And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  But the multitudes saw them departing, and many knew Him and ran there on foot from the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray. 

- Mark 6:30-46

Yesterday we read that at this point in Jesus' ministry, King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "As me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  But the multitudes saw them departing, and many knew Him and ran there on foot from the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  This story continues from the point at which, in yesterday's reading, we were told that Herod has now heard of Jesus.  The apostles have just returned from their first mission, having been sent out (see Tuesday's reading).  Jesus calls them aside by themselves to rest a while.  My study bible says that this shows to those engaged in preaching and teaching that they must not labor continuously, but must also take rest.  But the multitude follows, so great is the demand upon Jesus.  This phrase, that they were like sheep not having a shepherd, is an echo from the Old Testament (Numbers 27:16-17, 1 Kings 22:17, 2 Chronicles 18:16, Isaiah 13:14, Ezekiel 34, Zechariah 10:2).  Ironically in contrast with the example of King Herod, given in the previous reading (above), the people are lost and scattered, and need a true leader, a Shepherd.  This "Good Shepherd" makes all the difference, for He is One who is moved with compassion for them.  My study bible notes that this phrase is used frequently for Christ in the Gospels (for an earlier occasion in Mark's Gospel, see 1:41).  It shows that His power and authority are extended to those who suffer.  What is the first thing necessary for these who are like sheep without a shepherd?  He began to teach them many things. 

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.  First Jesus offers leadership -- particularly teaching -- to these who are like sheep not having a shepherd.  But then the day becomes far spent, and the disciples are concerned that for these sheep there is nothing to eat.  They suggest that Jesus send them away to go buy themselves food.  But Jesus gives another example, and tells them men just returned from their first apostolic mission, "You give them something to eat."   Like Moses, an earlier shepherd for the people who needed a leader, Jesus invokes through this miracle -- which is reported in all four Gospels -- the bread fed to the Israelites in the desert (Exodus 16).  But this time, the Lord is Incarnate; Jesus' divine identity is the same Lord who once fed Israel with bread.  The Patristic tradition sees in this miracle an image of the Eucharist, which my study bible says is made clear in John 6.  We note that Jesus looked up to heaven, blessed and broke the loaves, and gave them to His disciples to distribute to the people, just as the Eucharist is fed to Christ's flock through His shepherds in the Church.  The language is similar to that of the Last Supper (Matthew 26:26).  There is an additional spiritual interpretation that sees in the five loaves the five books of the Law (Genesis through Deuteronomy), linking Christ as Lord of the Old Covenant;  they are "broken open" in Christ through His mission as Incarnate Lord, and thereby feed the universe.  The two fish, my study bible says, represent the Gospel Book and the Epistle Book, the teaching of the fishermen.  The apostles gather twelve baskets of leftover fragments of loaves and fish, one for each of them as they will be sent out into the world.  My study bible notes that this shows that the teachings which the faithful are unable to grasp are nevertheless held in the consciousness of the Church.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.  Here is another sign that this is a turning point in His ministry.  At each juncture, Jesus sets the example for us, as He departed to the mountain to pray.

In the Lord's Prayer, we're taught to pray, "Give us this day our daily bread" (Matthew 6:11, Luke 11:3).  The word translated as daily is a unique word, coined specifically for the Gospels.  Its true literal meaning is something like "super-essential" -- meaning a bread that has a super-substance to it, bread that is more than common bread, containing more dimensions of true substance or essence.  It is a metaphor for the bread of the Eucharist, which is more than just bread.  In today's reading, Jesus feeds five thousand men (and more women and children), giving a taste not only of His divine identity as Lord, the One who fed the Israelites in the wilderness when they were led by Moses, but also prefiguring this "daily bread" for which we pray, the bread of the Eucharist.  That is, the bread made possible through His Incarnation, His mission in the world, in which He comes to each one of us, to all of us, as the true Shepherd for sheep who always need leadership.  In the language of the early Church, we are the "rational" or "intelligent sheep."  That is, it is our nature as human beings to need good leadership.  We have the capacity to think and to choose, but we can't make it up from scratch.  To be limited only to the things of this world, beautiful as it is, and its values alone, is to lack the true and necessary leadership that creatures like us really need.  If we are to really understand ourselves as rational and intelligent sheep, then we accept that what we always need are true teachers.  Christ is that Teacher who fills us with good things.  And there we come to the "super-essential" bread.  That is, the things that fill us with all that we need -- that which feeds spirit, soul, and body.  Jesus fills their bodies with bread in the wilderness, but first this Good Shepherd fills them with teachings.  He is also moved with compassion for them, showing them love, and especially companionship in their suffering.  This is the image of God that we all need, and it is another way of being truly fed with the spiritual food that nourishes each part of us and recognizes who and what we are.  Jesus will say later, when He sends out the Seventy-Two on another apostolic mission, "I send you out as lambs among wolves" (Luke 10:3).  He will also warn His whole Church to be wary of would-be prophets who are "wolves in sheep's clothing" (Matthew 7:15).  To be fed with the good things of God by a Good Shepherd is to be given teaching and instruction, by One who loves us enough to suffer with us (the meaning of "compassion").  It is also to be nurtured and strengthened for the struggle to stay true to our true nature amidst the wolves.  Note that if we don't realize our own nature, and what we truly need, we will never be in a position to receive what He gives.  Let us be grateful for what we receive, and remember that we also draw nurture from the One who loves us through His example of withdrawal for prayer.

And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "As me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

- Mark 6:13-29

Yesterday we read that Jesus went out from Capernaum (the "headquarters" area of His Galilean ministry) and came to His own country of Nazareth, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.   This King Herod is Herod Antipas, tetrarch or governor of Galilee, commonly called a king.  He rules serving Rome, and he's the son of King Herod who slew the innocents, seeking the Christ child (Matthew 2:16-18).  The story of the death of John the Baptist is told so that we understand the history of this king and his attention to Jesus.  John did no miracles in his ministry, but Herod now fears that John has returned from the dead, and therefore these powers are at work in him.  Talk of Jesus has reached Herod's attention.   In popular understanding, Elijah was expected to return and work signs before the coming of the Christ (Malachi 4:5).  The Prophet, my study bible says, is interpreted by some to be a reference to the Messiah, the One foretold by Moses (Deuteronomy 18:15), while yet others interpret this as simply meaning a new prophet had arisen.  John the Baptist had challenged Herod's right to marry his brother's wife, Herodias, while his brother was still living, as a violation of the Mosaic Law.  If we're to understand a picture of the family of Herod the Great (father of this Herod Antipas of Galilee), history paints a vivid picture of lawlessness and violence even by the standards of his time.  Herod is not only known in the Gospels as the one who slew the infants of Bethlehem, but is known to historians for murdering some of his own children.   He's also known as Herod the Builder, whose most splendid project was the reconstruction of the temple.  Here the text tells us that Herodias wanted John dead.  But Herod Antipas has a kind of fascination with the holy, fearing John and knowing him to be a just and holy man, and heard John gladly.  My study bible remarks on the fact that Herod, with all his wealth and soldiers feared John, who lived in poverty and was clothed in camel's hair (1:6).  It notes that this is a testament to the power of personal holiness and integrity, and also to the people's understanding of John, for he was held in the highest esteem (11:32).

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "As me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  Here we're given the story of the beheading of John the Baptist.  It's easy to observe the character of this court and its noble family.  Herod is given to lavish oaths, and subject to manipulation by Herodias.  Although the king was exceedingly sorry, because of the oaths he swore before those nobles and high officers and chief men of Galilee, he did not want to refuse her daughter's request. 

In the Gospels, state power frequently comes to conflict with holy power.  Nowhere is this more vividly illustrated in this story of Herod Antipas and his history with John the Baptist.  There's a basic conflict between holy power, such as in the person and ministry of John the Baptist, and the use of power for self-centered purposes, such as that of Herod the Great and Herod Antipas.  We see how the use of power plays a role through the whole family and its corruption.  Herodias is a bloodthirsty woman bent on destroying John the Baptist, the thorn in her side, who has publicly proclaimed her marriage unlawful.   The gruesome outcome of unchecked power is this picture at Herod's birthday party, of the dancing girl, giving John the Baptist's head on a platter to her mother.  Even the idea of having her daughter dance before all these men is a scandalous idea for the contemporaries of Christ, for why would one expose a daughter to men in this way, rather than protecting her modesty?  In some sense, we could say that lust is playing a role on all levels here:  that is, lust that is also for power and covetousness on every scale, for what one can get by any means deemed necessary.  There is a story here about our own aims and ambitions, and how important it is to serve God, because that one crucial decision within us may be the one upon which everything else hangs.  There is also an important message about what comes first.  Simply because Herod Antipas is Rome's governor in Galilee does not, in the point of view of the Gospels, give him the right to do whatever he wants to do.  God's authority clearly is superior, but we human beings have the thorough free will to reject that authority on any level, even to the depraved point we read about in this story.  This picture lays out perfectly clearly that God does not take away our capacity to make such a choice, and that the truly holy and just suffer in this world.   Despite his own reluctance to harm John, Antipas is seduced by his own lustful behavior, swearing extreme oaths and carried away by his own birthday excesses; he's trapped in the circumstances that are meant to honor him.   It's a cautionary tale for all of us.  It highlights the importance of a prayerful life.  So often we think that we must let something slide, agree to something as circumstances are against us, not stand up for something we know is right.  Perhaps we think a position of authority allows us to do whatever we think we can get away with, or we're surrounded by people who simply encourage that kind of use of power.  But if we observe carefully, we can watch and see where greed leads, lust for power and material things, when that triumphs over all other choices and moral considerations.  There is a breakdown into a kind of chaos that happens, regardless of the outside picture one's position in life may represent.  We see cruelties happen in families all the time, but the question is how those things happen, what it is to which we turn a blind eye, or how we avoid the difficult decisions.  Herod Antipas could have suffered the humiliation of taking back an oath in order to avoid having John beheaded.  But his regret simply wasn't enough of a commitment to what was more important and more valuable than his position and worldly power.  Let us consider, in whatever capacity we are responsible for decisions made -- in our families, in our workplaces, in our personal and private lives -- what the importance of a commitment to love of God means.  One thing leads to another, as so many have understood when it is too late to change a regrettable incident.  Our choices and responsibilities are essential and important to us:  God has built them into what it means to be a human being.  It matters not at all how insignificant a place we may feel we hold in life, nor how great or responsible to others we may be.  The story is the same, and our choice always remains.

And they cast out many demons, and anointed with oil many who were sick, and healed them

Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

- Mark 6:1-13

In yesterday's reading, we that when Jesus had crossed over again by boat to the other side (after healing a demoniac in the country of the Gadarenes), a great multitude gathered to Him; and He was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed Him and thronged Him.  Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind Him in the crowd and touched His garment. For she said, "If only I may touch His clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?" But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'" And He looked around to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction."  While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe." And He permitted no one to follow Him except Peter, James, and John the brother of James. Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When He came in, He said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But He commanded them strictly that no one should know it, and said that something should be given her to eat.

Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."    My study bible points out the double response of being both astonished and offended, and that this occurs frequently with those who encounter Christ (Luke 11:14-16; John 9:16).   Jesus' rejection in his own country foreshadows His rejection by the nation at His trial before Pilate, my study bible adds (John 19:14-15).  Let us recall also that "brothers" even still today across the Middle East, can be used to refer to stepbrothers or cousins, extended family.  Jesus' statement that "a prophet is not without honor except in his own country . . ." is so significant that it is found in all four Gospels (see also Matthew 13:57, Luke 4:24, John 4:44).

Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  We note the significance of unbelief of all but a few people in Nazareth.  This is not a statement about Jesus' lack of power, but rather about the role faith plays in the use of that power.  My study bible comments that while grace is always offered to all, only those who receive it in faith obtain its benefits.

 And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.   We note that Jesus began to send them out two by two; this information is found here in Mark's Gospel, but is reflected Matthew's Gospel, where their names are listed in pairs (Matthew 10:1-4), perhaps indicating who traveled with whom.   We note Jesus' instructions:  their mission is like His.  They must travel in humility, without many possessions or ostentatious appearance.  They must stay with whomever first welcomes them, and not "trade up" for better accommodations after they are more well-known.  Jesus invests His own power in these men, and it is a power that works against the effects of evil, the force of the evil one.  We also note the effects of bringing the kingdom and its power close by:  they will shake off the dust under their feet as a testimony against those who will not receive nor hear them, for the day of judgment.   We also note that they have been sent to preach that people should repent.  This is a preaching of the practice of reorientation toward the kingdom of heaven.

And they cast out many demons, and anointed with oil many who were sick, and healed them.   To cast out demons is a sign of rejection of that which is against the kingdom of heaven.  My study bible adds that anointing the sick with oil hasn't simply medicinal value but sacramental value.  It notes that as God's healing power is bestowed through creation (Mark 5:27; Numbers 21:8-9, 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12), so oil is a vehicle of God's mercy and healing in the Church (James 5:14).  

One thing important to note is the sharing of Christ's power with His creation.  Not only is His power shared with His disciples/apostles, but my study bible also points out how that power may also be conveyed through other elements of creation, such as holy oil for anointing and chrismation.  From the earliest years of the Church, as reported in the Acts of the Apostles, we observe this faith.  The citations in the paragraph above, from both Old and New Testaments, also attest to the long history of this belief (such as in the story of the effects of the bones of Elisha in 2 Kings 13:21).  So what are we in the modern world of science and technological development to make of this long history of faith in this effective power made manifest through elements of creation?   Either we are going to accept that we also consist of spirit and not simply matter, or decide to ignore the existence of spirit altogether.  From a wholistic perspective, there are many layers of substance to a human being.  Body, soul, and spirit are inseparable.  We know from human experience what personal illness can mean in our lives, that it is so often not just a matter of battling illness of the flesh, but also the corresponding psychological and spiritual ailments that may accompany that struggle and be part and parcel of it.  The psychological or spiritual aspects occur not simply as reaction to the possibilities of physical suffering, but quite often psychological, spiritual, and physical illness are inseparable and may co-occur at many varying degrees of seriousness.  In fact, any one of these aspects may affect another:  it is not necessarily clear which comes first.  What we do understand -- even in a modern scientific perspective -- is the interaction and inseparability of all of these parts of ourselves.  Modern scientific studies frequently cite the influence of the physical upon the psychological (such as the effect of deficiencies of nutrients or chemicals made by the body, or the study of genetic differences and mutations that may contribute even to psychological or physical diseases).  We also know well the influence of psychological ailments upon the body, such as how depression may affect the immune system (see this article).  But where does the spiritual come into it?  If science can tell us of the interaction of psychology and the material body, then why not assume that a corresponding spiritual reality -- which science simply cannot and does not study -- also interacts with us on all these levels, and also may do so with elements of creation such as we read about in Scripture?  There are studies about the efficacy of prayer on disease, showing positive results, but science cannot presume spiritual cause, simply because "it just doesn't go there."  That said, it would be a poor scientist indeed, and very poor science, that assumes that what has seemingly been proven is all that exists, and that there is nothing more to life.  Through the lives of saints and mystics, and the testimony of Scripture compiled literally through thousands of years of human experience, we know the interaction of the spiritual life within ourselves and in our world.  Through prayer and other experience, we come to understand the role that faith plays in our lives.  We also know fully that in this spiritual realm we have the freedom to reject that faith.  The casting out of demons, and the role of the demonic as reflected so far in nearly every incident of Mark's Gospel, tell us an important part of the story of the spiritual:  that as far as our faith is concerned, even beings that are purely spiritual may reject the faith in Christ that is preached here.  And so, as human beings -- and even for every element of this created world -- we are somehow caught in the middle of such a spiritual choice.  We either choose to be connected to this faith, or not.  The question is really what role that plays in our lives, and how it interacts with us, with our decisions and influences.  Even the recognition of evil plays an important role in what our lives are like.  Far from the simplistic assumption that "blaming the devil" results in a lack of responsibility and true seeking of causes of ailments that plague our world on every level (such as injustice, for example), a recognition of this free will choice and the presence of evil does the opposite:  it makes it more clear what role our own choices and responsibilities play at our deepest root level of consciousness.  Why is humility so important for these disciples?  Why does holy power work best through those willing to give up a materialistic perspective on the things of this world, self-aggrandization, and self-centeredness?  How does a life consecrated to service to God work not only to bring this power of the kingdom of heaven close by, but also create effective help for human beings?   Moreover, how does the power of repentance, a simple reconsideration of our outlook or attitude or habit, constitute an opening up to what is better, and transcendent realities of love and mercy that may manifest through our own capacity for spiritual change?  These are mysteries that can only open up through our positive capacity for receptiveness to faith "that moves mountains" (Mark 11:23).  This is not about magic, but rather about the capacity for the holy to manifest itself in creation.  It is about the kingdom of heaven and where it belongs, and about our choices to receive that kingdom within ourselves.  Let us consider what it means to be wholly and truly healthy -- body, soul, and spirit -- and what that takes and means for our lives.  It may conflict with a certain modern point of view, but it cannot be denied by science, only affirmed through studies of the lives of the faithful.  

Daughter, your faith has made you well. Go in peace, and be healed of your affliction

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea. And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." So Jesus went with him, and a great multitude followed Him and thronged Him.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. When she heard about Jesus, she came behind Him in the crowd and touched His garment. For she said, "If only I may touch His clothes, I shall be made well." Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?" But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'" And He looked around to see her who had done this thing. But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your affliction."

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe." And He permitted no one to follow Him except Peter, James, and John the brother of James. Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. When He came in, He said to them, "Why make this commotion and weep? The child is not dead, but sleeping." And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise." Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. But He commanded them strictly that no one should know it, and said that something should be given her to eat.

- Mark 5:21-43

On Saturday, we read that, after Jesus had given the command to cross to the other side of the Sea of Galilee through the night, they came to the country of the Gadarenes.  And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  When he saw Jesus from afar, he ran and worshiped Him.  And he cried out with a loud voice and said, "What have I to do with You, Jesus Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there near the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.  So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay Your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  Once again Mark's Gospel gives us a picture of Jesus' Galilean ministry, particularly in this "headquarters" town where He is well-known.  A great multitude is gathered to Him.  But finally, one of the rulers of the synaogue comes to Him with a request, even falling at His feet, begging that Christ saves His daughter from death.  We note this request is couched in images of the crowd; they thronged Christ, following Him even as He went with Jairus.

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus, she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."   This healing comes as a kind of startling interruption, a moment that takes even Jesus by surprise as He's heading to the home of Jairus and is surrounded by this thronging crowd of people.  She takes the initiative to touch His clothing, and the holy power in Jesus responds to her faith.  Jesus is unaware of her touch, but completely aware and knowing in Himself that power had gone out of Him.  It's important that we understand that her flow of blood, or hemorrhage, caused ceremonial defilement, which meant that there were both religious and social restrictions which would have been placed on her, as contact with blood was strictly prohibited (Leviticus 15:25).  Although she counts herself unclean, she approaches Jesus secretly, but with great faith.  As Jesus says, it is her faith that makes her well.

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.  In the continuation of the story of Jairus' daughter, we also have a great demonstration of faith.  Jesus tells Jairus, "Do not be afraid; only believe."  Moreover, He allows only His inner circle of Peter, James, and John to come with Him.  These are His closest disciples, the ones with the greatest faith.  Christ is ridiculed by the mourners when He says the child is not dead, but sleeping.  In a further protection of faith, Jesus puts all outside except the father and mother, and His three closest disciples.  My study bible notes that this is one of three resurrections performed by Christ as recorded in the Gospels (see also Luke 7:11-17,  John 11:1-44).

Jesus' healing miracles in today's reading give us powerful examples of His divinity.  He has power over life and death, shown in the healing of the young girl.  Life and death are also present in the healing of the woman with the hemorrhage, as her flow of blood is also symbolic of humankind's constant subjection to suffering and death.  One spiritual interpretation of this healing miracle in Patristic tradition is that the various physicians who had previously treated the woman and taken all her money stand for the various religions of the world, as well as Old Testament Law, which were unable to grant life to humanity.  My study bible notes, "Only through Christ are we freed from suffering and bondage to sin."   These life or death issues raise the perspective that Christ, in His divinity, is of one essence with God the Father.  But for ourselves, we must note the power of faith at work here, and thereby the very tie between our capacity for faith and the power even of life and death.  Christ is also the master of time in today's reading, as there is time for the healing of the woman's blood flow -- also a "natural" unfolding of the effect of faith upon Christ's divine power.  This miracle doesn't seem to happen through the cooperation of Christ's human will, but rather through a type of direct interaction of this woman's faith and His divine power.  It tells us something about the use of time, a very divine purpose to the fact that we human beings are subject to time, and that is so that our faith may unfold through our experiences.  Even though the urgency of the certain death of the girl presses upon Christ, and the force of the desperate request made to Him by Jairus, the ruler of the synagogue, there is time for the healing of this woman on their way.  In keeping with the theme of life and death issues, even Christ's suffering on the Cross is foreshadowed here, as the woman's years of experiencing suffering and fruitless efforts and expenditure on healers do not simply lead her to this moment before Christ, but are also transfigured through the holy power present in Him.  There is a message couched in this story of the older woman and the young about the years of our lives, our suffering in this world, our capacity for death, and how our faith unfolds through our experiences and transfigures what we think we already know, and what we have already experienced.  Her suffering has led her here, to Christ Himself, who proclaims her "peace" and that her "faith has made you well."  Faith -- even the faith of others, as in the demonstration of the healing of the little girl -- may interact with our experiences to bring us redemption of long-held suffering, old scars and wound of life.  This woman is excluded from society because of her flow of blood, but it is her faith in Christ which "immediately" stops her hemorrhage, and she is restored her to her place in community.   The little girl "immediately" gets up and begins walking, "for she was twelve years of age," as the text tells us.  It really doesn't matter where we are, what stage of life we're in, even if we are without the capacity to pray for ourselves, or if our actions of faith are in secret -- and seemingly no matter what pronunciation has already been proclaimed upon us.   With faith, we are in the realm of all possibilities, we connect with the power of life and death and of full redemption.  In these scenes, the scorn of others cannot deny the truth of faith.  Faith scatters the messages of the world and gives us new messages instead.  Has someone pronounced you "down and out"?   Have you been counted out of polite society?  Are there ways in which you have given up on your life and your possibilities?  These stories of healing give us a powerful role for faith to play in our lives no matter how long we've suffered under some sort of predicament, no matter who or where we are, nor whose prayers may help us -- even those of people whom we don't know, and the saints who are unknown to us, living and dead.  Our faith may redeem our old experiences and our lives, giving us purpose we didn't know we had, a place to serve Christ in our own lives, a function that God assigns alone.  The whole purpose of that Cross is to give us meaning where there is suffering, a strength to serve, a faith that finds us function and transformation.  It is the power of life itself that redeems where human beings see only what is hopeless.  Let us keep this in mind -- and the surprising power of redemption, which we cannot control but is in the hands of God.  Time is for this very purpose, so that we come to Christ in faith, and find ourselves where we might truly live His way.

Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you

Then they came to the other side of the sea, to the country of the Gadarenes.  And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  When he saw Jesus from afar, he ran and worshiped Him.  And he cried out with a loud voice and said, "What have I to do with You, Jesus Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there near the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.

So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

- Mark 5:1-20

Yesterday we read that, on the same day that Jesus was teaching by the sea, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why is it that you are so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

Then they came to the other side of the sea, to the country of the Gadarenes.  And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  When he saw Jesus from afar, he ran and worshiped Him.  And he cried out with a loud voice and said, "What have I to do with You, Jesus Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there near the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.  The country of the Gadarenes was an area of Galilee in which there lived many Gentiles among the Jews; an area of mixed populations.  My study bible says that Gentile influence on the Jews caused many of them to take on Gentile practices, such as raising swine, which were forbidden by the Law (Deuteronomy 14:8).  So, while many might suggest that these men raising swine in this area are Gentiles, it is more likely that they are apostate Jews, whose focus is on raising swine to sell to Gentiles, and thus making profit from this practice which was unlawful for the Jews.   The entire setting of this miracle of exorcism is one of abandonment, a forlorn kind of place or environment, one literally that is the abode of the dead, into which enters the living -- even Incarnate -- God, Christ.  Here in this place is a man literally occupied with an army, a legion of demons.  We observe the destructive, chaos-rendering, "uncivilizing" force of this occupation:  he is wild, uncontrollable, untamable. Night and day, he cries out and cuts himself with stones, living among the tombs.  We note that the demons desire to stay in this same place, and so Jesus gives them permission to enter into the unclean animals, the swine, who at once are rendered violently suicidal.

So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.  We note the townspeople witnessing this miracle of healing:  the one who had been demon-possessed and had the legion is now sitting and clothed and in his right mind.  But they respond with fear, and when it is explained how he had been healed, and also about the swine, rather than welcoming such miraculous healing, they plead with Jesus to depart from their region.  This healed man quite understandably wishes to be with Jesus.  But instead, Christ has a mission for him:  "Go home to your friends, and tell them what what great things the Lord has done for you, and how He has had compassion on you."  Back in the Decapolis, a Greek-speaking region of ten cities, all marveled.  In a particular perspective, it is a prefiguring of what will happen after the apostles are sent out into all the cities of the vast Roman Empire, and the Gospels written in Greek, the universal language of its time.

Today's reading consists of a story that contains a great drama.  First of all, in the night crossing of the Sea of Galilee (yesterday's reading, above), there is a tone set, such as one of a great adventure with a lot of daring movements, facing great dangers.  It reads like a story out of the Odyssey, a fitting adventure for Odysseus.  (Appropriately so, in some sense, as Jesus and the disciples travel to a region near the Decapolis, a Greek-speaking and Greek-influenced region of mixed Jewish and Gentile populations established during the Hellenistic period.)  Then, immediately upon arriving on this "foreign" shore, Christ and the disciples are met by a man who resembles a kind of monster, tormented and occupied by an entire legion of demons.  But this drama takes on a tone different from the stories of Homer, as the leader of this expedition is not just another king nor even a great man, but He is Christ.  He comes as Liberator and Deliverer, but again, not as a conventional king throwing off an oppressive yoke of harsh rulers, but as One whose liberation reaches right down into each and every area of life.  He alone could command this legion of demons to leave the man.  He alone can give permission to the demons to occupy the swine, as they do not wish to leave the area (not uncommon in terms of literature on the demonic).  He liberates and frees this occupied and oppressed man, giving him back his human dignity and moreover supplying him with a great mission in service to the Lord who has not only done great things for him, but also had compassion on him.  On the other side of this drama of liberation, re-establishment of human dignity and freedom, and its entirely "good" outcome, are the people of the area, the ones who raised and lost the swine.  These are apostate Jews who not only violated their own religious law for profit, but respond only with fear and not faith in Christ.  They care nothing for the healing of this tormented and oppressed man, merely that they lost their swine.  They are, in effect, purely materially-minded in their choices and preferences.  What matters most deeply to them is not human life and its condition, but the loss of their material wealth.  And there we get from the reading the true drama of Christ's mission.    In many places in the Gospels, Christ refers (as do Sts. Peter and Paul in various Epistles) to "the flesh" as antagonistic to the spirit.  But this is not a contrast of the material -- even our physical bodies -- as opposed to the spiritual mission of Christ into the world.  It is rather the contrast between material-mindedness, which discounts the importance of the "good" in a spiritual sense and cannot discern its beauty and truth, and a life lived with all parts of ourselves, including the spiritual, in harmony.  These men who raise the swine discount fully the good things of God, in favor of a perspective that values only the material wealth they can derive.  And this reflects current struggles in our own societies, cultures, and communities.  We can compare this demon-possessed man to someone fully in the grip of a drug addiction, a person whose life is becoming unraveled, perhaps after years of drug use.  Do the ones who sell him or her the drugs care at all about the good things of God?  Would they care about his or her physical, mental, or spiritual health?  Such a person might be surrounded by people who simply care what material benefits they can gain from the person -- and so have an interest that operates against true healing.  If their business is threatened in any way, the addict becomes useless to them, or worse, perhaps an enemy to be gotten rid of.  Moreover, in such a surrounding, the addict keeps company with those who don't really want his or her true good, much like the townspeople who are dismayed at the good actions of Christ and beg Him to leave them.  Jesus sends the healed man away from this environment, and to his home, to tell them the good news of Christ.  In the Greek, the phrase translated as your friends really means "your own."  All around us, the conflict between that which can only see from a material perspective and that which values the good things of God still rages.  Even within us, this conflict continues.  It's just that forms change; but we are still caught in the same temptations and struggles.  The question is really how we will be able to perceive this drama in our own lives, and discern the mission of Christ for us through it all.  We may struggle with serious affliction like addiction, or with those whom we love who need healing in a world that is nominally supportive, but which has many hidden pitfalls and temptations that stand in its way.  But we have an ally, Christ who is the Liberator and Deliverer, and we need to choose which way we will follow, whose mission we're willing to take on.

Why is it that you are so fearful? How is it that you have no faith?

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why is it that you are so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

- Mark 4:35-41

Yesterday we read the continuation of Jesus' preaching in parables to the crowds that now come to hear Him.   He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why is it that you are so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"  My study bible comments here that Christ's mastery over creation is one more sign that He is the messiah and is divine.  Commands to natural forces such as the wind and the sea could only be issued by God (Job 38:8-11; Psalm 66:5-6, 107:29).   We note also that Jesus was asleep, giving us a picture of His humanity and human need for rest, and therefore His full Incarnation as human being.  My study bible also tells us that the image of Christ and His disciples in a boat is traditionally used in order to illustrate the Church.  It says that God both permits storms and delivers us through them, so that we can see His protection more clearly.  Moreover, His rebuke of the storm remains to us an illustration of His calming of our own inner tempests of the soul.

We all have struggles in life.  Christ's entire ministry seems to be one of struggle, and within many dimensions of challenges both to Himself personally and to His ministry.   His struggles even encompass His relationships with His immediate family, as we read in Tuesday's reading.  When we struggle for our faith, or even because of our faith, we should not be surprised, as Christ's ministry already sets out for us the challenges that may come to us simply because we are believers.  But in our struggle for faith, we should remember that we are all "on a mission."  Each one of us, as faithful, is on a journey of faith.  Here in today's reading, we recall from Wednesday's reading that Jesus was sitting in a small boat in the sea, preaching to the great crowds who now gather to hear Him, as they faced Him on the shore.  In today's reading, He tells the disciples they are all to "cross over to the other side" of the Sea of Galilee.  The Sea of Galilee is, in effect, a very large lake, approximately 13 miles long and 8 miles wide.  When He gives the command to cross over into Gentile territory, it is already evening (as the reading tells us) and so He knows that these men -- and those in the other little boats with them -- will be crossing over through the night.  Although the noise must have been tremendous, not to mention the effect of the waves sweeping into these small boats, Jesus sleeps through it.  Let us keep in mind that we know that several of these disciples at least are professional fishermen whose lifelong family work was on this Sea of Galilee (1:16-20).  But Jesus knows where He is going; His commands reflect the will of the Father for the direction of this ministry.  In faith, then, He teaches us about the levels of challenges we face in faith.  He attends to His real human needs by sleeping, but the storm is one more thing to face and go through in faith, as all things are in the hands of God -- as well as this challenge to the ministry presented by the wind and sea.  We note that His command translated as Peace! really literally means in the Greek, Silence!  He rebukes the wind, and tells the sea to be still!  These are commands as to unclean spirits, the demonic or evil, as in an exorcism.  It is suggesting to us that Christ, as the divine Son, commands all things that present evil or threat of suffering to human life.  But it also tells us that this is just one more of the challenges to His ministry.  And so, this is how we need to view the challenges that come to us in life as we seek also to live our faith.  We face them with prayer -- and most importantly, with faith itself, knowing that we are also on a mission, a journey with Him and for Him.  Note that He equates a lack of faith with fear.  To have faith is to take confidence in something.  In the Greek, the word for faith is rooted in the word that literally means trust.   When we decide to place our faith in Christ, we put our trust in Him.  We place our trust in the goodness and love of God, and therefore the challenges that come our way -- while they may truly be threatening and frightening -- come in the context of this particular kind of understanding.  We seek to serve with our lives the Lord who is good, and who loves us and knows our lives and what we go through (Luke 12:7), and therefore within the challenges of serving this ministry in the world we know the the struggle is one God calls us to make.  As my study bible says, God both permits storms and delivers us through them.  Therefore each and every challenge, whether it be through relationships with people or other dangers, even the natural forces of the world, is to be seen in this context of spiritual battle and struggle.  Christ comes into the world to displace the "strong man" or the evil one, and all that seems to cause evil in our lives enters us into the context of that struggle.  In this light, we are given to understand, then, how we go through whatever challenges or suffering presented to us, no matter what their form.  Let us consider Christ's call for faith, and where we place our trust to get us through -- and that everything happens with a hidden potential, a way to go through the challenges to strengthen our faith and our souls.

For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him

Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."

And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."

Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."

And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.

- Mark 4:21-34

Yesterday we read that once again Jesus began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, "so that 'Seeing they may see and not perceive, And hearing they may hear and not understand; Lest they should turn, And their sins be forgiven them.'"  And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred.

Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."   My study bible calls these remarks by Christ a call to attentive listening and discriminating response.  It notes that we must not only hear, but also hear properly.  Additionally, it says, more will be given to those who respond with open hearts; they will grow in understanding.  Quoting from Mark the Ascetic, we're told, "Do the good you know, and what you do not know will be revealed to you."

 And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  This parable is found only in Mark's Gospel.  My study bible explains that the kingdom refers here to the entire span of God's dispensation or plan of salvation.  The man is Christ, and the seed  he scatters is the gospel.  In this interpretation, my study bible adds that the man's sleep indicate's Christ's death, from which He will rise.  Furthermore, that the man does not know how the seed grows indicates that Christ doesn't manipulate our response to the gospel.  Rather each person is free to receive it and to let it grow in one's own heart.  A harvest is a frequent allusion to the Second Coming, when each will be judged on one's own reception of the gospel.

Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."   My study bible cites the commentary of Theophylact here, who says that the mustard seed  represents the disciples.  They began as a small number, but "soon encompassed the whole earth."  Also, the image of growth stands for faith which enters a person's soul and causes an inward growth of virtue:  this soul can become godlike, and receive even angels.

And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.  My study bible points out that to unbelievers, the parables remain inscrutable.  But to those with simple faith, these stories which employ the use of common images reveal truth in ways they can perceive, as they are able.  We note also that in private, Jesus explained all things to His disciples.  We may consider this action in light of our own prayer lives, our private time alone with God who is in the secret place (Matthew 6:6), and the work of the Holy Spirit to enlighten our understanding through grace.

Why parables?  Again, as in yesterday's reading, we note that they are designed not to enlighten everyone, but rather to draw in those who truly want this light and truth that Christ offers to them, to us.  What is clear from Christ's stated intention in using parables to preach (see yesterday's reading, above) is that He doesn't expect that everybody is going to want what He's offering.  Not everybody is going to understand or stay with it.  Indeed, elsewhere He wonders if, at His Return, "when the Son of Man comes, will He really find faith on the earth?" (Luke 18:8).  Moreover the parables deliberately have a quality of mystery or hiddenness about them.  Their truths are couched in images one has to hear or perceive in a certain way in order to be drawn into them and what they offer to us as pictures of the workings of this hidden Kingdom.  Jesus explains those mysteries of the Kingdom to His disciples in private, when they are alone.  In yesterday's reading, He explained to the disciples, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables . . .."  And this is directly linked to our capacity for spiritual sight and hearing, a heart which is opened to the mysteries of God and desires to participate in them, to be a part of them, to live this kingdom of heaven.   Often we get the impression that somehow the world has to be perfected, that everybody has to be a believer, that the proper environment for our faith is one in which there are no contradictions or dilemmas so that the gospel can fully live.  But this has never been the case, nor was Christ preaching with the expectation that it would be so until His own return, the Second Coming, at which time God's judgment would be rendered in effect -- and not our own efforts at some sort of perfection.  St. Peter writes, "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8).  Jesus calls the devil the "prince" or "ruler of this world" (John 12:31, 14:30).  In Tuesday's reading, Jesus referred to the devil as the "strong man" who must be bound in order that He might plunder his house, meaning a prince or ruler who holds a kingdom.  If we wait for the world to be perfected in order that our faith might be truly lived, then we've got the short end of the stick.  Christ comes preaching into a world in which He expects hostility to the Kingdom He brings.  He expects hostility to the gospel message.  Certainly, by His statement wondering if, at His return, He would find faith on the earth, He indicates that this assumption was not meant simply for the early Church and its persecutions, or merely for His immediate followers.  The world remains a place of temptations to our faith, a place of hostility to it, even though the nominal challenges may have changed in form.  These days, most of us get our information about the world through social media, where image may be endlessly distorted so that it is impossible to know the full truth of an incident.  We need our faith to discern not only the time and what is going on around us, but in particular to govern over our responses to it.  Christ's gospel, it seems to me, has never been more important than at a time when fury seems to drive response, ratcheted up by deliberately extreme language, and expressions which make the most extreme mountains out of molehills.  Christ taught us to love our enemies:  He did not expect that we would do that in a world of perfectly receptive people.   But our communion made possible through His ministry was meant to teach us -- we who do wish to receive His message and reflect His light into the world -- how we are to love our enemies and live our lives.   Does love simply mean indulgence?  Does it mean saying a person is always right or approving of all they do?  Hardly (just ask the parent of a difficult and trouble-prone child).  Our parable-preaching Minister, the One who brings grace to us all, expects that we won't have an easy time of it -- just re-read the explanation He gives of His first, the parable of the Sower, to understand that (see above).  Rather, the faith He gives us was meant for struggle, in a world not perfectly receptive nor attuned to His teachings.  It is a light that shines in the darkness, and the darkness does not comprehend it (John 1:5).  Let us go forward and be that light as He commands, no matter what the darkness with which we may find ourselves surrounded.  He knows whatever we go through, for "even the very hairs of your head are all numbered" (Matthew 10:30, Luke 12:7).   We still are far from a perfectly syncretized world, in which we find no contradiction to our faith -- and so He understood.  Nevertheless, let us live our faith His way, as He did, and those who followed and sought His light.  "For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."

To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, "so that

'Seeing they may see and not perceive,
And hearing they may hear and not understand;
Lest they should turn,
And their sins be forgiven them.'"

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

- Mark 4:1-20

Yesterday we read that after Jesus chose the Twelve, they went into a house.  Then the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.  Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  We who follow the developments in Mark's Gospel can now sense a shift in Jesus' ministry.  He has come to the attention of the religious and state authorities, who now seek to destroy Him.   We have also read of the growing crowds who follow Him, which at this point must be preached to at the shore because of the great number of people who seek Him.   He most likely sits in a boat to avoid being crushed (3:9).  The Twelve have been chosen, and they He has shared with them His power and authority to preach, to heal, and to cast out demons.  So Jesus' speaking in parables marks a new turning point in His ministry.  His call, He who has ears to hear, let him hear! is a reference to the Scripture He will quote from Isaiah, a little further down in our reading, when He speaks in private to the disciples.  The parable of the Sower is Jesus' first parable that He gives in this new style of preaching.   Parables were common forms of teaching by Jesus' time, but no one used them so skillfully as He did.   My study bible describes them as images drawn from daily life to represent and communicate the deep things of God.  Many concern farming, drawn from the daily lives of people in this agrarian society.  Parables, my study bible explains, give us glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55:8-9).  Importantly, and relevant to the growing public attention and crowds who gather to Him, at this point in His ministry He makes it clear that not everybody who hears the parables are going to understand them.  Moreover, understanding and perception happens on different levels.  Most often, Jesus' parables illustrate the "hidden" life of the kingdom of God in our midst, how it works and what it does.

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, "so that 'Seeing they may see and not perceive, And hearing they may hear and not understand; Lest they should turn, And their sins be forgiven them.'"   Jesus first explains in private to His disciples His new use of parables in and of itself.  He quotes from Isaiah 6:10.  The hidden messages in the illustrations in the parables are intended to draw those toward Him who are capable of real faith, who "have ears to hear."   God permits our self-chosen blindness; our love must be freely given.  Moreover, God gives people up to their own devices.  It is a way of expanding on Christ's pronouncement regarding blasphemy of the Holy Spirit in yesterday's reading (above).  A refusal of love is not a boundary God crosses to compel us to faith.

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."   Christ reveals Himself to be the Sower, the one who sows the word.  My study bible explains that this is an image of the promised Messiah, who had been foretold in Isaiah 55:10-13.

Why this hidden nature of the kingdom of heaven?  Why aren't things obvious to us, completely visible?  Why do we need faith?  This is the nature of our world.  If we think about love, we can perhaps understand the nature of this reality a little bit better.  If there is someone that you love, you look upon them with a particular kind of seeing.  In the language of the Scriptures, we look with a particular kind of sight or "eyes that see."  Perhaps we see the good in the soul of the person we love.  There is a special sight that we have.  But the good we see might be at hidden depths, covered up by flaws and bad personal behavior, habits that get in the way of the good that we see.  Love may be simply a kind of faith that there is this depth of good that we somehow perceive.  Moreover, in our world, love may be confused with desire, a type of selfishness, wanting something for ourselves.  God is love (1 John 4:7-21), and from a reciprocal loving communion with God, we learn love.  But the nature of this learning is a long road, a kind of journey.  When Christ speaks of Himself as the way, the truth, and the life (John 14:6), that word for way means "road" or "path" in the original Greek of the Gospels.  Today's parable gives us a sense of what that road is like, and where we might stumble on our way along this path of faith.  It illustrates for us the factors of our world and our lives that get in the way of that great good that is God and our communion with God.  This is not a one-way ticket, a "Get Out of Jail Free" card, or winning the Lotto.  It's a path, a journey -- and it's one that we live in a world that will give us all kinds of temptations to give up on it or to forget about it.  We are, of course, free to get back on that road at any time, but it remains just that:  a road, a journey we take through life that asks of us a daily practice, awareness, and will present us with challenges, as  any true pursuit in love or wisdom is wont to do.   In today's parable, Jesus gives us examples of the things that halt this journey and take it away from us.  In the first example illustrated in the parable, Satan comes immediately and takes away the word that was sown in the heart.  Then there are those who immediately receive the word with gladness, but they have no root in themselves, and so endure only for a time.  When tribulation or persecution arises for the word's sake, immediately they stumble.  Finally He illustrates the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  These are not prophecies written in stone, but they are warnings to us about the reality of the world in which we live and struggle for our faith.  A daily prayer practice is designed simply to keep us on this path, to enable us to resist the temptations and pitfalls that Christ names, to keep our priorities straight -- and our eyes and ears truly hearing and truly seeing.  Like all relationships of love, this is something that asks us to work at it.  We don't create it all by ourselves and we don't invent things from scratch:  but our role to play is very real.  Our work is something Christ asks of us (John 6:28-29).  It asks of us vigilance and watchfulness, a guarding of the heart in which we come to know ourselves and our own weaknesses,  and an effort to protect what we know is good in us, our love of God and that good ground of the heart that Christ illustrates in the parable.  Our "yes" and our own growth in understanding is every bit as essential to this synergy Christ offers of the divine at work in us as God's work is for us in the first place.  Jesus lays out the struggle, and He speaks in parables, guaranteeing that out of all the crowds only those who really feel drawn to this love are the ones who will pursue it with the faith that stands up even to persecution and struggle.  In the loving relationships we know, even popular self-help manuals give us to understand that good loving relationships (such as marriage, for example) involve mutual commitment, work, and daily effort at nurturing, supporting, and protecting them.   God offers us love -- but how do we value and respond to God's love in a world full of temptations to do otherwise?