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Hi everyone, welcome back to the
Daily Gospel Exegesis podcast. 

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This is going to be a bonus 
episode where we respond to some

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listener questions that have 
been sent in. 

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Thank you so much for sending in
your questions. 

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I always want to do my best to 
answer your questions as best I 

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can, obviously keeping in mind 
that sometimes I'm drawing on 

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the opinions of particular 
scholars. 

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And as with most things in 
Catholic biblical teaching, 

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there's typically not an 
official Catholic teaching on 

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particular Bible verses. 
But there are some questions 

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that we can get answers to. 
And there have been lots of 

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questions sent through in the 
last few months. 

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So we'll get to as many as we 
can. 

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So firstly, we have a question 
from Dale. 

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He says, hi, I've been listening
to your daily gospel exegesis 

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and I continue to learn so much 
from it. 

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Thank you. 
And Dale has a question here 

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about Mary's role in Mark 321. 
So that is the incident where 

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Jesus family comes to see Jesus 
while he's preaching, and 

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they're standing outside the 
house. 

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And the text of Mark 321 says 
that his mother is there, 

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including his brothers and 
sisters and mother, and they 

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think he's out of his mind. 
So Dale's question is, I find it

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hard to believe that Mary could 
be grouped in with those who 

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were thinking Jesus was out of 
his mind. 

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Is this your perspective or is 
it that Mary just did not 

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understand what Jesus was doing?
Similar to the finding in the 

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Temple, perhaps I'm in the group
who thinks that Mary was along 

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for the ride and perhaps to 
serve as a calming mediator 

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between those relatives of Jesus
who were thinking Jesus to be 

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out of his mind. 
I viewed this most especially in

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light of Mary's role at the 
wedding feast of Cana and 

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because of the church's high 
regard of Mary. 

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And she's not specifically 
mentioned in the relatives. 

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So I think you've got a good 
intuition here, Dale. 

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The church doesn't officially 
have a teaching on this, but it 

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does seem highly unlikely that 
Mary would think Jesus is out of

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his mind given remember 
everything that's happened to 

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Mary by this point that Angel 
Gabriel has already told her 

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that he's going to be the Son of
God. 

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One of the things I mentioned in
my commentary in that episode is

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Mary doesn't have full knowledge
about how Jesus ministry is 

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going to look. 
At least that seems to be the 

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case. 
She's doesn't know everything 

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about it. 
So there is a possibility that 

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Jesus is doing a lot of things 
that are quite unexpected and 

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it's possible that she's quite 
worried about him. 

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So maybe that's the reason she 
comes along. 

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Whereas Jesus brothers and 
sisters literally think he's out

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of his mind. 
Mary is coming along because she

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is worried about him and she 
wasn't expecting him to do the 

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things that he's doing that did 
not fit the model of Messiah 

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that she and most other Jews 
had. 

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That's one possibility. 
You could take an even more 

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conservative position, which is 
that Mary didn't have any 

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concerns about Jesus. 
She was just being coming along 

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for the ride because she 
travelled with these brothers 

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and sisters of Jesus. 
Or perhaps she was going to sort

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of act as a mediator, not 
necessarily approving of what 

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they're doing, but actually 
doing the opposite where she's 

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trying to stop them. 
These are all different 

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possibilities. 
The text doesn't tell us. 

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Dale does mention here at the 
end of his question, the 

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Ignatius Study Bible seems to 
distance Mary from this group of

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relatives by translating the 
word to be friends instead of 

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relatives. 
But I'm concerned with the 

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accuracy of this translation. 
What do you think? 

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I have heard that translation 
before where they say that it's 

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Jesus friends who are outside 
who are worried about him. 

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I don't think that's likely 
though, because think about what

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Jesus goes on to say in that 
passage. 

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He goes on to say who are my 
real brothers and sisters and 

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mother? 
And then he talks about his 

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spiritual brothers and sisters. 
That doesn't really make sense 

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if it's not his actual brothers 
and sisters outside that he's 

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drawing a contrast to, it 
doesn't really make sense. 

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So I hope that answers the 
question, Dale, There are some 

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mysteries here about it, about 
Mary's role in some of these 

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early events. 
There's a question here from 

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Lolly. 
She asks, A friend asked me, why

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do we Catholics say in the 
Apostles Creed that Jesus 

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descended into hell? 
Jesus is without sin. 

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Hell is for people who reject 
God and died without repentance.

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My answer was that Jesus had a 
divine nature in a human form in

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order to redeem our original sin
so that we human beings can 

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eventually be transformed to 
share in God's love. 

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Jesus undertook this original 
sin, died, and thus descended to

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hell. 
Is there a better explanation? 

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I think this is a great 
question. 

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Lolly. 
There are a lot of a lot of 

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confusion even amongst Catholics
about that line in the Apostles 

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Creed. 
He descended into hell because 

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at first glance it sounds like 
it's it's he's going to the 

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place the hell of the damned 
where other evil people go. 

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But the Catechism of the 
Catholic Church actually answers

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this really clearly. 
And the Catechism says it's 

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using hell in a different sense.
That word hell can have 

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different meanings. 
And the Catechism makes it 

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really clear that when we say 
the Apostles Creed, what we're 

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affirming is that Jesus 
descended to the realm of the 

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dead. 
So the place where dead people 

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go, he's the church is not 
intending to teach that he was 

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punished in what we would call 
Gehenna, the place where evil 

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people go. 
That's not where Jesus went. 

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Jesus, Jesus soul went to the 
place of the dead, which is 

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often in Hebrew referred to as 
Sheol or Hades. 

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But it's not necessarily a place
of punishment. 

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So the Catechism is really clear
on that. 

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I'd encourage you to look at 
part one of the Catechism about 

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the creed. 
We do need to be careful about 

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the language we use here. 
Lolly mentions that Jesus had a 

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divine nature in a human form 
and that's that is one way of 

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putting it. 
But we can also say Jesus had 

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two natures and he was one 
divine person. 

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I think it's it's best to to 
stick with he's saying he had a 

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complete human nature, a 
complete divine nature, and it 

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is God in human flesh. 
But if we can avoid the word 

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form, the word form can be a 
little bit misleading. 

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But I hope that that helps 
answer your question about hell.

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There's a question here from 
Linda and she says, I listen to 

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daily exegesis on Hello and I'm 
a supporter. 

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I eagerly anticipate listening 
each day as I always learn so 

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much and I'm reaffirmed in my 
faith. 

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I also love your accent. 
Thank you for those comments, 

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Linda. 
I'm glad you're getting a lot 

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out of the podcast. 
She then goes on to ask a 

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question about early in the 
Gospels, when Jesus is in 

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Nazareth, there's that scene 
where they, the people of 

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Nazareth, are quite surprised 
and they say, is this not the 

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carpenter's son? 
And then in some of the Gospels 

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they say, is this, is this not 
Jesus the son of Mary? 

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And in our exegesis, we talked 
about how that was an unusual 

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thing to say in that culture. 
Normally you would say this is 

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the son of Joseph, as in the son
of the Father. 

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We talked about different 
explanations as to why. 

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Why does the why do the people 
in Nazareth here call Jesus the 

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son of Mary and not the son of 
Joseph? 

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I do think the most likely 
explanation is that Joseph had 

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been was deceased for quite a 
while before then. 

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So it's been quite a while since
Joseph has been on the scene and

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therefore Mary has been the only
parent on the scene for Jesus 

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for for much of his growing up 
and therefore over time he 

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became known as the son of Mary.
However, one of the 

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possibilities that we mentioned 
in that exegesis is that maybe 

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the townspeople are doing it as 
a slur, as in, isn't this the 

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son of Mary? 
Because there were rumours at 

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the time that Mary, well indeed 
Mary did become pregnant before 

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Mary and Joseph consummated the 
marriage. 

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In fact, they never consummated 
the marriage in Catholic 

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teaching. 
And it may well be that people 

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in the time when Mary became 
pregnant, they knew that Mary 

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and Joseph were not yet living 
together and therefore there 

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might have been a rumour that 
Mary had become pregnant by 

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someone else. 
So this might have been a slur 

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from the people of Nazareth 
saying, oh, well, it's Mary's 

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son, but we don't know if it's 
Joseph's son. 

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So Linda has a question here 
about using, is it right to say 

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that Mary was not married at the
time that she conceived Jesus? 

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It's complicated because you 
will see some Catholic 

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apologists and Catholic websites
saying that in fact Mary was 

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married to Joseph. 
It it really is a technicality 

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in terms of language, because 
most precisely we would say that

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Mary was betrothed. 
And as we've talked about in our

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exegesis, in that culture there 
were two stages of marriage. 

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The first stage was the 
betrothal, which was a legally 

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binding document, and then the 
second stage they would live 

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together under the same roof and
then consummate the marriage. 

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In the Gospels, Mary has done 
stage one of marriage. 

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She is betrothed to Joseph. 
So in one sense, she's legally 

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married to Joseph. 
However, we can also say that 

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she's not fully married to 
Joseph. 

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I think it's quite appropriate 
to say that, and different 

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Catholic theologians have 
different takes on this, but 

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certainly it's not when we say 
that Mary was not fully married 

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to Joseph, we're not denying 
that she was betrothed to 

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Joseph. 
It's just a a technicality of 

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language and you can go either 
way on it as to whether you 

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think that means Mary was really
married or not to Joseph. 

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It's neither here nor there 
really. 

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But I hope that that helps you 
understand why we talked about 

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it that way in the episode. 
Marl has a practical question 

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about the podcast, and it's a 
good one to ask. 

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It's about the lectionary, 
actually, she says. 

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I love the podcast. 
Thank you for creating such 

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wonderful content. 
My question is why do gospel 

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readings get repeated weeks 
apart? 

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For example Tuesday of week one 
of ordinary time was mark 121 to

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28 and then again on the 4th 
Sunday of ordinary time. 

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And what Marla here is talking 
about is sometimes the weekday 

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readings and the Sunday readings
are the same, but at random 

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times of the year. 
That has to do with the weekday 

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cycle, which is Monday through 
to Saturday. 

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In the lectionary has its own 
cycle of gospel readings that 

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repeats annually. 
But Sunday operates on a 

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different cycle, which is a 
three-year cycle. 

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That means that you'll sometimes
hear readings that you've 

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already heard on a weekday. 
You'll hear that on a weekend or

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a Sunday in that year, sometimes
close to when you've already 

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heard the weekday reading. 
Sometimes it might be a few 

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months apart. 
And so the basic answer is the 

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weekday cycle and the Sunday 
cycle are two different cycles 

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and there can be repeats between
the two cycles. 

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So I hope that answers the 
question. 

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We have a question here from 
Chris, quite a personal question

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and it's about the Pharisees. 
My question is about Jesus and 

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the Pharisees. 
You mentioned that Jesus sees 

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the Pharisees as stopping 
Gentiles from reaching God by 

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their rules and teachings being 
too strict. 

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With that logic and the rules of
the Catholic Church, could it be

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seen as the same as the 
Pharisees? 

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So what Chris is referring to is
in some of the episodes where 

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Jesus is confronts the 
Pharisees, one of the big issues

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Jesus has with the Pharisees is 
he makes it harder for people to

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the Pharisees make it harder for
people to enter the Kingdom. 

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So there's the that famous 
speech where Jesus says you tie 

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heavy, you tie heavy burdens on 
men, but you don't lift a finger

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to help them get rid of those 
burdens. 

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Now, Chris goes on to give a bit
of a personal story about 

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himself, and I won't share that,
but he talks about his own 

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marriage and the enorman 
process, where he's found the 

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enorman process quite hard. 
And there were some issues and 

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technicalities with his baptism 
certificate. 

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And he's also been told he can't
receive communion until he gets 

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the annulment sorted out, which 
is certainly in accordance with 

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Canon law. 
If someone is still already in a

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valid marriage and the annulment
has not yet been granted, or 

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it's not known if an annulment 
will be granted, then it's not 

228
00:12:20,960 --> 00:12:23,880
appropriate for that. 
If the person attempts to 

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00:12:23,880 --> 00:12:26,880
remarry, then it's not 
appropriate for that person to 

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00:12:26,880 --> 00:12:31,600
be admitted to communion. 
So he goes on to say, here I'm 

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finding out that I can't have 
communion for at least 12 weeks 

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at the earliest because of 
rules. 

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00:12:37,000 --> 00:12:39,400
We've also run into other 
hiccups like selecting 

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00:12:39,400 --> 00:12:42,360
godparents and Christian 
witnesses, going back and forth 

235
00:12:42,360 --> 00:12:46,560
with the church on forms, 
documents needed by the parish, 

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00:12:47,760 --> 00:12:50,520
when one godparent is just going
to be a Christian witness. 

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00:12:50,920 --> 00:12:53,640
It seems like we have to fight 
to overcome obstacle and 

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00:12:53,640 --> 00:12:56,200
obstacle to live with God in the
Catholic Church. 

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00:12:58,040 --> 00:13:01,240
So I, I think the experience 
you've had, Chris, is probably 

240
00:13:01,320 --> 00:13:04,080
familiar to many Catholics who 
would get frustrated about the 

241
00:13:04,720 --> 00:13:06,640
processes associated with the 
sacraments. 

242
00:13:06,920 --> 00:13:09,520
I think the distinction I would 
want to make is the Pharisees 

243
00:13:09,560 --> 00:13:13,920
unnecessarily put unnecessary 
burdens on people that stop them

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00:13:14,280 --> 00:13:16,040
from entering the Kingdom of 
God. 

245
00:13:16,920 --> 00:13:21,520
Now here with the sacraments, we
don't really have a barrier to 

246
00:13:21,520 --> 00:13:23,160
entering the Kingdom of God per 
SE. 

247
00:13:23,160 --> 00:13:25,000
This is not an issue of 
salvation. 

248
00:13:25,240 --> 00:13:27,720
This is an issue that the 
examples that he talks about 

249
00:13:27,720 --> 00:13:29,720
here, issues of accessing the 
sacraments. 

250
00:13:30,160 --> 00:13:32,400
And the Church does have a lot 
of rules about accessing the 

251
00:13:32,400 --> 00:13:35,920
sacraments because we believe 
that God's grace is imparted 

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00:13:35,920 --> 00:13:40,280
through those sacraments. 
And to put it in a nutshell, the

253
00:13:40,280 --> 00:13:45,960
Catholic Church wants to ensure 
that people who are people are 

254
00:13:45,960 --> 00:13:50,280
not living in a deeply sinful, 
immoral life when they receive 

255
00:13:50,280 --> 00:13:53,200
these sacraments. 
And you can get into the the 

256
00:13:53,200 --> 00:13:56,400
complexities of the Sacramento 
theology here. 

257
00:13:57,480 --> 00:13:59,160
So I do think there's a 
distinction here. 

258
00:13:59,160 --> 00:14:01,280
Whereas the Pharisees were 
actually stopping people from 

259
00:14:01,280 --> 00:14:03,640
entering the Kingdom of God. 
And in fact, Jesus says that we 

260
00:14:03,640 --> 00:14:06,520
don't have that here. 
We have people who are already 

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00:14:06,520 --> 00:14:09,480
in the church, bound by the 
church's rules. 

262
00:14:09,720 --> 00:14:15,240
So they're already part of the 
ecclesial church, but they're 

263
00:14:15,240 --> 00:14:17,760
struggling to deal with some of 
the legal technicalities. 

264
00:14:17,760 --> 00:14:20,360
So that's probably the first 
distinction that I would want to

265
00:14:20,360 --> 00:14:21,800
make. 
Now, of course, there are 

266
00:14:21,800 --> 00:14:26,480
further questions about do some 
of the processes take too long? 

267
00:14:26,480 --> 00:14:28,360
Are some of the processes too 
involved? 

268
00:14:28,840 --> 00:14:31,720
And we do know that many people 
do get put off by these 

269
00:14:31,720 --> 00:14:34,200
processes and they don't want to
come back to the Catholic Church

270
00:14:34,200 --> 00:14:37,040
because they see it as 
unnecessarily burdensome. 

271
00:14:37,320 --> 00:14:40,760
There probably are some 
practical solutions there, but 

272
00:14:40,760 --> 00:14:44,120
that has to be sorted out on the
local level between priests and 

273
00:14:44,120 --> 00:14:47,920
bishops and the diocesan 
tribunals that are involved in 

274
00:14:47,920 --> 00:14:51,480
these things. 
The churches, ecclesiastical 

275
00:14:51,480 --> 00:14:55,280
law, the fundamental principle, 
in fact Canon law says this is 

276
00:14:56,000 --> 00:14:59,320
wanting the salvation of people.
So when the church puts barriers

277
00:14:59,320 --> 00:15:03,200
in people's way, or another way 
of putting that is the church 

278
00:15:03,200 --> 00:15:06,360
wants to be careful to make sure
the person can get over the 

279
00:15:06,360 --> 00:15:10,760
barrier and there aren't 
barriers that haven't been 

280
00:15:10,760 --> 00:15:12,960
considered. 
That's because the church cares 

281
00:15:12,960 --> 00:15:14,560
for that person. 
They want to make sure they're 

282
00:15:14,560 --> 00:15:16,640
living the the life that God 
wants them to live. 

283
00:15:16,840 --> 00:15:19,280
They're not in a state of sin. 
They're not going to encourage 

284
00:15:19,280 --> 00:15:21,440
other people to be in a state of
sin. 

285
00:15:21,440 --> 00:15:25,240
And they're concerned about the 
individual as well as the people

286
00:15:25,240 --> 00:15:27,720
around that individual and the 
good of the whole church. 

287
00:15:28,560 --> 00:15:31,400
So, and that is very much a part
of the New Testament as well 

288
00:15:31,400 --> 00:15:34,920
where Jesus says there does come
a point where you need to step 

289
00:15:34,920 --> 00:15:38,120
in if you sense that there is 
sin in the Christian community 

290
00:15:38,120 --> 00:15:40,040
that is influencing other 
Christians. 

291
00:15:41,120 --> 00:15:43,720
He goes on to talk about 
confirmation and communion and 

292
00:15:43,720 --> 00:15:48,040
the processes where his kids 
have to learn to say the act of 

293
00:15:48,040 --> 00:15:50,760
contrition by memory, they have 
to memorise it. 

294
00:15:50,760 --> 00:15:53,440
Whereas in some parishes they 
can just read it off a sheet and

295
00:15:53,440 --> 00:15:57,640
they don't have to memorise it. 
Again, this is just a a kind of 

296
00:15:57,640 --> 00:15:59,280
a local thing. 
It's a decision that local 

297
00:15:59,280 --> 00:16:01,680
pastors make. 
Obviously there's advantages to 

298
00:16:01,680 --> 00:16:04,440
memorising the act of contrition
and really thinking about it 

299
00:16:04,920 --> 00:16:06,640
rather than just reading it off 
a sheet of paper. 

300
00:16:06,640 --> 00:16:09,800
But those pros and cons with 
both these are conversations 

301
00:16:09,800 --> 00:16:13,200
that priests need to have with 
their parishioners to explain 

302
00:16:13,200 --> 00:16:16,520
their reasoning about why they 
want to prepare people for the 

303
00:16:16,520 --> 00:16:21,600
sacraments in this way. 
So I don't think that there is a

304
00:16:21,600 --> 00:16:24,560
parallel here between the 
Pharisees and the Church in 

305
00:16:24,560 --> 00:16:26,960
terms of both of them having a 
lot of rules. 

306
00:16:26,960 --> 00:16:31,320
That's absolutely true. 
I hope that helps address some 

307
00:16:31,320 --> 00:16:33,920
of your concerns. 
Certainly the experience you're 

308
00:16:33,920 --> 00:16:36,520
talking about is an experience 
that many Catholics have had. 

309
00:16:36,880 --> 00:16:39,720
Ultimately, we would want to say
that unlike the Pharisees, the 

310
00:16:39,720 --> 00:16:42,040
Church is. 
The church's ultimate goal is to

311
00:16:42,040 --> 00:16:46,400
make it easier for people to 
access God and to receive his 

312
00:16:46,400 --> 00:16:47,880
grace. 
And to do that, they have to 

313
00:16:47,880 --> 00:16:50,920
remove barriers and those, the 
removal of those barriers can 

314
00:16:50,920 --> 00:16:53,720
take time, and the church wants 
to make sure that that's done 

315
00:16:53,720 --> 00:16:55,880
properly. 
So there's certainly some 

316
00:16:55,880 --> 00:16:59,200
superficial similarities, but 
there's a fundamental difference

317
00:16:59,200 --> 00:17:02,520
in terms of the way the old 
covenant rules operated and the 

318
00:17:02,520 --> 00:17:06,680
new covenant ecclesiastical 
disciplines are ordered towards 

319
00:17:06,680 --> 00:17:09,119
something quite different. 
I hope that that's a helpful 

320
00:17:09,119 --> 00:17:12,000
answer. 
And talking to a parish priest 

321
00:17:12,000 --> 00:17:15,640
is often the best way to resolve
these frustrations with 

322
00:17:15,640 --> 00:17:18,280
ecclesiastical processes. 
So I do encourage you to do 

323
00:17:18,280 --> 00:17:21,560
that. 
The next question is from Kamiel

324
00:17:21,560 --> 00:17:24,720
and it's a question, a really 
good one, about Luke chapter 2. 

325
00:17:24,720 --> 00:17:29,120
So this is about the prophetess 
Anna in verse verses 36 to 37. 

326
00:17:30,200 --> 00:17:35,640
It's it talks about how old Anna
is and his, his question here is

327
00:17:36,000 --> 00:17:39,200
in the podcast you mentioned 
that Hannah is 84 years old. 

328
00:17:39,200 --> 00:17:44,680
But my Dutch translation says 
Hannah was a widow for 84 years.

329
00:17:45,160 --> 00:17:50,440
So it's a question about is the 
text saying that Anna the widow 

330
00:17:50,440 --> 00:17:54,280
was 84 years old or is it saying
that she was a widow from 84 

331
00:17:54,280 --> 00:17:55,800
years? 
It does depend on the 

332
00:17:55,800 --> 00:17:57,360
translation. 
There are different manuscripts 

333
00:17:57,360 --> 00:18:01,400
here. 
For example, the the American 

334
00:18:01,400 --> 00:18:06,600
Standard version says she'd been
a widow even unto 4 score and 

335
00:18:06,600 --> 00:18:08,720
four years. 
So that one's a bit confusing 

336
00:18:08,720 --> 00:18:10,080
because you could go either way 
with it. 

337
00:18:10,400 --> 00:18:13,120
The Revised Standard Version 
Catholic Edition, which is what 

338
00:18:13,280 --> 00:18:17,680
a lot of Catholic scholars use 
today, say she she was with her 

339
00:18:17,680 --> 00:18:21,320
husband seven years and as a 
widow till she was 84. 

340
00:18:21,320 --> 00:18:25,160
So that one implies that the 
best translation is that she's 

341
00:18:25,160 --> 00:18:27,080
84 years old. 
And that's what we said in the 

342
00:18:27,080 --> 00:18:29,840
podcast. 
But then there are other 

343
00:18:29,840 --> 00:18:31,680
translations. 
So the international standard 

344
00:18:31,680 --> 00:18:34,920
version, which is another one 
that uses good texts, says she 

345
00:18:34,920 --> 00:18:38,040
was a widow for 84 years. 
So there is a difference of 

346
00:18:38,040 --> 00:18:41,000
opinion here about and it does 
depend on which manuscript you 

347
00:18:41,000 --> 00:18:43,080
rely on. 
There's no definitive answer on 

348
00:18:43,080 --> 00:18:45,200
this one. 
It's a really good question. 

349
00:18:45,200 --> 00:18:47,360
Thank you, Camille. 
We have another question here 

350
00:18:47,360 --> 00:18:51,280
from Nancy, and she starts off 
by saying thank you for the 

351
00:18:51,280 --> 00:18:54,040
podcast, and she's learned a lot
from it. 

352
00:18:54,040 --> 00:18:56,960
And she's talks a bit about her 
own journey where she was raised

353
00:18:56,960 --> 00:18:59,520
a Catholic, but now she's a bit 
uncertain about the Catholic 

354
00:18:59,520 --> 00:19:01,800
faith. 
So she's just considers herself 

355
00:19:01,800 --> 00:19:05,360
just a Christian. 
I hope that you'll continue the 

356
00:19:05,360 --> 00:19:09,720
journey, Nancy, in discovering 
the fullness of God's truth, 

357
00:19:09,720 --> 00:19:12,440
which we believe as Catholics 
can only be found in the 

358
00:19:12,440 --> 00:19:14,520
Catholic faith. 
So keep asking questions, keep 

359
00:19:14,520 --> 00:19:16,360
using good resources to go 
deeper. 

360
00:19:16,800 --> 00:19:20,400
So her question is about Mark 
Chapter 9, verses 2 to 10. 

361
00:19:20,400 --> 00:19:22,920
That's the transfiguration. 
And this is a really good 

362
00:19:22,920 --> 00:19:26,080
question. 
She wants to know, how is it 

363
00:19:26,080 --> 00:19:28,720
that Peter and the other 
disciples knew that it was Moses

364
00:19:28,720 --> 00:19:30,960
and Elijah? 
Because Jesus doesn't introduce 

365
00:19:30,960 --> 00:19:33,800
them, He just starts talking 
with them, and then the other 

366
00:19:33,800 --> 00:19:37,240
disciples get frightened. 
So that's a really good 

367
00:19:37,240 --> 00:19:38,960
question. 
How do they know it's Moses and 

368
00:19:38,960 --> 00:19:42,200
Elijah? 
It does seem that during this 

369
00:19:42,280 --> 00:19:45,920
scene, eventually they work it 
out because Peter says let me 

370
00:19:45,920 --> 00:19:49,200
make a booth, one for you, one 
for you Jesus, one for Moses, 

371
00:19:49,200 --> 00:19:51,400
and 1:00 for Elijah. 
So he works it out. 

372
00:19:51,400 --> 00:19:54,960
I wonder if it was just in the 
Jewish consciousness that they 

373
00:19:56,200 --> 00:19:59,400
knew the basics of what Moses 
and Elijah look like that that's

374
00:19:59,400 --> 00:20:02,160
one possibility. 
I think it's more likely that 

375
00:20:02,160 --> 00:20:04,960
there was just something so 
striking about their appearance.

376
00:20:05,280 --> 00:20:07,960
That it was just obvious that 
this has to be Moses and this 

377
00:20:07,960 --> 00:20:10,480
has to be Elijah. 
These were basically the two 

378
00:20:10,680 --> 00:20:14,160
highest reverenced people, 
except perhaps for Abraham in 

379
00:20:14,160 --> 00:20:17,240
the Jewish faith. 
And I think it's, it's perhaps 

380
00:20:17,240 --> 00:20:19,600
some point in the discussion, 
they might have overheard some 

381
00:20:19,600 --> 00:20:20,960
of the things that Jesus said to
them. 

382
00:20:21,360 --> 00:20:24,520
And that would have made it even
more obvious that it was Moses 

383
00:20:24,520 --> 00:20:26,760
and Elijah. 
So it might be that they didn't 

384
00:20:26,760 --> 00:20:28,880
know exactly who they were 
initially, but as the 

385
00:20:28,880 --> 00:20:31,400
conversation went on, the 
disciples worked it out. 

386
00:20:31,400 --> 00:20:32,840
So I hope that that's a helpful 
answer. 

387
00:20:32,840 --> 00:20:35,120
And again, it's a really good 
question that we might not get 

388
00:20:35,200 --> 00:20:38,160
get a definitive answer on. 
Another question here about 

389
00:20:38,160 --> 00:20:39,800
Mary. 
This is from Andrew. 

390
00:20:39,960 --> 00:20:44,040
So Andrew says thanks for your 
explanation on betrothal and the

391
00:20:44,040 --> 00:20:46,600
full consummation of marriage in
the culture at that time. 

392
00:20:46,600 --> 00:20:48,920
So this goes back to what we 
said in an earlier question 

393
00:20:48,920 --> 00:20:51,040
about the two stages of 
marriage. 

394
00:20:51,880 --> 00:20:55,760
But he still says, even given 
that, would there not have been 

395
00:20:55,760 --> 00:20:59,160
alarm or scandal among those 
around Mary and Joseph for her 

396
00:20:59,160 --> 00:21:01,960
pregnancy, since they were 
betrothed at the time of the 

397
00:21:01,960 --> 00:21:05,160
discovery of her pregnancy and 
presumably not yet consummated? 

398
00:21:05,800 --> 00:21:08,320
It's a good question. 
Would people have been 

399
00:21:08,320 --> 00:21:10,560
scandalised when they learned 
that Mary was pregnant? 

400
00:21:10,800 --> 00:21:13,240
Again, there's probably two ways
of resolving this. 

401
00:21:13,800 --> 00:21:16,440
Firstly, it could well be that 
yes, people were scandalised. 

402
00:21:16,880 --> 00:21:20,160
There are some passages in the 
Gospels and it's not definitive.

403
00:21:21,000 --> 00:21:22,680
We talk about these when they 
come up. 

404
00:21:23,440 --> 00:21:27,240
It's not definitive, but perhaps
people did think that Jesus was 

405
00:21:27,240 --> 00:21:29,600
born out of wedlock. 
Perhaps that was a rumour that 

406
00:21:29,600 --> 00:21:32,160
was going around and there might
have been an element of scandal.

407
00:21:32,760 --> 00:21:36,040
For example, in the Gospel of 
John, there's a scene where the 

408
00:21:36,040 --> 00:21:39,240
Jewish leaders confront Jesus 
and they say we were not born of

409
00:21:39,240 --> 00:21:41,960
fornication. 
And some scholars think that 

410
00:21:42,200 --> 00:21:47,000
perhaps there's kind of a it's 
a, a jab at Jesus, as in we were

411
00:21:47,000 --> 00:21:48,680
not born of fornication, but you
were. 

412
00:21:49,120 --> 00:21:50,800
Now that's So that's one 
possible answer. 

413
00:21:50,800 --> 00:21:52,320
Maybe there was some 
controversy. 

414
00:21:52,800 --> 00:21:57,600
Secondly, though, if we look at 
how the Gospel of Matthew tells 

415
00:21:57,600 --> 00:22:01,080
us about Joseph's reaction, it 
seems that it was quite early in

416
00:22:01,080 --> 00:22:04,880
the pregnancy that Joseph learns
that Mary is pregnant. 

417
00:22:05,480 --> 00:22:09,920
And remember, Joseph is thinking
about separating from Mary. 

418
00:22:10,520 --> 00:22:13,040
But then the Angel says to him, 
don't do that. 

419
00:22:13,040 --> 00:22:15,360
Don't be afraid. 
Don't be afraid to take her into

420
00:22:15,360 --> 00:22:18,040
your home. 
Presuming that Joseph acted on 

421
00:22:18,040 --> 00:22:21,360
that quickly, and given that it 
seems that Angel appeared to 

422
00:22:21,360 --> 00:22:24,240
Joseph quite early in the 
pregnancy, it's reasonable that 

423
00:22:24,520 --> 00:22:28,360
Mary and Joseph then did move. 
Mary did move into Joseph's 

424
00:22:28,360 --> 00:22:33,160
house, and they did do stage two
of the marriage publicly fairly 

425
00:22:33,160 --> 00:22:35,800
early in the pregnancy, perhaps 
before people found out that she

426
00:22:35,800 --> 00:22:39,040
was pregnant. 
That is a possibility as well. 

427
00:22:39,080 --> 00:22:43,000
I hope that's helpful. 
Vivian has a good question here 

428
00:22:43,000 --> 00:22:49,640
about the anointing of Jesus by 
the woman identified as Mary of 

429
00:22:50,040 --> 00:22:53,200
Mary Bethany in the week leading
to Jesus death. 

430
00:22:53,200 --> 00:22:57,880
So remember, she anoints his 
head and his feet prior to his 

431
00:22:57,880 --> 00:23:00,000
death. 
And she's wondering what was 

432
00:23:00,000 --> 00:23:02,920
Mary's reason for anointing 
Jesus in advance of his death? 

433
00:23:03,240 --> 00:23:05,520
Was that a common practice in 
that culture? 

434
00:23:06,120 --> 00:23:08,560
As far as we can tell, no, 
that's not a common practice to 

435
00:23:08,560 --> 00:23:11,760
anoint someone before they die. 
So one way of thinking about 

436
00:23:11,760 --> 00:23:16,280
this is that she is just trying 
to give him some sort of honour,

437
00:23:16,680 --> 00:23:18,560
particularly in terms of 
kingship. 

438
00:23:18,560 --> 00:23:21,880
So in the Old Testament, 
anointing someone's head was 

439
00:23:21,880 --> 00:23:24,280
associated with the dedication 
of kings. 

440
00:23:24,480 --> 00:23:28,040
So you can look at One Samuel 9 
and also One Samuel 16. 

441
00:23:28,040 --> 00:23:31,720
It's in First Kings as well. 
So maybe this is her way of 

442
00:23:31,720 --> 00:23:35,080
saying of proclaiming that Jesus
is her king. 

443
00:23:35,920 --> 00:23:39,520
But the Gospels do sort of hint 
that she's doing this as a sort 

444
00:23:39,520 --> 00:23:41,120
of a symbol of his upcoming 
death. 

445
00:23:41,160 --> 00:23:43,920
Perhaps she thinks that she's 
not going to get a chance to do 

446
00:23:43,920 --> 00:23:47,280
that after his death. 
It was really only wealthy 

447
00:23:47,280 --> 00:23:50,200
people who had this special kind
of anointing. 

448
00:23:50,200 --> 00:23:52,280
A lot of people remember if 
you're crucified, a lot of 

449
00:23:52,280 --> 00:23:56,160
people were just chucked into 
pits and they were not buried 

450
00:23:56,160 --> 00:23:57,960
properly. 
So it's not like everyone got a 

451
00:23:57,960 --> 00:24:00,080
burial. 
Maybe she's worried that Jesus 

452
00:24:00,080 --> 00:24:02,320
is not going to get a proper 
burial and a proper anointing, 

453
00:24:02,320 --> 00:24:04,800
so she's trying to take that 
opportunity while she can. 

454
00:24:05,360 --> 00:24:06,880
So again, there's some 
possibilities. 

455
00:24:06,880 --> 00:24:09,720
I hope that's helpful. 
Vivian also has a question about

456
00:24:09,720 --> 00:24:12,680
reconciling the resurrection 
accounts on Easter Sunday. 

457
00:24:14,320 --> 00:24:18,480
She says Matthew 28 opens with 
verse eight, or this appearance 

458
00:24:18,480 --> 00:24:21,240
opens with verse 8, which says 
that Mary Magdalene and the 

459
00:24:21,240 --> 00:24:24,800
other Mary went away quickly to 
announce the news to the 

460
00:24:24,800 --> 00:24:27,200
disciples and Jesus met them on 
their way. 

461
00:24:27,560 --> 00:24:30,440
So they approached, embraced his
feet and did him homage. 

462
00:24:30,440 --> 00:24:34,120
So that appearance to the women 
is narrated in Matthew 28 in 

463
00:24:34,120 --> 00:24:38,200
John chapter 2011 to 18. 
How is it that Mary Magdalene 

464
00:24:38,200 --> 00:24:41,760
suddenly does not recognize the 
risen Christ whom she and the 

465
00:24:41,760 --> 00:24:45,200
other Mary paid homage to in 
Matthew 28 verse 9? 

466
00:24:45,600 --> 00:24:47,880
This is a really good question 
and scholars have wondered about

467
00:24:47,880 --> 00:24:48,360
this. 
What? 

468
00:24:48,720 --> 00:24:50,640
What's Mary Magdalene's 
movements here? 

469
00:24:51,280 --> 00:24:55,360
The solution that I would 
suggest is that Mary Magdalene 

470
00:24:55,360 --> 00:24:59,600
came with the other women to the
tomb, but when she saw that the 

471
00:24:59,600 --> 00:25:03,240
tomb was empty, she ran away. 
She, she left immediately to go 

472
00:25:03,240 --> 00:25:07,160
tell Peter and John, whereas the
other women stayed at the tomb. 

473
00:25:07,160 --> 00:25:09,960
And this is a common way of, of 
narrating in that time where 

474
00:25:09,960 --> 00:25:12,560
they'd just say the women, which
makes you think that all the 

475
00:25:12,560 --> 00:25:14,560
women are still there. 
But it's quite possible that 

476
00:25:14,560 --> 00:25:16,520
Mary Magdalene has split off by 
this point. 

477
00:25:16,880 --> 00:25:19,600
So Mary Magdalene does not see 
the angels. 

478
00:25:20,560 --> 00:25:24,040
She doesn't hear the Angel say 
things like he has risen. 

479
00:25:24,320 --> 00:25:26,760
Go tell the others. 
She's already gone to tell Peter

480
00:25:26,760 --> 00:25:29,440
and John. 
So she goes to tell Peter and 

481
00:25:29,440 --> 00:25:32,800
John. 
She gets Peter and John and then

482
00:25:32,800 --> 00:25:36,240
Peter and John come back now. 
Meanwhile, the other women, who 

483
00:25:36,360 --> 00:25:39,640
are sort of running a bit later 
than Mary Magdalene, they're on 

484
00:25:39,640 --> 00:25:42,640
the road to tell the 11 
disciples what they've seen. 

485
00:25:42,680 --> 00:25:47,120
On the way there, they encounter
Jesus, which is narrated in 

486
00:25:47,120 --> 00:25:50,640
Matthew 28, but Mary Magdalene 
is not in the group at that 

487
00:25:50,640 --> 00:25:53,800
time. 
Meanwhile, Mary Magdalene gets 

488
00:25:53,800 --> 00:25:55,400
back to the tomb with Peter and 
John. 

489
00:25:55,400 --> 00:25:57,720
Apparently the other women are 
not with her because they're 

490
00:25:57,720 --> 00:26:00,560
still on the way back to the 
other disciples. 

491
00:26:00,960 --> 00:26:05,240
Then Mary Magdalene has the 
appearance where she sees Jesus 

492
00:26:05,240 --> 00:26:07,640
as the gardener. 
So they're actually two separate

493
00:26:07,640 --> 00:26:09,960
appearances. 
Mary Magdalene only experiences 

494
00:26:09,960 --> 00:26:12,440
one of them. 
We don't know which one came 

495
00:26:12,440 --> 00:26:14,400
first. 
Chronologically, Jesus can 

496
00:26:14,400 --> 00:26:18,360
easily move between two places, 
so it but they both happen at 

497
00:26:18,360 --> 00:26:22,640
approximately the same time. 
I hope that that's a helpful 

498
00:26:22,840 --> 00:26:24,720
resolution. 
It's not the only solution that 

499
00:26:24,720 --> 00:26:27,800
people have proposed, but I 
think it's the one that makes 

500
00:26:27,840 --> 00:26:30,400
the most sense. 
We should treat the appearance 

501
00:26:30,640 --> 00:26:33,680
of Jesus as a gardener to Mary 
Magdalene as an individual 

502
00:26:33,680 --> 00:26:36,520
appearance just to Mary 
Magdalene after she's split off 

503
00:26:36,560 --> 00:26:39,160
from the other group of women 
who were doing something else at

504
00:26:39,160 --> 00:26:40,600
that time. 
I hope that helps. 

505
00:26:41,240 --> 00:26:44,520
We have a question here about 
Bible translations, and this is 

506
00:26:44,520 --> 00:26:46,440
quite a common 1. 
Robert wants to know what 

507
00:26:46,440 --> 00:26:49,960
translation of the Bible is used
in the podcast. 

508
00:26:50,920 --> 00:26:54,360
So we use the translation of the
Bible that the lectionary, the 

509
00:26:54,360 --> 00:26:58,400
General Roman Lectionary, uses, 
which is the Jerusalem Bible. 

510
00:26:58,400 --> 00:27:01,360
It's not a translation that's 
widely used outside the 

511
00:27:01,360 --> 00:27:04,640
lectionary, but that is what the
General Roman Lectionary uses. 

512
00:27:04,960 --> 00:27:07,960
A lot of countries stick with 
the General Roman Lectionary 

513
00:27:07,960 --> 00:27:09,640
translation. 
The USA doesn't. 

514
00:27:09,640 --> 00:27:13,880
So if you're listing in the USA,
you will notice that the 

515
00:27:13,880 --> 00:27:16,480
lectionary general, Roman 
lectionary translation that you 

516
00:27:16,480 --> 00:27:19,040
hear on the podcast is not the 
same as the one you hear at 

517
00:27:19,040 --> 00:27:21,400
Mass. 
But most countries continue to 

518
00:27:21,400 --> 00:27:25,000
use the Jerusalem Bible. 
Last question for this bonus 

519
00:27:25,000 --> 00:27:28,240
episode is from Mundani and it's
a little bit of a confusing 

520
00:27:28,240 --> 00:27:32,320
question. 
He's asking about Sabbath and 

521
00:27:32,320 --> 00:27:35,160
how that relates to Sunday for 
Christians. 

522
00:27:35,840 --> 00:27:39,120
So he says why do we as 
Christians disregard the Sabbath

523
00:27:39,120 --> 00:27:42,080
of Muslims and Jews? 
Is there a clear passage from 

524
00:27:42,080 --> 00:27:45,640
the Bible that the practice of 
Christianity about Sabbath was 

525
00:27:45,640 --> 00:27:48,760
Sunday? 
So firstly, I would encourage 

526
00:27:48,760 --> 00:27:50,800
you to have a look at the 
Catechism of the Catholic 

527
00:27:50,800 --> 00:27:52,440
Church. 
That will be your best resource 

528
00:27:52,440 --> 00:27:56,640
here where it explains exactly 
what the relationship is between

529
00:27:56,640 --> 00:27:59,000
the Sabbath and Sunday for 
Christians. 

530
00:27:59,000 --> 00:28:02,400
It doesn't. 
It's not exactly like Sunday has

531
00:28:02,400 --> 00:28:05,920
replaced the Sabbath. 
The best way of thinking about 

532
00:28:05,920 --> 00:28:07,880
this is it's fulfils the 
Sabbath. 

533
00:28:08,280 --> 00:28:10,760
And he wants to know, is there a
clear passage from the Bible 

534
00:28:10,760 --> 00:28:13,080
that the practice of 
Christianity was Sunday? 

535
00:28:13,480 --> 00:28:15,880
There is one in particular, 
which is in the Book of 

536
00:28:15,880 --> 00:28:18,280
Revelation. 
John there, the person having 

537
00:28:18,280 --> 00:28:21,560
the vision says something 
happened to him on the Lord's 

538
00:28:21,560 --> 00:28:23,960
Day. 
And so apparently that was the 

539
00:28:23,960 --> 00:28:26,960
way that they had started to 
refer to as Sunday. 

540
00:28:28,280 --> 00:28:33,600
And so that is the hint, a key 
hint that we start to get this 

541
00:28:33,600 --> 00:28:38,280
idea that they treated Sunday in
a special way in the book of 

542
00:28:38,280 --> 00:28:40,040
Acts. 
It's quite true that they 

543
00:28:40,040 --> 00:28:41,600
didn't. 
It's not obvious that they had a

544
00:28:41,600 --> 00:28:46,920
weekly Sunday Eucharist. 
But as he goes on in this e-mail

545
00:28:46,920 --> 00:28:50,240
to say, isn't that the case that
they had a daily Mass in the 

546
00:28:50,240 --> 00:28:52,080
book of Acts? 
That's true, at least in some 

547
00:28:52,080 --> 00:28:54,720
places in the book of Acts they 
were able to have a daily Mass, 

548
00:28:55,760 --> 00:28:59,000
but as the decades went on they 
got an increasing awareness that

549
00:28:59,000 --> 00:29:02,240
Sunday is their special day and 
Sunday basically became the high

550
00:29:02,240 --> 00:29:04,560
day for Christians. 
But I would encourage you to 

551
00:29:04,560 --> 00:29:06,880
look at the Catechism of the 
Catholic Church in this section 

552
00:29:06,880 --> 00:29:10,240
on the 10 commandments. 
When it gets to the commandment,

553
00:29:10,440 --> 00:29:12,800
you shall honour the Sabbath. 
There's quite a detailed 

554
00:29:13,520 --> 00:29:18,480
explanation of the Catholic 
theology about Sunday, so thank 

555
00:29:18,480 --> 00:29:20,120
you for all of those who've sent
in questions. 

556
00:29:20,120 --> 00:29:22,320
There are many more that we 
haven't got to today in this 

557
00:29:22,320 --> 00:29:26,040
bonus episode, but we'll do many
more of these in the coming 

558
00:29:26,040 --> 00:29:28,400
weeks. 
Thanks so much for your support 

559
00:29:28,400 --> 00:29:30,600
over the ministry. 
Please keep it in your prayers 

560
00:29:30,920 --> 00:29:33,480
and continue to tell people 
about what you're learning.