PALM SUNDAY OF THE LORD’S PASSION, Year B

Mark 11: 1–10 (Procession);
Isaiah 50: 4–7; Psalm 21; Philippians 2: 6–11;
Mark14: 1–15: 47

APPLICATION OF PASSION NARRATIVE

The weekly presentation of the Text, Explanation and Application of the Gospel reading each week is not possible this week. The passion narrative from Mark covers two chapters of his Gospel and would be too cumbersome for this presentation. Accordingly, we settle for the third element, the Application.

While only two or three Applications are given each week this does not mean that there are no other Applications. The concept behind the presentation is to allow the reader the opportunity to understand the text (Text and Explanation) so that when proclaimed at Mass on Sunday the word of God may be seen as fuller and richer. The Application is meant as a model of how the reader may formulate one’s own Application.

It is suggested that before studying the Applications below the reader look at Mark’ Gospel chapters 14 and 15

MESSIAH, SON OF GOD

What was Mark’s purpose in writing his Gospel? The answer is to be found in the opening words of his Gospel, his title for his work: “The beginning of the Good News about Jesus Christ, the Son of God” (Mk. 1: 1). Two facts he wished to establish: Jesus is (i) the Messiah (the Christ — the Greek word for Messiah, in English, ‘the Anointed’) and Jesus is (ii) the Son of God.

The first is treated in Mk. 1: 14 — 8: 30 but not completed until the Passion Narrative (Mk. Ch. 14 & 15).

The second is treated in Mk. 8: 31 — 16: 8 which includes the Passion Narrative and Resurrection Story.

Why did Mark wish to establish who Jesus is? Jesus came on earth with a limited mission from his Father to preach almost exclusively to the Jewish people, the Chosen People of God. They were the special recipients of God’s love, mercy and compassion down through the centuries. They enjoyed the covenant, renewed several times, by which he promised to be their God and they were his people. Time after time they failed in this covenant relationship and each time God forgave them. He promised to send the Messiah to reestablish the covenant. They misunderstood the nature and purpose of the Messiah and under different colonizers they interpreted the objective of the Messiah’s coming to be to bring them political freedom. That was their thinking when God sent his incarnate Son to establish the final covenant by his death on the cross.

A major theme in Mark’s Gospel is this misunderstanding by even the apostles and disciples and the rejection by the Jewish religious authorities of Jesus, the Messiah, the Christ, the Anointed One. Mark’s intention was to clarify the role of the Messiah.

Four of the greatest and most popular canticles in the Old Testament are in the prophet Isaiah. They are referred to as the canticles of the Suffering Servant. In spite of their popularity the Jewish people did not link suffering with the Messiah. They expected him to come in glory. Aware of this, Jesus referred to himself as “Son of Man” when he wished to describe his role of suffering culminating in death on the cross. That the Messiah should suffer and die was beyond the comprehension of the people, even his followers.

Knowing this lack of understanding, Jesus urged silence when his messianism was exposed’ For example in Mk. 8 30: Jesus “gave them strict instructions not to tell anyone about him” after Peter had declared “You are the Christ”. Knowing that Peter and the others did not fully understand the implications of his act of faith, Jesus then “began to teach them that the Son of Man was destined to suffer grievously, to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again”. When Peter heard that Jesus might die, he took him aside and “remonstrated with him”. He did not understand that Jesus the Messiah would suffer.

It is only in the trial of Jesus before the Sanhedrin that Mark brings together the three titles Messiah, Son of Man and Son of God and reveals the true meaning of the title of his Gospel: Jesus is Messiah and Son of God.

After false witnesses were brought and could not agree on their testimony, the high priest asked Jesus if he had “no answer to make”. Jesus remained silent. Then the high priest asked “Are you the Christ [the Messiah], the Son of the Blessed [God]”? Jesus replied “I am”, words that God used to identify himself to Moses. Jesus strengthens his affirmation that he is Messiah and Son of God with his quotation by saying that he will be enthroned at God’s right hand and will come as Judge. The high priest and the Sanhedrin understood Jesus’ answer as “blasphemy” and they condemned him to death for claiming to be the Messiah and the Son of God. This is the only time in Mark’s Gospel where Jesus openly claims to be Messiah and Son of God. The centurion, a Gentile and a pagan, will endorse this claim when he says, “Truly, this man was the Son of God” (15: 39).

For Mark the crucifixion and death is the true sign that Jesus is Messiah and Son of God. This is the essence of the Good News and the climax of Mark’s Gospel. He merely mentioned the different aspects of Jesus’ suffering, making a theological understanding of the facts that often are stressed to the loss of the deep meaning of the Passion and Death.

DISCIPLESHIP AS SEEN DURING PASSION

Immediately after Simon Pewter’s confession of faith in Christ the Messiah from God (Mk. 8: 27–30), Jesus proclaimed his first prophecy of his impending suffering, death and resurrection (Mk. 8: 31–32). Peter took him aside and “remonstrated with him”. Jesus rebuked Peter and called him “Satan” because the way he was thinking was not God’s but man’s way (Mk. 8: 33). He then added the conditions for following him. Each disciple was to renounce oneself, take up one’s cross and follow Jesus. This, he explained, could mean losing one’s life for Jesus and the Gospel. One should not be ashamed of Jesus because if he were ashamed, Jesus, in turn, would be ashamed of that person before his Father. (See Mk. 8: 34–38). Later he added that it was par for the course that those who followed Jesus would be persecuted (Mk. 10: 30).

After the first prophecy of the passion, death and resurrection, Jesus brought three of the apostles to the Mount of Transfiguration. This was meant to strengthen and prepare them for the passion. After the second prophecy the disciples argued among themselves as to which of them was the greatest. After the third prophecy, James and John showed how little they understood the message of the Transfiguration, of which they were witnesses, or any other teaching about suffering and death, by asking that they might receive the privilege of sitting at Christ’s right and left sides in the coming kingdom.

Judas

With this background, the disciples entered into the passion. The opening scene was the anointing by an unknown woman of the head of Jesus. The disciples reacted by complaining. Jesus explained that this was for his death. The next verses tell that Judas, “one of the twelve”, “approached the chief priests with an offer to hand Jesus over to them” (Mk. 14: 10–11). A few verses later, Mark describes Jesus at the table of the Last Supper, announcing, “I tell you solemnly, one of you is about to betray me, one of you eating with me” (v. 18). This knowledge that Jesus shared had no effect on Judas.

Next we meet Judas when he leads a group from the Sanhedrin and “the traitor”, Mark calls him twice, kissed Jesus and with this sign of peace and affection, he had Jesus arrested. Mark does not mention Judas again.

Peter

Immediately after the Last Supper, on their way to the Mount of Olives, Jesus foretold that all the disciples would lose faith in him that night. Peter spoke out and said that he would never lose faith in Jesus. He was told that that very night he would deny Jesus three times. Peter became stronger in his declaration that even if he had to die he would never disown Jesus. “And the all said the same”.

In the courtyard of the high priest, Peter’s denials become stronger and more serious. First, he pretended innocence, and then denied that he was a follower of Jesus and finally, he cursed and swore that he did not even known Jesus. Mark does not mention Peter again in his Gospel.

All Disciples

At the Last Supper, Jesus told the Twelve, “you will all fall away; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’” There was no reaction from the apostles until Peter had finished his remarks and then Mark adds that they all agreed with Peter and would die with Jesus (Mk. 14: 27, 31). However, when Jesus was arrested shortly afterwards Mark records that “they all deserted him and ran away” (Mk. 14: 50). As with Judas and Peter, Mark is silent about the apostles for the reminder of his Gospel.

Gethsemane

Mark does not refer to a garden but to “a place called Gethsemane” where Jesus went with his Eleven. There he began his agony and he asked his three special apostles, Peter, James and John, to pray for him. He really needed support. This is the only time in the Gospels where Jesus asks his followers to help him. Why he chose these three is not told to us but Peter had declared publicly that he would suffer and die with Jesus (Mk. 14: 29, 31). The other two had been strong in affirming that they could drink the cup of suffering that Jesus would offer (Mk. 10: 38–40).

His request was very strongly worded, “And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, ‘My soul is very sorrowful, even to death; remain here, and watch.’” Three times he wakened them and asked that they pray.

When this passage is read carefully, there is a most interesting g interpretation. See now for yourself. Jesus comes back after his first session of solitary prayer. He finds the three disciples asleep. He says to Peter, whom he addresses personally as Simon each time, “Watch and pray that you may not enter into temptation.” He does not rebuke Simon Peter. He admits that Peter’s spirit is willing but his flesh is weak. And that is why he tries to help Peter for Peter’s impending temptation to deny Jesus. “Watch and pray that YOU may not enter into temptation”. In his hour of absolute need Jesus thinks of Peter’s need in temptation and puts that before his own needs.

When Judas, the “betrayer”, the “traitor”, comes all eleven apostles flee and disperse. Jesus is left on his own. In a sense, no wonder that Peter fled with the rest — he had not prayed.

Cross

Mark does not mention anyone standing at the foot of the cross. His only word from Jesus is his prayer, “My God, my God, why hast thou forsaken me?” This brings out the absolute desolation of Jesus — not even his Father comforts him. He is totally alone.

Consolation

All those whom Jesus had prepared were unfaithful at the climax of his life. Yet there is consolation for us. There were several unexpected people who gave him support in one form or another.

Anointing at Bethany

An unnamed woman entered into the dining room where Jesus was eating and anointed him for his death, as he explained (Mk. 14: 8). She had recognised him as the Messiah, the Suffering Servant, and Jesus praised her, saying, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her.” She proved her discipleship.

Simon of Cyrene

Jesus had asked his disciples to deny themselves, take up the cross and follow him. They had not; they showed their refusal by running away. Simon from Cyrene was compelled by the soldiers to carry the cross. He complied and became the perfect disciple who shared in his Saviour’s suffering and passion by carrying the cross to Golgotha.

Mary of Magdala, Mary mother of James the younger, Salome, and Many Other Women

The presence of these women at Golgotha is in stark contrast to the Twelve who are so obviously absent. Who were these women? Mark tells four things about them — “when he was in Galilee, [they] followed him, and ministered to him; and … came up with him to Jerusalem. (Mk 15: 40–41). Mark says that (i) they “followed him”, that is, they were disciples. (ii) They “ministered to him”, they not only “followed”, they also served in a very practical way. Jesus had made it clear that he was on earth as a servant to serve. He expected his followers to be people of service to those in need. (iii) They “came up with him to Jerusalem” — their following was not because it suited them or because they had, like the disciples, personal political interests; they came to the cross. (iv) They came as close to the cross as they could but being women they were not allowed too close — they “were watching from a distance” (Mk. 15: 40). They were first–hand witnesses of the death and Mark will tell us that they also were the first to be told by an angel of the resurrection.

Joseph of Arimathea

He was a member of the Sanhedrin. He was a very brave man. Jesus was put to death at the instigation of the Sanhedrin. By burying the body of Jesus, he disassociated himself from their sentencing. He also placed himself in opposition to them in such a manner that he would be expelled from the Sanhedrin. He gave public testimony on behalf of Jesus knowing the personal consequences for himself. The perfect disciple.

The Centurion

To this Gentile Roman colonizer was given the magnificent privilege to close the purpose of Mark’s Gospel by the declaration: “Truly this man was the Son of God!” He did not need wonderful signs and miracles. He did not need what people would accept as glory. He saw the mangled body and in that he saw what the Twelve and the other disciples had failed to see during three years of association with Jesus — he saw the Son of God. The centurion is the model disciple!

True Discipleship

Women are singled out by Mark as models of true discipleship. The woman who anointed him in Bethany associated herself with him by preparing his body for burial. Mary of Magdala and the other women from Galilee were the chosen witnesses to the death and resurrection of Jesus. They were instructed to go to the Eleven and other disciples and call them back from their flight from Jesus.

The woman at Bethany was not put off by the male–only guests at the table; she did what her faith love told her to do. The women at the cross were not discouraged by the fear-filled action of the Twelve. Their love and faith in Jesus was the motivation of these women. The fact that even the specially chosen leaders abandoned Jesus did not sway them to follow these leaders but Jesus, failure though he appeared.

God’s Mercy

But we must not be too harsh on the Eleven, the other disciples, not even on Judas.

Our main focus in religion must be on Jesus, not on others.

When Jesus prophesied that all his chosen Twelve would abandon him, he showed his compassion. He told them that after their failure, he would wait for them in Galilee. “And Jesus said to them, “You will all fall away; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ But after I am raised up, I will go before you to Galilee.”  They would be given the opportunity to start again!

As we read Mark’s Gospel, and particularly the Passion Narrative, it is easy to compare the Twelve with the Sanhedrin. Both groups were looking forward to the coming of the Messiah. Both groups had erroneous concepts of the Messiah. They may have known the Old Testament but they interpreted it according to their pre–conceived ideas and desires.

However, there was one huge difference in the two groups. One was so wrapped in self–interest, they were prepared to even kill to protect their interests. The Twelve never displayed any malice or evil. Once they were truly converted, their lifestyle changed and they went forth prepared to die for Jesus and when this was offered to them they submitted whole–heartedly to the will of God.

They are exceptional models for each of us as we follow Christ on the way to Calvary. A very fundament lesson in discipleship is that while disciples may fall and separate themselves from Jesus, he never separates himself from the disciple. He is ever–present waiting in our common Galilee for our return to begin again. Each failure is a call to renewed discipleship.

I understand that the most common verse in the Bible is God’s description of himself, occurring some thirty–eight times. He says “I am the God of mercy and compassion, slow to anger and rich in forgiveness.” We have seen that in today’s Passion Narrative.

40 Things to do For Lent

The Boughs and Twigs of the Family Tree

It's interesting to be of an age when one can look back a couple of generations, and forward a couple more. In my case I remember both sets of grandparents, though they were quite old, and thses days I get the greatest of pleasure watching my grandson grow up.
My maternal grandfather died when I was a year and nine months, but one of my earliest memories is of him carrying me around his garden, and I remember studying his face  -  the same look I caught on my baby grandson's face when everything was new and full of wonder to him.
My other grandparents lived to ripe old ages, and my only regret is that I never thought of asking them about their childhood and growing up, and such matters. I learned pieces here and there, but to think that the whole encyclopedia was available to me, and I never really opened it.
All born in the 1880s/90s, I found out things about them from the census of 1901 and 1911 that I never knew when they were living.
My feeling is that they had life no easier of no harder than many other families of the day  -  bot lost children  -  one little boy died from meningits on the morning he was to have made his First Communion; the other family lost three young people to the dreaded TB epedemic that ravaged the country back in the 1920s/30s. Despite all the ups and down, everything was "in God's hands".
I do have lots of memories of them from when I was a child; one of the strangest by today's standards, is of my paternal granny airing her habit on the clothesline on a sunny summer's day, and us children charging back and forth under it, as it flapped in the wind. It seems that if you ad your habit before you died, you gained an indulgence from the church. To her, death was part of life. She eventually got to wear the habit in 1972.
Fast forward the generations, my seven-year-old grandson is not particularly interested in who did what and when. at the moment he just blitzes me with facts about football and hurling and wrestling. He's looking forward to seeing The Rubber Bandits play in Croke Park at the upcoming Dublin v Kerry game.
Sometime in the future, he'll wonder about the past and where he came from. I hope I'm around to tell him. I want  him to know about the habit on the clothesline, and about his great and great-great grandparents, what they worked at, and the stories I know of  -  the things he will never find in any national or parish records.
Perhaps we should all write our family memoirs, not for publication, but for the generations to come. It would be a way of filling in the gap between the old boughs and young twigs.

Mary Mulhall - a mature branch!

Advent: A Season of Hope and Anticipation

On this Sunday, Christian Churches all over the world will mark the season of Advent – the beginning of the Church's new year - a time that lends itself to hope and anticipation as we prepare for the coming of the Lord, Jesus Christ.



The Advent Wreath will play an important part in ceremonies, as different candles on it are lit over the four Sundays before Christmas. The wreath - a garland of evergreen branches representing eternity, holds four candles (3 purple, and 1 rose colour), with a fifth (white) placed in the centre.

On the First Sunday of Advent, a purple candle is lit, symbolising HOPE .
On the Second Sunday, another purple candle, symbolises LOVE.
The Third Sunday sees the rose candle, symbolising JOY.
On the Fourth Sunday, the last purple candle is lit, symbolising PEACE.

The fifth candle is the white Christmas Candle, and will be lit on Christmas Day – Christ's Birthday!

So, this Sunday, we light the candle inspiring HOPE!
There is a popular saying: "We live in hope!" It is this hope which enables us to see the light at the end of the tunnel, though for many people in these times, the end of the tunnel is a great distance off. Some are simply terrified that they'll never see that light!

Over the next few weeks, many charities eg St. Vincent de Paul, will be making their annual Christmas Appeal, – here in Lucan, the Lions Club do their bit, also in St. Mary's, the Justice and Peace Group will be launching the Giving Tree, with proceeds going to Focus Ireland and Alone, and several other groups will be raising funds through Carol Singing and Christmas Fairs etc.

Give what you can, and God bless you! If you can't contribute, may God bless you too with a new-found hope, that will lead to better days.

M.M.

Church Social Teaching - Editorial Lucan Newsletter

          The Catholic Church’s social teaching has often been called the “best kept secret” of the Church.  Few are aware of its teaching on wealth and poverty, injustice in economic and political structures, its critique of capitalism and globalisation, and its views on private property. 

The Church’s Social Teaching is a very radical teaching.   To those who view the Church (often with good reason) as conservative and supporting the status quo, this Social Teaching will come as a surprise – a welcome surprise to those who yearn for a better world, a very unwelcome surprise to those who fear the consequences of change for themselves and their lives.

          Based on the fundamental Gospel principle of the dignity and equality of each and every human being as a child of God, the Church’s social teaching tries to apply that principle to the varied situations in which people find themselves socially excluded, powerless and in poverty.   It spells out how, and in what way, the Gospel message applies to the concrete, but changing, circumstances of our societies and world. 

Unfortunately, the sins of the Church are often the biggest obstacle to the promotion of the Church’s social teaching.   Sexual abuse of children by clergy and religious is a horrendous denial of the very dignity which the Church’s social teaching is trying to defend.  The marginalisation of women within the structure of the Church makes it very difficult to hear the call for equality. 

          Nevertheless, the Church’s social teaching expresses the ‘mind’ of the Church as it reflects on the implications of the Gospel for the problems which arise at different times and places in our world, even if it often fails, in its own life and structures, to implement the values it professes.  

          Don’t come to the four talks over the next few weeks unless you are prepared to be challenged.  Some might be shocked, others enthused.   But I think we can promise that you will be surprised. 

Peter McVerry

Sotto il Monte

In the foothills of the Alps lies the beautiful northern Italian town of Bergamo. One of its claims to fame is that Ryanair flies in there utilising it as a gateway to Milan. The upper part of the town is a medieval gem featuring the fifteenth century red brick basilica of Santa Maria Maggiore.  Go just a few miles down the road and you encounter the less imposing but equally charming town of Sotto il Monte which is the birthplace of Angelo Giuseppe Roncalli better known to us as Pope John XXIII.
This small mountain town radiates the spirit of that good man and it is as if the inhabitants expect his return at any moment.  John was a bringer of peace in the world, which lived in the shadow of the cold war. He was also a great pastor who made a landmark visit to Rome's central prison and slipped out from the Vatican at night, dressed as an ordinary priest, to visit the poor and the sick.  In fact his night time walks became so famous that he was nicknames "Johnny Walker". Pope John showed a rare gift for preserving what was best from the past and combining it with optimistic confidence in the future.  he gave people hope.
This wonderful spirit, which touched the hearts of so many people, is summed up beautifully in his last will and testament where he writes:
"My dear children love each other. Search more for that which unites than that which divides.  In the hour of farewell, or better still, of see you soon, I want to remind everyone of that which is worth more in life - Blessed Jesus Christ, his Gospel, his holy Church, truth and kindness. I remember everyone and for everyone I will pray.  See you soon".

Fr Peter O'Reilly (Newsletter Editorial 16th October 2011)

Irish Council for Prisoners Overseas (ICPO)

About the Irish Council for Prisoners Overseas (ICPO)

The Irish Council for Prisoners Overseas (ICPO) is currently the only organisation working on behalf of Irish prisoners overseas and their families.
ICPO’s purpose is to promote social justice and human dignity for Irish people in prison overseas and their families. This is carried out by offering information, support and advocacy to prisoners and their families. Casework, publications and policy/networking are key elements of the service provision to the core group.

 

History of the ICPO

ICPO was established by the Irish Catholic Bishops’ Conference in 1985. At this time the Irish Chaplaincy in Britain were greatly concerned about the number of Irish women and men in prison in the UK. There were deeply held concerns regarding their trials and subsequent imprisonments. In recent years the ICPO has been able to offer a more comprehensive service to prisoners and to expand our existing services to prisoners’ families. This is due to an increased level of funding from the Department of Foreign Affairs.

 

ICPO Members

The ICPO is a subcommittee of the Council for Emigrants, chaired by:
Bishop Séamus Hegarty
The ICPO has two offices; one located in Maynooth, Co. Kildare and the other in London. The London office deals solely with Irish born prisoners held in the UK, while the Maynooth office assists Irish prisoners held all over the world.
Staff Maynooth: Joanna Joyce, Catherine Jackson, Sr Anne Sheehy
Volunteers Maynooth: Sr Agnes Hunt, Eileen Boyle, Joan O’Cléirigh, Sr Mary Whyte
Staff London: Liz Power, Joseph Cottrell-Boyce
Volunteers London: Sr Maureen McNally, Sr Cecelia Snape, Rev Stephen McKenna

 

Work of the ICPO

The ICPO works for all Irish prisoners wherever they are: it makes no distinction in terms of religious faith, the nature of the prison conviction, or of a prisoner’s status.
The objectives of the ICPO are to:
•Identify and respond to the needs of Irish prisoners abroad, and their families
•Research and provide relevant information to prisoners on issues such as deportation, repatriation and transfer
•Focus public attention on issues affecting Irish prisoners (ill-treatment, racist abuse, etc)
•Engage in practical work in aid of justice and human rights for Irish migrants, refugees and prisoners at an international level
•Visit Irish prisoners abroad when possible both in the UK and elsewhere

Contact:

Irish Council for Prisoners Overseas (ICPO)
Columba Centre,
Maynooth,
Co Kildare
Ireland.
Tel.  00 353 1 5053156
Fax: 00 353 1 6016401
E Mail:  icpo@iecon.ie
Web:  www.catholicbishops.ie/prisoners-overseas