6th Sunday B

Jeff Bagnall • 3 February 2024

This extract from the Book of Leviticus is about the laws governing the isolation of those with leprosy or similar ailments. Like some other religious traditional rituals and laws, these rules arise from a matter of hygiene and community health, and are given a religious interpretation. So it says that those with the disease or in contact with them will be considered religiously ‘unclean’ and not allowed to participate in religious ceremonies or even mix with others in public places. These laws were still in force at the time of Jesus and it is quite significant that He transgresses this ruling by touching the unclean in order to heal them. Perhaps it is still the case that not all church laws have to be kept, depending on the particular situation!

In this reading Paul is responding to another question that the Corinthian Christian Community have put to him, which concerns the food that they might buy in the market place which may have been offered to ‘false’ gods; they wonder if it is right to eat such food. Paul’s answer is based on the premise that all things are permissible as long as they do not offend others – we must always try to do good to others, as Christ did. In practice, however, this is more complicated than it might seem, because sometimes you have to take a course of action that ‘offends’ someone else; Paul’s rule is absolute though – whatever you do at all, do it for the glory of God.

Here we have an isolated story that Mark includes in his gospel at this point; it may well be based on an original account told by Peter, from whom much early information about Christ came to Mark. We see that Jesus reaches out to touch the leper despite the ritual uncleanness that Leviticus mentions (see first reading); and again, this account, like others, reminds us that Jesus came to show us how to live as God would wish us to – not in all details but in the basic attitude and principles – even though this may offend some religious rules and perhaps some people. If we allow the life of Christ in us to drive all we do, then all things are permissible, because all we do will be based on the love of others and through them the love of God.  There is an interesting diversity in the translation of the feelings that Jesus is said to have: sorrow, anger, compassion etc.  This difficulty is also found in early manuscripts that some of which use a Greek word meaning “was angry” and others a different word meaning something like “deeply moved.”  Most scholars think that anger was the original for you can imagine a scribe changing that to compassion but not vice versa; but this whole issue gives us pause for thought – what attitude should we have to the woes that others undergo: sorrow, anger, deep concern or should it always result in action, even cutting through the accepted practice of the time?

You might like to read Jeff's Jottingsabout laws and rules

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

21st Sunday in Ordinary Time - 2026 - Year A

by Jeff Bagnall • 19 August 2026
During the time of the prophet Isaiah, the kingdom of Judah was threatened by the Assyrian empire from the east. Isaiah had recommended trusting in God to save the people and God would be with them. But the king and leaders didn’t see it this way, they felt they would loose, and forfeit their privileged positions, if not their lives. They made some sort of a pact with the emperor of Assyria so that Jerusalem was spared, although the rest of the country was invaded. So Isaiah, as we read today , reprimand Shebna the royal steward, and announced a replacement, who will be the leader to make decisions in the future; he will have the symbols of office, the sash, the robe, the key to the ordering of the country’s affairs, and will keep them safe like the peg for a tent. This passage seems to be in the mind of Matthew when he writes of Peter receiving the leadership office in our gospel reading. But the historical events behind it challenge us severely in our relationship with our world and with God, just as the sermon on the mount in the New Testament does: if anyone wants your shirt give them your coat as well, if anyone strikes you turn the other cheek, love you enemies… (see Matthew 5:38-48).

Feast of the Assumption - Year A

14 August 2026
There was much apocalyptic literature in the centuries before and after Christ – among the Greek, Roman, Egyptian, Persian and even Indian literature. This literature which is about the development in the world of disasters and troubles expressed in dramatic stories, included those of evil ‘influences’ seeking to destroy the next ruler born to a chosen woman to be mother of the future ruler. Some form of these apocalyptic stories were part of Jewish literature – as also the book of Revelation in the N.T. which used to be called the Apocalypse in Catholic bibles, because of its similarity to such literature. Our first reading (from Revelations 12:1-6 ) for the Catholic feast of the Assumption includes an adaptation of this mythic scenario to the situation of Christianity under Roman persecution in the 1st century to encourage believers in Jesus and his resurrection – a faith that secures them safety in heaven, but how the rest of us, still living in our world, are still threatened by evil. The story could bring to mind the Assumption of Mary into heaven – waiting with Christ for the rest of us after our struggles against the evil forces in our world. There are ‘secular’ stories of old about such sort of events.
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