Year B – Sunday 30
Readings: Jeremiah 31:7-9; Hebrews 5:1-6; Mark 10: 46-52
During the time of the Babylonian exile, the people of Israel seem to have rediscovered the value of sharing a life of communion. They were dominated and could have no lords amongst themselves. This seems to have brought them to understand what it meant to be a community of equals, and Jeremiah rejoiced in this newly-discovered understanding. Such an awareness had been unknown to the Israelites during the period when they had a king and his deputies lording it over them. The prophet announces that the Israelite community will be restored as it was before the injurious establishment of the kingdom.
Due to the fact that all within this community are “beset with weakness”, as the Epistle to the Hebrews reminds us, from the office-holders to all of its other members, no-one shall be able to be deemed lord over others. All are equal and at the service of each other.
Exclusion or impoverishment will have no place in such a community, as Jesus shows with the healing of the blind beggar Bartimaeus at Jericho. No-one will be deemed to be of a lower status or undeserving of full attention and care.
Showing posts with label Mark 10. Show all posts
Showing posts with label Mark 10. Show all posts
Sunday, October 28, 2012
Sunday, October 21, 2012
Mutual cooperation
Year B – Sunday 29
Readings: Isaiah 53: 10-11; Hebrews 4:14-16; Mark 10: 35-45
There must be a sense of sacrifice if one is to live in communion with others. This is diametrically opposed to thinking solely of oneself, irrespective whether others might suffer from one’s self-centred decisions. Being with others is feeling responsible of others as much of oneself, and being prepared to forfeit one’s comfort for the sake of teamwork, solidarity and joint efforts. This is what Isaiah addresses.
This is what Jesus teaches, as the Epistle to the Hebrews reminds us. Jesus did not lord it out over others, as he could have done. On the contrary, he became one unto others for the sake of all. He indicated how mutual cooperation should be by living it out. He sacrificed himself for others because he felt responsible for them. This is the path towards a just and peaceful society where everyone is valued and cherished. Jesus himself says as much: “The Son of man came not to be served but to serve.”
Moreover, Jesus goes beyond this. He also denounces all institutions and societies ― whether political, social, economic, familiar, religious, ecclesial ― which have created a hierarchical system of rulers and ruled. Such structures are not part of his vision. “It shall not be so among you.” His dream for humanity is one in which mutual cooperation will be the system of the day. This is the only system which can respect all individuals.
Readings: Isaiah 53: 10-11; Hebrews 4:14-16; Mark 10: 35-45
There must be a sense of sacrifice if one is to live in communion with others. This is diametrically opposed to thinking solely of oneself, irrespective whether others might suffer from one’s self-centred decisions. Being with others is feeling responsible of others as much of oneself, and being prepared to forfeit one’s comfort for the sake of teamwork, solidarity and joint efforts. This is what Isaiah addresses.
This is what Jesus teaches, as the Epistle to the Hebrews reminds us. Jesus did not lord it out over others, as he could have done. On the contrary, he became one unto others for the sake of all. He indicated how mutual cooperation should be by living it out. He sacrificed himself for others because he felt responsible for them. This is the path towards a just and peaceful society where everyone is valued and cherished. Jesus himself says as much: “The Son of man came not to be served but to serve.”
Moreover, Jesus goes beyond this. He also denounces all institutions and societies ― whether political, social, economic, familiar, religious, ecclesial ― which have created a hierarchical system of rulers and ruled. Such structures are not part of his vision. “It shall not be so among you.” His dream for humanity is one in which mutual cooperation will be the system of the day. This is the only system which can respect all individuals.
Sunday, October 14, 2012
Economic equality
Year B – Sunday 28
Readings: Wisdom 7: 7-11; Hebrews 4: 12-13; Mark 10: 17-30
Economic imbalance, both amongst individuals in first and second world countries and amongst entire nations, seems to have become for many people a reality as natural as the air we breathe. Some think of it as necessary and unavoidable. This might indeed not be so. The Book of Wisdom reminds us that, to imagine another type of economic structure which does not breed disparity, a new mentality must be adopted, one which values good-sense higher than material or financial wealth or political muscle.
One way of acquiring such an understanding is by allowing the Word of God work in our hearts and minds. The writer of the Epistle to the Hebrews makes this clear. The Word is capable of cleansing our mentalities as much as our thoughts and intentions. It will always be difficult, if not impossible, to behold the world with new eyes if our hearts and minds are captive of attitudes, outlooks and mindsets which put up with injustices and inequalities.
Jesus encourages his disciples to relinquish the obsession with money, wealth and personal prosperity. Riches cannot be deemed higher than people without corrupting the human spirit. To behold a world of fraternity, peace and justice one must necessarily surrender one’s obsession with personal hoarding and accumulation and embrace a policy of communal enrichment. We are either improved together or, despite our individual wealth, personally impoverished.
Readings: Wisdom 7: 7-11; Hebrews 4: 12-13; Mark 10: 17-30
Economic imbalance, both amongst individuals in first and second world countries and amongst entire nations, seems to have become for many people a reality as natural as the air we breathe. Some think of it as necessary and unavoidable. This might indeed not be so. The Book of Wisdom reminds us that, to imagine another type of economic structure which does not breed disparity, a new mentality must be adopted, one which values good-sense higher than material or financial wealth or political muscle.
One way of acquiring such an understanding is by allowing the Word of God work in our hearts and minds. The writer of the Epistle to the Hebrews makes this clear. The Word is capable of cleansing our mentalities as much as our thoughts and intentions. It will always be difficult, if not impossible, to behold the world with new eyes if our hearts and minds are captive of attitudes, outlooks and mindsets which put up with injustices and inequalities.
Jesus encourages his disciples to relinquish the obsession with money, wealth and personal prosperity. Riches cannot be deemed higher than people without corrupting the human spirit. To behold a world of fraternity, peace and justice one must necessarily surrender one’s obsession with personal hoarding and accumulation and embrace a policy of communal enrichment. We are either improved together or, despite our individual wealth, personally impoverished.
Sunday, October 7, 2012
Gender equality
Year B – Sunday 27
Readings: Genesis 2: 18-24; Hebrews 2: 9-11; Mark 10: 2-16
Both the creation narrative and Jesus’ discourse on marriage and divorce indicate a deep respect for women and, in a certain sense, a defence of their dignity. The fashioning of Eve from Adam’s side is an ancient manner of speech which denotes equality. Gender inequality, so common to the Middle-Eastern mentality, was not part of God’s original plan.
Jesus opposes the practice of illegal separation. Apparently, it had become common that men sent their legally-wedded wives away, or simply abandoned them, without obtaining a divorce. This seems to have been done to avoid paying due forfeiture to her family as established in the marriage writ. Women were the worse for such an abuse, and Jesus denounces it in defense of abandoned women. Alternatively, he upholds the equal right of men and women to live a dignified life.
Jesus ― the one ‘crowned with glory and honor’, as the Epistle to the Hebrews says, and ‘the pioneer of [...] salvation’ ― considers himself a brother of all. By implication, we are all brothers and sisters with equal dignity amongst ourselves and before God.
Readings: Genesis 2: 18-24; Hebrews 2: 9-11; Mark 10: 2-16
Both the creation narrative and Jesus’ discourse on marriage and divorce indicate a deep respect for women and, in a certain sense, a defence of their dignity. The fashioning of Eve from Adam’s side is an ancient manner of speech which denotes equality. Gender inequality, so common to the Middle-Eastern mentality, was not part of God’s original plan.
Jesus opposes the practice of illegal separation. Apparently, it had become common that men sent their legally-wedded wives away, or simply abandoned them, without obtaining a divorce. This seems to have been done to avoid paying due forfeiture to her family as established in the marriage writ. Women were the worse for such an abuse, and Jesus denounces it in defense of abandoned women. Alternatively, he upholds the equal right of men and women to live a dignified life.
Jesus ― the one ‘crowned with glory and honor’, as the Epistle to the Hebrews says, and ‘the pioneer of [...] salvation’ ― considers himself a brother of all. By implication, we are all brothers and sisters with equal dignity amongst ourselves and before God.
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