What might we see as outcomes or potential motions arising from the Plenary Council?

Introduction

It has been a month since the conclusion of the first session of the Plenary Council, and as yet (11 Nov 2021) there has been no public release of the documentation of that session.

That documentation would include at minimum: all of the interventions, all of the minutes, all of the small group reports, and the proposals that had been submitted.

A few weeks ago a friend asked me what we might see actually change as a result of the Plenary Council process. It was a fair question. So I went back through the notes I had taken from the public parts of the first session with that kind of lens. I noticed that most of the public deliberations would never form a proposal or motion because a) they were about matters that you can’t legislate on or b) they were about matters that had yet to morph from motherhood statements into something more tangible.

Even many of the possible outcomes listed below are more likely to take a final form as recommendations than as local canon law.

But it is always easier to start with something rather than a blank page, so please feel free to copy and share it to aid discussion while we await the release of official documentation.
 
List of possible outcomes and possible potential motions
 
Encouragement for parishes to develop small groups, whether they be sharing/accompaniment groups, discussion/bible study groups, or what some people are calling ‘connect groups’ that have a mix of social and catechetical functions.
 
A commitment to inviting a First Nations elder to be on decision making bodies, eg parish pastoral councils and diocesan pastoral councils.
- This would both acknowledge the traditional custodianship of the locality, as well providing a pathway for that traditional custodianship of the locality to continue to be exercised.
 
The establishing of a national church agency to facilitate mutual enrichment between Eastern Rites and Western Rites.
 
Putting more formation opportunities (theological and leadership) online for access by people in outback, rural and regional areas.
 
A longer period of pre-seminary discernment, nation-wide.
- This emerged because so many potential seminarians (religious and clerical) are coming from dysfunctional families and out of periods of substance abuse and non-marital relationships. All existing wounds from trauma and broken relationships need to be healed and addressed before entering the seminary process. Such a healing process takes time, and it also takes time to build enough trust to even be able to talk about such wounds and to allow them come to the surface.
 
Changes to seminary formation that encourage a collaborative approach to parish life.
eg. having some study units done with both lay (men & women) and seminarian participants, and some of the study units taught by women.
- These are measures designed to reduce clericalism. There is widespread dismay at recent crops of seminarians acting like lay people in parishes know nothing and have nothing worthwhile to offer/contribute; and anyone with such a mindset coming into a parish will act like an autocrat and not like a collaborator.
 
Changes to seminary formation which include being in-situ in parishes while online learning takes place, on a regular basis, throughout seminary studies.
- Another measure designed to reduce clericalism.
 
Putting the desire to preach the Gospel as a non-negotiable in the seminarian selection process.
- Without a heart for the mission to make disciples, how could you possibly lead the mission to make disciples?
 
Introduction of ongoing accreditation for clergy and annual professional oversight/reviews.
- This is a practical measure to identify potential problem behaviours and address them before they become abusive behaviours. It has the potential to provide support systems that are currently lacking in diocesan life. When it becomes normative for priests to access these systems, then when issues surrounding loneliness, substance abuse etc do arise, priests can seek the help they need without any social stigma. Regular accountability is needed for the main thing to remain the main thing, and to counteract the tendency to choose the urgent crisis over the important mission.
 
The establishment of a mission support team in all parishes; making disciples being the mission.
- To enable mission to continue and grow despite the inevitable changes of pastors that parishes experience.
 
Developing a nationally accepted process of discernment as to whether a priest has a calling from God to be a bishop or not.
- The length of time where dioceses are without bishops and where archdioceses are without sufficient episcopal vicars must be reduced both for the good of the people of God and for the effectiveness of the mission of the people of God. Starting from scratch with the bishop selection vetting process every time a new apostolic nuncio is appointed isn’t working. The earlier a diocese can spot the rare combination of true leadership talent with true calling from God, the fewer resources will be wasted in training inappropriate candidates, and the fewer clergy will be embittered by hoping for something that’s never going to happen.
 
The addition of leadership training as part of seminary and/or post-seminary formation; using collaborative leadership models.
- Training for leadership - in the sense of bringing out the best in people, helping them work together optimally, and commissioning them into areas of service where they can be most effective for mission due to recognition of gifts, charisms and talents – is currently non-existent. The prevailing model is: find a person who is breathing, available and willing to comply and get them to do what most needs to be done right now. That’s crisis management not leadership: and it does untold damage to both the mission and to the person (mis-match of gifts, charisms and talents causes burnout at minimum and toxicity at worst).
 
There was a ground swell of support (read frustration with a capital F) that in so many areas (eg. parish councils) laity have only a consultative role and never a decision-making role.
But how to formulate that into a motion that the bishops would say yes to? That’s the question!
- Perhaps a threshold of 75+% disagreement with a pastor’s proposals automatically puts that proposal up for review by an independent diocesan panel (composed of canon lawyer, liturgist, theologian, financial advisor etc) – might work.
- It would deal with cases where a) the parish council is right and the pastor is wrong; and b) where parish council is wrong and the pastor is right; - which are the two situations where so much of the frustration currently experienced arises.
- It would also put an incentive in place for working towards collaborative solutions; an incentive which currently doesn’t exist and which is sorely needed.
- Such a review process could also be sought when both pastor and parish council recognise that none of their currently proposed solutions will work and they together decide to seek the wisdom of the review panel.
- Such a review process may also serve as an early warning system to the local bishop as to which of his pastors are not suited to collaborative ministry.
- If both pastor and parish council agree on the wrong solutions… May God set them straight.
 
The issue of women deacons isn’t going away.
- In rural and outback areas, where there is Mass once a fortnight or less, many women are already doing a lot of what a deacon does but without a title. Baptisms, funerals and marriages could be conducted by women deacons in such rural and outback areas. Civil celebrants (male and female) are already doing funerals, weddings and naming ceremonies in secular settings and getting paid. If we want to give our people in rural and outback areas the opportunity for a Catholic rather than a secular celebration of such important life events, the issue of women deacons needs due consideration.
 
Agency leaders (education, hospital, social service etc) need to be chosen/selected because they are skilled, faith-filled, effective leaders who are committed to ongoing formation in mission (making disciples) and in Catholic social teaching.
- We seem to have an existing system that selects for skills and effective leadership first, and with faith, orientation to mission and commitment to Catholic social teaching as optional extras. There could also be a lack of courage in insisting on strong Catholic faith credentials due to a desire to appear tolerant and inclusive together with a desire to not make co-workers with weak Catholic faith credentials feel uncomfortable. But if we are truly committed to the mission of making disciples, then the existing selection system must change.
 
The establishment of a First Nations seminary in Port Pirie diocese (somewhere near Port Augusta to enable ease of remote community rail travel and for geographical closeness to multiple landscape types that are similar to ‘own country’) staffed by First Nations people, with the establishment of a First Nations Ordinariate, and with a mandate to develop a Rite for First Nations use. Studies would be in small blocks of residential learning, interspersed with large blocks of online learning while ‘on country’, with regular in-person visits to country from seminary support staff. (See the Appendix below for more detail).
 
Appendix

As a result of the open sessions from the 1st Assembly of the Plenary Council, I have been reflecting on the lack of First Nations clergy, and on the obstacles that First Nations peoples face to both entering and persevering in seminary life.

So I have begun to dream of a First Nations seminary, based somewhere near Port Augusta, in the diocese of Port Pirie, and to dream of the development of a First Nations Ordinariate and of the organic development from both of these of a First Nations rite (like the Anglican use rite).

As it stands at the moment, potential First Nations seminarians face at least 2 big obstacles,
having to leave country for extended periods of time,
and being in a city environment far from the landscapes of home;
as well as not having a curriculum structure which permits times of walkabout.

So I have begun to dream of a First Nations seminary, staffed as fully as possible with First Nations people in leadership, teaching and administration with guest lecturers on the major theological disciplines.

I have begun to dream that such a seminary would also be eventually open to members of First Peoples from across the world; tribal Africa, native American, tribal South America, Inuit, ethnic Chinese etc.

I have begun to dream of a First Nations seminary that has short blocks of residential learning, 3-4 weeks long, interspersed with 2-6 months long online learning while living ‘on country’, with moral, technical and learning support provided from the seminary. Many First Nations seminarians would be well familiar with School of the Air procedures. During the times of ‘on country’ learning, visitors from the seminary would arrive on a regular basis to learn first-hand about the cultural group the seminarian belongs to.

I have begun to dream of a First Nations seminary that permits seminarians to learn at their own pace, faster in some subjects, slower in others.

I have begun to dream that the location of such a First Nations seminary would be near Port Augusta in the diocese of Port Pirie for 2 reasons:

1. Because in that locality you are never more than an hour’s drive away from salt plains, wetlands, billabongs, grass plains, salt water, desert, and mountains (Flinders Range); and therefore, not far from something that resembles country of origin for First Nations students.
2. Because Port Augusta is easily reached by rail by most outback and remote communities, via the Ghan, the Indian Pacific, and the various rail networks that connect to them, giving relatively cheap, safe and direct transport to quite a central national location.

To these reasons could also be added a 3rd reason, the rejuvenation of the local townships by the seminary and utilization of buildings erected in times past that are currently falling into disuse (eg the leftover building complexes from past mining eras).

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Yes, this isn’t a Sunday Gospel. It is actually the first part of Friday’s Gospel (29th Week Ordinary Time Year I), and I was given it to reflect and ponder upon – an unusual penance indeed.

But God’s ways are brilliant.

Luke 12:54-59 is where Jesus is among the crowds and He says to them that they can predict rain if clouds loom in the west, and they can predict hot weather if the wind is from the south. We can all understand this bit.

But then Jesus goes on to say, ‘How is it you do not know how to interpret these times?’

I’m sure this has had you stumped too.

What do we know?
That Jesus was referring to Himself, His miracles, His teaching as being a sign.
That Jesus considered that literally everybody should have been able to decode this sign and what it predicts.

Was Jesus right? Actually, Yes.

It has to be simple, it has to have been an observable repeatable pattern, and it has to be rather obvious – and it is fruitful for predicting the outcome of future signs.

(It might help to reveal that over the past many weeks we’ve been reading 1st Samuel, 2nd Samuel, 1st Kings and we are almost through 2nd Kings.)

Is there a pattern? Yes, there is, and it isn’t confined to these parts of scripture either.

Look at why God raised up leaders, and why God raised up prophets.

God raised up Joseph. God’s purpose was to preserve the lives of Abraham’s family.
God raised up Moses. God’s purpose was to rescue His people from slavery in Egypt.
God raised up Joshua. God’s purpose was to defeat the peoples who inhabited the promised land.

These are the primary purposes for which they were raised up, other purposes came to light after the big bad’s of famine, slavery and occupiers of the promised land were dealt with.

God raised up Gideon. God’s purpose was to save Israel from the Midianites.
God raised up Deborah. God’s purpose was to save Israel from Sisera and his army.
God raised up Jephthah the Gileadite. God’s purpose was to save Israel from the Ammonites.
God raised up Samson. God’s purpose was to save Israel from the Philistines.

Are you beginning to see the pattern?

God raises up the boy Daniel to save Susannah and bring judgement to the two corrupt elders.
God raises up the boy Samuel to bring judgement to the two corrupt priestly sons of Eli.
God raises up the boy David to save Israel from the Philistines.
God had raised up Saul to do this too, but Saul only partially fulfilled the mission given to him.

Let’s look at some other prophets.

God raised up Ahijah to bring judgement on Jeroboam.
God raised up Elijah to bring judgement to Ahaz.
God raised up Elisha to bring judgement to Jezebel.
God raises up Nathan to bring judgement to David, and call David to repentance.

God raises up Esther and Mordecai to bring judgement on Haman.
God raises up the prophet Daniel to bring judgement on Belshazzar.

Jesus is quite right.

When John the Baptist arose everyone should have been asking ‘What is God about to deal with?’

When Jesus, so much greater than all the others arose, everyone should have been asking ‘What super heavy duty stuff is God about to deal with?’

The answer, of course, is sin and death and the evil one.
The greatest enemies of all creation.

God’s modus operandi did not stop with Jesus.

Whenever we see a great prophet or an especially anointed leader arise, we know that God is about to deal with something big.

In modern times you could say that God raised up St John Paul II to bring down the iron curtain.
You could also say that God raised up St Teresa of Calcutta to deal with poverty.

You could also say that He raised up St Francis of Assisi to ‘Go rebuild My Church’, and Constantine and his mother Helena to end the early cycles of persecution.

Sometimes he uses unlikely suspects to bring about relief to His people, and Jehu son of Nimshi known for driving his chariot like a mad-man was one of these; Cyrus king of Persia is another.

What does this mean for us?

It means that if we see God raising up a great prophet or an especially anointed leader, that God is about to do something big. It also means we should put whatever support we can muster behind these chosen instruments of God.

And in our own day, Donald John Trump seems to be the one God has raised up to deal with the evils of the deep state.

Now you know what to look for.
Now you know what to do when you see these anointed ones emerge.
​
And when you do, go help them,
and also pray assiduously that they fulfill the whole mission God has given them.

​The Gospel for this Sunday, the 28th Sunday in Ordinary Time, Year B, is taken from St Mark Chapter 10 and tells us what happened when Jesus was interrupted with a man’s nagging question.

Jesus had just been to the man’s locality and had presumably done His normal preaching, teaching, and healing in the public gathering areas of that locality. Whatever Jesus said has caused a stirring within the man.

We might ask, why didn’t he ask this question earlier?

It is a real interruption to the schedule Jesus had, and we aren’t told what the consequences of setting out then and there actually were, eg not getting to the next place before night fall; having to stay an extra day where they were, missing a meal or celebration, maybe spending the night on the ground instead of under a roof. But Jesus doesn’t complain, He patiently listens to the man, and gives him His full attention.

Unlike the question the Pharisees put last week, this question is real and authentic, and we’ve all heard someone ask a version of it.

He asks, ‘What must I do to inherit eternal life?’

In other words, What’s the minimum I have to do to get a dead-cert entry pass for heaven?
Or, ‘If there a one-stop, fix, set-and-forget way to obtain eternal life?’

This man is thinking in terms of a transaction, like buying a plane ticket or a car.

But this question must have been niggling at him for a while.

I can imagine an internal battle going on inside him:
Do I really want this question answered?
How much do I want this question answered?
What if I don’t like the answer?
This Jesus person is the only person I’ve come across who could really answer this question.
So are you going to approach Him or not?
Does my desire for the answer outweigh the possible public notoriety for asking it?

He’s possibly been wrestling with himself for days, ever since Jesus showed up; and it is only the thought of missing out on ever getting the answer - because Jesus is leaving and unlikely to ever return - that eventually pushes him into action but at the last possible moment.

Jesus now seeks a bit more background before He answers. It isn’t quite like answering a question with a question as He did with the Pharisees, but it is similar.

From the 10 commandments, Jesus selects only those that are about our relationships with each other, and not in our memorized order either, No 6 You shall not kill; No 7 You shall not commit adultery; No 8 You shall not steal; No 9 You shall not give false witness, an interesting spin on No 10 You shall not defraud; and No.5 Honour your father and your mother.

The man replies, ‘Teacher, I have kept all these since my earliest days’; in other words: ‘I know these are not enough, otherwise I would not have come to You, I sense much more is required, but I don’t know what that ‘much more’ is, and I do want to know’. To be capable of desiring the ‘much more’, the man would have to be feeling restlessness and dissatisfaction with his current life.

Aha! It is God Himself who has been stirring within this man if he is able to verbalize this truth.

Jesus gazed at him with ‘agape’ love and gave him the momentous answer; ‘Go and sell what you own and give the money to the poor, and you will have wealth in heaven; then, come, follow Me’.

‘Come follow me’ is what Jesus said when He invited each of the apostles into special relationship with Him.

Later on, when the man has left, Jesus speaks to His own, and He gazes at them with the same ‘agape’ love.

Answering like this, Jesus tells the man (and us), that heaven isn’t an object to be purchased, but a relationship with Him that requires 100% ongoing commitment.

For this man, used to purchasing all he desires through material wealth, the price of eternal life is far too high. Purchasing objects needs zero emotional involvement; entering an apostolic relationship with Jesus needs total emotional commitment, and total commitment from every other area of his life.

High calling, high reward, requiring high personal cost.

Who can make and keep such an audacious commitment to the person of Jesus?
Only those called and empowered to do so by God.

This is what sets the vocational call to consecrated, religious, or priestly life beyond the regular baptismal call to holiness.

As Jesus promises, it is this 100% giving of themselves to Him, the leaving everything and following Him, which gets rewarded a hundred-fold in this life, and in eternal life.

Notice that Jesus leaves the man completely free to decide, He neither badgers, coerces nor entices. He just offers an invitation.

We know that the man walked away sad. He was offered the Great Treasure, an apostolic calling, yet he rejected it.

It is reasonable to assume that Jesus was saddened as well. Who knows? If this chap had said ‘Yes’ maybe today he would be a household name of the same magnitude as Peter or Paul, instead of a nameless cautionary tale.

Where does that leave us?

Firstly it leaves us praying for those whom Jesus is calling into an apostolic commitment to Him, that they may be given the heavenly help to say their total Yes to Jesus.

Secondly it makes us take a good hard look at our own commitment to Jesus, and the things that we are, and aren’t, willing to give up for His sake.
​
Finally if you have been experiencing that same restlessness, dissatisfaction, and sense that there must be ‘much more’, and that you want ‘much more’, then put the terms ‘Vocation Director’ and the name of your nearest regional or capital city into an internet search, and give that person a call.

On 10 Oct 2021 the 5th Plenary Council of Australia concluded. Between now and the final 2nd Assembly in early July 2022 the steering committee and the drafting committee will turn proposals from the 1st Assembly into motions to be voted on at the 2nd assembly, and the rest of us begin to digest all the input from the 1st Assembly.

The official document from the 1st Assembly is going to be a large one.

In the interim here are two documents to get you started:

The first one is the concise Tweet-sized version of the livestreamed part of the 1st Assembly. It runs to 7 pages and includes associated online comments on the whole process.
It is a good starting place to get an overview of the deliberations that took place.

The second one is a rough transcript of the livestreamed part of the 1st Assembly. It runs to 21 pages. This includes the Mass Homilies, the reports from the small groups discussing the Agenda Questions. 

What it doesn't cover are the Interventions which happened each day. These were presentations by members of the Assembly that were no longer than 300 words each. Some were read out during the Assembly, the rest will be included in the official records of the Assembly.

Some of those Interventions were published on the Catholic Weekly website. How long they will remain available online is unknown. https://www.catholicweekly.com.au/category/plenary-2020/

May the Holy Spirit bring to full completion the work He began in the First Assembly of the 5th Plenary Council of Australia.
Amen.

The Gospel for this Sunday, the 27th Sunday in Ordinary Time, Year B, is taken from the beginning of St Mark Chapter 10. In it a group of Pharisees set a trap for Jesus on the controversial issue of divorce.

The trap was set as this question for Jesus, ‘Is it lawful for a man to divorce his wife?’

We have to assume, since this is a trap, that there was some controversy about this question.
If Jesus says Yes, they will refer to the 10 Commandments re adultery.
If Jesus says No, they will refer to Moses and Deut 24:1-4, and He will also have to endure the displeasure of the crowd – human nature being the same then as now, having a ‘get out of marriage’ option would have been popular.

Jesus responds, in true rabbinic fashion, with a question.
‘What did Moses command you?’

For Jesus this question is a stepping-stone to discussing deeper truths, but their answer will also tell Jesus how well this group of Pharisees understands the law of Moses; or more precisely the law of God as given through Moses.

Their answer was, ‘Moses allowed us to draw up a writ of dismissal in cases of divorce’.

While this is true, it isn’t the full truth.

Deuteronomy 24:1-4
If a man marries a woman, but she becomes displeasing to him because he finds some indecency in her, he may write her a certificate of divorce, hand it to her, and send her away from his house. If, after leaving his house, she goes and becomes another man’s wife, and the second man hates her, writes her a certificate of divorce, hands it to her, and sends her away from his house, or if he dies, the husband who divorced her first may not marry her again after she has been defiled, for that is an abomination to the Lord. You must not bring sin upon the land the Lord your God is giving you as an inheritance.

This passage from Deuteronomy is more about deterrents to divorce than permission for divorce.

The first deterrent is the writ of dismissal itself. Only the very educated could write this kind of legal document, so a scribe would have been involved, and he’d have to be paid for his services. The scribe also would hopefully ask, ‘do you really want to do this?’ and point out the pros and cons.

The second deterrent is that once he has dismissed his wife he can never, ever take her back again. Therefore he has to be very, very sure that he will never change his mind on this. It is also a deterrent to dismissal on trivial pretexts. It is highly likely that any sent-away-wife will become defiled.

This law is also a protection for wives, preventing any ‘yo-yo’ scenario where two or more men swap wives on a regular basis.

Then there is the stern warning that God cannot abide defiled relationships. That the very land on which they live will be adversely affected by such sins.

Extremely serious stuff, that deserves far more pondering than is possible here.

Although we know from history that places and civilisations with strong family values prospered, and that places and civilisations where strong family values eroded and were lost entered a downward spiral ending those places and those civilisations.
Which is yet another major deterrent.

Divorce was a matter of life and death, particularly for the wife.

Without a husband, a woman had no home, no security, no income, and became extremely vulnerable. Poverty, being reduced to begging, prostitution, and all the other evils which can befall the vulnerable, were the lot of a dismissed wife, as well as the ruin of her reputation because ‘she was a horrible wife’ is going to be believed more than ‘he was an unreasonable husband’.

To be clear, a writ of dismissal was a message from husband to wife that meant, ‘I don’t care anymore if you live or die, in fact I hope you die’.

How do you get to such hard-heartedness?

By degrees; a harsh word here, a derogatory comment there, which leads to treating her as less than a person worthy of respect and honour, and little cut by little cut, love gradually dies, concern for the welfare of the other, dies, and generally we are oblivious to it happening until the loss of love is so stark that it cannot be ignored.

But no matter how bad it has got, God can resurrect it.
Resurrecting marriages is one of His specialties, and something He takes great delight in doing.

You may object, but what about arranged marriages?
True, some arranged marriages would have been arranged better than others, but they were still entering into an intimate partnership. If you are a man with a farm or a business, what’s the easiest way to get ahead in life? A large family, since children are unpaid labour, and the easiest way to obtain children is to found a family with a wife. The wife also takes care of all those details that make a husband’s life easier; meals, managing household servants, interior decorating, shopping, clothing, the needs of children etc.

It would still take a hard-hearted brute to be lacking in appreciation for such services.

How do you stop going down that ‘growing less in love’ spiral? Forgiveness.
Regular forgiveness, forgiveness from the heart, for the little hurts received, real or imagined.

All of us have foibles and little habits that rub each other up the wrong way.
None of us are exempt.
Without regular forgiveness and looking for the good in each other, our hearts gradually grow coarse and hard, our ability to love grows cold.

Jesus tells them, and us, that from the beginning, God’s plan was that the male and the female become one flesh; and a more accurate translation would be, to exist as one flesh. This is a reality in truth and in God’s eyes, even if we find it difficult to perceive.

Jesus also says, ‘What God has united, man must not divide’.
The word used for ‘united’ is ‘synezeuxen’, which means to yoke together.

When you put a yoke on two farm animals to do a task eg plowing, the best result is achieved when the two farm animals are evenly matched. That means that marriage is a team of two, put together specifically by God, for a common purpose, a common mission, with a common vision. Two yoked animals must needs look in the same direction at the same time.

Wow, what a vision for marriage as God sees it!

Divorce destroys that team of two brought together by God as a team with a single existence, and also destroys the God given purpose and mission for that team.

Divorce also disfigures the man and the woman. You cannot destroy a union like this without some destruction of both the man and the woman. It produces gaping wounds where seamless unity used to be.

In God’s eyes, divorce is a horrible evil that He never ever wants any of His creation to experience.

Yes, sometimes separation is necessary for a short or longer time, with a view to reunion.

Unless violence of the grievous bodily harm variety is present, in which case the separation could be life-long, but still holding out the hope of God’s grace of conversion upon the one prone to violence.

No wonder the enemy of our souls wants to destroy and disfigure marriage as much as possible.

Jesus then goes on to tell the Pharisees, and us, that divorce followed by marriage to another, no matter whether you are male or female, is adultery.

Thou shalt not commit adultery is one of the 10 Commandments.

Any infringement of the 10 Commandments calls down the curses of Deuteronomy 28 upon a person.

God is very serious about His plan for marriage.
That’s because it is the vehicle through which He can bless us, and our society, abundantly.

Like divorce, adultery conveys the same message to the repudiated spouse, ‘I wish you were dead, and I’m going to act as if you were dead, and as if I was free to marry again’.

That’s bad enough, but as we’ve just seen, adultery is also saying a very big No to God’s plan for that married couple and a very big No to God’s mission for that couple.

It isn’t ‘just having a fling’; it is a very serious rejection of the spouse, of God, and of God’s plan for the couple’s greatest happiness and greatest fruitfulness.

Just like the other time the Pharisees confronted Jesus, (Mark 7, 22nd Sunday Ordinary Time Year B) they got far more than they bargained for.

We’ve all been mightily challenged.
God cannot bring full healing to our land until marriages are fully restored and reconciled.
This matters more than we can possibly fathom.

So let’s turn to God and ask for His help:

May God bring healing, reconciliation, forgiveness, and flourishing to those marriages that are hurting and to those marriages that are under threat of divorce and under threat of adultery.
May God bring healing to all those whose marriages ended without their consent.
May God grant repentance to the hard-hearted who initiated divorce.
May God forgive us for the times we supported divorce and didn’t pray and encourage reconciliation.
May God grant to married couples the grace to discover the mission and purpose for which God teamed them up together, and to fully co-operate with it.
May those tempted to divorce and to adultery be given the grace to permanently turn away from these temptations and to take measures to prevent such temptations growing again.
May God grant us His help to value and honour marriage as He does, and to valiantly protect it.
May God grant us the grace to soften our hearts towards each other, and towards our spouses, through acts of kindness, love and forgiveness.

Thank You Almighty and Eternal God for the amazing wonder that marriage is in Your eyes.
Amen.

Mary, mother of Jesus, Help of Christians, pray for us.
St Joseph, protector of families, pray for us.

In a few days’ time the first session of the Plenary Council of Australia will begin. From Sunday 3 Oct to Sunday 10 Oct there will be all kinds of online meetings going on.

The timetable is here (if you scroll down a bit)
https://plenarycouncil.catholic.org.au/assembly-1/

(But as that website page has been a bit glitchy, this is the timetable as it was online as at 30 Sep 2021.)

And the YouTube channel where you can find the livestreamed Masses and ‘open to all’ sessions is here:
https://www.youtube.com/channel/UCPKFmOZcjJfMQ9SfcotyZJg

The second session will happen mid-2022.

If this goes according to normal Vatican Synod precedents, the first session tends to be a bit of an ice-breaker, and sets the conversation going, and then second session is where the nitty gritty stuff happens – because the first session gives everyone a handle on where the battlelines are and what the stakes actually are.

Yes, the first session is necessary, just like a football game the first half is where you size up the strengths and weaknesses of the other team, and the second half – like the second session – is where the game is decided.

It is a process that involves real people, with their own talents, responsibilities and agendas; the prayers of the church local; national and universal, and the work of the Holy Spirit.

Do not underestimate the Holy Spirit;
we know from holy scripture that He is just as adept at bringing God’s plans to fruition through the evil, the skullduggerous, the fool, even through a donkey, as well as through the well intentioned and the truly good and holy.

Obviously the Holy Spirit can do far more with willing collaborators than with the unwilling ones. The degree of willing collaboration determines whether the Father’s base plan, His better plan, His outstanding plan or His jaw-droppingly-wonderful plan is enacted.

l want to see the jaw-droppingly-wonderful plan happen,
don’t you?

Yes, there are massive forces working against this,
including the enemy of our souls and his minions as well those who independently want to shape the church in their image rather than in God’s image, and the potent zeitgeists of our era.

Yet this is the great south land of the Holy Spirit.
We have yet to see anything here that would deserve a smidgeon of that epithet.
But that’s what gives us hope, that this is the time,
among the chaos and lockdowns,
among the inability to freely and publicly access the sacraments,
when it most certainly can’t be by our doing,
that God can do it,
that He can do it in such a way that we know beyond a shadow of a doubt that God alone did it.

That’s why beyond all our fears that this is going to be a secular-agenda-led talk-fest and a complete waste of time,
that it will be known as the Plenary Council of the Holy Spirit.

That doesn’t mean we stop praying.
It means we intensify our prayers.

One way to do that is to join in with the full rosary (20 decades) being livestreamed through St Mary’s Cathedral Sydney from 3pm to 4.30pm on Sunday 3 Oct 2021.
https://www.stmaryscathedral.org.au/event/holy-rosary-with-the-cathedral-clergy-3rd-october-2021/
(Remember Daylight Saving starts in NSW that morning! Fix your clocks.)

Another way to pray is to do what Archbishop Polding did when times were tough on the sea voyage from Sydney to London via the bottom of South America in 1846, when they risked being becalmed for weeks.
He got everyone to pray 5 Our Fathers, 5 Hail Marys and a Memorare for suitable wind.

We certainly need the wind of the Holy Spirit in our nation Australia,
and in the people of God who reside here,
in the Plenary Council of the Holy Spirit,
and in those who are on the path to seeking Him
but don’t quite realise it yet.

It seems like a good plan,
and achievable between now and 10 October,
especially as a family or household group,
to pray the 5 Our Fathers, 5 Hail Marys and a Memorare daily;
and if you feel so led,
to continue to pray them daily until the close of the second session in 2022.
…………………………………………
Our Father
Our Father, Who art in heaven,
hallowed be Your Name.
Your kingdom come,
Your Will be done,
on earth, as it is in heaven.
Give us this day our daily bread
and forgive us our trespasses
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil. Amen.

Hail Mary
Hail Mary, Full of Grace,
The Lord is with you.
Blessed are you among women,
and blessed is the fruit
of your womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners, now,
and at the hour of our death. Amen.

The Memorare
Remember, O most gracious Virgin Mary,
that never was it known
that anyone who fled to your protection,
implored your help,
or sought your intercession was left unaided.
Inspired by this confidence,
I fly to you, O Virgin of virgins, my mother;
to you do I come,
before you I stand,
sinful and sorrowful.
O Mother of the Word Incarnate,
despise not my petitions,
but in your mercy hear and answer me. Amen

​The Gospel for this Sunday, the 26th Sunday in Ordinary Time, Year B, is taken from the end of Chapter 9 of St Mark. It comes straight after last week’s Gospel where Jesus gave a lesson on servant leadership and set a child before the Apostles and told them ‘Anyone who welcomes one of these little children in My name, welcomes Me’.

This triggers something in John the Apostle, something that might have been niggling at him for a while, because the words are ‘Ioannes ephe’ ‘John said’. This carries more weight than the more usual ‘Ioannes eitte’, and ‘ephe’ includes connotations of declared, which could include ‘blurted out’.

“Teacher we saw someone else driving out (ekballonta) demons in Your name, and we tried to stop/prevent/hinder/debar (ekolyomen) him (she/it) because he/she does not accompany us (ekolouthei).”

The first ‘him’ (auton) is definitely masculine 3rd person singular. Neuter or feminine 3rd person singular would have been different words. But even Bible Hub’s use of Strong’s 846s’s doesn’t seem to limit the use to masculine only viz ‘Strong’s 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.’

The second verb, ekolouthei, is 3rd person singular, which leaves the ‘he/she/it’ wide open.

Just as a veil has been placed over the ‘someone’ and over whoever and how many of the apostles/disciples constituted the ‘we’ who saw and the ‘we’ who tried to hinder; the ‘auton’ could be a veil as well. Who has never said ‘him’ with their lips, but inferred ‘her’ with an inflection, a roll of the eyes or a conspiratorial smile?

Why was this niggling at John so much that he had to bring the topic up?
Was it because someone else was doing deliverance ministry?
Was it because they (unspecified exactly how many apostles) tried to shut it down?
Was this question niggling at someone else, and John got co-opted to ask the question because he was the least likely to fall out of favour with Jesus?

Prior to this, in Mark 3:15 the apostles were authorised by Jesus to cast out devils. Then in Mark 6:7-13 the apostles get sent out in pairs as missionaries, and they cast out many devils.

Therefore the crowds have seen people other than Jesus, in the authority of Jesus, casting out devils. They have seen the words and the actions done by the apostles, and have also seen the results. At least one person among those crowds was paying careful attention to this; or had received reports of these apostle-initiated deliverances from a friend or relative.

We then see in Mark 9:18 that the apostles (how many?) had been unsuccessful in casting out the spirit of dumbness from a boy.

From Matt 12:27 we know that a ministry of exorcism pre-existed among the Jewish people, because Jesus asks the Pharisees, ‘If it is through Beelzebul that I cast out devils, through whom do your own experts cast them out?’

It is extremely interesting that John says ‘we saw someone’, when he could easily have said ‘we saw a man’. And even more interesting is the reply of Jesus, ‘Do not stop (kolyete) him/she/it/they/them (auton). No one who performs/works/constructs (poiesei) a miracle (dynamin) force/miraculous power in My name can quickly turn around and speak evil of Me.’

Neither John nor Jesus excludes anyone from ‘someone’; Jew, Gentile, child, woman or man.
With the ‘No one’ Jesus includes everyone.

And yes, it is possible for Jesus to have placed a similar ironic emphasis on ‘auton’ as John might have done. Nod nod, wink wink, I get the message you are trying to convey to Me, and which you want to keep from the majority of the apostles lest they be scandalised.

So who would the apostles have felt they had the right (and duty) to boss around?
A Jewish expert in exorcism? No.
A Jewish man? Unlikely.
A Gentile man? Maybe.
A woman? Likely.
A child? Likely.

Who would the apostles have considered to be ‘not one of us’?
A non-disciple? Possibly.
A Gentile? Definitely
A woman? Possibly.
A child? Probably not thought of in ‘us and them’ terms.

Who could have been at desperation level with a demonic situation, but not confident enough to ask Jesus or the apostles for help, yet enough of a believer to know the power of the Name of Jesus, and willing to pray and to try anything to resolve the situation?

A youth? A woman? A Gentile? Any combination of these?

Someone thoroughly grounded in faith in Jesus, who heard or saw that ordinary people were by faith using the power of Jesus to cast out devils, were immensely encouraged by this, and who when confronted with the demonic confidently stepped out in faith – and were successful.

It matters not who exactly they were (age, gender, nationality), - and being male isn’t excluded from that either -; but it does matter that this ‘someone’ gave an amazing demonstration of faith in the name and mission of Jesus, and it does matter that we are open to the possibility of God using anyone in this manner.

Could you ever hope to shut someone down who had discovered this?
Someone who had seen and heard the power of God released through his/her co-operation?
Not on your nellie. No way Jose.

Can you imagine Jesus being absolutely delighted with the news of the faith and ministry of this ‘someone’? Can you imagine Him mirroring the response of Moses in Num 11:28-29?.

‘Two men are prophesying in the camp. My Lord Moses, stop them!’ Moses answered, ‘Are you jealous on my account? If only the whole people of God were prophets and the Lord God have His Spirit to them all!’

While the ‘someone’ could have been anyone from these ‘not one of us’ groups, I’ve been particularly struck that it could have been a woman.

This ministry of exorcist has officially been confined to a subset of ordained men, who have particular authorization from a bishop, and special training. This is wise and prudent.
But the lesser ministry of deliverance has since Mark 16:17 ‘These are the signs that will be associated with believers: in My name they will cast out devils’ been open to anyone with sufficient faith in Jesus.*

You could even, based on Genesis 3:15 ‘I will make you enemies of each other: you and the woman, your offspring and her offspring. It will crush your head and you will strike its heel’, say that holy women might even be exceptionally gifted in this area.

Consider this:
https://www.catholicexorcism.org/post/exorcist-diary-143-female-exorcists

Could it be that just as the majority of women are good cooks, but the great chefs are men; that the majority of good exorcists are priests, but there are a few exceptionally gifted women, with the Mary, the mother of Jesus in the lead, who far excel them?

The bottom line is:
You must not stop those God is using – whoever they are.

What does that mean, practically, for us?
Firstly, that all of us should be praying for an increase in faith.
Secondly, that there’s a lot of evil in this world that needs to be cast out, and that we should be willing and open for God, if He so chooses, to do that through us.
Thirdly, that we should be on the lookout to encourage anyone operating in one of the Holy Spirit’s charisms, especially if God has called them to a ministry of deliverance, and to choose to support them rather than thinking about how to shut them – and the associated weirdness that can be part and parcel of such a ministry – down.

Let’s pray.

Dear Heavenly Father, the faith of this ‘someone’ is astonishing to us, as is Your powerful response to his/her faith in Your ardent desire to set people free from the tyranny of evil spirits.
Please forgive me for my lack of faith in You, in Your goodness, and in Your absolute power to save. As the disciples said, we too say, ‘Increase our faith!’ ‘Increase my faith!’.
Upon all those who are already Your ministers of exorcism and Your ministers of deliverance, and upon all those whom You are calling into these ministries, pour out a double portion of Your Holy Spirit. Under the increased anointing of the Holy Spirit may they be more than twice as effective in these ministries as they have ever been before. Please send these frontline warriors of Yours extra protection and extra assistance from Your holy angels. May none of them ever become casualties in this battle for the salvation and deliverance of souls.
Should you want to call me in this ministry direction, or to any other charism-based ministry, my answer is Yes. I want to co-operate with You to the very best of my ability. Please enable me to do that. Please take away my fears, and the fears of all whom You are calling into battle formation against the enemies of our souls. Please grant us a share in the holy confidence You gave to this ‘someone’.
Please show me how, and help me, to recognise when Your holy charisms are at work through others, and inspire me with ways to meaningfully support and encourage them. Amen.
Mary, mother of Jesus, Help of Christians, Mother of Mercy, intercede for all of us. Amen.
…………………………………………………………….
* You might say, what’s the difference?
An admittedly poor analogy might help.
​It is a bit like the difference between a sacrament and a sacramental, except that it is more the difference between a sacramental with the full backing and authority of the ‘Church universal in time and space’ and an ordinary sacramental activated by faith. For lower level cases, the ministry of deliverance will be sufficient; for anything beyond that the ministry of exorcism is needed.
Thank God for both types of ministry being effective in His Name.

The Gospel for this Sunday, the 25th Sunday in Ordinary Time, Year B, is taken from the third quarter of Chapter 9 of St Mark. Between last Sunday and this Sunday (Mark 8:27-35) there has been the transfiguration of Jesus, questions about Elijah preceding the Messiah, and the deliverance of a boy with a spirit of dumbness.

At the transfiguration the Father had a message for the disciples and for us, ‘Listen to My beloved Son’; and what had Jesus been talking about prior to the transfiguration? That the Messiah must be rejected, suffer and be put to death, and be raised up.

After the transfiguration and the deliverance of the boy, Jesus deliberately takes the disciples away from the hurly-burly of public ministry, away from all the usual distractions, so that He could teach them something of the utmost importance.

The crucial mission of the Messiah – far above all the other parts of His mission from the Father – is to redeem the world from sin, to totally conquer evil, and the only way that can happen is through His sacrificial death as the pure and innocent Passover Lamb of God.

Soon the journey to Jerusalem, the one that will take Him to Calvary, to accomplish this crucial mission, will begin. It is imperative that He prepares His disciples for the cataclysmic events that are going to take place.

But it becomes obvious that they are either unable to listen or unwilling to engage with the topic of the necessity of suffering and of the Cross.

One reason for this is denial. Jesus is talking about truly horrific things as being a non-negotiable done deal. It is also our usual first response to bad news.

Another reason is fear. When we experience fear, the body’s fight/flight/freeze response kicks in, and the higher mental functions of reasoning are suspended.

So they don’t do their job as disciples, which is to ask questions of the teacher. Asking questions and probing a topic is how students best come to grasp and internalize that topic. And no teacher can go on to the next topic until he/she is sure that his/her students have grasped the prerequisite topics for understanding the new topic he/she wants to present to them. For example, in order to teach multiplication, you must first teach addition; before you can teach how to cook a mornay, you have to teach how to prepare a basic white sauce.

What kind of questions was Jesus expecting?

Perhaps…
How are You feeling about that?
Is this suffering you are to undergo absolutely necessary?
Help me understand why.
Why is it necessary for the Messiah to suffer like this?
What’s the point?
How do You prepare for sufferings like that?
How do You keep sane knowing that this is coming?
How certain is this, 80%, 90%, 100%?
Does that mean suffering of that order of magnitude is in our paths too?
What do You want us to do when this begins to happen?
How can we help You as You face this?
Is it possible for us to help You in any way?
Those psalms that foretell this are quite scary, is it really going to be like that?
What is the value of rejection, suffering and death?
How should we prepare for when these days overtake us?
Teach us how to prepare for our own times of suffering and trial.
How far away are these events? When will they take place?
How do you want us to handle your burial?
Death is final. What is this event after your death that you speak of?
How will we recognise it?
What will become of us when you are gone?

Can you begin to understand how differently the disciples would have coped with His passion and death if they had asked any of these questions?
Can you begin to fathom the treasures of wisdom and understanding that were there for the asking, but were never asked for, and how much we (the whole church throughout time) would have gained if those questions had been asked?
Can you begin to grasp how frustrating it must have been for Jesus, to see His disciples not listening, and so utterly disengaged from what He is trying to teach them and prepare them for.

Despite their lack of engagement, Jesus still continued to try to prepare the disciples for the horror to come, and also tells them that the horror won’t be the end of the story. What else could He do? He had to trust that when the hour of His passion and death overtook them, that they would remember that He had told them it was going to happen, so that they might find a ray of hope that God was still in control, that this was indeed part of God’s plan, and that His death was not the end of that plan, and there’s something big to come after His death.

Fear and denial are our usual response too
‘dear God I hope that’s not true, may it never happen’.

In fact we do it regularly. We dismiss prophets as false because what they say seems so surreal eg Kenneth Hargin 1963 http://garycarpenter.org/PDF/KennethHagin1963Prophecy.pdf

We did the same with the very few prophets who said ‘pray, because there are laboratories preparing bio-weapons’ and the ones who said, ‘a pandemic is coming’.
It seemed so wild, so far from the reality at that time, so weird, so far-fetched,
and yet ultimately it was true.

Our automatic response at the time was: ‘O dear God, I hope that’s not true, may it never happen’.

It should have been
How do You want me to pray about this?
What do You want me to do about this?
What kind of preparations need to happen to minimize and/or prevent this?
I need confirmation from You to treat this as seriously as You want me to; if this is true please send me confirmation, and help me to recognise it when it comes, as coming from You.

If the disciples can’t hear the part about ‘rejection, suffering and death’, then they can’t hear the part about being raised up either. We don’t know what else Jesus wanted to reveal, because the disciples shut their minds and hearts down and refused to engage in the teaching process.

Jesus must have been so disappointed and discouraged by this. Any teacher is when his/her students just don’t get it and they actively disengage by passing notes and creating paper planes.
And this was teaching of the highest importance, the key to understanding everything else.

To make things worse, instead of spending their conversation time productively
His disciples indulge in that sad masculine pastime of ‘I’m better than you because…’

What did Jesus do?

He set Himself to do the best job of teaching them these unpalatable truths that He could.
That way He knew He had done the best He could, and He could hope that later on they might remember that He had tried to teach them about the cataclysm that was going to happen.

He could have chosen to leave them in the ignorance they preferred
but He loved them far too much to let them face the days of His passion and death without preparation.

Jesus could have walked away, the provocation was there, but He chose to persist with His apostles and disciples. This was probably in obedience to His Father, because part 1 of the messianic mission is suffering, death, resurrection and ascension and part 2 is building the foundations of the church, of the kingdom of God. Both missions had to be fulfilled.

He could also have yelled and thrown things and generally have let His frustrations out with impact, but He doesn’t.
Have you ever tried to teach something as basic as the answer to 10 times 11, and they just couldn’t get it, no matter how many times and ways you tried? That kind of frustration.
Be amazed at His self-control in this situation, at His gentleness, and at His patience.

If we are amazed at His resurrection and ascension, we should be equally amazed at the church that emerged at Pentecost from this motley bunch; and astounded that today it is still continuing His mission, albeit at some times in history much better than at other times in history.

Jesus knew what was going on, with the one-upmanship game, and He had a plan.
But it didn’t get sprung until they were behind closed doors at Capernaum, where they felt safe.
He could have given them a public scolding about being unteachable and about how one-upmanship decreases love and trust.
but He chose to do it in private, to not humiliate them publicly.

But He still got the message across that even if they thought they could hide what they were up to from Jesus, He knew the whole without being told.

He waited patiently, and took this teachable moment when the opportunity was ripe, and then whammied them with a lesson in kingdom values that they would never forget.

Humble service is the yardstick of greatness in the kingdom of God;
the exact antithesis of the world’s yardsticks of money, power, attractiveness and pleasure.

What is the challenge for us in this Gospel?

Don’t be afraid to ask Jesus questions.
Don’t be afraid to ask Jesus difficult questions.
Don’t be afraid to ask Jesus to tell you more when He shows you something that is beyond your current levels of understanding and comprehension.

If you are game, pray with me…

Dear Jesus, there is probably something in my life, or something about my future, that you have been trying to show me, and I just haven’t grasped it. I may not have even picked up on Your signals. I am truly sorry for not having been attentive enough to You. I am sorry for the many times I have not recognised the ways You have tried to gain my attention. I am sorry for the times I have said to You in my words, or by my actions, ‘oh no, I don’t want to go there, I don’t want to know that’. Please forgive me. I trust that You only want to show me things – especially when they are difficult things – to bring about greater good in my life and in the lives of others – and that You know me and love me too much to give me anything that I can’t handle (with You and Your grace to assist me). In Your goodness, please help me to recognise the messages and teaching You are so graciously offering to me. Help me to engage with You on those matters, and to courageously ask You questions about those matters, and to wait for Your answers and to act diligently upon them. Help me to believe You the first time, and to take what You say seriously. I want to be a much better student and disciple of Yours, better than I have ever been before. Amen.
​
Holy Mary, mother of Jesus, please intercede on my behalf for this. Amen.
​

The Gospel for this Sunday, the 24th Sunday in Ordinary Time, Year B, is taken from the end of Chapter 8 of St Mark. Between last Sunday and this Sunday (Mark 8:1-26) there has been a second multiplication of loaves, a demand for a sign, a warning against the leaven of the Pharisees and the healing of a blind man at Bethsaida. In this part of Mark:8, while they are on their way to the villages around Caesarea Philippi, Jesus interrogates His disciples.

But before we get to that, if the ministry itinerary of Jesus seems strange, well it kind of is. Why would Jesus push on to Sidon after going to Tyre, and why is He off to Caesarea Phillipi?

The answer is in the map of Israel at the time of Joshua, and where the territory of the various tribes were apportioned within Israel.
https://i.pinimg.com/originals/e6/a6/de/e6a6dec8f6ced5c5fcc09f40fe6df877.jpg

Tyre and Sidon are where the tribe of Asher settled, and the area around Caesarea Phillipi is where the tribe of Dan settled. In the time of Jesus these places were foreign territory, but if you were looking for descendants of the lost tribes of Israel, you would look in these places. This speaks of an incredible commitment of Jesus to seek out the lost, and of God giving a message through these missionary journeys that God has not forgotten His covenant with the descendants of Abraham, Isaac and Jacob, even if they have forgotten Him.

Jesus opens up this deliberate interrogation by asking ‘Who do men say I am?

The answers are interesting:
John the Baptist is one answer, recognizing that Jesus and John preached the same message ‘The kingdom of God is close at hand. Repent, and believe the good news.’
Elijah is another answer, recognizing that with His miracles Jesus is on a par with the greatest prophet of Israel. Remember that at the Transfiguration, Moses represented the law, and Elijah represented the prophets.
Or one of the other prophets was the third answer the disciples provided, recognizing that Jesus carries a powerful message from God, and is a catalyst for the destiny of Israel, and this will bring Him into conflict with those who do not fear God and don’t walk in God’s ways.

Then Jesus puts them all on the spot and asks;
‘Who do you say I am?’
Peter responds, ‘You are the anointed one’.

When Israelites were hoping and longing for the anointed one of God, the Messiah, what did they expect the Messiah to be and to do?
-That the Messiah would usher in a new covenant. Jeremiah 31:31
-That the Messiah would be a prophet like Moses. Deuteronomy 18:15-19
-That the Messiah would be the Son of Man. Daniel 7:13-14
-That the Messiah would be greater than David. Psalm 110:1-4
-That the Messiah would be a descendant of David. 2 Samuel 7:12-16
-That the Messiah would be the coming one to whom the scepter belongs. Genesis 49:10
-That the Messiah would be the descendant of Abraham through whom all nations would be blessed. Genesis 12:3

When David was King, an extraordinary king who took God as His commander, Israel was united, and Israel had rest from the enemies that normally besieged or enslaved them. David carried that triple calling of priest (worshipper of God), prophet and king; and was seen as a type of the Messiah to come.

Peter and the others were likely to be hopeful of being close retainers of king Jesus in a new earthly Davidic kingdom following a swift and painless overthrow of the Roman occupation.

But Jesus starts teaching them about the Messianic prophecies they’ve never ever considered before. All of that suffering servant stuff in Isaiah, and some of that gruesome stuff in Psalm 22 and other places.

Whoever we think Jesus to be
Jesus Himself insists that God’s plan for the Messiah is rejection, suffering, death and resurrection
and that to belong to Him
and indeed even necessary for salvation,
we have to be willing to walk exactly the same path.

That’s exactly what the scriptures have foretold that the Messiah will be.

In effect Jesus is saying here we are at A, the destination is B.
You think getting from A to B will unlock lots of glory with little effort.
Whatever you think B is, the B is bigger than you can ever possibly imagine.
God’s plan isn’t earthly and temporal, it is divine and eternal.
You are thinking far too small if you are thinking about a terrestrially based kingdom.
You are thinking far too small if you are only considering the salvation needs of this generation.

Getting to the fulness of the kingdom of God is going to take total commitment from Me, the pathway is not straight forward, and it is going to require significant suffering and rejection, and yes even an ignominious death, to get there.

The requirements for you to enter into the fulness of the kingdom of God are no different.

If you are going to come with Me from here on in,
this is what it is going to cost you.
No compromise is possible.

Either you are 100% with Me, and do it 100% God’s way,
no matter how heavy the ultimate personal cost turns out to be,
or you walk away now.

I will follow God’s path for Me even if none of you stay as My disciples.

It is decision time.

To stay with Me you have to accept this path of the Cross,
you have to live it wholeheartedly.

Are you coming with Me all the way?
Or do our ways part now?
​
On your answer hangs the salvation of countless others.

The Gospel for this Sunday, the 23rd Sunday in Ordinary Time, Year B, is taken from the end of Chapter 7 of St Mark. Earlier in this Chapter Jesus has had a confrontation with the scribes and Pharisees (last week’s Gospel), and has then travelled to Tyre and Sidon, healing the daughter of the Syro-Phoenician woman, and seems to be taking the long way through the Decapolis region back to Galilee. So this miracle of Jesus, healing the deaf and mute man, may have taken place outside the territory of Israel- where gentile culture held sway. Living according to the Law of Moses in this culture would have been very challenging.

Three years ago I opted for thinking the ‘they’ bringing the deaf and mute man to Jesus had friendly intentions. That’s still possible, and the verbs (parakalousin) and (epithe) back up that interpretation; reminding us of paraclete (Holy Spirit) and epiclesis (hand gesture for calling down the power of the Holy Spirit).
http://www.societyofsaints.net/blog/gospel-reflection-mark-731-37

But what if ‘they’ had hostile intentions?
What if ‘they’ being not defined deliberately permits both interpretations, friendly and hostile?

We know from earlier in the Chapter that Jesus wanted this journey into foreign territory to be incognito. But He was still getting recognised.

We could surmise that Jesus is on the eastern side of the Sea of Galilee, and that He has already attracted enough attention for a crowd to start forming around Him.

If you were hostile to Jesus, what would be a good way to discredit Him?
Bring Him an impossible case; and do it publicly, expecting to gloat when He fails.

The deaf man who can’t talk properly does not have any right to transact his own affairs. He is at the mercy of others, and sometimes those people will be kindly and sometimes they will take as much advantage as they can get away with.

He was unable to act of his own volition, according to the Law, so he couldn’t bring himself to Jesus. But he has been led/brought/conducted, possibly against his own will, to Jesus.

The crowd is naturally agog to see what’s going to happen.
Jesus doesn’t do the expected thing. He doesn’t say, ‘be opened’, with a grand gesture and hey presto, big miracle.
He goes off to a private place.

Why?

It may have been to recover an atmosphere of prayer, away from heckling and gawking.
It may have been to reduce the onslaught to the senses when the man regained them.
It may have been to reduce scrutiny/mockery of the unusual actions Jesus did, fingers in the man’s ears, and spittle on his tongue.
It may have been a counter measure against effectively becoming a performing porpoise;
It may have been to give the deaf man personal time with Jesus,
It may have been trying to preserve the incognito
or a full or partial combination of these reasons.

The healing happens at the pace Jesus has chosen.

It is a complete healing, of both hearing and speaking.

And Jesus wants it kept quiet?
Why?

And He insists on it, even though the witnesses to the miracle disobey.
Why?

Jesus must have had very good reasons, because He rarely insists on anything.
So it must have been extremely important.

Yet the witnesses, His followers, and the crowd are unable to restrain themselves.

Do we trust Jesus enough to do what He says, even if it doesn’t make any sense to us?
It is an important question, because obedience aligns ourselves with God’s plans
and disobedience delays, obstructs God’s plans and prevents the full good He intended.

So many of us are in lockdown (again), feeling helpless and useless by turns,
living in a secular society that is hostile to the Gospel.

The underlying intention of the lockdown has been to separate us from God, to crush our faith, to reduce our trust in God to nothing, to bring to naught our communities of faith, to make those with faith even more of a laughing stock than they were before.

The malice is the same, the intention is the same.

That’s what would have happened if the deaf and mute man had remained unhealed.

But God is so much bigger than anything malicious aimed at Him or His people.

Lockdown is meant to crush and destroy us.

But God has been working in secret, just as He did with the deaf and mute man.

The feeble faith we went into lockdown with is being transformed by His grace, that little faith, disabled and threatened in so many ways, is being fully restored, resurrected by Jesus, in the hiddenness of lockdown.

What was meant for evil is being transformed by God into a complete restoration of our faith in Him; into a complete resurrection of His Church as He had always intended her to be.

The powers that be expect us to emerge from lockdown even more enfeebled than when we went in. Jesus had a surprise for them back then, and He has a surprise for them today too.

We are coming out fully restored, completely restored by grace.
Unrecognisable compared to how we went in.
A force to be reckoned with, empowered by God,
fully attuned to His voice, completely clear in transmitting His Good News.

His full process is almost complete in us.
We will be emerging soon.
Trust in Him.
He knows what He is about.
​
The change will be so remarkable, so complete,
that it will be described as a New Pentecost
as a world-wide Resurrection.