We began the evening in prayer then reviewed the background information on the origin and style of Mark using the handout. We viewed a video from You Tube on the Gospel of Mark:
Each member of the group chose one of the passages from the handout for reflection and sharing. Then we spent some time refreshing our understanding of Lectio Divina using the handout (from the website (http://www.beliefnet.com/story/38/story_3879_1.html) We used lectio divina to focus on Jesus calming the storm in Mark 4:35.The evening closed with prayer.
MARK
The Gospel of Mark is anonymously written but traditionally ascribed to Mark the Evangelist (also known as John Mark. The Gospel is neither a discussion nor a debate,” said Dr. Paul S. Rees. “It is an announcement!” Many of the stories bear the mark of eyewitness testimony. The early church believed that Mark, a close companion of Peter, reported what Peter had witnessed, and represents Peter’s testimony to the life of his Lord. The Gospel narrates the life of Jesus from John the Baptist to the Ascension (or to the empty tomb in the shorter recension), but it concentrates particularly on the last week of his life (chapters 11-16, the trip to Jerusalem). Its swift narrative portrays Jesus as a heroic man of action, an exorcist, a healer and miracle worker. It calls him the Christ (the Greek translation of Messiah), the Son of Man, and the Son of God.
Two important themes of Mark are the Messianic secret and the obtuseness of the disciples. In Mark, Jesus often commands secrecy regarding aspects of his identity and certain actions. Jesus uses parables to obscure his message and fulfill prophecy (4:10-12). At times, the disciples have trouble understanding the parables, but Jesus explains what they mean, in secret (4:13-20, 4:33-34). They also fail to understand the implication of the miracles that he performs before them.
The general theory is that Mark is a Hellenistic gospel, written primarily for an audience of Greek-speaking residents of the Roman Empire. Jewish traditions are explained, clearly for the benefit of non-Jews (e.g., Mark 7:1–4; 14:12; 15:42). Aramaic words and phrases are also expanded upon by the author.
Alongside these Hellenistic influences, Mark makes use of the Old Testament in the form in which it had been translated into Greek, the Septuagint, for instance.
Starting in the 19th century, textual critics have commonly asserted that Mark 16:9–20, describing some disciples' encounters with the resurrected Jesus, was a later addition to the gospel. Mark 16:8 stops at the empty tomb without further explanation. The last twelve verses are missing from the oldest manuscripts of Mark's Gospel. The style of these verses differs from the rest of Mark, suggesting they were a later addition. In a handful of manuscripts, a "short ending" is included after 16:8, but before the "long ending", and exists by itself in one of the earliest Old Latin codices.
The Gospel of Mark is anonymously written but traditionally ascribed to Mark the Evangelist (also known as John Mark. The Gospel is neither a discussion nor a debate,” said Dr. Paul S. Rees. “It is an announcement!” Many of the stories bear the mark of eyewitness testimony. The early church believed that Mark, a close companion of Peter, reported what Peter had witnessed, and represents Peter’s testimony to the life of his Lord. The Gospel narrates the life of Jesus from John the Baptist to the Ascension (or to the empty tomb in the shorter recension), but it concentrates particularly on the last week of his life (chapters 11-16, the trip to Jerusalem). Its swift narrative portrays Jesus as a heroic man of action, an exorcist, a healer and miracle worker. It calls him the Christ (the Greek translation of Messiah), the Son of Man, and the Son of God.
Two important themes of Mark are the Messianic secret and the obtuseness of the disciples. In Mark, Jesus often commands secrecy regarding aspects of his identity and certain actions. Jesus uses parables to obscure his message and fulfill prophecy (4:10-12). At times, the disciples have trouble understanding the parables, but Jesus explains what they mean, in secret (4:13-20, 4:33-34). They also fail to understand the implication of the miracles that he performs before them.
The general theory is that Mark is a Hellenistic gospel, written primarily for an audience of Greek-speaking residents of the Roman Empire. Jewish traditions are explained, clearly for the benefit of non-Jews (e.g., Mark 7:1–4; 14:12; 15:42). Aramaic words and phrases are also expanded upon by the author.
Alongside these Hellenistic influences, Mark makes use of the Old Testament in the form in which it had been translated into Greek, the Septuagint, for instance.
Starting in the 19th century, textual critics have commonly asserted that Mark 16:9–20, describing some disciples' encounters with the resurrected Jesus, was a later addition to the gospel. Mark 16:8 stops at the empty tomb without further explanation. The last twelve verses are missing from the oldest manuscripts of Mark's Gospel. The style of these verses differs from the rest of Mark, suggesting they were a later addition. In a handful of manuscripts, a "short ending" is included after 16:8, but before the "long ending", and exists by itself in one of the earliest Old Latin codices.
OUTLINE OF MARK
I. Jesus has authoritative credentials. 1:1-13
II. Jesus ministered and taught in Galilee. 1:14-6:29
III. Jesus ministered and taught outside Galilee. 6:30-9:50
IV. Jesus moved toward his Passion. 10:1-13:37
V. Jesus was crucified and resurrected. 14:1-16:20
I. Jesus has authoritative credentials. 1:1-13
II. Jesus ministered and taught in Galilee. 1:14-6:29
III. Jesus ministered and taught outside Galilee. 6:30-9:50
IV. Jesus moved toward his Passion. 10:1-13:37
V. Jesus was crucified and resurrected. 14:1-16:20
Mark 1-5 Read it quickly:
• How does it describe Jesus
• What or who authorizes Jesus
Reflect on the following stories:
1. Calling Disciples 1:16-20
2. Healing Man with Unclean Spirits 1:21-28
3. Healing Simon’s Mother 1:29-34
4. Healing the Leper 1:40-45
5. Healing the Paralytic 2:1-12
6. Healing the withered hand 3:1-6
7. Plucking grain on the Sabbath 2:23-28
8. The Sower and the Seed 4:1-20
9. Bushels and seeds 4:21-32
10. Calming the Storm 4: 35-41
11. Gerasene demoniac 5:1-20
12. Jairus daughter and woman with hemorrhage 5:21-42
1. Calling Disciples 1:16-20
2. Healing Man with Unclean Spirits 1:21-28
3. Healing Simon’s Mother 1:29-34
4. Healing the Leper 1:40-45
5. Healing the Paralytic 2:1-12
6. Healing the withered hand 3:1-6
7. Plucking grain on the Sabbath 2:23-28
8. The Sower and the Seed 4:1-20
9. Bushels and seeds 4:21-32
10. Calming the Storm 4: 35-41
11. Gerasene demoniac 5:1-20
12. Jairus daughter and woman with hemorrhage 5:21-42
THE PROCESS of LECTIO DIVINA
by Fr. Luke Dysinger, O.S.B.
Lectio - reading/listening
THE ART of lectio divina begins with cultivating the ability to listen deeply. This gentle listening is an “atunement” to the presence of God in that special part of God's creation which is the Scriptures. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately.
THE ART of lectio divina begins with cultivating the ability to listen deeply. This gentle listening is an “atunement” to the presence of God in that special part of God's creation which is the Scriptures. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately.
Meditatio - meditation
ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. Like Jesus mother Mary we should allow for “pondering in her heart”. For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires.
ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. Like Jesus mother Mary we should allow for “pondering in her heart”. For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires.
Oratio - prayer
THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves; bringing even our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio.
THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves; bringing even our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio.
Contemplatio - contemplation
FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
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