master is. That is because they represent us.

The disciples are asked what they can supply. Seven loaves and a few fish is all they have.

There is a strong eucharistic element in this, as in the former story. The people are told to sit down. "He took the seven loaves, and after giving thanks (eucharistesas, ’ eucaristhsas in the Greek), he broke them and handed them to his disciples to distribute. And they distributed them among the crowd."

Again we note that Jesus himself does not give out the food the people need. It comes from him but his distributed by his disciples. The same is today. It is our task to feed the hungry – both physically and spiritually. All were filled – 4,000 people altogether – and even so there were seven (a perfect number) baskets left over. A sign of God’s abundance shared with his people.

Again, as before, “He sent them away and, immediately, getting into the boat with his

disciples, went to the region of Dalmanutha”, back to Jewish territory. Jesus was leaving no room for any misinterpretations of what he had done. The disciples too are quickly removed from the scene. There was to be no self-congratulation or glorying in their connections with Jesus the wonder worker. Through the miracle the teaching had been given and that was it.

Lord, teach me to serve you as you deserve;
to give and not to count the cost;
to fight and not to heed the wounds;
to labour and seek no reward
save that of knowing that I do your holy will.

Monday of the Sixth Week in Ordinary Time

Gospel mk 8:11-13
The Pharisees came forward and began to argue with Jesus, seeking from him a sign from heaven to test him. He sighed from the depth of his spirit and said, “Why does this generation seek a sign? Amen, I say to you, no sign will be given to this generation.” Then he left them, got into the boat again, and went off to the other shore.

Commentary on Mark 8:11-13
The Pharisees, disturbed by what Jesus is saying and doing, demand some ‘heavenly’ sign to indicate that his authority comes from God. He refuses to acquiesce to their request. They will not get a sign on their terms.

The irony, of course, is that Jesus’ whole life is a sign, a sign of God’s loving presence among us. In Mark, the ordinary people can see this clearly. Only the leaders and – in Mark – Jesus’ own disciples are slow to learn.

In the immediately foregoing passage Jesus has just fed 4,000 people with seven loaves of bread and a few fish. The signs are there in abundance but the Pharisees cannot see because they do not want to see. Their blindness is a central theme to this part of Mark, as we shall see.

We too need to be aware of our own blindness and our failure to see the ‘signs’ of God’s love operating in our everyday lives.

Tuesday of the sixth Week in Ordinary Time

Gospel mk 8:14-21

The disciples had forgotten to bring bread, and they had only one loaf with them in the boat. Jesus enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.” They concluded among themselves that it was because they had no bread. When he became aware of this he said to them, “Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened? Do you have eyes and not see, ears and not hear? And do you not remember, when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?” They answered him, “Twelve.” “When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?” They answered him, “Seven.” He said to them, “Do you still not understand?”

Commentary on Mark 8:14-21

Yesterday we saw the blindness of the Pharisees in asking Jesus to give some sign of his authority from God. Today we see the blindness of Jesus’ own disciples. This, of course, is pointing to our blindness in not recognising the clear presence of God in our own lives.

The disciples are travelling across the lake in the boat. They had forgotten to bring food with them and there was only one loaf between them all. As they cross the lake, Jesus is talking to them. “Keep your eyes open; be on your guard against the yeast of the Pharisees and the yeast of Herod.” For the Jews yeast was a corrupting agent because it caused fermentation. That was why at the Pasch they ate unleavened, incorrupt, bread. And Paul tells the Corinthians: “Get rid of all the old yeast, and make yourselves into a completely new batch of bread, unleavened as you are meant to be” (1 Cor 5:7).

Jesus is telling his disciples to avoid two opposing kinds of corruption. That of the Pharisees which is based on narrow-minded and intolerant legalism and that of Herod, which is based on amoral and hedonistic pleasure-seeking.
However, the disciples are not really listening to their Master. They latch on to the word “yeast” and link it with their present obsession – not enough bread. Their lunch is the only thing on their minds. Jesus, of course, knows what is going in their minds.

He scolds them: “You are worried about having no bread? Do you not understand? Have you no perception? Are your minds closed? Have you eyes that do not see, ears that do not hear? Do you not remember? When I broke the five loaves among the 5,000, how many baskets of leftovers did you pick up?” “Twelve,” they answer. “And when I broke the seven loaves for the 4,000, how many baskets of leftovers did you collect?” “Seven.” “And you still do not understand?”

Five loaves for 5,000 with 12 baskets over, seven loaves for 4,000 with seven baskets over, and they, a mere dozen people, are worried about being short of food when Jesus is with them?

Mark tends to be very hard on the disciples. They cannot see, they cannot hear, they fail to understand what is happening before their very eyes. But they are learning gradually, as we shall see. Of course, Mark is firing his shots not at the disciples but at you and me. How much faith have we got in God’s care for us? Can we hear, can we see? Are we also without understanding?

Wednesday of the Sixth Week in Ordinary Time

Gospel mk 8:22-26

When Jesus and his disciples arrived at Bethsaida, people brought to him a blind man and begged Jesus to touch him. He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on the man and asked, “Do you see anything?” Looking up the man replied, “I see people looking like trees and walking.” Then he laid hands on the man’s eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly. Then he sent him home and said, “Do not even go into the village.”

Commentary on Mark 8:22-26

We are approaching a high point in Mark’s gospel. And it is preceded by today’s strategically placed story. At first glance it looks like a simple healing story of a blind man but, as in most of Mark’s miracles, there is a deep symbolic meaning inside.

People bring a blind man to Jesus so that Jesus could apply his healing touch. (How much of our touching is healing? Or are we afraid of physical touch?) Jesus takes the man aside away from the crowds. He puts spittle on the man’s eyes and asks, “”Can you see anything?” The man, who is beginning now to see, says he can see people, but they are like trees and walking about. Jesus lays his hands on the man’s eyes again and now he can see clearly. “He could see everything plainly and distinctly.” Jesus tells him to go directly home, not through the village. He wants no misplaced sensationalism about who he is. The truth of that is going to be revealed very soon.
The story is clearly linked with other events that have just been taking place. We have seen the blindness of the Pharisees unable to recognise the power of God in the words and works of Jesus. We can see the blindness of his own disciples when he asked them in the boat: “Can you not see? Can you not hear? Do you not understand?”

This story, coming where it is, is a parable about the gradual opening of the disciples’ eyes as it begins to dawn on them just who Jesus is. We will see in tomorrow’s gospel a giant step in their seeing and understanding while at the same time being aware that they still have a long way to go.

Our understanding of Jesus is also a gradual process and it never ends. Many seem to settle into a complacent level of understanding beyond which they never go. As a result their spiritual growth is blocked and also their ability to have a growing faith enrich their lives.

Thursday of the Sixth Week in Ordinary Time

Gospel mk 8:27-33

Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, “Who do people say that I am?” They said in reply, “John the Baptist, others Elijah, still others one of the prophets.” And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Christ.” Then he warned them not to tell anyone about him.

He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”

Commentary on Mark 8:27-33

We now come to a high point in Mark’s gospel which the texts of previous days have been leading up to. Since the beginning of this gospel the question has been continually

asked: “Who is Jesus?” Today we get the answer. The blind and deaf disciples show that they are beginning to see more clearly.

So Jesus himself puts the question that has been underlying all that has gone before: “Who do people say I am?” The disciples give a number of answers reflecting the speculations of the people. These include:

- John the Baptist come to life again

- Elijah, who was expected to return to earth just before the arrival of the Messiah

- One of the other prophets…

Then Jesus asks his disciples what they believe. “Who do you say I am?” Peter speaks up in the name of all: “You are the Christ.”

This is indeed a dramatic moment. Jesus is not just an ordinary rabbi, not just a prophet. He is the long-awaited Christ, the Messiah, the anointed King of Israel. This is a tremendous breakthrough for the disciples. However, they are told to keep this to themselves for the time being. There were many expectations about the Messiah and Jesus did not want to be identified with them.

But it is not the end of the story. There is a sudden and unexpected twist for which they were not at all prepared. Jesus immediately begins to tell them what is going to happen to him in the days ahead: that he will suffer grievously, be rejected by the religious leaders of his own people, be put to death and – perhaps most surprising of all – after three days rise again. And there was no mistaking his meaning for “he said all this quite openly”. ‘Religious leaders’ here refers to the Sanhedrin, the 71-member ruling council of the Jews consisting of elders, the chief priests and the scribes. Under Roman rule, it had authority in religious matters.

For the first time in this gospel Jesus refers to himself as the “Son of Man”. He will do this many more times. The title was first used in the book of Daniel (7:13-14) as a symbol of “the saints of the Most High”, referring to those faithful Israelites who receive the everlasting kingdom from the “Ancient One” (God). In the apocryphal books of 1 Enoch and 4 Ezra the title does not refer to a group but to a unique figure of extraordinary spiritual endowments, who will be revealed as the one through whom the everlasting kingdom decreed by God will be established. Of itself, this expression means simply a human being, or, indefinitely, someone, and there are evidences of this use in pre-Christian times. Its use in the New Testament is probably due to Jesus’ speaking of himself in that way, “a human being”, and the later Church’s taking this in the sense of the Jewish apocrypha and applying it to him with that meaning (cf. New American Bible)

It is not difficult to imagine how the disciples must have been profoundly shocked and could not believe their ears at what Jesus was telling them. Peter, their impetuous leader, immediately begins to protest. They have just pronounced Jesus to be the long-awaited leader of the Jewish people and now he says he is going to be rejected and executed by their very own leaders. It made absolutely no sense whatever. Jesus turns round, looks at his disciples and scolds Peter with the terrible words, “Get behind me, Satan! Because the way you think is not God’s way but man’s.”

This is what the gradual opening of the eyes of the blind man in yesterday’s story indicated. They had reached the stage where they had made the exciting discovery that their Master was none other than the long-awaited Messiah. They had answered the first question of Mark’s gospel: Who is Jesus? But they were still immersed in all the traditional expectations that had grown up around the coming of the Messiah, as the victorious and triumphing king who would put all Israel’s enemies to flight.

But they would have to unlearn all this. The rest of Mark will answer the second question: What kind of Messiah is Jesus? or What does it mean for Jesus to be Messiah?

And a further question follows from that. What will all that mean for the disciples – and for us? We will see some of that tomorrow.

Friday of the Sixth Week in Ordinary Time

Gospel mk 8:34-9:1

Jesus summoned the crowd with his disciples and said to them, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the Gospel will save it. What profit is there for one to gain the whole world and forfeit his life? What could one give in exchange for his life? Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.”

He also said to them, “Amen, I say to you, there are some standing here who will not taste death until they see that the Kingdom of God has come in power.”

Commentary on Mark 8:34

Having warned his disciples of the future that lies ahead for him, Jesus now calls the crowds and his disciples together and lets them know in no uncertain terms what following him entails. To be a follower of Jesus is to be ready to go exactly the way that he went. “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me.”

“Whoever wishes to save his life, will lose it, but whoever loses his life for my sake and that of the Gospel will save it.” This is the paradox. Self-preservation and self-centred aggrandisement leads to nothing, only to a kind of death. Surrendering one’s life totally into a commitment to Jesus and to his Way (as expressed in the Gospel) leads to an enrichment which nothing else can supply.

This is a clear challenge that anyone who wants to follow Jesus must be ready both to suffer and give their lives in love for others. Those who make every effort to preserve their lives and hang on to what they have with no regard for transcendent values or the needs of others are destined to lose everything, not least their integrity, dignity and self-respect.

This was very practical teaching for people who were frequently being persecuted for their Christian faith. Those who betrayed that faith to save their lives or their property had lost something more valuable – their integrity, their wholeness, their consistency.

Undoubtedly many could not live with themselves afterwards. There are certain things which are more important than human life or material possessions.

“What gain, then, is it for a man to win the whole world and ruin [the true meaning of] his life? And indeed what can a man offer in exchange for his life?” We have a long list of martyrs (= witnesses) to the faith whose memories we cherish and whose example we respect and admire. We have no list and no desire to remember those who avoided martyrdom and compromised their faith and their values and who may have enjoyed wealth and position as a result. They lived on for a while and then disappeared; the martyrs are still very much alive.

There are overtones here of a Church in persecution. There must have been those who, when their faith was challenged, “were ashamed of Jesus and his words” and denied their faith to save their immediate lives. They will hear the terrible words cited in Matthew’s gospel: “I do not know you.”

The final phrase is ambivalent: “There are some standing here who will not taste death until they see that the Kingdom of God has come in power.” That can refer to the establishment of the Christian communities, as witnesses to the Kingdom being established in the world, which will be the result of the great experience at Pentecost. It can also refer, of course, to a belief among many in the early Church that the Second Coming of Jesus, the Parousia, would take place in their lifetime.

Memorial of the Blessed Virgin Mary, Mother of the Church

Gospel Jn 19:25-34
Standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved, he said to his mother, "Woman, behold, your son."
Then he said to the disciple, "Behold, your mother." And from that hour the disciple took her into his home. After this, aware that everything was now finished, in order that the Scripture might be fulfilled, Jesus said, "I thirst." There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.
When Jesus had taken the wine, he said, "It is finished." And bowing his head, he handed over the spirit.

Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down. So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus. But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately Blood and water flowed out.

On Saturday, March 3, 2018, Pope Francis announced that a new memorial would be celebrated on the Monday after Pentecost Sunday and entitled “The Blessed Virgin Mary, Mother of the Church.”  Henceforth, this memorial is added to the General Roman Calendar and is to be universally celebrated throughout the Church.

In instituting this memorial, Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship, said:
This celebration will help us to remember that growth in the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet and to the Mother of the Redeemer and Mother of the Redeemed, the Virgin who makes her offering to God.

“Anchored” to the Cross, the Eucharist, and the Blessed Virgin Mary who is both “Mother of the Redeemer” and “Mother of the Redeemed.”  What beautiful insights and inspiring words from this holy Cardinal of the Church.

The Gospel chosen for this memorial presents to us the holy image of the Blessed Mother standing before the Cross of her Son.  While standing there, she heard Jesus say the words, “I thirst.” He was given some wine on a sponge and then declared, “It is finished.”  Jesus’ Blessed Mother, the Mother of the Redeemer, stood as a witness as the Cross of her Son became the source of the the redemption of the World.  As He took that last drink of wine, He completed the institution of the New and Eternal Passover Meal, the Holy Eucharist.

Additionally, just prior to Jesus expiring, Jesus declared to His mother that she would now be the “Mother of the Redeemed,” that is, the mother of each member of the Church.  This gift of Jesus’ mother to the Church was symbolized by Him saying, “Behold, your son…Behold, your mother.”

As we celebrate this new and beautiful universal memorial within the Church, ponder your relationship to the Cross, to the Eucharist and to your heavenly mother.  If you are willing to stand by the Cross, gaze at it with our Blessed Mother, and witness Jesus pour forth His Precious Blood for the salvation of the world, then you are also privileged to hear Him say to you, “Behold, your mother.”  Stay close to your heavenly mother. Seek her maternal care and protection and allow her prayers to daily draw you closer to her Son.

Dearest Mother Mary, Mother of God, my mother, and Mother of the Church, pray for me and for all your children who are so deeply in need of the mercy of your Son as it was poured out on the Cross for the redemption of the world.  May all your children draw ever closer to you and to your Son, as we gaze upon the glory of the Cross and as we consume the Most Holy Eucharist. Mother Mary, pray for us. Jesus, I trust in You!


*Monday of the Seventh Week of the Year

Years I and II Gospel Mk 9, 14-29
[As Jesus came down the mountain with Peter, James and John] and approached the disciples, they saw a large crowd standing around, and scribes in lively discussion with them. Immediately on catching sight of Jesus, the whole crowd was overcome with awe. They ran up to greet him. He asked them, "What are you discussing among yourselves?" "Teacher," a man in the crowd replied, "I have brought my son to you because he is possessed by a mute spirit. Whenever it seizes him it throws him down; he foams at the mouth and grinds his teeth and becomes rigid. Just now I asked your disciples to expel him, but they were unable to do so." He replied by saying to the crowd, "What an unbelieving lot you are! How long must I remain with you? How long can I endure you? Bring him to me." When they did so the spirit caught sight of Jesus and immediately threw the boy into convulsions. As he fell to the ground he began to roll around and foam at the mouth. Then Jesus questioned the father: "How long has this been happening to him?" "From childhood," the father replied. "Often it throws him into the fire and into water. You would think it would kill him. If out of the kindness of your heart you can do anything to help us, please do!" Jesus said, " 'If you can?' Everything is possible to a man who trusts." The boy's father immediately exclaimed, "I do believe! Help my lack of trust!" Jesus, on seeing a crowd rapidly gathering, reprimanded the unclean spirit by saying to him, "Mute and deaf spirit, I command you: Get out of him and never enter him again!" Shouting, and throwing the boy into convulsions, it came out of him; the boy became like a corpse, which caused many to say, "He is dead." But Jesus took him by the hand and helped him to his feet. When Jesus arrived at the house his disciples began to ask him privately, "Why is it that we could not expel it?" He told them, "This kind you can drive out only by prayer."


Reflection from From Living Space/Sacred Space. com
As Jesus comes down the mountain of the Transfiguration with Peter, James and John, they find the rest of the disciples surrounded by a large crowd.  They are in a deep argument with some Scribes, the experts on the Jewish law.  Jesus wants to know what they are arguing about.

A man comes forward and describes some terrible symptoms his son is experiencing.  He had asked Jesus’ disciples to exorcise this demon but they were not able to do so.  Reading the passage with contemporary eyes it is possible for us to see in the boy’s symptoms some kind of epilepsy attack.  It is understandable that people in those days would see in it some kind of evil possession.  A person with epilepsy seems to behave in very bizarre ways and to be in the control of some external power.

“You faithless generation!” Jesus exclaims.  He asks that the boy be brought to him.  Immediately the boy has another attack, lying writhing on the ground, foaming at the mouth – all typical symptoms of an epileptic attack.

The father says the boy has been like that since birth and then he makes a heart-rending plea, “If you can do anything, have compassion on us and help us.” Jesus’ response is immediate: “If you can!  Everything is possible for anyone who has faith.”  Jesus does not just help people who ask.  They must have a firm trust and confidence in God.  We were told earlier that in Nazareth Jesus was able to do very little healing because the people there had no faith or trust in him.

The man comes back with a magnificent response, “I do have faith.  Help the little faith I have!”  That is the paradox of faith.  It is something that we must have in order to come under the power of God and yet it is also something he has to give us first.
This was enough for Jesus.  He immediately drove out the force that was afflicting the boy.  It involved one more last attack, leaving him lying on the ground like a corpse so that the onlookers thought he was dead.   Epileptics can look like that at the end of an attack.
Then Jesus took the boy by the hand and lifted him up.  “And he was able to stand.” As often happens in the Gospel, healing and a restoration to wholeness means standing up, sharing in the resurrection, the new life, of Jesus.

Afterwards, when Jesus’ disciples were alone with him, they asked why they could not heal the boy.  Jesus tells them that this kind of the problem “can only be driven out by prayer”.  Did that mean that they had been trying to heal the boy by their own
efforts?  Were they beginning to think that the power that had been given them was their own?  That they had failed to realise they were just channels of God’s healing power?   Jesus spent long hours in prayer before and after his teaching and healing works.  We cannot expect to do otherwise.

Reflection from The Word Among Us

I do believe, help my unbelief! (Mark 9:24)
He had brought his son to Jesus, the healer and the wonder-worker. It was his last hope. But Jesus wasn’t there, only some of his disciples. No matter. Surely they could help. But no—their prayers had no effect. The scribes mocked them; the disciples became frustrated. And still his son suffered. The man felt defeated.

Just then, Jesus came down from the mountain. The father’s heart began to lift as Jesus asked him to bring the boy to him. With a mixture of fear, discouragement, and hope, he cried out, “I do believe, help my unbelief!” (Mark 9:24).
This is what faith looks like. It isn’t always picture-perfect. It’s honest, and it asks God for the help and strength we don’t have. That makes this father’s prayer a good one for us to adopt today.

“Lord, I do believe; help my unbelief! I admit it; I am weak. I wish my faith were stronger. I wish I were better at trusting you, better at obeying you. Still, I want to approach you honestly, not as I think I should be, but as I am.

“I do believe, Lord! I know you have helped me in the past. Every time I feel a tug on my heart to pray for someone, it’s because of the faith you’ve given me. Every time I try to look for your help with a problem, I’m exercising that gift of faith. But this situation right here? This one isn’t as easy.

“Lord, I know that I will face something today that will challenge me. I might waver when you don’t seem to be answering my prayers. I might worry about the future and start to doubt that you really will stick with me. I might fall into the trap of thinking I don’t need you if things are going well today. I don’t want these things to stop me. Help me to keep reaching out to you.

“Lord, help my unbelief! When my prayers aren’t answered the way I expect, help me to hang on. When new issues arise unexpectedly, increase my faith. When the day is peaceful and prosperous, keep me close to you. Lord, I do believe!

“Lord, thank you that with you all things are possible!”


Tuesday of the Seventh Week of the Year

Years I and II Gospel Mk 9, 30-37
Jesus and his disciples came down the mountain and began a journey through Galilee, but he did not want anyone to know about it. He was teaching his disciples in this vein: "The Son of Man is going to be delivered into the hands of men who will put him to death; three days after his death he will rise." Though they failed to understand his words, they were afraid to question him. They returned to Capernaum and Jesus, once inside the house, began to ask them, "What were you discussing on the way home?" At this they fell silent, for on the way they had been arguing about who was the most important. So he sat down and called the Twelve around him and said, "If anyone wishes to rank first, he must remain the last one of all and the servant of all." Then he took a little child, stood him in their midst, and putting his arms around him, said to them, "Whoever welcomes a child such as this for my sake welcomes me. And whoever welcomes me welcomes, not me, but him who sent me."

They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”  But they remained silent.  For they had been discussing among themselves on the way who was the greatest.  Mark 9:33-34

The Apostles “remained silent” because they were immediately filled with feelings of guilt.  They were having a foolish argument about who was the greatest among them and when Jesus asked them what they were discussing, they were ashamed to admit it.  They knew their conversation was foolishness.  Jesus goes on to offer the beautiful teaching on true humility.  But let’s take a look at the lesson we learn from the Apostles’ experience of guilt.

Is guilt a bad thing?  Is it undesirable to feel guilt?  Is “Catholic guilt” the result of overly oppressive moral teachings?  Sadly, in our world today it seems that most forms of guilt are slowly dissipating and many people are becoming more obstinate in their violations of God’s law with a “guilt free” conscience.  But the truth is that guilt is often a good thing!  It’s good when the guilt you feel is a result of a clear understanding of your moral failure.  Guilt, in this case, is a sign that your conscience is working.

Of course there are those who are scrupulous and feel excessive guilt when they should feel only a little.  Or they feel guilt as a result of a confused conscience rather than as the result of a sin they have committed.  This is not healthy and must be remedied.  However, in our day and age, a lack of healthy guilt is often the more common problem.

Perhaps the lesson we should take from this encounter Jesus had with His Apostles is that it is good and healthy to experience guilt in our lives when it is clear that we have done something wrong.  And it is good and healthy to be attentive to this guilt as an invitation to change our ways.

After Jesus gently reproved the Apostles, He then gently taught them the meaning of true greatness.  This is also the approach He will take with us when we humbly experience guilt for our sins.

Reflect, today, upon how well your conscience works.  Is it, at times, overly scrupulous?  Is it unscrupulous, tending to the opposite extreme of failing to see sin for what it is.  Or are you blessed with a balanced, good and healthy conscience that does experience appropriate guilt as needed so as to guide you when you go astray?  Seek this middle way of a virtuous conscience and allow our Lord to be your daily guide.

Lord, I offer to You my conscience.  I know that my conscience is a sanctuary, a holy place, where I am called to meet You and hear Your voice.  May my conscience always be open to the full truth of Your Gospel so that I may be guided by You each and every day.  Jesus, I trust in You.


Tuesday of the Seventh Week of the Year

Years I and II Gospel Mk 9, 30-37
Jesus and his disciples came down the mountain and began a journey through Galilee, but he did not want anyone to know about it. He was teaching his disciples in this vein: "The Son of Man is going to be delivered into the hands of men who will put him to death; three days after his death he will rise." Though they failed to understand his words, they were afraid to question him. They returned to Capernaum and Jesus, once inside the house, began to ask them, "What were you discussing on the way home?" At this they fell silent, for on the way they had been arguing about who was the most important. So he sat down and called the Twelve around him and said, "If anyone wishes to rank first, he must remain the last one of all and the servant of all." Then he took a little child, stood him in their midst, and putting his arms around him, said to them, "Whoever welcomes a child such as this for my sake welcomes me. And whoever welcomes me welcomes, not me, but him who sent me."

They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”  But they remained silent.  For they had been discussing among themselves on the way who was the greatest.  Mark 9:33-34

The Apostles “remained silent” because they were immediately filled with feelings of guilt.  They were having a foolish argument about who was the greatest among them and when Jesus asked them what they were discussing, they were ashamed to admit it.  They knew their conversation was foolishness.  Jesus goes on to offer the beautiful teaching on true humility.  But let’s take a look at the lesson we learn from the Apostles’ experience of guilt.

Is guilt a bad thing?  Is it undesirable to feel guilt?  Is “Catholic guilt” the result of overly oppressive moral teachings?  Sadly, in our world today it seems that most forms of guilt are slowly dissipating and many people are becoming more obstinate in their violations of God’s law with a “guilt free” conscience.  But the truth is that guilt is often a good thing!  It’s good when the guilt you feel is a result of a clear understanding of your moral failure.  Guilt, in this case, is a sign that your conscience is working.

Of course there are those who are scrupulous and feel excessive guilt when they should feel only a little.  Or they feel guilt as a result of a confused conscience rather than as the result of a sin they have committed.  This is not healthy and must be remedied.  However, in our day and age, a lack of healthy guilt is often the more common problem.

Perhaps the lesson we should take from this encounter Jesus had with His Apostles is that it is good and healthy to experience guilt in our lives when it is clear that we have done something wrong.  And it is good and healthy to be attentive to this guilt as an invitation to change our ways.

After Jesus gently reproved the Apostles, He then gently taught them the meaning of true greatness.  This is also the approach He will take with us when we humbly experience guilt for our sins.

Reflect, today, upon how well your conscience works.  Is it, at times, overly scrupulous?  Is it unscrupulous, tending to the opposite extreme of failing to see sin for what it is.  Or are you blessed with a balanced, good and healthy conscience that does experience appropriate guilt as needed so as to guide you when you go astray?  Seek this middle way of a virtuous conscience and allow our Lord to be your daily guide.

Lord, I offer to You my conscience.  I know that my conscience is a sanctuary, a holy place, where I am called to meet You and hear Your voice.  May my conscience always be open to the full truth of Your Gospel so that I may be guided by You each and every day.  Jesus, I trust in You.

Wednesday of the Seventh Week of the Year

Years I and II Gospel Mk 9, 38-40
John said to Jesus, "Teacher, we saw a man using your name to expel demons and we tried to stop him because he is not of our company." Jesus said in reply: "Do not try to stop him. No one can perform a miracle in my name and at the same time speak ill of me. Anyone who is not against us is with us."
This passage offers us a lesson in jealousy or what we may call “exclusivism.”  John and the other Apostles witness someone with whom they were not familiar, doing the very good deed of driving out a demon in Jesus’ name.  It’s a somewhat strange image to imagine.  John sees this good act and tries to interfere by asking the person to stop.  Then he goes and tells on this man to Jesus, hoping Jesus will intervene.  But Jesus does the opposite.  

In some ways, this story is similar to a child who tattles on a sibling.  Say that one sibling does something that is permitted by the parent, but another sibling is jealous of it.  The result is that the jealous sibling tattles for a silly reason.
“Exclusivism” can be defined as a tendency to think that something is good only when I do it.  It’s a form of spiritual greed in which we have a hard time rejoicing in and supporting the good deeds of another.  This is a dangerous but all too common struggle for many.
The ideal, in our Christian life, is to look for the works of God everywhere and within everyone.  We should so deeply desire that the Kingdom of God be built up that we are overjoyed whenever we witness such activity.  If, on the other hand, we find ourselves jealous of another for the good that they do, or if we find ourselves trying to find fault with what they are doing, then we should be aware of this tendency and claim it as our sin, not theirs.

Reflect, today, upon your own reaction toward the goodness of others.  Are you able to rejoice in that goodness?  Or does it leave you with a certain jealousy or envy?  If the latter, then commit yourself to the goal of being freed from these temptations.  Our divine Lord desires that you participate in His good works.  You should seek to have that same desire.
Lord, when I am jealous of others, especially when I am jealous of their good works, help me to see this as my sin.  Help me instead to look for the many wonderful ways that You are at work in our world, and help me to rejoice in all that You do through others.  Jesus, I trust in You.



Thursday of the Seventh Week of the Year

Years I and II Gospel Mk 9, 41-50
Jesus said to his disciples: "Any man who gives you a drink of water because you belong to Christ will not, I assure you, go without his reward. But it would be better if anyone who leads astray one of these simple believers were to be plunged in the sea with a great millstone fastened around his neck. "If your hand is your difficulty, cut it off! Better for you to enter life maimed than to keep both hands and enter Gehenna with its unquenchable fire. If your foot is your undoing, cut it off! Better for you to enter life crippled than to be thrown into Gehenna with both feet. If your eye is your downfall, tear it out! Better for you to enter the kingdom of God with one eye than to be thrown with both eyes into Gehenna, where 'the worm dies not and the fire is never extinguished.' Everyone will be salted with fire. Salt is excellent in its place; but if salt becomes tasteless, how can you season it? Keep salt in your hearts and you will be at peace with one another."

Commentary on Mark 9:41-50
Today the Gospel speaks of scandals.  It is a much used word in our newspapers today and not always with the same meaning that we find in the Gospel.  In the media it tends to refer to behaviour which we do not expect from certain classes of people.  We read about it and we say, “How terrible!  How wicked!”  In the Gospel, however, scandals are stumbling blocks which impede our journey along Christ’s Way.  If a president dilly-dallies with a young lady in his office that is scandalous in the media sense but it is not likely to affect the living out of my Christian faith.

The Way of Christ is expressed in love and compassion and, wherever that happens, the action is noted and rewarded.  So anyone who gives a disciple even a drink of water, precisely because that person is known to be a follower of Christ, will not go unrewarded.  That “anyone” is to be taken with full literalness.  It could be a person of a completely different religion or of none.  And one would hope that we would do exactly the same in return.

On the other hand, anyone who corrupts the beliefs of a simple believer is only fit for a fate worse than death.  And that applies most of all to fellow believers who, by their actions, can be an obstacle to a person following Christ or coming to know Christ.
But, even within ourselves, there can be things in our lives which can block our living out of the Gospel message.  A wandering hand may steal, may hurt, may sexually abuse; it would be better to be without a hand than to allow it to do such things.  A wandering foot may bring us to places where we are corrupted or cause corruption to others.  It would be better to be crippled than to be involved in such things. A wandering eye can result in our treating other people, however beautiful and attractive, as mere objects of desire and may lead to worse things. We can read books which may lead us to thoughts and actions harmful both to ourselves and others.  There are many possibilities.  Blindness would be a lesser evil.

Obviously, Jesus is not urging us to carry out such amputations literally.  His point is to warn us of the many things which can be stumbling blocks in our Christian lives.  Perhaps we could reflect a little today and try to enumerate the things that get between us and our following of Jesus.

“Everyone will be salted with fire.”  To be salted is to be purified and kept from corruption.  This can refer either to penalties by which a sinner is punished and at the same time preserved or to the purifying trials through which we are made more faithful followers.  This is the kind of ‘amputation’ that can apply to those who have caused scandal.

This purification can happen through the trials which the Christian is likely to face in the faithful living out of the Gospel. But if the salt itself loses its taste, what can be used to give taste back to it?  “Keep salt in your hearts and you will be at peace with one another.”  Salt here seems to be the inner essence of the message of Jesus.  That is certainly the key to peace in our own hearts and in our relationships with those around us.  And if that salt is within us we are not likely to be a stumbling block to others looking for Christ and his Way.


Saturday of the Seventh Week in Ordinary Time
Gospel Mk 10:13-16

People were bringing children to Jesus that he might touch them, but the disciples rebuked them. When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the Kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the Kingdom of God like a child will not enter it.” Then he embraced the children and blessed them, placing his hands on them.

Commentary on Mark 10:13-16

People were bringing young children for Jesus to touch and bless them. (How sad that touching children has become such an object of suspicion in our day.  Yet, affectionate affirming touching, properly done, is something that children have a great need of – and not only from their parents.  Jesus had no such hang-ups.)

His disciples felt that Jesus, who may have been in the process of giving teaching, was being bothered by these mothers and tried to drive them away.  More than once we have seen the officiousness of the disciples who were taking to themselves an authority that not been given them.  They still had to learn the lesson that authority serves rather than controls and manipulates. It is a lesson that those in authority in our Church today need also to remember.  And it reflects to some extent the low place that children had in adult society, to be neither seen nor heard.

Mark, who likes to record the feelings of Jesus, says that he was quite indignant at his disciples’ behaviour.  “Let the little children come to me… for it is to such as these that the kingdom of God belongs.”  ‘Children’ here can be taken here in a wider sense to include all those who approach Jesus with a completely open, unprejudiced mind. And also those who have a low status in our society.  Such people are often more ready to hear the message of the Kingdom and to take an active part in it.

So Jesus says that only those with the openness and simplicity of a child can enter the Kingdom.  These words were, no doubt, addressed to all-knowing Scribes and Pharisees and their like and also to the disciples.

Jesus then took the children, put his arms around them, laid his hands on them and blessed them.  Jesus knew the importance of physical touch in communicating with people, in expressing encouragement, affirmation and bringing healing.

The passage can be linked, in a way, with that on scandal earlier on.  The disciples, perhaps not deliberately, were blocking access to Jesus by those who were most open to his teaching.  As people who are responsible for children, either as parents or teachers or whatever, we need to be aware of how by word or action we can block our children being exposed to the Jesus’ message of Truth and Love.  But we can also be a block to other people who can be influenced and turned away from the Way of Christ by our unchristian way of behaving.

Monday of the Eighth Week in Ordinary Time

Gospel Mk 10:17-27

As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?” Jesus answered him, “Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.” He replied and said to him, “Teacher, all of these I have observed from my youth.” Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me.” At that statement, his face fell, and he went away sad, for he had many possessions.

Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the Kingdom of God!” The disciples were amazed at his words. So Jesus again said to them in reply, “Children, 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 one who is rich to enter the Kingdom of God.” They were exceedingly astonished and said among themselves, “Then who can be saved?” Jesus looked at them and said, “For men it is impossible, but not for God. All things are possible for God.”

Commentary on Mark 10:17-27

Today we have the story of a rich man, that is, a man who believed he was rich or who believed that in his material wealth was his happiness. He was a well-meaning man. “Good Teacher, what must I do to share in everlasting life?” “You know the commandments,” says Jesus and then proceeds to list only those commandments which involve our relations with others, omitting those relating directly to God: not killing; not committing adultery; not stealing; not bearing false witness; not defrauding; respecting parents.

“I have kept all these things since I was young,” says the man. He was indeed a good man insofar as he did respect his parents and he did not do any of the sinful things mentioned.

Jesus looked at the man with a real love. This is not a love of affection or attraction. It is the love of agape (‘agaph), a love which desires the best possible thing for the other. This man was good but Jesus wanted him to be even better. So he said to him: “But there is one more thing: go and sell all you have and give to the poor. After that come and follow me.”

On hearing this, the man’s face clouded over. He walked slowly away full of sadness because he was very rich. Jesus had asked him for the one thing he could not give up.

Had asked for the one thing which the man believed showed he was specially blessed by God. He had not expected this.

After he had gone Jesus looked at his disciples and said: “”How hard it is for the rich to enter the kingdom of God!” Now it was his disciples’ turn to be alarmed and shocked.

Their whole tradition believed that wealth was a clear sign of God’s blessings; poverty was a curse from God.

Jesus removes any misunderstanding on their part: “It is easier for a camel to pass through the eye of a needle than for a rich person to enter the Kingdom of God.” In other words, quite impossible. This was really too much for them. “In that case,” they asked each other, “who can be saved?” If those who have done well in this life cannot be saved what hope can there be for the losers? It would take them time to learn the truth of Jesus’ words. And it is a lesson that many of us Christians still have to learn.

And we might ask, Why is it so difficult for a rich person to enter the Kingdom of God? Is there something wrong with being rich? The answer depends on what meaning we give to ‘rich’ and to ‘Kingdom of God’.

A person at a lower middle class level in Europe or the United States may be extremely wealthy with the same resources if living in some African or Asian countries. Similarly a ‘rich’ peasant in a remote village may live a life that is primitive compared to a family on welfare in Europe.

When Jesus uses the word ‘rich’ he means a person who has more, a lot more, than those around him and especially when many of those around him do not have enough for their basic needs. For a person to cling to their material goods in such a situation, to enjoy a relatively luxurious standard of living while those around are deficient in food and housing is in contradiction to everything that Jesus and the Kingdom stand for.

And we need to emphasize that the ‘Kingdom of God’ here is not referring to a future life in ‘heaven’. Jesus is not saying that a rich person cannot go to heaven. He is concerned with how the rich person is living now. The Kingdom is a situation, a set of relationships where truth and integrity, love and compassion and justice and the sharing of goods prevail, where people take care of each other.

The man in the story said that he kept the commandments. One should notice that, except for one, all are expressed negatively. The man could observe several of them by doing nothing! Jesus was asking him to do something very positive, namely, to share his prosperity with his brothers and sisters in need. That he was not prepared to do. As such, he was not ready for the kingdom. He could not be a follower of Jesus. Nor can anyone else who is in a similar situation.

We might also add that the teaching applies not only to individuals but to communities and even nations. There are countries in the world today enjoying very high levels of prosperity with all kinds of consumer luxuries available while a very large proportion of the rest of the world lives mired in poverty, hunger, disease. It is one of the major scandals of our day. This is not a Kingdom situation and much of it is caused not by an uncaring God, or natural causes but by human beings who just refuse to share their surplus wealth. As someone has said, the really rich are those whose needs are the least.

A final reflection. We may feel that, in our society, we personally could by no stretch of the imagination be called rich and so the story does not apply to us. But we can cling to other things besides money. I might profitably ask myself today if there is anything at all in my life which I would find it very difficult to give up if God asked it of me. It might be a relationship, it might be a job or position, it might be good health.

To be a disciple Jesus means that he is asking me to follow him unconditionally, without any strings, ready to let go of anything and everything (although he may not actually ask me to do so). It is the readiness that counts. The man in the story did not even seem to have that.

Can a Catholic be a millionaire? What do you think? What do you think Jesus’ answer would be?

Tuesday of the Eighth Week in Ordinary Time

Gospel mk 10:28-31

Peter began to say to Jesus, “We have given up everything and followed you.” Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the Gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. But many that are first will be last, and the last will be first.”

Commentary on Mark 10:28-31

Having overcome their initial shock at what Jesus had to say about the danger of wealth as a serious obstacle to being a follower of Jesus or being a member of the Kingdom, his disciples begin to take stock of their own actual situation. Clearly they cannot even be remotely numbered among the wealthy. Is there something to be said in favour of their relative poverty? “What about us?” asks the ever-irrepressible Peter. “We have left everything and followed you.”

Indeed they had. At the beginning of Mark’s gospel we are told that, on Jesus’ invitation, they had abandoned their whole livelihood and become followers of Jesus. It was a bold step when they really had no idea where it would lead them.

Jesus replies: “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. Many who are first will be last, and the last first.”

This sounds like a pie-in-the-sky promise but has it been fulfilled? In fact, it has been – and many times over. By leaving a world where each one scrambles for a piece of the cake and where some get a huge piece and others only get crumbs, the Christian who truly has the spirit of the Gospel enters a community wherever everyone takes care of everyone else and where each one’s needs are taken care of by a sharing of the community’s resources.

This is how by leaving one’s home and family and giving away one’s material goods one enters a new family in which there are far more mothers, brothers, sisters; where one home is replaced by many homes offering their warmth and hospitality, offering a home from home.

This is a reality which, unfortunately, has not been realised among many Christians who live their daily lives in the rat race for acquisition characteristic of our modern capitalist societies and who believe that what they cannot get by their own efforts they will never come to enjoy.

Yet there are examples. One of the most obvious is religious life where the words of Jesus are lived out. The question is why should only religious have this experience of shared love and shared material goods? There are other communities like L’Arche, founded by Jean Vanier – a saint of our time, where the fit and the handicapped share a life together. There are basic Christian communities or some charismatic groups where families live in a communal style sharing all their resources.

But, by and large, we have to a great extent failed to realise that Christianity is not meant to be a religion where individuals, rich and poor, live individualistic lives and carry out certain ‘religious’ acts to “save their own souls” but that it essentially consists of creating a whole new way by which people relate to each other in mutual love and care.

Jesus says that in his world the first will be last and the last first. In fact, he is saying that in his world there is no first and no last. Perhaps this can be illustrated by a story:

A rich man was concerned about his future salvation, would he ‘go to heaven’ or not. In order to motivate him, he asked God to be given a preview of heaven and hell. God agreed. God said that they would first pay a visit to hell. When they got there the man was greatly surprised. He was brought into a sumptuous dining room of a large Chinese restaurant all decorated in red and gold. In the centre was a large round table and on it were the most exotic and delicious dishes one could imagine. Around the table were seated the diners. They were the most miserable-looking group one could imagine, all sitting there motionless and in silence just looking at the beautiful food in front of them. The reason for their glumness was that they had been given chopsticks which were three feet long! There was no way they could get any of the food into their mouths. And they were going to sit there like that for eternity. That was hell!

God then brought the man to heaven. Again he was amazed. Because they were in an identical Chinese banqueting room, with the same kind of table and the same wonderful food. But everybody was in the highest spirits. The sound of laughter rang out everywhere. They were really enjoying themselves and the meal. Was this because they had the normal length of chopsticks? No! They also had three-foot chopsticks but here everyone was reaching out food to people on the opposite side of the table. And that was heaven.

It is a very good illustration of today’s Gospel. When everyone serves, everyone is served. When everyone gives, everyone gets. It is a lesson even we Christians seem to find difficult to learn.


Tuesday of the First Week in Ordinary Time

Gospel Mk 1:21-28
Jesus came to Capernaum with his followers, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him." His fame spread everywhere throughout the whole region of Galilee.

From Catholic Daily Reflections
As we enter into this First Week of Ordinary Time, we are given the image of Jesus teaching in the synagogue. And as He teaches, it’s clear that there is something special about Him. He is one who teaches with a new authority.

This statement in Mark’s Gospel contrasts Jesus with the scribes who apparently teach without this unmistakable authority. This statement should not go unnoticed.

Jesus exercised His authority in His teaching not so much because He wanted to, but because He had to. This is who He is. He is God and when He speaks He speaks with the authority of God. He speaks in such a way that people know His words have transforming meaning. His words effect change in people’s lives.

This should invite each one of us to reflect upon the authority of Jesus in our lives. Do you notice His authority spoken to you? Do you see His words, spoken in Sacred Scripture, having an effect upon your life?

Reflect, today, upon this image of Jesus teaching in the synagogue. Know that the “synagogue” represents your own soul and that Jesus desires to be there speaking to you with authority. Let His words sink in and change your life.

Lord, I open myself to You and Your voice of authority. Help me to allow You to speak with clarity and truth. As You do, help me to be open to allowing You to change my life. Jesus, I trust in You.

Another Reflection from Living Space
Today's passage is the first part of a day in the life of Jesus in which he carries out the main activities of his mission – teaching and healing. He goes to Capernaum, the centre of much of his work, and on a Sabbath day, like every observant Jew, goes to the synagogue. And, like any Jews who wishes to do so, he addresses the congregation.

He begins to teach the people. Much of Jesus' work will consist of teaching, of communicating his message, his vision of life. People are deeply impressed because, unlike the Scribes, he speaks with authority. The Scribes could only interpret, give the meaning of the Scripture. Jesus spoke in his own right. Jesus speaks in the best tradition of the great prophets. But there is more. Jesus' authority is empowering and liberating, it is not oppressive or subjugating. He will say in John’s gospel: "The truth will make you free."

Right there in the synagogue was a man possessed by an “unclean” spirit. It was called ‘unclean’ because of its basic resistance to the holiness of God. This was a world where many unexplained symptoms in people were attributed to evil powers and were often believed to be the punishment for sinful behaviour. The spirit resented the presence of Jesus. "I know who you are: the Holy One of God". It was believed that, by giving a hostile spirit its exact name, one could have power over him. But Jesus silences the evil spirit and tells it to come out of the man, who experiences a kind of fit and cries out.

Again the people are amazed at the power and authority of this man Jesus. He has new teaching and can give orders to evil spirits. The question is being asked: “Just who is this man?” It is a question that is the underlying theme of the first half of this gospel.
It for us to submit ourselves to the same empowering authority of Jesus, to listen to his teaching by steeping ourselves in his Gospel message and experiencing his healing and liberation in our lives.