4th Sunday B

Jeff Bagnall • 26 January 2024

In the first reading ( Deuteronomy 18:15-20 ) , Moses relates the message that God will send a prophet to the people. This most probably meant at first that God would always send prophets to teach people God’s ways – to encourage, scold and challenge them. And there were in fact a series of prophets who were the mouth-pieces or spokes-persons of God, which is what the word prophet means (in the Greek προφητης). But later, perhaps following the yearning for a Messiah, this message from Moses may have been taken as an ideal Prophet who would speak God’s final words. Followers of Christ who came to realise that he was the very Word of God, took this as a foretelling of His coming. For us, as for all people across the ages, there is the problem of discerning the message of God to us, in general and to each of us individually in our different situations. Surely God’s message is in the Bible, but that needs interpreting, and the traditional teaching of the Christian Church plays a role in this. But in the end any individual application, comes from our own make-up, our circumstances and the myriads of people who communicate with us directly or indirectly. I think, that like a real parent, God wants us to heed all these and do the best we can – but we mustn’t harden our hearts or close our ears.

The second reading ( 1 Cor 7:32-35) follows on from last week’s. Paul is answering a number of questions that the Corinthians have raised with him, either by messenger or by letter. They had many questions they wanted their first evangeliser to sort out for them in their particular situation. Some Christian converts from Judaism promoted strict observance of the Jewish laws even for non-Jewish Christians, thinking that in this way they could deserve God’s love and grace. But this is mistaken because we know that God loves us gratuitously and we are not worthy of any reward from God. Some people in Corinth, perhaps in reaction to the immorality for which their city was notorious or the supposed imminence of the end of time, promoted celibacy even within marriage. Paul thought there was no harm in this but that it was not necessary. Paul knows that there is a difference between what he suggests and the genuine imperatives from the Lord for good Christian living. The Catholic Church generally requires celibacy for its priests and among the Christians in Paul’s day (i.e. in the very early Church) there was the thought that the end of the world would soon come and it may have been this that contributed to the ideas that some had, that freedom from the responsibilities and pleasures of marriage would help one to be ready for this End of the world. Of course we should not decry the choice that some make for this kind of life but we also should not think less of those of us who choose to marry. There is a great expression of God’s love in marriage at least equal to that in virginity. Even in our present situation, most people do not think the end of the world is very near. Whether or no, celibate or married individuals must love others as they would God – referred to as love of neighbour – but neither should be compulsory for anyone.

Mark in the gospel ( Mark 1:21-28 ) tells us of Jesus’ visit to the local synagogue where, as a visitor, he was invited to say some words. Jesus has confidence about any message of God for the people, because, as we now believe, He was the very Word of God incarnate into our humanity. The recipients of Mark’s preaching also had this belief, though perhaps only incipiently. In the story, the authority of the words of Jesus is recognised, interestingly even before His power over unclean spirits is exhibited. I notice that, in Mark’s gospel story, it is only the unclean spirit that actually recognises who Jesus is, and secondly, that there seems to be an aside, that the local leader of the synagogue and perhaps other teachers, don’t quite speak with the same personal confidence in what they say. We should be wary of thinking that we can earn God’s love (we have it anyway), and we should try to detect what God might be saying to us through the things and the people with whom we interact and the beliefs that we hold, and respond with confidence that we are doing the best we can. These are the ideas, perhaps, that we should take from the Word of God we hear each Sunday.

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Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

6th Sunday of Easter - 2026 - Year A

by Jeff Bagnall • 8 May 2026

The first reading is from the point in Acts where Luke tells of the extension of Christianity beyond the confines of Judea and the limits of the Jewish religion. Christianity is spread by Philip, one of the ‘deacons’ appointed to help the Hellenists in Jerusalem (see last week’s first reading). He goes to the Samaritans, who had become separated from the Jewish faith when they intermarried with non-Jews centuries earlier, and who were despised by the Jews. We have mixed reports about them in the Gospels: Jesus sent the chosen twelve out saying “Do not go among the Gentiles or enter any town of the Samaritans” (Matthew10:2-6); Jesus tells the parable of the Good Samaritan (Luke 10:25ff); and in John’s Gospel (Chapter 4), Jesus talks with a Samaritan woman and many Samaritans come to believe in him through her testimony. Philip had been commissioned through the laying on of hands by the Apostles specifically to pastor the Hellenists in Jerusalem, but now we see him as a missionary (sometime translated as an evangelist – one who preaches the Good News) to the Samaritans. He is successful Luke tells us, because of his words and the miracles attributed to him; many of them are baptised; we recall that Peter had told the Jews, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.” (Acts 2:38f). Peter’s words imply that baptism brings the gift of the Holy Spirit and is open to “whomever God will call.” But when the Apostles in Jerusalem hear of this they send Peter and John to lay their hands on the Samaritans for them to receive the Spirit. Behind this we might detect some edginess between the ‘mother’ church’s leaders and the successful evangelist, Philip, though it is not made explicit, for Luke when he was travelling with Paul stayed with Philip at his house in Caesarea (Acts 21:8-10). We learn from this reading about the growth of the Church both as a community of the Spirit and as an organised body (of Christ); the process will always be difficult and is still going on in the worldwide context of the Church to this day – we all play a part in this.

5th Sunday of Easter - 2026 - Year A

by Jeff Bagnall • 1 May 2026

In the reading from Acts ( Acts 6:1-7 ) we have an example of the early development of the institutional aspect of the Church. The instigation for this was the increase in the number of Christians from among the Hellenists – Jews who lived in the Diaspora, that is, outside of the Jewish homeland. The need for development resulted from a complaint from these Hellenists that the pastoral care of the members of their community was not being met because of a shortage of staff who might provide this. There was a general meeting and the Twelve leaders said that their particular responsibility was for prayer and preaching the word of God, and so they suggested that seven other people should be selected for the pastoral work that was needed. Those selected should have the appropriate qualities: good reputation, wisdom, and a life with God’s Spirit. They were selected by the people, and the Eleven laid their hands on them to commission them for this task. The passage concludes with Luke again telling us of the increase in numbers – the growth and development of the Christian communities was the main instigation for the writing of the Acts of the Apostles. We learn from this that the Church needs to develop and adapt to the different needs and circumstances that arise; this is much more complex and yet also more urgent now, for the church as we know it now is not only broken into different denominations but also is spread worldwide and the most numerous of all religions.