The Toronto Catholic District School Board
Course: Grade 10 Religion – Living as a Disciple of Jesus Christ in Society
Date/Lesson Number: Lesson 3 and Lesson 4
Unit: Scripture – Social Teaching of the Church
Lesson Topic: The Gospel of Mark
Focus Question:
The purpose of these lessons is to illustrate the gospel portrait of Jesus Christ according to St.
Mark.
Instructional Objective(s):
1) Students will examine the origins of John Mark the evangelist and for whom he wrote his
gospel in ancient Rome.
2) Students will learn how the gospel of Mark’s titles for Jesus, reveal Him as an authoritative
teacher and a miracle worker who announces the kingdom of heaven.
3) Students will learn about Mark’s unique portrait of Jesus and the way of discipleship that
follows the path of the suffering servant.
New Evangelization Essential Element(s):
Key Element I: Knowledge of the Faith: What We Believe.
Key Vocabulary:
Miracle
Exorcisms
Paschal Mystery
Son of Man
Testament
Messianic secret
Key Scriptural Passage(s):
Mark 8:35
Key Catechism Reference(s):
Key People:
Internet Link(s):
www.avemariapress.com
www.vatican.va
www.cccb.ca
Textbook Suggestions:
Encountering Jesus in the New Testament. (2009) Michael Pennock. Notre Dame: Ave Maria
Press, Inc. Chapter 4.
Jesus Christ: God’s Revelation to the World. (2010) Michael Pennock. Notre Dame: Ave Maria
Press, Inc. Chapter 6.
Materials required:
1)
2)
3)
4)
Sacred Scripture (NRSV)
PowerPoint Presentation [Appendix A]
Appendix B [Contemporary Stories]
Student Handout
Prayer learned or reviewed:
Mark 11:25
And whenever you stand praying, forgive, if you have anything against anyone, so that your
Father also who is in heaven may forgive you your trespasses.”
Lord, teach me to be humble and to ask for forgiveness and to forgive others as you have loved
and forgiven me.
Step by Step Procedures:
Task 1: Who is Mark the evangelist and why did he write his gospel?
Who was Mark the evangelist?
[Most students are surprised that the second gospel of the New Testament canon was actually
written first and NOT attributed to one of the twelve apostles. So why is this gospel so important
and how did St. Mark come to know the stories and important message about Jesus? Curiously,
they also often ask about the lion that appears in artistic portraits of this evangelist.]
Share the following with the class:
What is the issue at hand?
A class discussion should ensue around the following questions which could be presented to the
students as part of a large group discussion.
a.
b.
c.
d.
Who was “Mark” after whom the gospel is written?
Why was Mark’s gospel chosen as one of the four gospels in the New Testament canon?
What did Mark’s gospel reveal about Jesus’ message in the early Christian community?
How is the gospel of Mark relevant today?
Important: Each of the gospels in the next four lessons will follow a pattern that addresses:
a. The context of why the gospel was written and how that context can be integrated with
current issues in the world today that require a response of justice and compassion, in
other words, a gospel response.
b. Each gospel will focus on common themes to all four gospels:
1. Titles for Jesus and how this connects with questions about who Jesus is and the
Catholic faith about Jesus,
2. The portrait of Jesus particular to a gospel,
3. The kind of call to discipleship particular to each gospel,
4. The predominant genre [miracle, parable, etc.] in each gospel that teaches about
the kingdom of God,
5. How this gospel is relevant in today’s world.
Task 2: Research on Social Justice Issues in the News Today
1. [In order for students to find an entry point for the challenging message of this gospel, it is
important to research and highlight the parts of the world, both locally and globally that
are suffering due to injustice and intolerance. It is not hard to find groups of people or
individuals who are experiencing injustice due to racism, religious intolerance, poverty,
or illness in the news today. Even the circumstances of the Markan community who was
writing to encourage the Christians in Syria and Palestine who were experiencing
persecution has some direct connections to contemporary news in the media today].
2. Use Appendix B as an example.
(30 minutes)
Task 3: Questions for Reflection.
1. After dividing students into groups to review the selected news articles that either the
instructor or the students choose from the media, the following reflection questions
could be asked:
a. What is the news story about? [Locate the part of the world geographically].
b. Identify the persons or groups of persons who are suffering in this story.
c. What do you think is(are) the causes of this suffering for the person(s) in this news story?
d. What are some of the responses by the leaders of today to these kinds of problems?
e. How are Christians called to respond in these situations?
(15 minutes)
Task 4: Scriptural Selections from Mark’s Gospel
[In the following activity, Students are directed to the predominant genre in Mark’s gospel, the
miracles. They will be asked to read some or all of these stories (perhaps divided in groups),
followed by reflection questions that will parallel some of the questions in Activity 2 about
suffering, injustice and the response of Jesus.]
Preparation for Activity.
Introduction: There are four different types of miracles in the gospels:
a.
b.
c.
d.
Healings
Restoration
Nature
Exorcisms
Divide up the following list of miracle stories in Mark’s gospel: [Ignore any colours in chart]
a. Healings:
Mark
Healing Simon Peter's Mother-in-law
1:29-31
Cleansing a Leper
1:40-45
Healing a Paralytic
2:1-12
Restoring a Man's Withered Hand
3:1-6
Healing a Woman's Hemorrhage
5:25-34
Healing a Syro-Phoenician Woman's
Daughter
7:24-30
Healing a Deaf Mute
7:31-37
Giving Sight to a Blind Man at Bethsaida
8:22-26
Giving Sight to a Blind Man (or 2 Men) at
Jericho
10:4652
Healing a Slave's Severed Ear
14:47
a. Restoration Miracles:
Mark
Raising from the Dead the Daughter of 5:21-24,35Jairus
43
c. Nature Miracles:
Mark
Stilling a Storm on the Sea of Galilee
4:35-41
Feeding Five Thousand People
6:32-44
Walking on the Water
6:45-52
Feeding Four Thousand People
8:1-10
Cursing a Fig Tree near Bethany
11:12-14
d. Exorcisms:
Mark
Jesus is tempted/tested in the desert by the
Devil/Satan
Mark 1:12-13
Unclean Spirit/Demon in Synagogue at
Capernaum
Mark 1:23-28
Beelzebul Controversy: What power does Jesus
use?
Mark 3:22-30
Gerasene/Gadarene Demoniac possessed by
"Legion"
Mark 5:1-20
Syro-Phoenician Woman's Daughter
Mark 7:24-30
Boy with an Epileptic Spirit
Mark 9:14-29
Another Exorcist
Mark 9:38-41
(30 minutes)
Task 5: Fill in the Following Chart
In the NT, most miracles are narrated according to a fairly regular pattern that typically consists
of five stages:
1. Introduction - A geographical/temporal setting is given; the condition of the sick
person(s) is described; the healer encounters the sick person(s), or they are brought to
the healer, or at least someone tells the healer about them.
2. Conflict/Delay - Often the healer investigates what the sick person wants or needs;
sometimes the healer hesitates or tests the sick person's readiness to be healed;
sometimes other persons intervene or delay the healing.
3. Healing Action - The healing itself might be brought about verbally, or through a simple
touch, or through more elaborate therapeutic means (using spittle, oil, etc.). Sometimes
the healing action is only implied, but not explicitly described.
4. Confirmation - The fact that the healing has taken place is either asserted by the narrator
or demonstrated through some action performed by the person who has been healed
(standing up, walking, speaking, etc.).
5. Reaction - Usually some reaction from those who witnessed the event is reported. In the
Gospels, this response is often positive (giving praise to God), but sometimes there are
negative reactions from some opponents.
Miracles in
Stage 1
Mark’s gospel Introduction
Stage 2
Conflict/Delay
Stage 3
Healing
Action
Stage 4
Confirmation
Stage 5
Reaction
Mark 2:1-12
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Lesson 4 Continued Gospel of Mark
Task 6: Questions for Reflection.
a. Choose one of the miracles that you read and analyzed with the chart in Activity 3. How
was this person(s) in distress or suffering?
b. What was the nature of the healing action on the part of Jesus?
c. What was the reaction by the person(s) who was healed?
d. What was the reaction by others who witnessed this miracle?
e. How would you translate the circumstances of this miracle in a contemporary context?
For example, in the story of the calming of the storm Mk 4: 35-41, the disciples are afraid,
what are the fears that many people have (fear of unknown, fear of challenges, fear of
others who are different, fear of loss, etc). How is Jesus asking his followers to respond in
these difficult times?
(15 minutes)
Task 7: Discussion.
What is the purpose of these miracle stories in Mark?
The miracle stories underline the true nature of Jesus as the long-awaited Messiah of the Hebrew
scriptures, the Son of Man (which confirms Jesus’ humanity and compassion, and as the Suffering
Servant who is willing to suffer with others and to share his divine love as transformative love and
healing.
How do Activity 2 and 3 intersect? In other words, how are we as Christians called to respond to
the suffering we witness and to the injustice of our brothers and sisters in the world?
(10 minutes)
Task 8: PowerPoint on the Gospel of Mark.
The following PowerPoint from Chapter 4 of Encountering Jesus in the New Testament Textbook is
an excellent resource for explaining in more detail the framework of Mark’s gospel which
provides the general outline for Matthew and Luke’s version of the Good News.
See Appendix A. PowerPoint on Mark’s Gospel. PDF and Word Document.
See also Felix Just, S.J.,Ph.D. http://catholic-resources.org/Bible/Miracles.htm
(30 minutes)
Task 9: Summary Chart for Mark’s Gospel
Summary Table for Gospel of Mark
Background of gospel writer
When and Why it was written
Titles for Jesus
Portrait of Jesus
Kind of Discipleship
Predominant Genre
Singularity of gospel
Meaning of P,D, R
Contemporary Relevance
Question for Christians today
John Mark, travelling companion of Paul and
Peter
65-70 C.E. in Rome during persecution of
Gentile Christians
Messiah, Son of Man
Healer and Miracle Worker, Suffering Servant
Servant leadership
Miracles
Messianic secret
Jesus is the New Adam. Jesus’ L, P,D, & R is for
all humanity
God’s peace and justice enters into our lives
through our relationship with a messiah who is
compassionate and who suffers on behalf of
humanity.
Will you follow me?
(10 minutes)
Task 10: Definitions.
The students will copy the following terms:
Miracle: A powerful sign of God’s kingdom
Exorcism: The public and authoritative act of the Church to protect or liberate a person or
object from the power of the devil in the name of Christ
Paschal Mystery: God’s love and salvation revealed to us through the life, Passion, Death, and
Resurrection of his Son Jesus Christ.
Son of Man: A title Jesus uses to refer to himself. It emphasizes both Jesus’ humanity and divinity.
Testament
Messianic secret: A phrase that refers to certain passages in the Gospels where Jesus tells his
disciples not to reveal his true identity.
Testament: A word meaning “covenant,” the open-ended contract of love between God and
human beings. Jesus’ Death and Resurrection sealed God’s New Covenant of love for all time.
Scriptural connection:
Mk 8: 29-30 “He asked them. ‘But who do you say that I am?’ peter answered him, ‘You are the
Messiah.’ And he sternly ordered them not to tell anyone about him.”
(10 minutes)
Thought Provoker
Did you know that the Evangelist Mark was actually named John Mark?
Assessment Assignment
Adaptations for ESL or students with IEPs:
a. The PowerPoint for this Lesson should be saved as a digital version that could be given to
the student with appropriate blanks in a few places so they can learn vocabulary.
Extensions (for gifted students):
a. Research why the gospel of Mark uses the messianic secret in his gospel.
Appendix A
PowerPoint on the Gospel of Mark
CHAPTER
FOUR
Gospel of Mark: Jesus the
Suffering Servant
Appendix B.
Contemporary News Items:
Iraqi Christians Weigh Taking Up Arms Against the Islamic State
For full article see http://news.nationalgeographic.com/news/2014/08/140827-iraq-dahukislamic-state-assyrian-christians-peshmerga-nineveh-kurdistan/
Some Christian Groups in Northern Iraq are Newly Determined to Defend their Ancient
Homeland.
After an Islamic State (IS) advance into Kurdish-controlled territory, some 500 Christian families in
Erbil took shelter at the Mar Tshmony church, where a mother gives her son a
Published August 27, 2014
DAHUK, Iraq—Of all the many ancient peoples who once lived in the land between the Tigris
and the Euphrates, Iraq's Assyrian Christians pride themselves on having persisted in their
traditional homeland for millennia, even as other civilizations thrived then disappeared, as
languages and cultures died out, as ethnic groups melted into the ways and genetic pools of
their conquerors.
But today Iraq's Assyrians, and its Christians in general, fear that their place in this multiethnic,
multisectarian mosaic society is shrinking, under severe threat from the ultraconservative Islamist
group the Islamic State (IS).
It isn't the first time that Iraq's Christians have faced such a foe. The IS's earlier incarnation, al
Qaeda in Iraq—a group that formed after the U.S.-led invasion in 2003—also menaced
Christians, and others, prompting tens of thousands to flee into exile. (Read more about Arab
Christians in "The Forgotten Faithful," a National Geographic feature story published in 2009.)
Now, the particularly harsh nature of the IS's assault on Christians, Yazidis, Shiite Muslims, and
others who do not share allegiance to the IS's brand of ultraconservative Sunni Islam has led
some of Iraq's Christians to take the unusual step of shedding their historical passivity and
consider taking up arms to defend and eventually govern themselves. (Related: "Iraq Crisis:
Ancient Hatreds Turning Into Modern Realities")
Kurdish Peshmerga troops were on high alert around Badriyah on August 19, after the Mosul
Dam was recaptured from IS forces. Some Christians are beginning to align themselves with the
Peshmerga.
Photograph by Gail Orenstein, NurPhoto/Sipa USA/AP
The Assyrian Patriotic Party, one of several Assyrian political organizations, has armed and
dispatched a symbolic, rather than an active, force of some 40 members to join the Kurdish
Peshmerga fighting the IS in the northwest of Iraq, according to party official Henry Sarkis.
The Peshmerga are the official forces of the Kurdistan Regional Government. It is the first such
action by Iraqi Christians since some Christians fought briefly alongside the Kurds against
Saddam Hussein.
Sarkis, 44, is the newly appointed branch chief of the party's office in Dahuk, a northern
governorate in the semiautonomous Kurdish region that borders Syria and Turkey.
The 40 men constitute what Sarkis calls the "first wave," and the unit has adopted the name
Dukha, an Assyrian word that means "sacrifice."
"We keep talking about Jesus and peace, and now we've reached the point where it's not
enough," he said in an interview at his party's headquarters in Dahuk. "The age of waiting for the
Peshmerga to take back territory while we sit is over. We took the decision that, with our limited
abilities, we will try to participate."
The party bought weapons with money donated by members in the diaspora, Sarkis said, and is
looking to raise more funds through donations to increase its stockpile.
Sarkis's men are mainly behind the front line, around the town of Sharfiyah, not so much fighting
alongside the Peshmerga as holding territory the Kurdish forces have gained or are pushing
forward from.
Carved into a mountainside, the seventh-century Rabban Hormizd monastery overlooks the
Nineveh Plains. Christians have lived in the area continuously since the first century, but in the
past decade more than two-thirds of Iraq’s estimated 1.5 million have fled.
Photograph by J.B. Russell, Panos
A Perilous Shift
Still, it marks a significant shift in the attitude of Iraq's Christians, a shift that's fraught with peril.
Since 2003, Iraq's Christian community has been viewed by other Iraqis as a passive victim of the
country's many conflicts, not an active aggressor.
Taking up arms will make the Christians direct participants, armed targets who pose military
rather than just ideological opposition to ultraconservative Islamist groups.
Sarkis acknowledges this but said his party is prepared to accept the consequences. "We're
being killed in our homes, so why not defend ourselves? Then even if we die, we die with dignity,"
he said. "We didn't want to reach this point—we just want to live in our areas."
Before 2003, Iraq held about 1.5 million Christians. The number today is fewer than 500,000, say
community leaders, the majority having been driven out by war and all the trouble it inflicts and
breeds, including corruption and insecurity.
Juan José Valdés, Daniela Santamarina, NG Staff.
Source: INSTITUTE FOR THE STUDY OF WARS; ATLAS OF GLOBAL CHRISTIANITY 1910-2010, CENTER
FOR THE STUDY OF CHRISTIANITY, 2009
According to the CIA's World Factbook, Shiites now make up 60 to 65 percent of Iraq's
population, Sunnis 32 to 37 percent, and Christians just 0.8 percent. Most remaining Christians live
on the Nineveh Plains, an area that is also home to other ethnic and religious minorities in Iraq,
including the Yazidis and the Turkomans. (Related: "Iraq: 1,200 Years of Turbulent History in Five
Maps")
Fall of Mosul
On June 10, Mosul, the capital of the Nineveh governorate, in northern Iraq, fell to IS-led militants
in a blitzkrieg advance. The IS was ruthless with its enemies, uploading videos of mass executions
of soldiers and security forces they'd captured. The Iraqi Army melted away, rather than try to
repel the incursion.
Weeks later, the Kurdish Peshmerga also retreated from some areas in the face of an IS-led
onslaught. Kurdish troops are now fighting, with the aid of limited U.S. air strikes, to regain territory.
The IS gave Mosul's estimated 8,000 to 10,000 Christians three options: convert to Islam, pay a
tax, or die. Instead they fled en masse to villages on the Nineveh Plains, as well as farther north
into the Kurdish heartland.
As few as 40 Christians remain in Mosul, according to Duraid Tobiya, 53, an Assyrian from the city
and an adviser on minority affairs to the governor of Nineveh.
He said that the few who stayed were too sick, too old, or too poor to leave—so much so that
the IS exempted them from paying the jizya, a tax on non-Muslims.
"I'm from Mosul—this is the first time I've been displaced," Tobiya said. "I lived through everything
else that happened in Mosul, but it's all very different from what's happening now."
Iraq's Christians, like all of the country's sectarian communities, do not speak with one voice.
There are numerous political parties with varying platforms.
The solution as Tobiya saw it, was one of two options: "either mass emigration or an
internationally protected safe zone. We have no other options. We are against emigration,
because we are not only the sons of this country but its original inhabitants."
All dozen or so Christians interviewed by National Geographic adamantly shared the demand
for a safe zone, akin to the two no-fly zones the West established in 1992 to protect Kurds in the
north and Shiite Muslims in the south from the forces of former leader Saddam Hussein.
But 1992 was a long time ago in terms of Western resources and commitment to the region—
especially at a time when President Barack Obama's administration is trying to pivot away from
the troubles of the Middle East. Still, Tobiya and others insisted it's a viable option.
"We must protect ourselves—and also have international protection," he said.