Jesus, the Scribes and the widow
The different way of accounting in the Kingdom of God
Mark 12:38-44

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

The Gospel text of this Sunday presents us with two opposing but connected facts: on the one hand, we have Jesus criticizing the scribes who used religion to exploit poor widows; and on the other hand, we have the example of the poor widow who gave to the temple even what she had to live on. These facts are relevant even today!

b) A division of the text to help with the reading:

Mark 12:38-40: Jesus criticizes the exploitation of the scribes
Mark 12:41-42: Jesus watches people who place their alms in the treasury of the temple
Mark 12:43-44: Jesus reveals the value of the poor widow’s action

c) Text:

In the course of his teaching Jesus said to the crowds, "Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. They devour the houses of widows and, as a pretext recite lengthy prayers. They will receive a very severe condemnation." He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, "Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood." or Mk 12:41-44 Jesus sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, "Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood."

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What pleased or struck you most in this text? Why?
b) What does Jesus criticize and what does He praise in the doctors of the law?
c) What social and religious imbalances of that period do we find in the text?
d) How is it that the widow’s two coins are of more value than the great amount put in by the rich? Look carefully at the text and see what follows. Why does Jesus praise the poor widow?
e) What message does this text convey to us today?

5. For those who wish to go deeper into the theme

a) Yesterday’s and today’s context:

● The context in Jesus’ time.
Mark’s text 12:38-44 recounts the last part of Jesus’ activities in Jerusalem (Mk 11:1 to 12:44). Those were very intense days, full of conflicts: the driving out of the sellers in the temple (Mk 11:12-26), many discussions with the authorities: (Mk 11:27 to 12:12), with the Pharisees, with the Herodians and the Sadducees (Mk 12:13-27) and with the doctors of the law (Mk 12:28-37). This Sunday’s text (Mk 12:38-44) reports a final word of criticism by Jesus concerning the bad behavior of the doctors of the law (Mk 12:38-40) and a word of praise for the good behavior of the widow. Almost at the end of His activities in Jerusalem, Jesus sits in front of the treasury where people were putting their alms for the temple. Jesus draws the disciples’ attention to the action of a poor widow and teaches them the value of sharing (Mk 12:41-44).

● The context in Mark’s time.
During the first forty years of the Church’s history, from the 30’s to the 70’s, the Christian communities, for the most part, were made up of poor people (1Cor 1:26). Later some rich people or those who had various problems joined them. The social tensions that existed in the Roman Empire began to be felt in the life of the communities. For instance, divisions came to the fore when the communities came together to celebrate the Lord’s supper (1Cor 11:20-22), or when they met together (Jas 2:1-4). Thus, the teaching concerning the action of the widow was very real for them. It was like looking into a mirror, because Jesus compares the behavior of the rich to that of the poor.

● Today’s context.
Jesus praises the poor widow because she could share more than the rich people did. Many poor today do the same. People say, “The poor never allow another poor person to die of hunger.”  But sometimes even this is not true. Donna Cícera, a poor lady who went from the country to the periphery of a great city used to say, “In the country, I was very poor, but I always had something to share with another poor person who knocked on my door. Now that I am in the city, when I see a poor person who knocks on my door, I hide for shame because I have nothing to share!” Thus we see on the one hand rich people who have everything, and on the other poor people who have almost nothing to share, and yet share the little they have.

b) A commentary on the text:

Mark 12:38-40: Jesus criticizes the doctors of the law.
Jesus draws His disciples’ attention to the hypocritical and exploiting behavior of some doctors of the law. “doctors” or scribes were those who taught people the law of God. But they taught it only by word, because their lives witnessed to the opposite. They liked going about the squares wearing long tunics, accepting the greetings of people, taking first places in the synagogues and places of honor at banquets. In other words, they were people who wished to appear important. They used their knowledge and their profession as a means of climbing the social ladder and of enriching themselves, and not for serving. They liked to visit widows and recite long prayers in exchange for money! Jesus ends by saying, “The more severe will be the sentence they receive!”

Mark 12:41-42: The almsgiving of the widow.
Jesus and the disciples were seated in front of the treasury of the temple and watched people placing their alms in the treasury. The poor gave a few cents, the rich put in bills of great value. The treasury became full. All gave something for the upkeep of the cult, to support the priests and for the maintenance of the temple. Some of the money was used to help the poor, since in those days there was no social security. The poor depended on public charity. The neediest among the poor were the orphans and widows. They had nothing. They completely depended on the charity of others. But, even though they had nothing, they made an effort to share with others the little they had. Thus, a very poor widow places her alms in the treasury, just a few cents!

Mark 12:43-44: Jesus shows us where to find God’s will.
What is of greater value: the few cents of the widow or the thousand coins of the rich? For the disciples, the thousand coins of the rich were far more useful to perform acts of charity than the widow’s few cents. They thought that peoples’ problems could be solved by means of a lot of money. On the occasion of the multiplication of the loaves, they said to Jesus, “Are we to go and spend two hundred denarii on bread for them to eat?” (Mk 6:37) Indeed, for those who think this way, the two cents of the widow are of no use. But Jesus says, “This poor widow has put more in than all who have contributed to the treasury”. Jesus has different criteria. In calling the attention of the disciples to the action of the widow, He teaches them and us where we must look for the manifestation of God’s will, that is, in sharing. If today we shared the goods that God has placed in the universe for the whole of humanity, there would be neither poverty nor hunger. There would be enough for all and there would be some left over for others.

c) Further information: Almsgiving, sharing, wealth

The practice of almsgiving was very important for the Jews. It was considered a “good work” (Mt 6:1-4), because the law of the Old Testament said: “There will never cease to be poor people in the country, and that is why I am giving you this command: Always be open handed with your brother, and with anyone in your country who is in need and poor” (Deut 15:11). Alms placed in the treasury, whether for the cult or for the maintenance of the temple or for those in need, orphans and widows, were considered an act pleasing to God. Almsgiving was a way of sharing with others, a way of recognizing that all goods and gifts belong to God and that we are but administrators of these gifts, so that there may be abundance in this life for all.

It was from the book of Exodus that the people of Israel learned the importance of almsgiving, of sharing. The forty years’ journey in the desert was necessary to overcome the desire for accumulation that came from the Pharaoh of Egypt and that was well implanted in the minds of the people. It was easy to leave Pharaoh’s country. It was difficult to free oneself of Pharaoh’s mentality. The ideology of the great is false and deceiving. It was necessary to experience hunger in the desert so to learn that what is necessary for life is for all. This is what the manna teaches: “No one who had collected more had too much, no one who had collected less had too little” (Ex 16:18).

But the tendency to accumulate was there all the time and was very strong. And it constantly reappears in the human heart. It is precisely because of this tendency to accumulate that the great empires in the history of humanity were formed. The desire to possess and to accumulate is at the very heart of the ideology of these human empires or kingdoms. Jesus points to the conversion required to enter the Kingdom of God. He says to the rich young man, “Go and sell what you own and give the money to the poor” (Mk 10:21). This same requirement is echoed in the other Gospels: “Sell your possessions and give to those in need. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it” (Lk 12:33-34; Mt 6:9-20). Then Jesus adds the reason for this demand: “For wherever your treasure is, that is where your heart will be too”.

The practice of sharing, of almsgiving and of solidarity is one of the marks of the Spirit of Jesus, given to us on Pentecost (Acts 2:1-13), and that He wishes to make present in the communities. The result of the outpouring of the Spirit is precisely this: “None of the members was ever in want, as all those who owned land or houses would sell them, and bring the money from the sale of them, to present it to the apostles” (Acts 4:34-35ª; 2:44-45). These alms received by the apostles were not accumulated but were rather “then distributed to any who might be in need” (Acts 4:35b; 2:45).

On the one hand, the arrival of rich people into the communities made it possible to expand Christianity, because these offered better conditions to the missionary movement. However, on the other hand, the accumulation of goods blocked the movement of solidarity and sharing inspired by the force of the Spirit of Pentecost. James wishes to help such people to understand that they had gone the wrong way: “Well now you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting, your clothes are all moth-eaten.” (Jas 5:1-3). We all need to become students of that poor widow who shared what she had to live on, so as to learn the way to the Kingdom (Mk 12:41-44).

6. Praying a Psalm 62 (61)

God is strength and love

In God alone there is rest for my soul,
from Him comes my safety;
He alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.

Rest in God alone, my soul!
He is the source of my hope.
He alone is my rock,
my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in Him, you people, at all times.
Pour out your hearts to Him,
God is a refuge for us.

Ordinary people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to You, Lord, faithful love;
and You repay everyone as their deeds deserve.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice that which Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

When appearances take revenge on love…
The greatest commandment: love of God and of neighbor
Mark 12:28-34

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

In this Sunday’s Gospel one of the doctors of the law, who were responsible for the teaching of religion, wants to know from Jesus, which commandment is the greatest. Today, many people want to know what is most important in religion. Some say it is baptism, others going to Mass or some other Sunday liturgy, others say to love one’s neighbor! Some are only worried about externals or positions in the Church. Before reading Jesus’ reply, try to look into yourself and ask: “For me, what is the most important thing in religion and life?”
The text gives us the conversation between Jesus and the doctor of the law. As you read, try to focus on the following: “What does Jesus praise in the doctors of the law and what does He criticize in them?”

b) A division of the text to help with the reading:

Mark 12:28: The doctor of the law’s question concerning the greatest commandment
Mark 12:29-31: Jesus’ reply
Mark 12:32-33: The doctor approves Jesus’ reply
Mark 12:34: Jesus confirms the doctor

c) Text:

One of the scribes came to Jesus and asked him, "Which is the first of all the commandments?" Jesus replied, "The first is this: Hear, O Israel! The Lord our God is Lord alone! You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is this: You shall love your neighbor as yourself. There is no other commandment greater than these." The scribe said to him, "Well said, teacher. You are right in saying, 'He is One and there is no other than he.' And 'to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself' is worth more than all burnt offerings and sacrifices." And when Jesus saw that he answered with understanding, he said to him, "You are not far from the kingdom of God." And no one dared to ask him any more questions.

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What struck you most in the text? Why?
b) What did Jesus criticize in the doctor of the law and what did He praise?
c) How should our love of God be according to verses 29 and 30? What do the following words mean in these verses: “heart, mind, strength”? Do all these words point to the same thing?
d) What is the relationship between the first and second commandments? Why?
e) Are we closer or further away from the Kingdom of God today than the doctor who was praised by Jesus? What do you think?

5. For those who wish to go deeper into the theme

a) The context:

i) When Jesus began His missionary activity, the doctors in Jerusalem even went to Galilee to observe Him (Mk 3:22; 7:1). They were disturbed by Jesus’ preaching and already accepted the disparagement that said He was possessed by the devil (Mk 3:22). Now, in Jerusalem, they again start arguing with Jesus.
ii) In the 70’s, when Mark was writing his Gospel, there were many changes and persecutions, so the life of the Christian communities was precarious. In times of change and uncertainty there is always the risk or temptation to seek security, not to trust in the goodness of God towards us, but rather, to trust in the rigorous observance of the law. Faced with this kind of thinking, Jesus insists on the practice of love that softens the observance of the law and gives it its true meaning.

b) A commentary on the text:

Mark 12:28: The doctor of the law’s question
Just before the doctors put the question to Jesus, Jesus had had a discussion with the Sadducees on the matter of faith in the resurrection (Mk 12:18-27). The doctor of the law, who was present at the discussion, liked Jesus’ reply, and realized that He was someone very intelligent, so he makes most of the occasion and asks a question of his own for clarification: “Which is the greatest of all the commandments?” In those days, the Jews had very many laws to regulate the practice of the observance of the Ten Commandments of the Law of God. Some said, “All these laws carry the same weight, because they come from God. It is not up to us to make distinctions in the things of God.” Others replied, “No! Some laws are more important than others and so are more binding!” The doctor wants to know Jesus’ opinion: “Which is the first of all the commandments?” This matter was hotly debated in those days.

Mark 12:29-31: Jesus’ reply
Jesus replies by quoting from the Bible, which says the first commandment is “you must love God with all your heart, with all your soul and with all your strength!” (Dt 6:4-5). These words formed part of a prayer called the Shemá. In Jesus’ days, the Jews recited this prayer twice a day: in the morning and in the evening. It was as well known to them as the Our Father is to us today. Then Jesus adds, still quoting the bible: “The second is this: ‘You will love your neighbor as yourself’ (Lev 19:18). There is no commandment greater than these.” A short and very deep answer! It is a summary of all that Jesus taught about God and life (Mt 7:12).

Mark 12:32-33: The doctor of the law’s reply
The doctor agrees with Jesus and concludes, “Yes! To love Him with all your heart, with all your understanding and strength, and to love your neighbor as yourself, this is far more important than any burnt offering or sacrifice”. In other words, the commandment of love is more important than all the commandments that have to do with cult or sacrifices in the Temple. This statement comes from the prophets of the Old Testament (Hos 6:6; Ps 40:6-8; Ps 51:16-17). Today we would say: the practice of love is more important than novenas, vows, Masses, prayers and processions. Or rather, novenas, vows, Masses, prayers and processions must be the result of the practice of love and must lead to love. This a fine and subtle distinction, and worthy of reflection.

Mark 12:34: A summary of the Kingdom
Jesus affirms the conclusion drawn by the doctor and says, “You are not far from the Kingdom!” Indeed, the Kingdom of God consists in recognizing that the love of God and neighbor are the most important things. If God is Father, then we all are brothers and sisters and we must show this in practice by living as a community. “On these two commandments hang the law and the Prophets!” (Mt 22:40) Jesus’ disciples must engrave this great law on their memory, their intellect, their heart: only thus can we attain God in the total gift of self to the neighbor!

Mark 12:35-37: Jesus criticizes the teaching of the doctors of the law on the Messiah
The official propaganda of the state and of the doctors of the law stated that the messiah would come as Son of David. This was meant to teach that the messiah would be a glorious, strong and dominating king. This is what the crowd shouted on Palm Sunday: "Blessed is the coming kingdom of David, our Father!" (Mk 11:10). The blind man from Jericho also cried out: “Jesus, Son of David, have pity on me!” (Mk 10:47). But here Jesus questions this teaching of the doctors. He quotes a psalm of David: “The Lord said to my lord, take your seat at my right, till I make your enemies your footstool!” (Ps 110:1) Then Jesus goes on, “If David himself says my Lord, how can the Messiah be his son?” This means that Jesus did not agree with the idea of a glorious king Messiah, who would come to dominate and impose his reign on all his enemies. Jesus prefers being the servant Messiah proclaimed by Isaiah (Is 42:1-9). He says: “The Son of Man Himself came not to be served but to serve, and to give His life as a ransom for many” (Mk 10:45).

Mark 12:38-40: Jesus criticizes the doctors of the Law
Jesus then draws the disciples’ attention to the one-sided and hypocritical attitude of some of the doctors of the law. These doctors liked to walk about in squares wearing long tunics, being greeted by people, taking first place in the synagogues and places of honor at banquets. They liked going into the homes of widows and preaching long sermons so as to get money! Then Jesus ends by saying, “The more severe will be the sentence they receive!” It would be good for us also to make an examination of conscience based on this text to see whether we can see ourselves mirrored in there! Jesus has harsh words for those who mislead others  (Mt 18:6, 23:3-5), and so we should be careful how our actions and words influence and lead others.

C) Further information:

The greatest commandment

The greatest and first commandment is and ever will be “love God with all your heart, with all your mind and with all your strength” (Mk 12:30). At the times when the people of God, throughout the centuries, deepened their understanding of and gave importance to the love of God, then they became aware that the love of God would be real only when it becomes concrete in the love of neighbor. That is why the second commandment, to love the neighbor, is similar to the first, to love God (Mt 22:39; Mk 12:31). “Anyone who says “I love God’ and hates his brother, is a liar” (1 Jn 4:20). “On these two commandments hang the whole Law, and the Prophets too” (Mt 22:40). At first, it was not clear what the love of neighbor entailed. Concerning this point, there was an evolution in three stages in the history of the people of God:

1^st Stage: “Neighbor” is kindred of the same race
The Old Testament already taught the obligation to “love your neighbor as yourself!” (Lev 19:18). In those long distant days, the word neighbor was synonymous with kindred. They felt obliged to love all those who were members of the same family, clan, tribe and people. As for foreigners, that is, people who did not belong to the Jewish people, Deuteronomy says, “You may exact remission of debt from foreigners, but you must remit whatever claim you have on your brother (kindred, neighbor)!” (Dt 15:3).

2^nd Stage: “Neighbor is anyone I approach or who approaches me
Gradually, the concept of neighbor grew. Thus, in Jesus’ time there was a great discussion as to “who is my neighbor?” Some doctors said that the concept of neighbor had to be extended beyond the limits of race. Others, however, would not hear of this. That is why a doctor went to Jesus with the debated question: “Who is my neighbor?” Jesus replied with the parable of the Good Samaritan (Lk 10:29-37), where the neighbor was not a relative, nor a friend, nor a nobleman, but the one who approached you, independent of religion, color, race, sex or language. You must love him!

3^rd Stage: The measure of our love of “neighbor” is to love as Jesus loves us
Jesus had said to the doctor of the Law: "You are not far from the kingdom of God!" (Mk 12:34). The doctor was already close to the Kingdom because in fact the Kingdom consists in uniting the love of God with the love of neighbor, as the doctor had solemnly declared in Jesus’ presence (Mk 12:33). But to enter the Kingdom he still needed one more step. The criterion for loving the neighbor as taught in the Old Testament was “as yourself”. Jesus stretches this criterion and says: “This is My commandment: love one another as I have loved you! No one can have greater love than to lay down his life for his friends!” (Jn 15:12-13). The criterion in the New Testament then is: “To love one’s neighbor as Jesus has loved us!”. Jesus gave the true interpretation of the Word of God and showed the sure way to attain a more just and fraternal way of life.

6. Praying with Psalm 46 (45)

God, revealed in Jesus, is our strength!

God is both refuge and strength for us,
a help always ready in trouble;
so we shall not be afraid though the earth be in turmoil,
though mountains tumble into the depths of the sea,
and its waters roar and seethe,
and the mountains totter as it heaves.

There is a river whose streams bring joy to God's city,
it sanctifies the dwelling of the Most High.
God is in the city, it cannot fall;
at break of day God comes to its rescue.
Nations are in uproar, kingdoms are tumbling,
when He raises His voice the earth crumbles away.

Yahweh Sabaoth is with us,
our citadel, the God of Jacob.
Come, consider the wonders of Yahweh,
the astounding deeds He has done on the earth;
He puts an end to wars over the whole wide world,
He breaks the bow,
He snaps the spear,
the shields He burns in the fire.
“Be still and acknowledge that I am God,
supreme over nations, supreme over the world.”

Yahweh Sabaoth is with us,
our citadel, the God of Jacob.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice that which Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Jesus heals Bartimaeus, the blind man from Jericho
The blind see! Let those who see not be deceived!
Mark 10:46-52

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross, that seemed to be the end of all hope, became for them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

This Sunday’s Gospel tells the story of the healing of Bartimaeus, the blind man from Jericho (Mk 10:46-52). This story includes a long instruction from Jesus to His disciples (Mk 8:22 to 10:52). Mark places the healing of the anonymous blind man at the beginning of this instruction (Mk 8:22-26). Then, at the end, he tells us of the healing of the blind man from Jericho. As we shall see, the two healings are symbols of what went on between Jesus and His disciples. They point to the process and purpose of the slow learning by the disciples. They describe a starting point (the anonymous blind man) and an end point (Bartimaeus) of Jesus’ instruction to His disciples and to all of us.
As we read, we shall try to look at the attitudes of Jesus, the blind Bartimaeus and the people of Jericho, and at all that each of them says and does. As you read and meditate on the text, think that you are looking into a mirror. Which image of you is it reflecting: that of Jesus, of the blind Bartimaeus, or of the people?

b) A division of the text as a help to the reading:

Mark 10:46: The description of the context of the episode
Mark 10:47: The cry of the poor
Mark 10:48: The reaction of the people to the cry of the poor
Mark 10:49-50: Jesus’ reaction to the cry of the poor
Mark 10:51-52: The conversation between Jesus and the blind man and his healing

c) Text:

As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on me." And many rebuked him, telling him to be silent. But he kept calling out all the more, "Son of David, have pity on me." Jesus stopped and said, "Call him." So they called the blind man, saying to him, "Take courage; get up, Jesus is calling you." He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, "What do you want me to do for you?" The blind man replied to him, "Master, I want to see." Jesus told him, "Go your way; your faith has saved you." Immediately he received his sight and followed him on the way.

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What did you like best in this text? Why?
b) What is Jesus’ attitude: what does He say and do?
c) What is the attitude of the people of Jericho: what do they say and do?
d) What is Bartimaeus’ attitude: what does he say and do?
e) What lesson can we learn from the healing of the blind Bartimaeus?

5. For those who wish to go deeper into the theme

a) The context of Jesus’ long instruction to his disciples:

The healing of the anonymous blind man at the beginning of the instruction, takes place in two phases (Mk 8:22-26). In the first phase the blind man begins to perceive things, but barely. He sees people as if they were trees (Mk 8:24). In the second phase, after the second trial, he begins to understand better. The disciples were like the anonymous blind man: they accepted Jesus as Messiah, but they could not accept the cross (Mk 8:31-33). They were people who saw people as trees. Their faith in Jesus was not strong. They continued to be blind! When Jesus insisted on service and the giving of one’s life (Mk 8:31,34; 9:31; 10:33-34), among themselves they insisted on knowing who was the most important (Mk 9:34), and they continued to ask for the first places in the Kingdom, one on the right and the other on the left of the throne (Mk 10:35-37). This shows that the dominant ideology of the time had taken deep root in their mentality. After living with Jesus for a number of years, they had not yet been renewed enough to see things and people. They looked at Jesus with the eyes of the past. They wanted Him to be what they imagined He should be: a glorious Messiah (Mk 8:32). But the aim of Jesus’ instruction was that His disciples might be like the blind Bartimaeus who accepted Jesus as He was, a faith that Peter did not have as yet. Thus Bartimaeus is a model for the disciples of Jesus’ time and for the community of Mark’s time as well as for all of us.

b) A commentary on the text:

Mark 10:46-47: The description of the context of the episode: The cry of the poor
At last, after a long walk, Jesus and His disciples come to Jericho, the last stop before going up to Jerusalem. The blind Bartimaeus is sitting by the side of the road. He cannot take part in the procession that accompanies Jesus. He is blind. He can see nothing. But he shouts, calling for the Lord’s help: “Son of David! Have pity on me!” The expression “Son of David” was the most common title that people ascribed to the Messiah (Mt 21:9; Mk 11:10). But Jesus did not like this title. He criticized and questioned the attitude of the doctors of the law who taught the people that the Messiah would be the Son of David (Mk 12:35-37).

Mark 10:48: The reaction of the people to the cry of the poor
The cry of the poor feels uncomfortable, unpleasant. Those who were following the procession with Jesus try to keep Bartimaeus quiet. But “he shouted all the louder!” Today too the cry of the poor feels uncomfortable. Today there are millions who shout: migrants, prisoners, hungry people, sick people, those marginalized and oppressed, the unemployed, without wages, without a home, without a roof, without land, who never feel loved! Their shouts are silenced, in our homes, in the churches, in world organizations. Only those who open their eyes to what is happening in the world will listen to them. But many are those who have stopped listening. They’ve gotten used to the situation. Others try to silence the cries, as they tried with the blind man from Jericho. But they cannot silence the cry of the poor. God listens to them (Ex 2:23-24; 3:7). God says: “You will not ill-treat widows or orphans; if you ill-treat them in any way and they make an appeal to Me for help, I shall certainly hear their appeal!” (Ex 22:21).

Mark 10:49-50: Jesus’ reaction to the cry of the poor
What does Jesus do? How does God hear this cry? Jesus stops and orders the blind man to be brought to Him. Those who wanted to silence him, to silence the uncomfortable cry of the poor, now, at Jesus’ request, see themselves bound to act in such a way as to bring the poor to Jesus. Bartimaeus leaves everything and goes to Jesus. Not that he possessed much, just a cloak. It is all he has to cover his body (cf. Ex 22:25-26). It is his security, his solid land!

Mark 10:51-52: The conversation between Jesus and the blind man and his healing
Jesus asks: “What do you want Me to do for you?” It is not enough to shout. One must know what one is shouting for! The blind man answers: “My teacher! Let me see again!” Bartimaeus addressed Jesus in a manner not at all common, even as we have seen, with the title “Son of David” that Jesus did not like (Mk 12:35-37). But Bartimaeus has more faith in Jesus than in the ideas and titles concerning Jesus. Not so the others present. They do not see what is necessary, like Peter (Mk 8:32). Bartimaeus knows how to give his life by accepting Jesus without any conditions. Jesus says to him: “Go! Your faith has saved you!” At once his sight was restored. He leaves everything and follows Jesus (Mk 10:52). His healing is the result of his faith in Jesus (Mk 10:46-52). Now healed, Bartimaeus follows Jesus and goes with him up to Jerusalem and to Calvary! He becomes a model disciple for Peter and for all of us: to put our faith more in Jesus than in our ideas about Jesus!

c) Further information:

The context of the journey to Jerusalem

Jesus and His disciples are on the way to Jerusalem (Mk 10:32). Jesus goes before them. He is in a hurry. He knows that they will kill Him. The prophet Isaiah had foretold this (Is 50:4-6; 53:1-10). His death is not something that will come about through blind destiny or an established plan, but as a consequence of an assumed duty, of a mission received from the Father together with those excluded of His time. Jesus warns the disciples three times concerning the torture and death that await Him in Jerusalem (Mk 8:31; 9:31; 10:33). The disciple must follow His master, even to suffering with Him (Mk 8:34-35). The disciples are taken aback and go with Him full of fear (Mk 9:32). They do not understand what is happening. Suffering was not part of the idea they had of the Messiah (Mk 8:32-33; Mt 16:22). Not only did some of them not understand, but they kept on cherishing personal ambitions. James and John ask for a place in the glory of His Kingdom, one on the right hand and one on the left of Jesus (Mk 10:35-37). They want to go above Peter! They do not understand Jesus’ plan. They are only concerned with their own interests. This reflects the fights and tensions that existed in the communities of Mark’s time and that exist even now in our communities. Jesus reacts decisively: “You do not know what you are asking!” (Mk 10:38) He asks them if they are capable of drinking the cup that He will drink and receive the baptism that He will receive. The cup is the cup of suffering, and the baptism is the baptism of blood. Jesus wants to know whether rather than taking a place of honor they will be willing to give their lives even to death. They answer, “We can” (Mk 8:39). This seems to be an answer that comes from their lips because a few days later they abandon Jesus and leave Him alone at the hour of suffering (Mk 14:50). They have but a little critical conscience; they do not see His personal reality. In His instruction to the disciples, Jesus stresses the exercise of authority (cf. Mk 9:33-35). In those days, those who held power paid no attention to the people. They acted according to their ideas (cf. Mk 6:17-29). The Roman Empire controlled the world and kept it submissive by force and thus, by means of tributes, taxes and customs, was able to concentrate the wealth of the people in the hands of a few in Rome. Society was characterized by the exercise of repression and the abuse of power. Jesus thinks otherwise. He says: “Among you this is not to happen. No, anyone who wants to become great among you must be your servant!” (Mk 10:43). He tells them to avoid privileges and rivalry. He turns the system upside-down and stresses service as a means of overcoming personal ambition. Finally He gives His own life in witness of what He said: “The Son of Man Himself came not to be served but to serve, and to give His life as a ransom for many” (Mk 10:45).

Faith is a force that transforms people

The Good News of the Kingdom says that Jesus is like a fertilizer. He makes the seed of life grow in people, a seed hidden like fire under the embers of observance, lifeless. Jesus blows on the embers and the fire glows, the Kingdom is revealed and people rejoice. The condition is always the same: faith in Jesus.
When fear takes hold of a person, faith disappears and hope is extinguished. During His moment of torment, Jesus scolds His disciples for their lack of faith (Mk 4:40). They do not believe, because they are afraid (Mk 4:41). Jesus could not work miracles in Nazareth because people there did not believe (Mk 6:6). They did not believe because Jesus did not measure up to their ideas of how He should be (Mk 6:2-3). It is precisely lack of faith that prevents the disciples from driving out the “dumb spirit” who ill-treats a sick child (Mk 9:17). Jesus criticizes them: “Faithless generation!” (Mk 9:19). Then He tells them how to re-kindle faith: “This is the kind that can only be driven out by prayer” (Mk 9:29).

Jesus urged people to have faith in Him and consequently created trust in others (Mk 5:34,36; 7:25-29; 9:23-29; 10:52; 12:34,41-44). Throughout Mark’s Gospel, faith in Jesus and in His word is like a force that transforms people. It enables people to have their sins forgiven (Mk 2:5), to overcome suffering (Mk 4:40), to have the power to heal and purify themselves (Mk 5:34). Faith obtains the victory over death, as when the twelve-year-old daughter of Jairus enkindles in her father faith in Jesus and His words (Mk 5:36). Faith makes Bartimaeus jump for joy: “Your faith has saved you!” (Mk 10:52) If you say to the mountain, “Be pulled up and thrown into the sea,” the mountain will fall into the sea, but one must not doubt in one’s heart (Mk 11:23-24). “Because all things are possible for those who believe!” (Mk 9:23).

“Have faith in God!” (Mk 11:22). Thanks to His words and actions, Jesus arouses in people a dormant force that people are not aware of possessing. This is what happens to Jairus (Mk 5:36), to the woman with the hemorrhage (Mk 5:34), to the father with an epileptic son (Mk 9:23-24), to the blind Bartimaeus (Mk 10:52), and to many other people. Because of their faith in Jesus they enabled a new life to grow in them and in others.

The healing of Bartimaeus (Mk 10:46-52) clarifies a very important aspect of Jesus’ long instruction to His disciples. Bartimaeus had called Jesus by His messianic title of “Son of David!” (Mk 10:47). Jesus did not like this title (Mk 12:35-37). But even though he called Jesus by a title that was not quite correct, Bartimaeus had faith and was healed! Not so Peter who no longer believed in the ideas of Jesus. Bartimaeus changed his mind, was converted, left everything behind and followed Jesus on His journey to Calvary! (Mk 10:52).

A full understanding of the following of Jesus is not obtained through theoretical instruction, but through a practical commitment, journeying with Him along the way of service from Galilee to Jerusalem. Anyone who tries to hang on to Peter’s idea, that is, that of the glorious Messiah without the cross, will not understand Jesus and will never be truly a disciple. Anyone who wants to believe in Jesus and is willing “to give his/her life” (Mk 8:35), accept “to be last” (Mk 9:35), “drink the cup and carry the cross” (Mk 10:38), like Bartimaeus, even with ideas that are not entirely correct, will have the power “to follow Jesus along the way” (Mk 10:52). It is in the certainty of being able to walk with Jesus that we find the source of courage and the seed of the victory of the cross.

6. Praying with a Psalm 31 (30)

In you, Yahweh, I have taken refuge!

In You, Yahweh, I have taken refuge,
let me never be put to shame,
in Your saving justice deliver me, rescue me,
turn Your ear to me, make haste.
Be for me a rock-fastness,
a fortified citadel to save me.

You are my rock, my rampart;
true to Your name, lead me and guide me!
Draw me out of the net they have spread for me,
for You are my refuge;
into Your hands I commit my spirit,
by You have I been redeemed. God of truth,
You hate those who serve useless idols;
but my trust is in Yahweh:
I will delight and rejoice in Your faithful love!
You, who have seen my misery,
and witnessed the miseries of my soul,
have not handed me over to the enemy,
but have given me freedom to roam at large.

Take pity on me, Yahweh, for I am in trouble.
Vexation is gnawing away my eyes,
my soul deep within me.
For my life is worn out with sorrow,
and my years with sighs.
My strength gives way under my misery,
and my bones are all wasted away.

The sheer number of my enemies makes me contemptible,
loathsome to my neighbors,
and my friends shrink from me in horror.
When people see me in the street they take to their heels.
I have no more place in their hearts than a corpse,
or something lost.
All I hear is slander -- terror wherever I turn --
as they plot together against me,
scheming to take my life.

But my trust is in You, Yahweh;
I say, 'You are my God,'
every moment of my life is in Your hands,
rescue me from the clutches of my foes who pursue me;
let Your face shine on Your servant,
save me in Your faithful love.

I call on You, Yahweh,
so let disgrace fall not on me,
but on the wicked.
Let them go down to Sheol in silence,
muzzles on their lying mouths,
which speak arrogantly against the upright in pride and contempt.

Yahweh, what quantities of good things You have in store
for those who fear You,
and bestow on those who make You their refuge,
for all humanity to see.
Safe in Your presence You hide them,
far from human plotting, shielding them in Your tent,
far from contentious tongues.

Blessed be Yahweh
who works for me miracles of His faithful love (in a fortified city)!
In a state of terror I cried,
“I have been cut off from Your sight!'
Yet You heard my plea for help when I cried out to You.

Love Yahweh, all His faithful:
Yahweh protects His loyal servants,
but He repays the arrogant with interest.
Be brave, take heart,
all who put your hope in Yahweh.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Leaders must serve
Mark 10:35-45

1. Opening prayer

God of peace and forgiveness, You have given us Christ as an example of total service, even to giving us His very life; grant us to find favor in Your sight that we may share the cup of Your will to its dregs and live in the generous and fruitful service of each other.

2. Reading

a) The context:

This episode comes straight after the third prediction of the Passion (Mk 10:32-34). As on the occasions of the other predictions, the  disciples’ reaction is not positive: two of them are worried about who is going to be first in the Kingdom and the others become indignant. This tells us that the disciples had difficulty accepting the painful destiny of their Master and understanding the mystery of the Kingdom. The two who come with a request – James and John – are brothers and are part of the group of friends of Jesus (Mk 1:19-20). Their nickname is boanerges (“sons of thunder” Mk 3:17). They were a little impetuous.

b) The text:

James and John, the sons of Zebedee, came to Jesus and said to him, "Teacher, we want you to do for us whatever we ask of you." He replied, "What do you wish me to do for you?" They answered him, "Grant that in your glory we may sit one at your right and the other at your left." Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared." When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."

3. A moment of silent prayer

to re-read the text with our heart and to recognize in the words and structure, the presence of the mystery of the living God.

4. Some questions

to see the important points in the text and begin to assimilate them.

a) Why were the disciples so anxious to take the first places?
b) Does Jesus’ reply make sense?
c) What does Jesus mean by the cup to drink and the baptism to be baptized?
d) On what does Jesus base service in the community?

5. Some deepening of the reading

”Grant us to sit, one at Your right hand and one at Your left, in Your glory”
Even though they were careful in the way they phrased their question, it is clear that they were quite ambitious. According to tradition, they may have been cousins of Jesus, and therefore – according to Eastern law – they had a special right, as members of the family. In any case, it is clear that they have understood nothing about what Jesus was about to do. He was on the way to the ignominy of the cross, and they still had not understood Him. Jesus’ true power did not consist in distributing places of honor, but in asking them to share His tragic destiny: “Are you able to drink the cup that I drink?”

“The cup that I drink you will drink”
The dialogue concerning the cup and the baptism (vv. 38-39) is obviously parallel. But it is not easy to understand how the two disciples can drink the cup and be baptized, unless one thinks of the martyrdom both of them suffered later. By these two images, Jesus seems to evoke His violent death, which He foretells as an absolute obligation of fidelity to the Father. The reply to their request to sit next to Him is  evasive: but we can understand that it means that their way is not the right way to obtain the request.

“The ten began to be indignant”
Clearly they too share the same ambition. However, this verse seems to be an editorial addition to connect two episodes, which originally were not placed together. This changes the subject completely. But the fact that their indignation is recorded is probably based on some other episode where the disciples do not appear in a good light and is therefore authentic.

“Those who are supposed to rule over the Gentiles lord it over them… But it shall not be so among you”
Jesus is referring to political leaders of His time, and really this is also the style of political leadership in all times. On the other hand, the community of disciples must be ruled by service. Two terms express this service in a gradual manner. Jesus first speaks of “servant” (diakonos) and then of “slave” (doulos). One cannot choose whom one will serve: one must be a slave of all, thus overturning the worldly order.

“For the Son of man also…”
Here we find the basis of the constitutional law of the community: to follow the Master’s style, by giving, like Him, one’s life in the spirit of service; thus becoming truly “lords” through the gift of one’s life, not by just pretending. It is difficult to interpret “ransom” or redemption, as Fr. X. Léon Dufour says, we can understand this well when we reflect on the words that Jesus speaks at the Last Supper. Then Jesus’ whole life appears in the light of “ransom”, of fidelity to the very end for the freedom of humankind. He deprives Himself of freedom so that He can give freedom, to ransom those who have no freedom.
Thus the statutes of the community of disciples is characterized by service, by a lack of  ambition, by a life given and destined for the ransom of others.

6. Psalm 33 (32)

A prayer for justice and peace

Sing to Him a new song,
play skillfully on the strings,
with loud shouts.

For the word of the Lord is upright;
and all His work is done in faithfulness.
He loves righteousness and justice;
the earth is full of the steadfast love of the Lord.
By the word of the Lord the heavens were made,
and all their host by the breath of His mouth.
He gathered the waters of the sea as in a bottle;
He put the deeps in storehouses.

Let all the earth fear the Lord,
let all the inhabitants of the world stand in awe of Him!
For He spoke, and it came to be;
He commanded, and it stood firm.
The Lord brings the counsel of the nations to nothing;
He frustrates the plans of the peoples.
The counsel of the Lord stands for ever,
the thoughts of His heart to all generations.

Blessed is the nation whose God is the Lord,
the people whom He has chosen as His heritage!
The Lord looks down from heaven,
He sees all the sons of men;
from where He sits enthroned
He looks forth on all the inhabitants of the earth,
He who fashions the hearts of them all,
and observes all their deeds.

7. Closing prayer

Lord our God, keep Your Son’s disciples from the easy ways of popularity, of cheap glory, and lead them to the ways of the poor and scourged of the earth, so that they may recognize in their faces the face of the Master and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears to hear the requests for meaning and salvation of so many people who seek; enrich their hearts with generous fidelity and a sensitivity and understanding so that they may walk along the way and be true and sincere witnesses to the glory that shines in the crucified resurrected and victorious One. Who lives and reigns gloriously with You, Father, forever and ever. Amen.

Jesus calls the rich young man

The hundredfold in this life, but with persecutions!

Mark 10:17-30

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures as You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus the cross, that seemed to be the end of all hope, became for them the source of life and of resurrection.

Create silence in us so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

• The Gospel of the 28^th Sunday of Ordinary Time tells the story of a young man who asks Jesus for the way to eternal life. Jesus gives him an answer, but the young man cannot accept it because he is very rich. Wealth gives a kind of security to people and they have difficulty in giving up such security. Because such people are attached to the advantages that their possessions bring, they worry about defending their interests. The poor person does not have such worries and thus is freer. But there are poor people with a rich mentality. They are poor, but not “poor in spirit” (Mt 5:3). Not just wealth, but also the desire for wealth, can change people and make them slaves to the goods of this world. Such people would find it difficult to accept Jesus’ invitation: “Go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow Me” (Mk 10:21) Such people will not take the step suggested by Jesus. Am I able to leave everything for the Kingdom?

• In our text, several people seek Jesus to ask Him for advice: the rich young man, the disciples and Peter. In our reading let us look at the preoccupations of each of these persons and at Jesus’ reply to them.

b) A division of the text to help with the reading:

Mark 10:17: The request of the one who wishes to follow Jesus

Mark 10:18-19: Jesus’ surprising and demanding reply

Mark 10:20-21: The conversation between Jesus and the young man

Mark 10:22: The young man is alarmed and will not follow Jesus

Mark 10:23-27: The conversation between Jesus and His disciples concerning the rich entering the Kingdom

Mark 10:28: Peter’s question

Mark 10:29-30: Jesus’ reply

c) Text:

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 human beings it is impossible, but not for God. All things are possible for God." Peter began to say to him, "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."

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What touched you most in this text? Why?

b) What worried the young man and what deceived him?

c) What does the following mean for us today: “Go and sell what you own and give the money to the poor”? Can we take this literally? What do you “own”? With  so many poor in  society today, how do  you decide who to give to?

d) How do we understand the comparison between the needle and the camel?

e) How do we understand the hundredfold in this life, but with persecutions?

f) How do we understand and practice today Jesus’ suggestions to the rich young man?

g) Jesus tells His disciples on His mission to go without gold or silver or much of anything. What of those who claim to be missionaries of Jesus, while enjoying their large estates, fancy cars, and the fame from their positions?

5. For those who wish to go deeper into the theme

a) The context of yesterday and of today.

* This Sunday’s Gospel describes the on-going conversion that, according to Jesus’ invitation, must take place in our relationship with material goods. So as to understand fully the importance of Jesus’ instructions, it is good to remember the wider context in which Mark places these texts. Jesus is on the way to Jerusalem, where He will be crucified (cf. Mk 8:27; 9:30,33; 10:1,17,32). He is about to give His life. He knows that He soon will be killed, but does not recoil. He says, ‘The Son of Man Himself came not to be served but to serve, and to give His life as a ransom for many!’ (Mk 10:45) This attitude of fidelity and dedication to the mission received from the Father makes it possible for Jesus to see what really matters in life.

* Jesus’ suggestions are valid for all times, both for Jesus’ times and Mark’s times as well as for today in the 21^st century. They are like mirrors that mirror back what is really important in life, yesterday and today: to start again, from the beginning, the building of the Kingdom, renewing human relationships on all levels, among ourselves and with God, as well as with material goods.

b) A commentary on the text:

Mark 10:17-19: The commandments and eternal life

Someone comes and asks, “Good master, what must I do to inherit eternal life?” Matthew’s Gospel says that it was a young man (Mt 19:20,22). Jesus replies rather harshly, “Why do you call Me good. No one is good but God alone!” Jesus deflects attention from Himself to God, since He wishes to do the Father’s will, so as to reveal the Father’s plan. Then Jesus says, “You know the commandments: you shall not kill, you shall not commit adultery, you shall not steal, you shall not give false witness, honor your father and mother”. The young man had asked what he must do to inherit eternal life. He wanted to live close to God! But Jesus only reminds him of the commandments that concern life close to the neighbor! He does not mention the first three commandments that talk of the relationship with God! For Jesus, we can only be in good stead with God if we are in good stead with the neighbor. We must not deceive ourselves. The gate that leads to God is our neighbor. There is no other!

Mark 10:20: What is the use of keeping the commandments?

The young man answers that he already had long observed the commandments. What follows is strange. The young man wanted to know the way to eternal life. Now, the way to eternal life was and still is to do God’s will as expressed in the commandments. This means that the young man observed the commandments without knowing why! He did not know that his practice of observing the commandments since his youth was the way to God, to eternal life. Many Catholics today do not know why they are Catholic. ”I was born in Italy, I was born in Ireland, so I am Catholic!” Just a habit!

Mark 10:21-22: Sharing goods with the poor

Jesus looked steadily at him and He was filled with love for him and He said, “You need to do one thing more. Go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow Me!” Jesus does not judge the young man, does not criticize him, but seeks to help him take one more step in life. The conversion that Jesus asks for is an on-going one. The observance of the commandments is but the first step on a ladder that goes further and higher. Jesus asks for more! The observance of the commandments prepares us to be able to give ourselves completely to our neighbor. The Ten Commandments are the way to the perfect practice of the two commandments of love of God and of neighbor (Mk 12:29-31; Mt 7:12). Jesus asks a lot, but He asks it with much love. The young man does not accept Jesus’ invitation and goes away because “he was a man of great wealth”.

Mark 10:23-27: The camel and the eye of a needle

When the young man goes away, Jesus comments on his decision: How hard it is for those who have riches to enter the kingdom of God! The disciples are astonished. Jesus repeats what He said and adds a proverb that was used then to say that something was humanly impossible. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God! Each nation has its expressions and proverbs that cannot be taken literally. For instance, in Brazil, to say that someone must not bother other people they say: “Go and take a bath!” If one takes this expression literally then one is deceived and is not aware of the message! The same may be said about the camel that has to go through the eye of a needle. Impossible!

The disciples are astonished by what Jesus says! This means that they had not understood Jesus’ answer to the rich young man: “Go and sell all you own, give the money to the poor, and come, follow Me!” The young man had observed the commandments without understanding why. Something similar was happening to the disciples. To follow Jesus, they had left everything (Mk 1:18.20), without understanding why they had left everything! If they had understood the why, they would not have been so astonished by Jesus’ demands. When wealth or the desire for wealth takes over the human heart and vision, then it becomes difficult to understand the meaning of life and of the Gospel. Only God can help such a person! “For mortals  it is impossible, but not for God, because for God everything is possible.”

When Jesus says that it is almost impossible for “a rich man to enter the kingdom of God”, He is not referring in the first instance to entering heaven after death, but to entering the community around him. To this day, it is very difficult for a rich person to leave everything and enter into a small basic ecclesial community side by side with the poor, together with them, and so to follow Jesus.

Mark 10:28-30: The conversation between Jesus and Peter

Peter had understood that “to enter the kingdom of God” was the same thing as following Jesus in poverty. So he asks, “We have left everything and followed You. What then shall we get in return?” In spite of leaving everything, Peter still had the old mentality. He had not yet understood the meaning of service and gratuity. He and his companions left everything so as to have something in return: “What then shall we get in return?” Jesus’ reply is symbolic. He hints that they must not expect any return, any security, any promotion. They will receive a hundredfold, yes! But not without persecutions in this life! In the world to come they will have the eternal life of which the young man spoke. “In truth I tell you, there is no one who has left house, brothers, sisters, mother, father, children or land for My sake and for the sake of the gospel who will not receive a hundred times as much, houses, brothers, sisters, mothers, children and land – and persecutions, too – now in this present time and, in the world to come, eternal life

c) Further information:

Jesus and the option for the poor

A double slavery marked the state of people in Galilee at the time of Jesus: (i) The political slavery of Herod, supported by the Roman Empire, that imposed a general organized system of exploitation and repression; (ii) The slavery of the official religion, upheld by the religious authorities of the time. Because of this, the family, the community, the clan were disintegrating and most people lived excluded, marginalized, with no fixed place, without a religion and without a society. To fight this disintegration of the community and the family, there were several movements, which, like Jesus, tried a new way of life and of living together in community. Such were the Essenes, the Pharisees and, later, the Zealots, all of whom lived in community. In Jesus’ community, however, there was something new and different from the other two groups. This was the attitude towards the poor and the excluded.

The community of Pharisees lived apart. The word “Pharisee” means “separate”. They lived apart from the impure people. Many Pharisees looked upon the people as ignorant and cursed (Jn 7:49), full of sin (Jn 9:34). They learned nothing from the people (Jn 9:34). On the other hand, Jesus and His community lived among the excluded, who were considered impure: publicans, sinners, prostitutes and lepers (Mk 2:16; 1:41; Lk 7:37). Jesus sees the richness and value they possess (Mt 11:25-26; Lk 21:1-4). He proclaimed the poor happy because the Kingdom belongs to them (Lk 6:20; Mt 5:3). He defines His own mission as “proclaiming the Good News to the poor” (Lk 4: 18). He lives like the poor. He owns nothing, not even a stone to lay His head upon (Lk 9:58). To those who wished to follow him he offered a choice: God or mammon! (Mt 6:24). He tells them to make choices in favor of the poor! (Mk 10:21) The poverty that characterizes Jesus’ life and that of His disciples, characterized also His mission. Contrary to other missionaries (Mt 23:15), Jesus’ disciples could not carry anything with them, no gold, no silver, no two tunics, no purse and no sandals (Mt 10:9-10). They had to trust in the hospitality of others (Lk 9:4; 10:5-6). And if they were made welcome by the people, they had to work like everyone else and live on what they earned (Lk 10:7-8). They had to look after the sick and needy (Lk 10:9; Mt 10:8). Then they could say to people, “The Kingdom of God is very near to you” (Lk 10:9).

On the other hand, when it is a matter of administering goods, what strikes us in Jesus’ parables is the seriousness that He demands in the use of these goods (Mt 25:21,26; Lk 19: 22-23). Jesus wants money to be at the service of life (Lk 16:9-13). For Jesus, poverty was not synonymous with laziness and negligence. This different witness in favor of the poor was what was missing in the popular movements of the times of the Pharisees, Essenes and Zealots. In the Bible, every time a movement arises to renew the Covenant, it begins by establishing once again the rights of the poor and excluded. Without this, the Covenant is impossible. Thus did the prophets and thus does Jesus. He denounces the old system that, in the name of God, excluded the poor. Jesus proclaims a new beginning that, in the name of God, gathers the excluded. This is the meaning and reason for the insertion of the mission of the Jesus’ community in the midst of the poor. He dips into the roots and inaugurates the New Covenant.

6. Praying with Psalm 15 (14)

God’s guest!

Yahweh, who can find a home in Your tent,

who can dwell on Your holy mountain?

Whoever lives blamelessly,

who acts uprightly,

who speaks the truth from the heart,

who keeps the tongue under control,

who does not wrong a comrade,

who casts no discredit on a neighbor,

who looks with scorn on the vile,

but honors those who fear Yahweh,

who stands by an oath at any cost,

who asks no interest on loans,

who takes no bribe to harm the innocent.

No one who so acts can ever be shaken.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Concerning divorce and children
Equality of wife and husband
Mark 10:2-16

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus the cross, that seemed to be the end of all hope, became for them the source of life and of resurrection.
Create silence in us  so that we may listen to Your voice in creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

In the text of today’s liturgy, Jesus gives advice concerning the relationship between wife and husband and between mothers and children. In those days, many people were excluded and marginalized. For instance, in the relationship between husband and wife, male domination prevailed. The wife did not have equal rights with the husband. In their relationship with the children, the “little” ones, there might be a “scandal” that could cause the children to lose their faith (Mark 9:42). In the relationship between husband and wife, Jesus commanded the greatest equality. In the relationship between mothers and children, He commanded the greatest warmth and tenderness.

b) A division of the text as an aid to reading:

Mark 10:2: The Pharisees’ question concerning divorce;
Mark 10:3-9: Discussion between Jesus and the Pharisees concerning divorce;
Mark 10:10-12: Conversation between Jesus and the disciples concerning divorce;
Mark 10:13-16: Jesus commands warmth and tenderness between adults and children.

c) The Text:

The Pharisees approached Jesus and asked, "Is it lawful for a husband to divorce his wife?" They were testing him. He said to them in reply, "What did Moses command you?" They replied, "Moses permitted a husband to write a bill of divorce and dismiss her." But Jesus told them, "Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate." In the house the disciples again questioned Jesus about this. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery." And people were bringing children to him 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 them and blessed them, placing his hands on them.

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What was the point that you liked best and which most drew your attention?
b) How does the wife’s position appear in the text?
c) How did Jesus wish the relationship between husband and wife to be?
d) What concerned the people who brought their children to Jesus?
e) What was Jesus’ reaction?
f) What practical teaching can we draw from the children?

5. A key to the reading

for those who wish to go deeper into the theme.

a) Comment

Mark 10:2: The Pharisees’ question concerning divorce
The Pharisees  are crafty. They put Jesus to the test: “Is it lawful for a man to divorce his wife?” This shows that Jesus held a different opinion from that of the Pharisees, of whom this question was never asked. They do not ask whether it is lawful for the wife to divorce her husband. This never crossed their minds. This is a clear sign of strong male domination and of marginalization of the wife in the social life of the times.

Mark 10:3-9: Jesus’ reply: a man cannot divorce his wife
Instead of replying, Jesus asks, “What did Moses command you?” The Law allowed a man to write a certificate of divorce and to send the wife away (Deut 24:1). This law illustrates the domination of the male. The husband could divorce his wife, but the wife did not have the same right. Jesus explains that Moses acted thus because of the hardness of heart of the people. However, God’s intention was different when He created human beings. Jesus goes back to the Creator’s intention (Gen 1:27; 2:24).   He denies the husband the right to divorce his wife. He establishes on earth the obligation of the husband towards his wife and orders the greatest equality.

Mark 10:10-12: Equality between husband and wife
When they go home, the disciples question Jesus again concerning this matter of divorce. Jesus draws conclusions and reaffirms equality of rights and duties between husband and wife. Matthew’s Gospel (cf. Mt 19:10-12) gives an explanation of a question put by the disciples concerning this theme. They say, “If this is how things are between husband and wife, it is better not to marry.” Perhaps they prefer not to get married rather than get married without the privilege of dominating the wife. Jesus goes deeper into the matter. He presents three cases when a person may not get married: (1) impotence, (2) castration and (3) for the sake of the Kingdom. However, for a man not to get married because he does not wish to share equality with the wife is inadmissible in the new law of love! Both marriage and celibacy have to be at the service of the Kingdom and not at the service of selfish interests. Neither can be a reason for keeping male domination of husband over wife. Jesus presents a new type of relation between the two. It is not lawful in marriage for a man to dominate the wife or vice versa.

Mark 10:13: The disciples prevent people from drawing near with their children.
Some people brought their children so that Jesus might caress them. The disciples tried to prevent this. Why would they want to prevent this? The text does not tell us. One possibility might be due to Jewish law. Chapter 15 of Leviticus is the basis for the purity laws of the time during niddatah, which is a Hebrew word for “separation” and a term used for menstruation. This rendered a woman of  childbearing age impure for 7 days each month, as well as those in physical contact with her, which became an issue in families with children. Abnormal bleeding as well as childbirth were included in this. Touching a woman in this state, or what she sat or had laid on, caused ritual impurity until sunset. Even in recent times there was a saying that “children should be seen and not heard.” They were seen as the least important and influential in society.

Mark 10:14-16: Jesus reprehends the disciples and welcomes the children
Jesus’ reaction teaches the opposite: “Let the children come to Me, do not hinder them!” He embraces the children, welcomes them and blesses them. When it a question of welcoming someone and promoting fraternity, Jesus is not worried about the laws of purity; He is not afraid of transgressing the law. His gesture teaches us that “whoever does not receive the kingdom of God like a child shall not enter it!” What does this sentence mean? 1) A child receives everything from his father. He does not merit what he receives; he lives in this gratuitous love. 2) Fathers receive children as gifts from God and treat them with care. Fathers are not to be concerned with holding dominion over their children, but with loving them and educating them.

b) Added information for a better understanding of the text

• Jesus welcomes and defends the life of the little ones

On several occasions, Jesus insists on the welcome due to little ones, to children. “Anyone who welcomes one of these little children in My name, welcomes Me” (Mark 9:37). “If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward” (Matthew 10:42). He asked that no one despise the little ones (Matthew 18:10). At the last judgment the just will be welcomed for having given food “to one of the least of these brothers of Mine” (Matthew 25:40).
In the Gospels the expression “little ones” (in Greek elachistoi, mikroi or nepioi). Sometimes this means “children”, sometimes those excluded from society. It is not easy to differentiate. Sometimes that which is “little” is the “child” and no one else. The child belongs to a category of “little”, of the excluded. Having said this, it is not easy to distinguish what originates from the time of Jesus and what originates from the communities when the Gospels were written. Taking this into consideration, we can arrive at the context of exclusion that flourished at that time and the picture that existed of Jesus in the first communities: Jesus takes the side of the little ones, of the excluded, and takes on their defense. It is impressive when we look at all that Jesus did in defense of the life of children, of the little ones.

To welcome and not to scandalize. This is one of Jesus’ hardest words against those who give scandal to little ones, that is, those who are the reason for their disbelief in God. For these, it would be better if a millstone were hung around their necks and that they throw themselves to the bottom of the sea (Mark 9:42; Luke 17:2; Matthew 18:6).

To welcome and to touch. The mothers with their children in their arms drew near to Jesus to ask for a blessing. The apostles told them to go elsewhere. Jesus is not troubled as they are. He corrects the disciples and welcomes the mothers and their children. He touches them and embraces them. “Let the little children alone and let them come to Me; do not stop them!” (Mark 10:13-16; Matthew 19:13-15).

To identify oneself with the little ones. Jesus identifies with the children. Whoever welcomes a child, “welcomes Me” (Mark 9:37). “In so far as you did this to one of the least of these brothers of Mine, you did it to Me” (Matthew 25:40).

To become a child once more. Jesus asks that the disciples become children again and accept the kingdom like a child. Failing that, it is impossible to enter the Kingdom of God (Mark 10:15; Matthew 18:3; Luke 9:46-48). Let the child be the teacher of the adult.  This was not the norm. We are used to the opposite.

To defend the right of those who cry. When Jesus entered the temple and upset the tables of the money changers, it was the children who cried. “Hosanna to the Son of David” (Matthew 21:15). Jesus was criticized by the chief priests and the scribes, but He defended the children and in their defense He quotes Scripture (Mt 21:16).

To be thankful for the Kingdom present in children. Great is Jesus’ joy when He hears that children, the little ones, have understood the things of the Kingdom proclaimed to the peoples. “I thank You Father!” (Mt 11:25-26) Jesus recognizes that the little ones understand the things of the Kingdom better than the doctors.

To welcome and to care for. Many are the children He welcomes, cares for or resurrects: the twelve year old daughter of Jairus (Mk 5:41-42), the daughter of the Syro-Phoenician woman (Mk 7:29-30), the son of the widow of Naim (Lk 7:14-15) the young epileptic (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public administrator (Jn 4:50), the young lad with five loaves and two fishes (Jn 6:9).

• The context of our text in Mark’s Gospel

Our text (Mk 10:2-16) is part of a long instruction given by Jesus to His disciples (Mk 8:27 to 10:45). At the beginning of this instruction, Mark places the healing of the anonymous blind man of Bethsaida in Galilee (Mk 8:22-26); at the end, the healing of the blind Bartimaeus of Jericho in Judea (Mk 10:46-52). The two healings are symbolic of what will take place between Jesus and His disciples. The disciples too were blind since “they had eyes that do not see” (Mk 8:18). They had to regain their sight; they had to let go of ideology that prevented them from seeing clearly; they had to accept Jesus as He was and not as they wanted Him to be. This long instruction aims at curing the blindness of the disciples. It is like a brief guide, a kind of catechism, using Jesus’ own words. The following sequence shows the scheme of the instruction:

The healing of a blind man 8:22-26
1st proclamation 8:27-38
Teaching the disciplesabout the Servant Messiah 9:1-29
2nd proclamation 9:30-37
Teaching the disciplesabout  conversion 9:38 to 10:31
3rd proclamation 10:32-45
Healing of Bartimaeus the blind man 10:46-52

As we can see, the teaching consists of three proclamations of the Passion Mk 8:27-38; 9:30-37; 10:32-45. Between the first and second proclamation we have a series of teachings to help us understand that Jesus is the Servant Messiah (Mk 9:1-29). Between the second and third proclamations we have a series of teachings that clarify the kind of conversions required at various levels of life in order to accept Jesus as the Servant Messiah (Mk 9:38 to 10:31). The background of the teachings is the journey from Galilee to Jerusalem. From the beginning to the end of this long instruction, Mark says that Jesus is on a journey to Jerusalem (Mk 8:27; 9:30,33; 10:1,17,32), where He will meet the cross.

Each of the three proclamations concerning the Passion is accompanied by gestures and words of incomprehension on the part of the disciples (Mk 8:32; 9:32-34; 10:32-37), and by directives from Jesus, which comment on the lack of comprehension of the disciples and teaches them how they must behave (Mk 8:34-38; 9:35-37; 10:35-45). A full understanding of Jesus’ teaching is not achieved only through theoretical instruction, without any practical commitment, but by walking with Him on the journey of service, from Galilee to Jerusalem. Those who wish to uphold Peter’s idea, that of a glorious Messiah without the cross (Mk 8:32-33), will understand nothing, nor will they have the authentic attitude of willing disciples. They will go on being blind, seeing people as trees (Mk 8:24). Without the cross it is not possible to understand who Jesus is and what it means to follow Jesus. The journey of the teaching is a journey of surrender, of abandonment, of service, of availability and acceptance of the conflict, knowing that there will be a resurrection. The cross is not a casual incident, up to a certain point on the journey.  Only love and service can be crucified! Whoever gives his life in service for others suffers because he inconveniences those who snatch privileges.

6. Psalm 23 (23)

The Lord is my Shepherd, climbing Calvary

The Lord is my shepherd,
I shall not want;
He makes me lie down in green pastures.
He leads me beside still waters;
He restores my soul.
He leads me in paths of righteousness for His name's sake.

Even though I walk through the valley of the shadow of death,
I fear no evil;
for Thou art with me;
Thy rod and Thy staff, they comfort me.

Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil; my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord for ever.

7. Final Prayer

Lord Jesus, we thank You for the Word that has enabled us to understand the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to, but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

The International Formation Commission of the Order organized an on-going formation programme entitled “Back to the sources” in the Holy Land from the 29th August to 12th September 2012. There were 38 participants coming from most of the provinces around the world from North and South America, Asia, Africa and Europe; a truly international group. The Prior General, Fr. Fernando Millán Romeral, O.Carm. joined them for the first week and gave a talk entitled “Titus Brandsma: in the spirit of Elijah.” The first week was based at the OCD Centre “Stella Maris” on Mount Carmel, where the group experienced great hospitality on the part of the Carmelite Sisters who run the centre, and the fraternity of the local Discalced community. From there they were able to visit the Carmelite sites at the Wadi 'ain es-Siah (site of the original foundation) and Muhraqa (site of the encounter of the Prophet Elijah and the prophets of Baal). They also visited the area of Galilee, including many of the places associated with the life and ministry of Jesus. The second week was based in Jerusalem. From there, they visited Ain Karem, Bethlehem and Bethany and many of the main pilgrim places in the city.

The course was structured in such a way as to facilitate a deeper experience of the part of those taking part, through moments of prayer and silence, the reading of biblical and Order texts at the various locations visited, presentations on topics related to the the Scriptures and the history and charism of the Order, a day of desert reflection and a very rich guided introduction to each of the places visited. The team leading the course were: Fr. John Keating, Delegate for Formation (who gave the course introduction and reflection for the day of retreat), Fr. Christian Körner, Vice Prior General (speaking on the geography and history of the Holy Land, and Carmelite fraternity in the context of the early Christian community), Fr. Raúl Maraví, Councillor General (speaking on Galilee and Jerusalem in a scriptural context), Fr. Mario Alfarano, Secretary General and of the Formation Commission (speaking on the “Rubrica Prima” and also leading the lectio divina). Also part of the team were Frs. Míceál O’Neill (Hib), Prior of CISA, who was translator and Fr. Nicola Sozzi (Ita) who was responsible for the liturgy. Fr. Paco Negral OCD was the official guide throughout the journey. The final evaluation of the group was very positive and many spoke about the deep experiences they had during the two weeks.

Daily Lectio Divina for September 2012

General Intention: That politicians may always act with honesty, integrity, and love for the truth.

Missionary Intention: Help for the Poorest Churches. That Christian communities may have a growing willingness to send missionaries, priests, and lay people, along with concrete resources, to the poorest Churches.  

      Lectio Divina September – Septiembre – Settembre 2012

• Saturday, September 1, 2012  
  Lectio: Matthew 25,14-30
• Sunday, September 2, 2012  
  Lectio: 22nd Sunday of ordinary time (B)
• Monday, September 3, 2012  
  Lectio: Luke 4,16-30

• Tuesday, September 4, 2012  
  Lectio: Luke 4,31-37
• Wednesday, September 5, 2012  
  Lectio: Luke 4,38-44
• Thursday, September 6, 2012  
  Lectio: Luke 5,1-11
• Friday, September 7, 2012  
  Lectio: Luke 5,33-39
• Saturday, September 8, 2012  
  Lectio: Birthday of Mary - Mt.1,1-16.18-23
• Sunday, September 9, 2012  
  Lectio: 23rd Sunday of ordinary time (B)
• Monday, September 10, 2012  
  Lectio: Luke 6,6-11
• Tuesday, September 11, 2012  
  Lectio: Luke 6,12-19
• Wednesday, September 12, 2012  
  Lectio: Luke 6,20-26
• Thursday, September 13, 2012  
  Lectio: Luke 6,27-38
• Friday, September 14, 2012  
  Lectio: The Exaltation of the Holy Cross - Jn. 3,13-17
• Saturday, September 15, 2012  
  Lectio: Our Lady of Sorrows
• Sunday, September 16, 2012  
  Lectio: 24th Sunday of ordinary time (B)
• Monday, September 17, 2012  
  Lectio: Luke 7,1-10
• Tuesday, September 18, 2012  
  Lectio: Luke 7,11-17
• Wednesday, September 19, 2012  
  Lectio: Luke 7,31-35
• Thursday, September 20, 2012  
  Lectio: Luke 7,36-50
• Friday, September 21, 2012  
  Lectio: St. Matthew, the Evangelist - Mt 9,9-13
• Saturday, September 22, 2012  
  Lectio: Luke 8,4-15
• Sunday, September 23, 2012  
  Lectio: 25th Sunday of ordinary time (B)
• Monday, September 24, 2012  
  Lectio: Luke 8,16-18
• Tuesday, September 25, 2012  
  Lectio: Luke 8,19-21
• Wednesday, September 26, 2012  
  Lectio: Luke 9,1-6
• Thursday, September 27, 2012  
  Lectio: Luke 9,7-9
• Friday, September 28, 2012  
  Lectio: Luke 9,18-22
• Saturday, September 29, 2012  
  Lectio: Michael, Gabriel, and Raphael, Archangels
• Sunday, September 30, 2012  
  Lectio: 26th Sunday of ordinary time (B)