This Act is the high point of Mark's Gospel--the death of Jesus. 

He dies, surrounded by misunderstanding and loneliness. Even the centurion's statement that concludes this powerful scene--'Truly, this human being/man was God's Son' (15.39)--is not a statement of faith, as most commentators or translators surmise. It is a statement of ironic misunderstanding, an attitude and response to Jesus that pervades the Gospel and reaches its crescendo here. 

The translation of 15.39 should read: 'Truly, this human being/man was God's Son?'

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

Act 2 of Mark's Passion Narrative takes the listener of the Gospel into the trials of Jesus and Peter. In Jesus' trial before the religious authorities, Mark explicates the christology (portrait) of Jesus as God's Christ and Blessed Son. In contrast to Jesus' fidelity, Peter's 'trial' has him deny Jesus and solidarity with his disciples. This trial ends with Peter 'breaking down and weeping' (14.72)--a note of remorse. Jesus political or civic trial follows with Pilate as Jesus is ironically declared as the 'King of the Judeans (Gk. Judaioi)". This declaration precedes Jesus' mock investiture by the soldiers who declare him as king, before leading him out of the praetorium to his crucifixion. 

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

The first Act of Mark's drama of Jesus' Passion takes place as Jesus encourages his disciples to 'stay awake' for what is about to unfold. The passion proper then begins. Notes of infidelity surround signs of fidelity. Jesus moves into Gethsemane with his key disciples, symbolic representatives of Mark's household leaders. Jesus prays and his disciples don't stay awake. He is betrayed by 'one of the Twelve' and placed under arrest. The Act concludes with his disciples--'all of them', notes Mark--deserting him, and a 'young man' (a symbolic figure of a newly baptised member of Mark's household?) running away naked.

Notes (from the Catholic Parish of Lockleys in South   Australia--www.lockleysparish.com) that accompanies this presentation   can be found here.

We have finally arrived in Jerusalem. The tension between Jesus and the religious authorities reaches flashpoint. He is questioned about his authority; his relationship to God is 'tested'. Jerusalem's leadership appears like an unfruitful and withering fig tree. The disciples seem silent, or at least in the background. 

Finally, in Mk 13, Mark's Jesus teaches apocalypticaly, offering hope to those faithful disciples who feel overwhelmed by the cataclysm and oppressive powers that surround them. Mark is offering Gospel listeners a way of analysing the present and preparing them for an uncertain future. 

The last words of Jesus to his disciples, Mark's household and us is 'to watch'. Spiritual alertness, the capacity to analyze what is happening and responding to it with faith in the eternal presence, is about to be tested.

Notes (from the Catholic Parish of Lockleys in South  Australia--www.lockleysparish.com) that accompanies this presentation  can be found here.

We arrive now at the centre of Mark's Gospel. This section (8.22-10.52) is framed by two stories of Jesus healing one who is blind, and signifies the growing spiritual blindness amongst Jesus' disciples. Their blindness to Jesus prevents them from recognising his true identity as God's suffering anointed them and their bond to him. The key question Jesus asks, "Who do you say I am?", is the what Jesus asks Mark's householders and us today. Problems of compromise, in fighting, status and materialism seem to blind the disciples to Jesus. 

This podcast consists of:

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

As we move deeper into Mark's Gospel and near its half-way point, the evangelist continues to explore the meaning of discipleship and the nature of the community (the 'household') that gathers around Jesus. The two feeding stories (one in Jewish territory; the second in non-Jewish/Gentile world) prepare for the gradual mission which Mark's later urban gospel household will undertake and the challenges that this will bring. The two feedings and the water crossings across the Sea of Galilee highlight the role which the disciples (and Mark's leaders) will undertake, their limitations and their gradual 'hardening of hearts.' This anticipates what we shall see among the disciples as they prepare in the next section of the Gospel for Jesus' journey to Jerusalem. 

The full podcast goes for a little over an hour. However, five smaller sections of the podcast can be heard independently if time is limited.

This podcast consists of: 

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

In this 37 min podcast we move deeper into Mark's Gospel, and pick up the theme that concludes the last presentation (Mk 3.31-35) concerned with the identity of Jesus' true kinship household. This provides the primary theme that Mark explores over chapters 4 to 6. In a carefully crafted literary pattern, the evangelist juxtaposes boat-household scenes as the Gospel auditor continues to ponder the nature of Jesus' household of disciples. The boat becomes the metaphor or 'mirror' of Mark's own Gospel household. What happens in the boat is instructional for Mark's audience. 

The podcast consists of:

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

As we now move further into Mark's Gospel, Jesus begins to form the household of his disciples. This household is a mirror and window into Mark's Roman 70s CE Gospel household. It is a gathering of inclusivity and healing. Unfortunately within this household are Jesus' detractors. He heals, welcomes outcasts and social pariahs who, according to Jesus' antagonists, should not belong.

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

Mark begins the Gospel story in the "wilderness" and it is from the "wilderness" that Jesus emerges. He is baptised by John the Baptiser and declared as God's beloved one, in whom God delights. The session ends with a reflection on Jesus' first words in Mark's Gospel: "The time is fulfilled, the reign ("basileia") of God had drawn near, repeat and believe in the Gospel" (Mk 1.15). These words offer the foundational perspective from which to view the rest of Mark's Gospel and the key attitudes to be cultivated by Jesus' disciples. We await to see how these display themselves.

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.

This second podcast on Mark's Gospel reiterates and expands upon key points from the first podcast, especially Mark's domestic and social context. It also offers a brief overview of the Gospel, encapsulating it within a literary schema that emphasizes Mark's Gospel as 'a beginning'(Mk 1.1). This coheres with the Gospel's enigmatic final verse (16.8). The 'wilderness' motif also leaves its imprint in the Gospel's opening and closing chapters.

Notes (from the Catholic Parish of Lockleys in South Australia--www.lockleysparish.com) that accompanies this presentation can be found here.