The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Previous Next John List John 4:27-42 (Continuation of John 4:1-42) The fields are ripe for harvest. What can we learn from the Samaritan woman and Jesus about how to tell others about Jesus? Sébastien Bourdon and workshop (1616–1671). Christ and the Samaritan Woman . 1664-1669. Cropped. Museum of Fine Arts, Boston, MA. Public domain, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:S%C3%A9bastien_Bourdon_-_Christ_and_the_Samaritan_Woman_-_68.23_-_Museum_of_Fine_Arts.jpg . Tom Faletti January 13, 2026 John 4:27-42: In this session, we are exploring John 4:27-42. Chapter 4 begins with a long discussion between Jesus and a Samaritan woman that leads her to the edge of faith. Now, we consider some of the things Jesus said about evangelization – the process of telling people about the good news of believing in Jesus – before John takes us back to what happened next in the Samaritan woman’s town. Re-read John 4:1-42 to recall what is happening in the Samaritan woman’s interaction with Jesus at the well. Verses 27-34 When the disciples return from town, what is their reaction when they see Jesus talking to a Samaritan woman? Why do you think the disciples don’t question Jesus about the fact that he is talking to a Samaritan woman? Perhaps they don’t really want to hear his answer. Perhaps he has shown his inclusiveness previously and they don’t want to appear to be questioning his values. What might be some other reasons? Jesus ignores the Jewish rules against talking with a Samaritan woman. He clearly doesn’t think that these restrictions are important. Are there any social restrictions in your culture that you think should be ignored if they get in the way of telling other people about Jesus or living out your faith? What does the woman do now, in verse 28? Why do you think she reacts to her conversation with Jesus in this way? How would you describe the status of the woman’s spiritual growth at this point? Look at what she says, and doesn’t say, in verse 29. How much does she understand about Jesus and how much does she still need to figure out? I have only heard one song based on the story of the woman at the well, an a cappella gospel rendition of “ Jesus Gave Me Water ” by Sam Cooke with The Soul Stirrers. When the disciples want Jesus to eat (verses 31-34), what does Jesus say his food is? He says his food is to do the Father’s will and finish his work. This idea of finishing his work comes up again later in John’s Gospel. Just before he dies, Jesus says, “It is finished” (John 19:30). What is the importance of “finishing”? Would it be good for us to focus more on “finishing” what God has sent us to do? The disciples don’t understand what Jesus is saying, just as Nicodemus and the Samaritan woman didn’t understand him. He is thinking on a different level than all of them. Do we have similar difficulties “understanding” Jesus? How are we like them? What should we do about the fact that we never fully understand Jesus? Perhaps this might call us to a bit of humility – not thinking we have everything figured out but being more open to listening to other people. It also calls us to study the Bible and the core teachings of our faith, so that we can understand more; to pray, so that we can be more attuned to God’s teaching and guidance; and to trust God more, because there are some things we can’t understand until we trust. Jesus says his “food” is to do God’s will. How can we find sustenance (“food”) from doing God’s will? How might it change your life if you fully embraced the idea that “the food for my soul is to do the will of God and complete the work he has given to me”? How might that view of the Christian calling change your life? Verses 35-38 In verse 35, Jesus turns to a bigger issue that builds on what is happening in this Samaritan woman’s town. He uses two mini-parables: one about fields that are ripe for the harvest and one about sowers and reapers. As with all parables, our task is to interpret what the various elements of the parable stand for or represent symbolically. What does the field ready for harvest stand for? Who do the sowers and reapers represent? The field ready for harvest is any people who have heard the word of God – the good news about believing in Jesus – and are ready to take a step of faith. The sowers are the people who have shared the good news – who have told people about Jesus and encouraged them to believe in him. The reapers are the believers who are making the gospel real to those people now, when they are ready to take that step of faith. What does the phrase, “One sows and another reaps,” mean? Note: The sower is not better than the reaper, nor vice versa. The difference is only in who happens to be there when a person is ready to put their faith and trust in Jesus. In what ways are you a “sower”? In what ways are you a “reaper”? What are some ways that you might participate more in God’s harvest, where he is bringing people to faith in himself? Verses 39-42 John now returns to the story of the Samaritan woman. What happens in the end? Why do the people begin to believe in verse 39, and why do they have a stronger faith in verse 42? Notice the two stages of the people’s faith. In verse 39, the people have a certain level of faith because the woman told them about Jesus, but they don’t ultimately believe because of her word – they believe because they have a direct experience of him (verse 42). What does that suggest to us about our attempts to tell other people about Jesus? What are some ways that we can help bring people into a direct experience of Jesus, and not just tell them our knowledge about him? Sometimes, people are touched by God when they hear Christians praying, so it can be helpful to ask someone if they would like you to pray for them. If they say yes, pray from your heart out loud so that they can hear your conversation with God. Sometimes, people are ready to pray a prayer of their own and just need to be invited to do so. Sometimes, people need to be invited to a service or event at your church where they can experience God at work in the people of God. Some scholars think that later, a group of Samaritans who believed in Jesus moved out of Samaria (perhaps after being persecuted or ostracized by some of their fellow Samaritans in the same way that the early Jewish Christians were rejected by their fellow Jews) and joined John’s community in Ephesus before he wrote this Gospel. These scholars see John’s positive treatment of Samaritans and the preservation of this story as possible clues that Samaritans were part of John’s community. What this passage tells us about the process of evangelization Because Jesus focuses on the harvest at the end of this passage, this passage is clearly meant to encourage us to tell people about Jesus. So let’s explore the story further to see what it tells us about the evangelization process and our role in helping others come to know Jesus and put their faith and trust in him. In verse 11, the woman calls Jesus “Sir,” a respectful word that means “master” or “lord,” but often in a purely human sense. In verse 19, she calls him “a prophet.” By verse 25, she is suggesting that he might be the Messiah (a Hebrew word that means the “Anointed One”; in Greek, the “Christ”). And by the end of the story, the whole town is calling him “the savior of the world.” What is the significance of this gradual shift in how they talk about Jesus? How does this shift in how the people see Jesus gives us a model for understanding the shifts that people in our time go through as they move from skeptic to new believer to mature Christian? Think about people in your world who are not believers, and how they talk about Jesus. How are some people at the early stage of just seeing Jesus as an important human while others recognize him as more than that? Are there some people who see Jesus as a prophet but just one prophet among many, while others are wrestling with the truth that he is God? How can we help people at every stage find a fuller understanding of who Jesus is? This Samaritan woman is the first person in John’s Gospel who becomes a missionary: a person who shares the Gospel with a whole group of people. Individual disciples have told individual people about Jesus, but she evangelizes a whole group. Verse 39 tells us that she “testifies” about Jesus. How are we called to testify about Jesus? What does this passage say to you about your own personal role in telling others the good news about God? Go back through the story and look at how Jesus guides the woman to faith: [If you are studying this passage in a group, break into smaller groups of 3 or 4 people to discuss the following questions and then report back to the larger group.] Notice the rhythm of the conversation with the woman. When does Jesus ask questions and when does he give answers? How much of an answer does he give (a lot or a little), and why is that a good idea? How and to what extent does he give her room to share her own beliefs? What do your observations about Jesus suggest to you about how you can be effective in sharing your faith in Jesus with others? Notice how the conversation shifts over time from focusing on everyday concerns, to religious facts, to spiritual insights. How can we build relationships with people that will allow our conversations with them to move naturally to spiritual matters over time? Notice how the woman leads the people of the town from her own testimony to a personal interaction with Jesus himself. What aspects of your testimony – your story of how you came to believe in Jesus – might help others enter into a relationship with Jesus? What is the good news you have found in Jesus that others might be interested in if you told them the story of your faith? Notice how the woman is almost antagonistic at the start, responding to Jesus with challenges and putdowns. Jesus sticks with her and gives her room to open up to his message. What does that tell us? What conclusions can you draw about the evangelization process? What ideas does this passage give you for how to tell people about Jesus when they might be ready to hear it? In chapter 2, John told us about what he called Jesus’s first “sign.” In the passage we will look at next, he starts a new series of stories by telling us about the second sign. That suggests that everything we have seen in chapters 2 through 4 might go together: Jesus turning water into wine, Jesus telling us that we need to be born again of water and the Spirit, Jesus telling us that he is the living water. All these stories referred to water. What conclusions can you draw from these stories, and how can you apply those conclusions to your everyday life? Take a step back and consider this: People are often afraid to talk about Jesus because they don’t want to appear pushy. That fear leads us to say too little. Jesus’s approach was not pushy. With the Samaritan woman he mostly made brief and non-judgmental statements and then answered questions when he was asked. Perhaps we need to get past our fears and just talk about Jesus like he is an everyday part of our lives, without making a big deal about it. How does Jesus’s approach to evangelization differ from that of a pushy preacher? How does Jesus’s approach differ from that of someone who thinks that good actions are enough and we don’t need to say anything? How might we adopt the “Come and see” attitude we saw in John chapter 1 (1:39; 1:46) to help people meet Jesus face-to-face without being pushy? Bibliography See John - Bibliography at https://www.faithexplored.com/john/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous John List Next

Jesus calls his followers to persevere in the face of persecution and links it to the preaching of the Gospel to all nations. How are you sharing the good news of Jesus? Previous Matthew List Next Matthew 24:1-14 Jesus calls his followers to persevere in the face of persecution and links it to the preaching of the Gospel to all nations. How are you sharing the good news of Jesus? Modern-day view of Jerusalem from the Mount of Olives, including the Temple Mount and the Eastern Wall of the Old City. Photo by Mustang Joe. 10 Sept. 2023. CC0, via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Jerusalem_from_the_Mount_of_Olives_(53714451089).jpg . Tom Faletti September 5, 2025 Read Matthew 24:1-3 and consider the following background information before going on. In Matthew 21:23, Matthew told us that Jesus had come into the Temple area. Jesus’s confrontations with the leaders and his denunciation of the scribes and Pharisees occur on the Temple grounds – on their turf, in the place where they were used to being comfortable and in control. Jesus’s last words in the previous chapter told us that the Temple would one day be desolate – i.e., deserted (Matt. 23:38). Now, Jesus leaves the Temple area and leaves the city itself. He crosses the Kidron Valley to the east and climbs up the Mount of Olives. The peaks of this mountain ridge are slightly higher than the Temple Mount in the city of Jerusalem and the Mount of Olives offers a clear, even breathtaking, view of the Temple and the city. Matthew tells us that Jesus’s disciples approach him while he is seated on the Mount of Olives (24:3). The location of this conversation between Jesus and his disciples is significant because the Mount of Olives is mentioned in the Old Testament. Zechariah In the book of the prophet Zechariah (chapters 12-14), Zechariah speaks an oracle from God that later generations interpreted as a messianic prophecy about the coming of the kingdom of God. In his prophecy, Zechariah describes a time when Jerusalem will be attacked and God will act on behalf of Jerusalem to vanquish its enemies. Before the prophecy mentions the Mount of Olives, it makes several statements that Christians interpret as prophecies about Jesus: Zechariah 12:10 says that “when they look on the one whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a first born” (NRSV). Zechariah 13:1 says: “On that day a fountain shall be opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity” (NRSV). Zechariah 13:7b says: “Strike the shepherd, that the sheep may be scattered” (NRSV). Then Zechariah mentions the Mount of Olives: Read Zechariah 14:1-5 . What will happen to Jerusalem, according to this prophecy? It will be plundered, and the people will be sent into exile. According to Zechariah 14:3-4, whose feet will stand on the Mount of Olives to defend the people of Jerusalem from their enemies? God’s feet will stand on the Mount of Olives. Now, in Matthew, Jesus’s feet stand on the Mount of Olives – Jesus, who is God incarnate. How are these passages relevant to the discussion we saw earlier in Matthew, where Jesu explains that the Messiah (i.e., Jesus) is greater than David? Ezekiel The Mount of Olives also appears at a key moment in the book of the prophet Ezekiel. Ezekiel is warning about the coming destruction of Jerusalem, Ezekiel is describing a vision where he sees the glory of the LORD rise up from the Temple (the first temple, which was built by Solomon) and move toward the east gate of the Temple (Ezek. 10:18-19). The glory of the LORD then moves away from the city to the mountain east of the city (Ezek. 11:22-23). That mountain is the Mount of Olives. Soon after that, the first Temple is destroyed in 586 BC. Ezekiel later has a vision of God rebuilding the Temple, and when the Temple has been properly built and furnished, the glory of the Lord returns to the city from the east and fills the Temple (Ezek. 43:1-4). The book of Ezekiel describes the Lord God moving out of the city of Jerusalem to the Mount of Olives before the city is destroyed in 586 BC, and then returning when the Temple is rebuilt. How might this be a foreshadowing of Jesus? These passages from Zechariah and Ezekiel show how the Mount of Olives becomes a significant place in the Old Testament. Because of this background, Jesus’s movement between the city and the Mount of Olives is sometimes interpreted in prophetic or apocalyptic terms. Read Matthew 24:1-14 the destruction of the Temple and the beginnings of calamities When the disciples point out the Temple buildings, which they can see at a distance from the Mount of Olives, what does Jesus say will happen to the Temple (verse 2)? We know that this happened at the culmination of the war from AD 66 to 70, and Matthew’s readers know it because it happened before the Gospel of Matthew was written (probably in the 80s). They ask him two questions in verse 3: When will this happen, and what will be the sign of Jesus’s return as the Son of Man and the end of the world as we know it? Jesus clarifies that these are two separate events and that it will be a long process. What does Jesus say will happen before the end, in verse 5? What does he add in verse 6? What does he add in verse 7? There will be false prophets, wars, and natural disasters. Note that we have seen those repeatedly throughout history, so we should not place too much significance on any particular false prophet, war, or natural disaster. In verse 8, what does Jesus say about those events? Will the end coming swiftly after those things happen? No. In verse 8 he says these are only “the beginning of the birth pangs.” The Jews expected that there would be tribulation and sufferings before the end. What are “birth pangs” and is the time usually short or long between the “beginning” of birth pangs and the ultimate delivery? Jesus says those troubles are just the beginning. In verses 9-12, what does he say will happen to the Christian community? In verse 9, it is interesting to see Jesus say they will be hated by “all the nations.” The persecution reminds us of Matthew 5:11 in the Beatitudes: “Blessed are you when they . . . persecute you . . . because of me.” The “all nations” prefigures Matthew 28:19, Jesus’s last instructions before his Ascension, when he tells the disciples to “make disciples of all nations.” Matthew 5:11-12 and verse 9 here suggest that Jesus expects his followers to be persecuted. Where are followers of Christ being persecuted today? Should we expect, or at least be prepared for, persecution? Are we doing the things that a follower of Christ would do that might lead to persecution? Explain. In verse 12, Jesus says, “because of the increase of lawlessness, the love of many will grow cold” (NRSV). Why is it that when a society is in disorder (lawlessness), people are less concerned about others (show less love)? We can see this link between lawlessness and a loss of love for others in our own day. What are some social issues where people’s willingness to be charitable or welcoming or loving toward others might be affected by how they feel about whether their own situation is in good order or out of control? Among many possible examples, here are 2: Those who work for restorative justice in the criminal justice system have experienced this. Reforms that seek to place a greater emphasis on restoration and rehabilitation must be done in a way that it does not become associated with an increase in crime, because if crime rates go up, people are more likely to demand punitive measures and reject rehabilitative or restorative processes. Similarly, it is harder to gain support for policies that are more welcoming toward immigrants when immigration is thought to be out of control or lawless. When people perceive an increase in lawlessness, their hearts grow cold and unloving. What encouragement does Jesus offer in verse 13? Matthew is familiar with persecution and wants to encourage his community to persevere. Why is perseverance important? How is perseverance important for us? What difference does it make? In our own lives, we may not suffer persecution or martyrdom, but we are still called to “endure” (NRSV) or “persevere” (NABRE) to the end. What would it look like in our own lives for us to endure or persevere to the end? In verse 14, what does Jesus say happens before the end will come? Verse 14 reflects a core theme of Matthew: that the good news or gospel must be proclaimed throughout the world. How important do you think this goal is, and why? Note that Jesus does not say that “as soon as” the gospel has been preached to the whole world, the end will come. There are groups today that make it sound like they are engaged in evangelism because they think it will hasten the Second Coming. But Jesus does not draw such a direct link. Moreover, sharing the good news (evangelization) is important for its own sake. People need the good news of God’s salvation and the opportunity to have a relationship with God. Their lives are better when they know Jesus, and they are blessed when they learn how to become more like him. That is why we evangelize. How good of a job do you think we are doing of proclaiming gospel – the good news of Jesus – throughout the world? In what ways are you preaching or proclaiming the good news? What more could you do personally to help proclaim the good news? Take a step back and consider this: God’s people, throughout the centuries, have tried to reach the whole world with the gospel. But it isn’t “one and done” for any particular region or population. First, new generations keep coming, who need to hear about the good news. Second, whole areas that once claimed to be guided by the gospel of Jesus are now considered places where the gospel needs to be preached anew. Some churches even have a word for this phenomenon: they describe some places as “post-Christian,” meaning that Christianity is no longer the predominant religion in that area and Christian values no longer seem to drive the society’s values, so the gospel must be preached again almost from scratch. In what ways is your town, your community, your nation a “post-Christian” society where the gospel needs to be taught from scratch because people don’t even know the basics of Christianity? What would your church have to do to better attract the people of a post-Christian society to spend some time with you and learn more about this “Jesus” whom you proclaim? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

We are not alone. We can work with groups that speak out for justice. Previous Justice Articles Next Groups That Work for Justice We are not alone. We can work with groups that speak out for justice. Image provided by Unsplash via Wix. Tom Faletti August 1, 2024 Proverbs 31:8-9 calls us to be a voice for the voiceless and to defend the rights of the poor and needy. You do not have to be a silver-tongued expert in order to be an advocate. You can join with organizations that know the issues, the facts, and how to present the concerns of the needy to people in power. Here is a list of organizations that provide advocacy for people whose voices are often not heard in the halls of power. These links may take you to their home page or advocacy page. In general, you can look for words like “Advocacy” or “Campaigns” or “Take Action” (or similar words) in an organization’s menubar, to find out how you might get involved in advocacy efforts on behalf of others. Find a group whose agenda makes sense to you, and join in their efforts to be a voice for the voiceless: Franciscan Action Network . Bread for the World . Catholic Charities USA . Catholic Relief Services . Catholic Climate Covenant . Catholics Mobilizing Network . Justice for Immigrants . NETWORK . U.S. Conference of Catholic Bishops . When you act as a voice for those who are not heard, you are showing your solidarity with Jesus, who told us we serve Him when we help the hungry, the stranger, the sick, and others in need. Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

John the Baptist comes to prepare the way for one greater than him. Previous Mark List Next Mark 1:1-8 John the Baptist comes to prepare the way for one greater than him. Image provided by Wix. Tom Faletti Mark 1:1-8 In verse 1, how does Mark describe this book he is writing? Leaving aside the religious meaning for a moment, what does it mean to you when you have "good news"? In the context of our faith, what is "the good news of Jesus Christ"? Mark describes Jesus using two titles in verse 1. What are those titles and what do they mean? The first term is "Christ," which is a Greek translation of the Hebrew term "Messiah" – both meaning "anointed one." Why did it matter to the Jews whether Jesus was the "Messiah"? What did that word mean to them? Jews expected a messiah who would overthrow the Romans, end their oppression, and usher in a new age of freedom and peace. The other title in verse 1 is "Son of God." This phrase does not appear in many of the earliest manuscripts but was a well-established part of the Gospel by the second century (Daniel J. Harrington, S.J., "The Gospel According to Mark," The New Jerome Biblical Commentary , p. 599). Since Jesus's identity as the Son of God seems to be a key theme for Mark, it is fitting for the title to be used here at the beginning of his Gospel. In the Hebrew Scriptures (the Old Testament), references to a "son of God" or "sons of God" generally appear to mean angels, so for the Jews of Jesus's time this phrase would have been more ambiguous than it is to Christians. Jesus's appropriation of the term and assertion that he is not only the Son of God but one with the Father leads us to understand the term literally. What does "the Son of God" mean to you? (to be continued) Bibliography See Mark - Bibliography at https://www.faithexplored.com/mark/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Mark List Next

Who is Jesus? – Matthew’s genealogy of Jesus. Previous Matthew List Next Matthew 1:1-17 Who is Jesus? – Matthew’s genealogy of Jesus. Image provided by Wix. Tom Faletti February 13, 2024 NOTE: Whenever the chapter and verse for a passage are underlined, please read the passage before proceeding. Matthew 1:1 Who is this Gospel about? How does Matthew identify or describe the chief character of his story? Let’s look at each of these terms: Jesus, Messiah, son of David, and son of Abraham. What does each term mean and why is it important to Matthew or significant to the Jews or early Christians? Jesus : Greek for the Hebrew name Joshua (Yeshua), which in Hebrew means “God saves,” or “Jehovah (Yahweh) is salvation,” or “Yahweh, save [us]!”. Why is this identification important for Matthew’s Gospel and for us? Messiah : Hebrew for “Anointed One”; Christ, from the Greek Christos , has the same meaning). Special people were anointed, usually kings and priests; but the “Messiah” took on a greater connotation of a savior of some kind. Why is this identification of Jesus important for Matthew’s Gospel and for us? Sneak peak: You are probably familiar with the story of the key turning point when Peter first recognizes that Jesus is the Messiah, which is told in Matt. 16:16. Son of David : The Jews expected that they would find relief from foreign occupation and domination when David’s throne was restored. God had told David that a descendant of his would be on the throne forever. Why is this identification of Jesus important for Matthew’s Gospel and for us? Consider Isaiah 9:2-7; see verse 7: “there shall be endless peace / for the throne of David and his kingdom.” (NRSV) Consider Isaiah 11:1-9; see verse 1: “a shoot shall come out from the stump of Jesse” (NRSV) – Jesse was David’s father. Consider Jeremiah 33:14-17; see verse 15: “I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land” (NRSV), and verse 17: “David shall never lack a man to sit on the throne of the house of Israel” (NRSV). Sneak peak: The term “Son of David” will be used by people who were healed by Jesus and by people in Jerusalem when he entered the city on the first day of his last week on Earth, so it takes on important significance as his crucifixion nears. Son of Abraham : God made the Jewish people’s original covenant with Abraham, and all Jews trace their lineage from him (whereas not all are from the house of David). Why is this identification of Jesus important for Matthew’s Gospel and for us? David was only one part of one of the 12 tribes of Israel. Abraham was the father of the entire Jewish people. Muslims also see their lineage going back to Abraham, but it goes further than that. Through Abraham, all people were to be blessed, not just Abraham’s children: Gen. 12:2-3: “I will make of you a great nation, and . . . in you all the families of the earth shall be blessed” (NRSV). After Abraham shows his willingness to sacrifice Isaac: Gen. 22:17-18: “I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And . . . by your offspring shall all the nations of the earth gain blessing for themselves” (NRSV). Pick one of these identifications of Jesus and explain why it is important to you or has special meaning for you. Matt. 1:2-17 Jesus’s genealogy What names or other features of this genealogy stand out for you? It was unusual to include women in a Jewish genealogy, but Matthew’s genealogy names four: Tamar, Rahab, Ruth, and Bathsheba. . What makes these four women stand out as worthy of mention? All four of the women were from other nations; they were not Israelites: Tamar, Canaanite: Genesis 38. Rahab, from Jericho, so Canaanite: Joshua 2:1-21; 6:22-25. Ruth, Moabite: Ruth 2-4. Bathsheba, Hittite: 2 Samuel 11-12. Why would Matthew want to call attention to these foreign women in Jesus’s genealogy? What message would that send? Matthew might have included these women in part to deflect any criticism about Jesus’s birth circumstances. If the irregularities in David and Solomon’s lineage did not disqualify them from the throne of an eternal dynasty, then Jesus’s lineage does not disqualify him either. Joseph essentially adopted Jesus into the family line by taking him into his home, so he had a legitimate claim to being a son of David on the human level. Matthew’s genealogy ends with “Joseph the husband of Mary, of whom Jesus was born” (1:17 NRSV), which does not follow the standard male-line genealogy of “So-and-so, the father of So-and-such,” which might have been expected to end with “Joseph, the father of Jesus.” That would not have been accurate, as Matthew will explain shortly. When we look at God choice to make room in Jesus’s lineage for people of different backgrounds, how might that guide us in our attitudes toward people who have different backgrounds from ours? How does the presence of Gentiles in Jesus’s ancestry connect to the last two verses of Matthew’s Gospel (Mat. 28:19-20)? The good news about Jesus is meant for people of all nations. Sneak peak: Matthew spends a significant portion of his Gospel reporting Jesus’s preaching, healing, and miracles in Gentile areas. Matthew says in verse 14 that his genealogy has 3 sets of 14 generations. The number 14 might have been considered important as the numerical value of the sum of the three letters that make up David’s name in Hebrew. Matthew’s genealogy walks through the story of the Jews from the beginning with Abraham, to a high point when David was king, to the depths of despair when the Israelites were sent into exile to Babylon, and on to Jesus. How do you see Jesus serving as the climax to this story? Note: The Gospel writers were not aiming for genealogical perfection. Matthew is focused on his 3 times 14 arrangement. Luke has many more names in his list and is telling the genealogical history to make a different point. (Note: It is possible that Luke’s list is a genealogy of Mary, but there is no evidence to support the claim.) Matthew is not trying to nail down every genealogical detail. For example, considering the many decades between Rahab’s role in the Jericho story and Boaz’s role in the story of Ruth (David’s great-grandmother), Rahab could not have been the mother of Boaz. (Matthew is the only one who makes that claim; the book of Ruth, where Boaz’s story is told, does not make that claim.) Matthew’s list also doesn’t quite match up with the list in 1 Chronicles (see 1 Chron. 3:11-12). The Gospel writers were not trying to nail down every genealogical detail. They were trying to make much bigger and broader points. What do you think Matthew’s goals were in including this genealogy at the beginning of his story of Jesus? What points does he want us to take from it? It connects Jesus to the great past figures and also prepares us for the unique birth of Jesus by showing that irregularities show up in many places in the story of God’s people. Scholarly footnote: The third genealogical group, from the Exile to Jesus, is only 13 generations. Some scholars wonder if the 14th generation is Christ begetting the church. Take a step back and consider this: During Advent of 2023, my home parish posted online a musical reflection for each of the weeks of Advent. On the page Music for the Second Week of Advent ( St. Peter’s Church on Capitol Hill , https://saintpetersdc.org/pray/advent23/35171-music-for-the-second-week-of-advent ), we could listen to some lovely music including a remarkable interpretation of the genealogy of Jesus. The third musical selection on that page offered a video titled “…which was the Son of — Arvo Pärt (b.1935).” It can be found on YouTube here: Which Was the Son of... (Arvo Pärt) - Sofia Vokalensemble (“Which Was the Son of... (Arvo Pärt) - Sofia Vokalensemble.” Sofia Vokalensemble , 23 Oct. 2017, https://www.youtube.com/watch?v=WyPmFBpiF7E ). In this piece, a choir sings a beautiful musical selection telling the genealogy of Jesus as presented in the Gospel of Luke. The commentary on the page posted by St. Peter’s Parish acknowledged that “it can be dull to hear about Jesus’s genealogy,” but went on to say: “Estonian composer Arvo Pärt has set Luke’s version of this genealogy in such a way that it is no burden to hear Jesus’s family tree. Rather, Pärt’s music seems something like an overture to the whole biblical narrative, an epic tale on par with Lord of the Rings or Chronicles of Narnia. We are not bored by Jesus’s family tree; we are overwhelmed with wonder at its sweep across time.” This is beautiful! Jesus takes his place within an entire history of the working of God in our world, so that he can save all of the people in that genealogy, all of the people who descended from them, and indeed all human beings, wherever they fall in human history. God loved this world and the people he created so much that he chose to embed Himself in the world he created, in the history of that world, in the person of Jesus. That is what we celebrate at Christmas — not a pleasant story about a sweet little baby, but rather an audacious story about a God who loved his creation so much that he was not afraid to get his hands dirty and assume our genealogy, to become one of us so that we could become like him. Glory in the story — the story of God coming among us at Christmas! We can embrace Joseph as a role model of one who was willing, as Mary did, to say “Yes” to God, so that God could do his great work of salvation among us. What is one way you can say “Yes” to God, that will allow God to do something new in your life or the lives of those around you? Bibliography See Matthew - Bibliography at https://www.faithexplored.com/matthew/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Matthew List Next

What do the final hours in the life of Jesus say to us about racism in America today? Previous Justice Articles Next Stations of the Cross on Overcoming Racism What do the final hours in the life of Jesus say to us about racism in America today? The first station in the Stations of the Cross in the Church of Saint Stephen in Salmbach, Bas-Rhin, France, cropped. Gerd Eichmann, CC BY-SA 4.0 , via Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Salmbach-St_Stephan-Kreuzweg-01-Jesus_wird_zum_Tode_verurteilt-gje.jpg . Tom Faletti March 1, 2024 Do the final hours in the life of Jesus say anything to us about racism in America today? The connections are numerous and compelling. I invite you to pray the “ Stations of the Cross: Overcoming Racism ,” which I wrote to explore those connections: Stations of the Cross: Overcoming Racism (PDF) The link to the PDF can be found in the Prayer Resources section of this page: Combatting Racism - Parish Resources Background The Stations of the Cross, also known as the Way of the Cross, are an ancient prayer form that Christians developed to remember the events surrounding the Passion and death of Jesus Christ. This particular version of the Stations challenges us to explore the ongoing problem of racism through the lens of the suffering of Jesus. While the Stations are often prayed in churches during the season of Lent, these Stations can be prayed anywhere, anytime. You don’t need to be in a church to reflect on the links between Jesus’s suffering and the struggles of those who endure racism in our nation today. You can download a PDF document containing the Stations here: Stations of the Cross: Overcoming Racism . You can also find a link to it and other resources under the “Prayer Resources” heading here: Combatting Racism - Parish Resources . The US bishops wrote a lengthy letter addressing the issue of racism. A PDF of that pastoral letter can be found here: Open Wide Our Hearts: The Enduring Call to Love Pastoral Letter Against Racism . Links to that letter and other statements can be found here: Combatting Racism - Statements and Letters . The unjust and racist treatment of our Black brothers and sisters as well as people of many other races and ethnicities continues to tarnish our nation. Their pain must become our pain, their cause must become our cause, until the discrimination ends and all people are truly treated equally. USCCB Links PDF of the Stations: Stations of the Cross: Overcoming Racism : https://www.usccb.org/resources/stations-of-the-cross-overcoming-racism.pdf A variety of resources on racism, including a link to the Stations: Combatting Racism - Parish Resources : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-parish-resources (see the Prayer Resources section) U.S. Catholic Bishops' Pastoral Letter: Open Wide Our Hearts: The Enduring Call to Love – Pastoral Letter Against Racism : https://usccb.org/issues-and-action/human-life-and-dignity/racism/upload/open-wide-our-hearts.pdf Other resources: Combatting Racism - Statements and Letters : https://www.usccb.org/committees/ad-hoc-committee-against-racism/combatting-racism-statements-and-letters Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

Mary stands by Jesus at the cross and is with the Christian community at Pentecost.  How can we follow her example of being faithful in difficult times and remaining present with the church? [John 6:41-44; Luke 11:27-28; John 19:16-20, 23-27; Acts 1:13-14; 2:1-4; Galatians 4:4-7] Previous Mary List Next Session 6: At the foot of the cross and in the Upper Room Mary stands by Jesus at the cross and is with the Christian community at Pentecost. How can we follow her example of being faithful in difficult times and remaining present with the church? [John 6:41-44; Luke 11:27-28; John 19:16-20, 23-27; Acts 1:13-14; 2:1-4; Galatians 4:4-7] Quinten Massys (ca. 1466 – 1530). The Crucifixion . Around 1515. Cropped. The National Gallery, London, UK. Photo by Tom Faletti, 28 May 2025. Tom Faletti July 16, 2025 John 6:41-44 Is not this Jesus whose father and mother we know? This passage shows the family-oriented nature of Jewish society in Jesus’s time. It was important to know a person’s family background. Jesus was not a man who came out of nowhere. The people knew his parentage. What does this say to you? In our society, we tend to categorize people in a variety of ways, including based on their family. How important is family background to you? Jesus used familiar things in his parables: fathers, sons, farmers, grain, sheep, etc. He used the concept of a “father” to help us understand who God the Father is. What kind of relationship do you think Jesus had with his father Joseph, and do you think that relationship might have helped him as he considered how to teach us about God the Father? Luke 11:27-28 Bless is the womb / Blessed are those who hear the word of God and keep it This is another passage where people comment on Jesus’s earthly family relationships and he redirects the conversation to make a bigger spiritual point. What does the woman remind us about Jesus’s mother and her relationship with him? And what is the bigger point Jesus wants us to hear? Jesus keeps stressing the importance of hearing God’s word and doing it. How was Mary a good example of both hearing and doing what God says? How can we be people who are marked by both characteristics: that we hear God’s word and that we do it? John 19:16-20, 23-27 Mary at the foot of the cross Mary is at the foot of the cross. What is she observing? What is she thinking? What is she feeling? Mary is not alone. Who is with her? Mary Magdalene (Mary of Magdala) is there. Also present is Mary, the wife of Clopas. This could be a literal sister of Mary, but it would be unusual to have two sisters with the same name; so scholars think it is more likely that this is a sister-in-law of Mary. It could be her husband Joseph’s brother’s wife. Also present is the disciple whom Jesus loved, who is traditionally believed to be the apostle John since John is mentioned in the other Gospels but is not named in the Gospel of John. Why is it important that Mary is not alone? Why is it important that Christians not walk the road of life alone? How can the local church be a place where every person has other believers around them and is not alone? What needs to be done for that to be a reality in your church – that no one feels like they are facing the challenges of life alone? In verse 26, what does Jesus say to Mary? What do you think this means? In verse 27, what does Jesus say to the disciple? What do you think this means? How did they respond to Jesus’s instructions? According to tradition, John took Mary with him when he moved to Ephesus. What can we learn from Mary in her obedience to Jesus in this moment? The Gospel of John never names the beloved disciple and never mentions the apostle John by name. It also never names Mary by name. Some scholars believe Mary and John’s names are not used because John is partly offering them as symbols representing all of us. In what ways does Mary represent all mothers? In what ways does John represent all disciples? What does the fact that John and Mary are told to take care of each other say to us about ourselves? How can we be more like Mary and John in our lives? Is there something in this passage that God is using to call you personally to a new step right now? Notice that although in earlier passages Jesus seemed to be distancing himself from his earthly family relationships in order to make bigger points about the family of God, in the end, here, he takes care of his mother. What are our duties to our family members? The bigger-picture point that Jesus has been emphasizing is that family does not give you an inside track to Jesus. All people are called to be part of the family of disciples, the family of God who are followers of Jesus. How can we extend to all people that invitation to be part of God’s family? Acts 1:13-14 and 2:1-4 Mary in the Upper Room We do not know if Mary was with the disciples when Jesus appeared to them in the evening on the day that he rose (John 20:19-23; Luke 24:33-43), but it is quite possible. We do know that she was with them in this passage from Acts. In Acts 1:13-14, what are the disciples and Mary doing? This is after Jesus’s Ascension into heaven, and they are devoting themselves to prayer together, before the coming of the Holy Spirit on the day of Pentecost. Pentecost was and still is a Jewish holiday – called Shavuot, or the Feast of Weeks. It is on the 50th day after the Passover and it celebrates two things: the giving of the Torah (the Law, the first 5 books of the Hebrew Scriptures) on Mount Sinai, and the grain harvest for the summer. Why is it significant that Mary is there praying with them? How important is it to our relationship with God to spend time praying with others? Why? Are there things you might consider doing, that would give you more time in prayer with fellow believers? Think about the experience Mary has already had of the Holy Spirit. What do you think it means to her to receive the Holy Spirit now? How might this experience of the Holy Spirit have been different for Mary than her experience of the Holy Spirit as a teenager? Pentecost is often described as the birthday of the Church. That means Mary was present at the birth of Jesus and at the birth of his Church. How is that special? How is the experience of the Holy Spirit important for you? How can you be more open to being filled with the Holy Spirit in your life? How can the Mary we see here be an example for us in our lives? Galatians 4:4-7 Paul mentions Jesus’s mother In Galatians, Paul makes this brief reference to Mary, without naming her by name. What does he say about her? Why might it have been important to Paul to note that, when God sent his son, Jesus was “born of a woman, born under the law”? Why does it matter that Jesus was born of a woman – that he entered human existence the way he did? Why does it matter that Jesus was part of the Jewish people who followed the Law? How important is Mary in God’s plan for our salvation? How might we be called to be like Mary, metaphorically, in having Jesus be born of us, to have him come to the world through us? Take a step back and consider this: We have watched Mary go through an extraordinary life’s journey: from a holy but young teenager called by God to do something monumentally unique; through some dangerous times when her baby’s life was threatened and she had to leave everything that was familiar to her; to a special moment when she pressed Jesus to take an action that became the first “sign” of his public ministry; through the excruciating experience of watching her son be tortured to death; to being present when his Church was born on Pentecost. In between the special moments, she lived an ordinary life for 30+ years. Our lives are similarly marked by singular moments scattered amidst the unremarkable routines of everyday life. How can we be ready for the special moments that pop up in our lives amidst the years of mundane, ordinary normality? What can we learn from Mary about those rhythms of extraordinary and ordinary experiences? How can we be like her? Bibliography See Mary - Bibliography at https://www.faithexplored.com/mary/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Mary List Next

In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Previous Justice Articles Next Jesus Rejects the Death Penalty In the story of “The woman caught in adultery,” Jesus rebuffs those who seek His consent for an execution and rejects capital punishment. Image provided by Unsplash via Wix. Tom Faletti April 4, 2025 The Bible can help us evaluate the death penalty. It speaks to the value of life in many different places. One extraordinarily relevant passage is the incident in the New Testament that is often called “The woman caught in adultery” (John 8:1-11). Although that heading focuses on the woman, the story is mainly about the death penalty. A group of scribes and Pharisees bring a woman to Jesus and ask Him about the fact that the Law of Moses called for the execution by stoning of people convicted of adultery. The men know that Roman law does not allow the Jewish leaders at that time to execute people (John 18:31). In response to their inquiry, Jesus rejects capital punishment. What does it mean to “cast the first stone”? Many modern readers don’t see that Jesus is talking about capital punishment because, when Jesus says, “Let the one who is without sin be the first to throw a stone at her” (John 8:7b, NABRE), they interpret it primarily as a metaphorical statement about not judging other people. That’s not what the conversation was about. To “cast the first stone” means to initiate an execution. We can see this by going back to the original source in the Law of Moses. In the Book of Deuteronomy, Moses directs that when someone is to be stoned to death, the witnesses must be the first to raise their hands (Deut. 17:6-7) in the act of execution. Modern governments don’t execute people by stoning. They inject people with a deadly drug, or put them in a gas chamber and fill the chamber with poisonous gas, or line them up in front of a firing squad. If we apply Jesus’s words to our modern context, He is saying: “Let the one who is without sin inject the deadly drug.” “Let the one who is without sin fill the chamber with the poisonous gas.” “Let the one who is without sin pull the trigger of the gun.” When the men who questioned Jesus leave, presumably after realizing that they are not sinless, Jesus asks the woman: “Has no one condemned you?” (John 8:10b) She says, “No one,” and he replies, “Neither do I condemn you” (John 8:11) – that is, “Neither do I condemn you to death.” In this exchange, Jesus sets the conditions for capital punishment. Only those who are sinless have any right to initiate an execution. We are not sinless. And He, the Sinless One, rejects that option. We must not ignore Jesus’s words. Jesus rejects the death penalty. Why does Jesus reject capital punishment? Why would God tell us not to use the death penalty? It took Christians a long time to figure that out. We know that God loves us and that God loves sinners. We also know that all people are made in the image of God. It took us a long time to put all of that together and understand that every human being carries an infinite dignity given to them by God and that we are called to honor that dignity, even in people who have tarnished it badly. God breathed life into each of us (Gen. 2:7), and only God has a right to take that life away. Jesus took a clear stand for life when he said, "Neither do I condemn you." There are many reasons to reject the death penalty. For Christians, the foremost reason is that our Lord Jesus rejected it. Related material: Catholic Mobilizing Network is a leading voice for ending capital punishment and providing healing and justice for the families of murder victims. Their Executive Director, Krisanne Vaillancourt Murphy, invited me to include a version of this analysis in her article, In Sunday’s Gospel, Jesus signals His opposition to the death penalty , which was published by Vatican News on April 4, 2025. I have posted a blog article that highlights how, although the passage headings provided by scholars in our Bibles are often very good at helping us understand the Scriptures, the traditional heading for John 8:1-11 disguises the central meaning of the passage. You can see that post here: Jesus, the Woman Caught in Adultery, and Capital Punishment . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Justice Articles Next

Suggestions for individuals, small group members, and small group leaders. Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Overview: How to Use This Study Guide Suggestions for individuals, small group members, and small group leaders. Link to S pes Non Confundit Photo by Tom Faletti, descending toward Berlin, Germany, June 20, 2024. Tom Faletti November 16, 2024 This page has separate suggestions for how to use this study guide for individuals studying on their own, small group members, and small group leaders. Click the appropriate link below: Individuals studying on their own Small group members Small group leaders Individuals studying on their own This study guide walks through Pope Francis's document Spes Non Confundit paragraph by paragraph so that you can engage with it personally and apply it to your life. The guide presents questions that will help you explore Pope Francis’s insights, the Scripture passages he cites, and additional Bible passages that support his points where his document does not explicitly cite Scripture. The guide also suggests activities that might help you put your discoveries into action. You can also be creative in coming up with your own activities. This study guide assumes that you will read the specified portions of Spes Non Confundit before trying to answer the corresponding questions. The document can be accessed online (and printed out, if desired) here: Spes Non Confundit . In this online study guide, there is a link to that document at the top right corner of every page. You can read the Bible passages as you go. It is not expected that you will engage every question with equal intensity. The goal is not to answer every question like a checklist. The goal is to hear what Pope Francis and the Scriptures are saying and then to dig in where God is calling you to new insights and action. When a question asks you to restate what Pope Francis or the Bible says, it helps to check yourself against the actual passage, to make sure you are interpreting accurately. Please give yourself plenty of time for the application questions that speak to your heart at this particular time in your life. Listen for what God is saying to you, and respond. If at the end of a session you have a clear sense of what new insight or action God is calling you to, you are on the right track. Small group members This study guide walks through Pope Francis's document Spes Non Confundit paragraph by paragraph so that we can engage with it personally and communally and apply it to our lives. The guide presents questions that will help your group explore Pope Francis’s insights, the Scripture passages he cites, and additional Bible passages that support his points where his document does not explicitly cite Scripture. The guide also suggests activities that might help you put your discoveries into action. You can also be creative in coming up with your own activities. Although anyone can explore these questions on their own, God can work powerfully when people come together with an open heart and a willingness to share their experiences, learn from others, and explore how God is calling them to action in their everyday lives. This study guide assumes that the group has agreed to read in advance the specified portions of Spes Non Confundit for each session. The document can be accessed here: Spes Non Confundit . In this online study guide, there is a link to that document at the top right corner of every page. Group members may read the Bible passages in advance but are not expected to do so. The study guide indicates when to read the Bible passages. You may access the Bible online or use your own Bible (use your Bible’s Table of Contents to find passages quickly). Groups will not have time to discuss all the provided questions. Group leaders will need to make choices about where to focus based on the direction of the conversation. Help your leaders cover the main points and allow plenty of time for the application questions, without feeling an obligation to cover everything. Let your leaders know in advance if there are particular questions or paragraphs of the document that you are especially interested in discussing. Help the group find the new insights or actions God is calling you to. Small group leaders This study guide walks through Pope Francis's document Spes Non Confundit paragraph by paragraph so that we can engage with it personally and communally and apply it to our lives. The guide presents questions that will help your group explore Pope Francis’s insights, the Scripture passages he cites, and additional Bible passages that support his points where his document does not explicitly cite Scripture. The guide also suggests activities that might help you put your discoveries into action. You can also be creative in coming up with your own activities. Although anyone can explore these questions on their own, God can work powerfully when people come together with an open heart and a willingness to share their experiences, learn from others, and explore how God is calling them to action in their everyday lives. This study guide assumes that the group has agreed to read in advance the specified portions of Spes Non Confundit for each session. Spes Non Confundit can be accessed online (and printed out, if desired) here: Spes Non Confundit . In this online study guide, there is a link to that document at the top right corner of every page. Group members may read the Bible passages in advance but are not expected to do so. The study guide indicates when to read the Bible passages. Group members may access the Bible online or use their own Bible (encourage them to use their Bible’s Table of Contents to find passages quickly). Who can lead: Because a full set of discussion questions is provided here, almost anyone can facilitate a small group on Spes Non Confundit . If you believe in Jesus, are willing to do a small amount of preparation in advance, have an open heart, and have an awareness of social dynamics, you can be a small group leader. For additional support, you can find leadership training materials at Leading a Small-Group Bible Study . Questions in bold are questions a leader can pose directly to the group. Other useful background information is presented in regular font. What to focus on: Groups will not have time to discuss all the provided questions. Group leaders should make choices about where to focus based on the direction of the conversation. Try to cover the main points and allow plenty of time for the application questions, without feeling an obligation to cover everything. Encourage members to let you know in advance if there are particular questions or paragraphs of the document that they are especially interested in discussing. Help the group find the new insights or actions God is calling you to. Bibliography See Jubilee Year 2025 - Bibliography at https://www.faithexplored.com/jubilee-2025/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next

Jesus is baptized, subjected to temptation, and starts preaching. Previous Mark List Next Mark 1:9-16 Jesus is baptized, subjected to temptation, and starts preaching. Image provided by Wix. Tom Faletti Mark 1:9-15 Why do you think Jesus chose to be baptized by John? (to be continued) Bibliography See Mark - Bibliography at https://www.faithexplored.com/mark/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Mark List Next

What are your goals as a small-group Bible Study leader, and what do you need to do to fulfill the role you have taken on? Previous For Leaders Next Important Functions of Leaders What are your goals as a small-group Bible Study leader, and what do you need to do to fulfill the role you have taken on? Image by Priscilla Du Preez, provided by Unsplash via Wix. Tom Faletti March 25, 2024 Bible Study groups seek to accomplish at least three important goals: (1) increase people’s understanding of the Bible, (2) foster spiritual growth through the application of God’s Word, and (3) provide a place to experience Christian community. Although leaders have different styles, leaders of every style need to try to fulfill several important functions as they guide their groups. 1. Ask all 3 types of questions. In order to facilitate both the understanding and application of God’s Word, a leader must ask all 3 major types of questions: Questions of fact : What does the passage say? Questions of interpretation : What does it mean? Questions for application : How can we apply it to our lives? Some leaders focus on the 2nd and 3rd types of questions but leave out the “What does it say?” questions. This leads to misunderstandings, as people jump to conclusions about what the Bible says and get it wrong. Some leaders focus on the 1st and 2nd types of questions but leave out the application questions. This leads to dry studies that seldom change lives. Make sure you ask a specific, challenging application question about every passage. A general question like “Where do you see this in our world?” will not change lives the way a specific question like “Where do you experience this in your own life?” can. Personal application questions are a key to having a thriving group. 2. Manage the time. A leader must stay aware of the time and manage it carefully. Leave plenty of time for application questions. Don’t let the first two type of questions squeeze out the chance to talk about how to apply the truths we have discussed. Don’t be afraid to gently redirect the conversation. Sometimes this is as simple as asking another question or drawing the group’s attention back to a particular verse. Break the passage down into manageable chunks. If you make your chunks too large, you can easily overlook key points. Sometimes it is helpful to say, “Let’s read verses 25 through 36 but focus first on verses 25 to 30.” Then you can ask questions about the first half of the passage before you discuss the second half. 3. Always welcome other people and their ideas. A leader must help set people at ease. People will not be able to be open to what the Scripture says if the group or the leader do not demonstrate an openness to them. Your openness to them sets the stage for their openness to God. Don’t try to refute every idea you think is wrong. It’s OK to leave unchallenged things that you disagree with. Sometimes you will want to point out that church teaching or scholars view the matter differently, but do it in a gentle way that doesn’t prevent future sharing. Otherwise, people will simply keep silent about their views. By allowing room for differing views, we allow room for the Holy Spirit to slowly guide people into a clearer understanding of God’s truths. 4. Encourage faith. A leader must guide the group toward a faith-filled response to God. When people express doubts about a Scripture passage, we need to give them space to share those concerns. At the same time, we want to encourage a faith-filled response to God’s Word. Often, the best way to do this is not by challenging the doubter but simply by expressing our own faith and our confidence that God is with us even in our doubts. We can tell Him how we feel and still try to stay open to Him. Our attitude of faith will rub off on others much more than anything we say. Don’t be afraid to express your faith and encourage and praise the faith-based responses of others. For more leadership training materials, see Leading a Small-Group Bible Study . Copyright © 2024, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous For Leaders Next

The Jubilee Year invites us to encounter Jesus, who is our hope. (Paragraphs 1, 5, and 6 of Spes Non Confundit) Previous Next Jubilee Year 2025: Embrace God’s Hope and Extend It to All Session 2: The Jubilee leads us on a journey of hope The Jubilee Year invites us to encounter Jesus, who is our hope. (Read paragraphs 1, 5, and 6) Link to S pes Non Confundit Photo by Tom Faletti, Rothenburg, Germany, June 26, 2024. Tom Faletti November 16, 2024 In this session, we will see Pope Francis reveal one of his deepest desires: that this Jubilee may help us have a personal encounter with Jesus and an intense experience of God’s love, which will awaken hope in our hearts. We will further explore Pope Francis’s discussion of why Jesus is our hope and then move into the second section of Spes Non Confundit , where he explains the concept of a Jubilee Year, how the Jubilee Year has been celebrated in the past and will be celebrated this year. He will also explore the meaning and value of a pilgrimage. Our study guide questions will help us explore how we have experienced a personal encounter with Jesus and how we can experience the love of God more fully. We will explore our own possible participation in the Jubilee Year, how our faith can be thought of as a pilgrimage or journey of hope, and how the light we shine might communicate the love of God to others. Read paragraphs 1, 5, and 6 in preparation for this session. Paragraph 1 (one more insight: a personal encounter with Jesus) 🔗 Let’s look at one more part of paragraph 1 before we move forward. At the end of paragraph 1, Pope Francis quotes from Paul’s first letter to Timothy and from the Gospel of John – passages of Scripture that refer to Jesus as our hope and as the door to eternal life. Read 1 Timothy 1:1 Why is Christ Jesus our hope? Read John 10:7-10 Some translations say Jesus is the “door” and some say He is the “gate” (they are different possible translations of the same Greek word). How is Jesus a door (or gate) for us? How does Jesus’s role as the door to salvation and abundant life give you hope? Pope Francis connects the role of Jesus as the door of our salvation to the Holy Year of Jubilee, where special doors of grace are opened in Rome. He says: “For everyone, may the Jubilee be a moment of genuine, personal encounter with the Lord Jesus” (par. 1). What does he mean by a personal encounter with Jesus? How have you experienced a personal encounter with Jesus, and how does it give you hope? Suggested Activity: How well do you know the life and teachings of Jesus? Have you ever read His whole story? If you like to read novels, read one of the Gospels. If you prefer podcasts, listen to an audio reading of a Gospel. (If you think you don’t have time, consider how long it takes to read a novel. You can read or listen to an entire Gospel in 3 hours.) Some suggestions for where to start: the Gospel of Mark (the shortest), the Gospel of Matthew (the most practical), the Gospel of John (the most “spiritual”). (Section 2) A journey of hope In this section, Pope Francis discusses the practice of the Jubilee Year. Paragraph 5 (the Christian life as a journey, and the role of Jubilee Years) 🔗 In paragraph 5, what are some of the examples Pope Francis offers for how God was at work in the Church prior to the first Jubilee in the year 1300? In the second part [1] of paragraph 5, what are some of the benefits of going on a pilgrimage? Have you ever experienced the benefits of a pilgrimage (near or far away)? Explain. The title of this section is “A journey of hope.” How is your faith life like a journey, with many stops and encounters along the way? How do you find hope on your journey of faith? Suggested Activity: If you are unable to take a pilgrimage to Rome, contact your diocesan office and ask how you might take a Jubilee Year pilgrimage to the Jubilee Year site designated by your bishop (which may be your local cathedral). As you avail yourself of this opportunity, allow the love of God to permeate you and purify you from all that is not of Christ. In the third part of paragraph 5, Pope Francis refers to the Eastern (Catholic) Churches, which are a group of churches that are autonomous and have distinct practices from those in the Roman Catholic Church but operate within the worldwide Catholic Church and are in full communion with the Pope. Pope Francis’s mention of “their Orthodox brothers and sisters” refers to the Eastern Orthodox Church, an independent communion of churches that, like the Catholic Church, traces its roots to the apostles but has been separated from the Roman Catholic Church since 1054. He says they have endured violence and instability because many of these churches are located in areas of Eastern Europe, the Middle East, and Africa that are currently torn by war. In the third part of paragraph 5, why does Pope Francis invite members of the Eastern Churches to participate in this Jubilee, and why does he especially extend an “embrace” to all those who currently “endure their own Way of the Cross”? How might the Church’s concern for them give them “hope”? Why is it important to extend a hand of friendship to others in Christ’s divided Body? Paragraph 6 (this Jubilee Year) 🔗 In paragraph 6, Pope Francis places this Holy Year in the context of a series of Holy Years that are being celebrated from 2000 to 2033. What are the events that took place in Jesus’s life that make 2000 and 2033 especially important to be celebrated? Pope Francis says that the purpose of the Jubilee Year of 2025 is to “invite everyone to an intense experience of the love of God that awakens in hearts the sure hope of salvation in Christ” (par. 6). Unpack this sentence: What does “an intense experience” mean? What is Pope Francis hoping will happen in 2025? What does he mean by people experiencing “the love of God”? What specifically is he hoping they will experience? What is “the sure hope of salvation in Christ”? In what ways can our hope of salvation be “sure”? What does it mean when he says that our hope is to be “awakened”? In what ways might it need to be awakened in a fresh way? Why is it important that we are “inviting” people? Why is it important that we are inviting “everyone”? Re-read the full sentence: “Now the time has come for a new Jubilee, when once more the Holy Door will be flung open to invite everyone to an intense experience of the love of God that awakens in hearts the sure hope of salvation in Christ” (par. 6). When have you had this experience of the love of God in the past? What can you do to help extend this invitation to others? In what areas of your life do you need a renewal of this experience? What can you do to enter more fully into the experience of the love of God in your heart? The second part of paragraph 6 describes how the Jubilee Year begins in Rome. What happens there? Note: The third part of paragraph 6 describes what is to happen in every diocese. A Mass is celebrated in each diocese’s cathedral to open the Jubilee Year, and local bishops are designating special pilgrimage sites within their dioceses. Do you think you will participate, or have you participated, in some way in the Jubilee Year in your diocese? Why or why not? What do you hope to experience, or have you experienced, by your participation? At the end of the last part of paragraph 6, Pope Francis expresses his hope for what will happen during this Jubilee Year. How might you participate in shining “the light of Christian hope” as “a message of God’s love addressed to all” (par. 6, part 4), and how might you overcome anything that might hold you back from doing so? Suggested Activities: Invite someone to come to church with you. Share with a friend or neighbor, in a low-key way, how God has made a difference in your life and see where the conversation goes. Closing question: How might you more effectively “bear faithful witness” (par. 6, part 4) to the message of God’s love, to those around you? [1] See A Note About Our Terminology for an explanation of what we mean by a “part” of a paragraph. Bibliography See Jubilee Year 2025 - Bibliography at https://www.faithexplored.com/jubilee-2025/bibliography . Copyright © 2025, Tom Faletti (Faith Explored, www.faithexplored.com ). This material may be reproduced in whole or in part without alteration, for nonprofit use, provided such reproductions are not sold and include this copyright notice or a similar acknowledgement that includes a reference to Faith Explored and www.faithexplored.com. See www.faithexplored.com for more materials like this. Previous Jubilee 2025 Contents Next