Palm Sunday B

Jeff Bagnall • 14 March 2024

The passage from Isaiah ( 50: 4-7 ), clearly reads as though it is from a prophet. He is one who knows what God wants to say to the people, and even though his words may be unwelcome to those he addresses, he nevertheless puts up with the opposition of the crowd and follows his calling to listen to the voice of God and deliver the message to the people; their reaction may well bring him opposition, verbal or even physical. This passage, like a considerable amount of the Bible (Old Testament) would be quite familiar to the Jews at the time of Christ and in the early church. It is noticeable, for example, that in the Gospel written by Mark (probably the earliest Gospel) there are echoes and sometimes references to and quotations from his Scriptures. This Old Testament reading may well have been in mind as he wrote about the difficulties encountered by Christ in the account of the passion which we hear in the Gospel today.

In the second reading ( Philippians 2: 6-11 ) Paul quotes from an early hymn about Christ. It forcefully and poetically attempts to express the ‘unbelievable condescension’ of God becoming human – one of us. It uses the Greek word for “to empty” (kenoein) which appears only five times in the New Testament and only here of God, of His act in Christ in person emptying Himself – from His divine nature – into our humanity becoming the man Jesus Christ This is a selflessness that we would emulate if we were utterly devoted to becoming saints. The adjective ‘kenotic’ and the noun ‘kenosis’ have now entered the English language and they are used to try and express this ‘emptying’ of Christ without denying His Divinity as well as being used about the implications of this for Christian living and spirituality. The poem we have in Philippians goes on to tell of the elevation that balances this, after Christ has undergone death – the details of which we hear in the passion account in the long Gospel reading that follows.

The passion in Mark’s Gospel came to be written somewhat like this. After His earthly life, those who were ‘followers of the Way’ (later called Christians), acknowledged Jesus as Messiah, Son of God and Saviour. This belief arose from knowing His unique personality before and after His crucifixion, and from the impact He made upon their lives. But they had to find ways to put it into narrative for later generations using what they had experienced or heard of, namely all the significant events that led up to His departure from our world to be present in it in a new way. We have no record of precisely how they did this over the period of the first two decades or so. But then Mark incorporated their traditions, some oral and some already put into writing, into his gospel. So this narrative of the Good News culminates with the last three chapters of Mark’s gospel of which we read the first two today ( chapters 14 and 15 ).

Mark tries to make sense of the fact that Jesus was found guilty of blasphemy by the religious leaders and was executed as a criminal by the secular power for claiming to be a king; both authorities were worried about the reaction of the crowd and the disturbance of the status quo; and Mark also wants to admit how Jesus’ friends betrayed, denied and abandoned Him – save for a few faithful women; and how some taunted him, but a Roman centurion seemed to recognise him as son of God. We should not read it as an historical account so much as a powerful message to us about the enormous love of God for us and the selfishness, weakness and sinfulness of ourselves – a powerful homily!

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

4th Sunday of Easter 2026 - Year A

by Jeff Bagnall • 21 April 2026

The first reading repeats the introduction from last week so as to make sense, for there follows a continuation of the previous words spoken to the crowd by Peter. The people have been moved by the accusation of putting Jesus to death, and they want to know what they can do. Peter calls upon them to be baptised. As John the Baptist seems to have preached to his listeners, Peter begins with the need for repentance and the need for baptism. You could feel sorry for the past but this repentance means ‘change your attitude to life.’ Baptism is a washing symbolic of starting with a clean sheet; here it is for starting a new life caught up in the life of the risen Christ. In his life our past is transformed; those baptised will have the forgiveness of past sins. The words translated ‘forgiveness of’ could equally well be translated as ‘release from,’ meaning a freedom from the debilitating affects of past sins. Those baptised will share in the Spirit of Christ, the Holy Spirit of God. God wants people of all kinds to come into this communion with Him.

3rd Sunday of Easter - 2026 - Year A

15 April 2026

In Luke’s Acts of the Apostles, today’s first reading is the first sermon from Peter after the resurrection. The literary style is not that of a Galilean Jew, but the content is believable as a very early expression of the initial preaching about Jesus. In this first century account of the beginnings of Christianity, Peter is a key figure in the growth of the early church, together with Paul, the missionary to the Gentiles. It is significant that it is a Jewish audience in Jerusalem that Peter is addressing. Jesus is referred to as the Nazarean and there is uncertainty whether this means a man from Nazareth or one specially dedicated to God, as for example, Samson in the Old Testament, called a Nazirite. The understanding of Christian beliefs develops over time, so Peter speaks about God working through Jesus where we might be clear that Jesus is Himself God; but he does see Jesus as the fulfilment of the hopes of the Old Testament and quotes Psalm 16 verses 8 to 11, which was a song originally about someone faithful to the Lord, maybe king David, being looked after by Him; (it is used for the responsorial psalm this day). In the sermon Peter accuses the Jews of engineering the death of Jesus in an anti-Semitic way; this attitude was decried by the Church most noticeably in the 20th century in the Second Vatican Council initiated by Pope Saint John XXIII, with the words: “Furthermore, in her rejection of every persecution against any person, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.” (The Church and non-Christian religions, Nostra Aetate, Oct. 1962). But for us the positive message from Peter’s sermon is that the Spirit of God is now poured out into creation because of the resurrection of Jesus destroying the deadliness of death and the power of evil in our lives. The second reading is part of an address to early Christians, probably Gentile converts. It is about what it means to be a Christian, noting that it is brought about by Christ – the writer uses the word ‘ransomed’, but no words can really capture the mystery of it. The mystery is that the final age has been initiated thanks to the work of God in Christ, through His life and death. The imagery of the sacrificial lamb which is used is derived from the bloody sacrifices of the Jewish Temple which at the time of this letter had been destroyed. And those addressed are living like people in exile and are urged to conduct themselves reverently in this situation; this reflects how the Jews were when they were in exile in Babylon, they had to work at it to keep themselves true to their calling. So, though we are elevated in our being through the work of God in Christ, we are for the time being in this world and must live here in a way becoming of our status.