Twenty-seventh Sunday in Ordinary Time

Homily on October 6

Cycle B

First Reading Genesis 2:18-24

God creates woman from Adam’s rib.

Responsorial Psalm 128:1-2,3,4-5,6A

prayer for God’s blessing

Second ReadingnHebrews 2:9-11

Christ was made perfect through suffering so that we might all be consecrated.

Gospel ReadingMark 10:2-16 (shorter form Mark 10:2-12).

Jesus teaches against divorce and welcomes the children.

The scriptural passages of this Sunday’s liturgy present profound insights into the nature and theological significance of marriage, emphasizing its monogamous and indivisible character. The imagery of Adam and Eve, depicted in the Book of Genesis, finds its ultimate fulfillment in the union of Christ and the Church. As the marital covenant proclaims, “the two shall become one flesh”, so too are we united as members of the ecclesial body, with Christ as the head. This fundamental union underscores the sacramental nature of marriage and its role as a symbol of divine communion.

The First Reading is drawn from the Book of Genesis (Gn 2:18-24), a text of paramount theological importance, not only within the Old Testament canon but also as a foundational premise for comprehending the broader narrative of salvation history. The account of creation, in particular, reveals key doctrines about God, humanity, and the covenantal relationship that underpins the entire biblical revelation[1]. This passage elucidates two essential themes: the creation of woman and the hierarchical order of creation.

First, the creation of woman is presented with an emphasis on her equal dignity and shared nature with man. The Yahwist narrative, rich in symbolic language, employs the image of the rib to denote this intrinsic equality, conveying the profound bond that unites woman and man. The imagery suggests that woman was not made from a superior or inferior part of man, but from his side, affirming the complementarity and mutuality inherent in their relationship[2]. Second, the text speaks of the superiority of man over animals, as evidenced by his act of naming them (v. 19). In the biblical tradition, the act of naming signifies authority and dominion, implying a stewardship that is both responsible and relational[3].

The Responsorial Psalm (Ps 128:1-2, 3, 4-5, 6) reiterates the theme of marital blessings. In the context of marriage, the psalmist invokes divine favor: “May the Lord bless us all the days of our lives.” The Psalm underscores that, even amidst adversity, if a husband and wife walk in the ways of the Lord, they will experience the fruits of divine benediction and harmony within the family.

The Second Reading from the Letter to the Hebrews (Heb 2:9-11) presents two essential theological insights: sacrificial love and the redemptive nature of suffering. First, the text exhorts spouses to emulate Christ, who gave His life for humanity, thus setting the paradigm for self-giving love within marriage. Christ’s sacrificial act, by which “all things exist,” is both a model and a mandate for marital love. Second, the passage addresses the salvific dimension of suffering, emphasizing that through His suffering, Christ perfected the means of our salvation. Likewise, the trials encountered within marriage must be embraced in a spirit of trust, rooted in the conviction that God’s grace is operative even in the most challenging circumstances.

Turning to the Sunday Gospel according to St. Mark (Mk 10:2-16), it is crucial to contextualize Jesus’ response to the Pharisees in light of the Genesis narrative. The Pharisees’ question regarding the legality of divorce is emblematic of their attempts to entrap Jesus within the constraints of Mosaic Law. While the Law permitted divorce due to “the hardness of hearts,” Jesus redirects the discourse to the original divine intention for marriage: a permanent and unbreakable union. The Lord’s response transcends legalistic interpretations, calling the faithful to a deeper understanding of the sacramental reality of marriage as a covenantal relationship that mirrors the fidelity of God.

Three salient points arise from this Gospel passage. Firstly, the nature of the law and its interpretation. Jesus challenges His interlocutors to look beyond the literal prescriptions of the law to its underlying spirit and purpose. The Mosaic concession for divorce, He asserts, was a temporary allowance due to the moral frailty of humanity, not an ideal to be perpetuated. If we were to interpret it in a purely literal sense in today’s context, we risk losing sight of the overarching plan of salvation (protoevangelium) that has been in place since the dawn of creation.

Secondly, Jesus emphasizes the centrality of marriage (to societal stability). The divine mandate that “the two shall become one flesh” (Adam’s words לְבָשָׂ֥ר) reflects a profound theological truth: marriage is not merely a social contract but a covenantal union instituted by God. The contemporary reluctance to commit, whether to marriage or to religious life, signals a broader crisis of covenantal fidelity. The devaluation of lifelong commitments is symptomatic of a culture that has lost sight of the sacrificial love inherent in true covenant. We are aware that numerous factors can contribute to the breakdown of a marriage, yet many others fall within our control. For instance, the growing fear of commitment and the reluctance to say a definitive “yes” for life are becoming increasingly prevalent. Fewer couples are choosing to marry, and fewer young people are discerning a vocation to the priesthood or religious life. We live in an era where the true significance of commitment and covenant has been diminished. What does the concept of covenant mean for us today? How do we perceive our promises and vows?

I am reminded of a profound explanation shared by one of my esteemed biblical professors regarding the covenant. She explained that the term COVENANT originates from the Hebrew phrase “Karat Berit” referring to a solemn ritual in which animals were cut in half, and God would pass through the divided pieces. This act symbolized a declaration: “If I do not uphold my covenant, may what has happened to these animals happen to me” (Gen 15:9-17). Such an expression emphasizes that life itself was at stake in the making of a covenant.

Thus, a true covenant must be founded on a loving relationship—a love that presupposes believing, knowing, and listening. Furthermore, a covenant is only truly broken when both parties willingly choose to abandon it. In the context of our covenant with God (YHWH), however, He remains unwavering. He is always faithful and steadfast. It is humanity—through its choices and actions—that distances itself from this sacred bond.

Finally, the Gospel narrative culminates in the presence and significance of children. This provokes us to ask: Who are these children today? Are they exclusively Catholic or Christian? Why, like the disciples, do we sometimes seek to “rebuke” or exclude them? The act of Jesus “touching, blessing, and placing His hands on them” carries profound meaning, as it symbolizes recognition and inclusivity. It is not merely because children are innocent, gentle, or pure of heart, but because the Kingdom of God is open to all who strive to live in accordance with the divine will.

Thus, when Jesus says, “Let the children come to me; do not prevent them,” it is a call to open our hearts and communities to all who possess a sincere desire to encounter God. We must not close the door to those who approach with a genuine spirit and good intentions, even if they are not outwardly identified as Christians. In embracing them, we acknowledge that the Kingdom of God is for all, including those who, through their simple faith and unassuming goodness, are like “anonymous Christians” living in the light of God’s grace.

In summary, the liturgical readings for this Sunday converge on the theme of marriage as a divine institution, integral to both the social and spiritual order. The challenge presented to us is to uphold the sanctity of our various covenants—with God, with our spouses, and with the broader community. Whether through the marital bond, consecrated life, or the covenantal commitment to discipleship, we are called to embody fidelity, sacrifice, and love, reflecting the eternal covenant that God has established with humanity.

[1] Cf. TABET Miguel Ángel, Introducción al Antiguo Testamento. Pentateuco y Libros Históricos, Palabra, Madrid 2008, 74.

[2] Cf., 87.

[3] Cf., 87.