Catholic Bible Study – Lectio Mark: Question and Answer

Host: Augustine Institute Scholars
Episode Date: September 4, 2025

Episode Overview

In this special Q&A session, the Augustine Institute team addresses listeners' questions on the Gospel of Mark, diving into symbolism, narrative complexities, spiritual insights, and practical theology. Covering themes like prophetic actions, the journey of discipleship, apocalyptic parallels, and the deep humanity and divinity of Christ, the scholars guide listeners to a richer reading of Mark and greater understanding of Catholic biblical tradition.

Key Discussion Points & Insights

The Cursing of the Fig Tree – Symbolism and Prophetic Action

• Timestamp: [00:05] – [06:44]

• The question arises about Jesus cursing the fig tree in Mark 11, even though it was not the season for figs.

• The fig tree is symbolic of Israel. In Hosea 9:10 and other prophets, Israel is depicted as a fig tree. Jesus is seeking the "fruit" of righteousness and fidelity, not literal figs.

• The action is prophetic, much like symbolic acts performed by Old Testament prophets (e.g., Ezekiel shaving his beard as a sign of Jerusalem’s fate, Isaiah going naked, Jeremiah smashing a clay vessel).

• The cursing of the fig tree and its withering “sandwiches” the incident of Jesus calling the Temple a "den of thieves," tying the fate of the Temple to Israel’s unfruitfulness.

  "When something doesn't seem to make sense or something seems very simple in the gospel story, there's usually a deeper meaning behind it. ... It's that connection between Jesus and Israel that becomes the key to making sense of these things."
  — Augustine Institute Scholar ([03:56])

The "Way" in Mark – Journey and Destination

• Timestamp: [06:46] – [11:45]

• Discussion on whether "the way" in Mark's Gospel means merely a destination or also the journey itself.

• The theme echoes the Exodus (Ex 23:20) where God leads Israel to the Promised Land. For followers of Jesus, the journey is both the way of the cross (“via dolorosa”) and the hope of resurrection.

• Jesus leads the way through suffering, offering hope that believers too may pass through death to new life.

  "Jesus leads the way for us. He goes through death and out the other side to give you and I hope and faith that we too and our loved ones can go through death and out the other side to the true promised land of heaven."
  — Augustine Institute Scholar ([11:30])

Destruction of the Temple & End of the World – Typological Parallels

• Timestamp: [11:46] – [18:54]

• The destruction of the Temple (Mark 13) is symbolic of the end of an age and prefigures the end of the world.

• Drawing from St. Augustine (“City of God”), the passage is deliberately ambiguous about which “end” Jesus refers to, because they are deeply connected.

• The Temple is seen as a microcosm of the cosmos. Its destruction foreshadows cosmic judgment.

• Christ’s death (the true Temple destroyed), destruction of Jerusalem (AD 70), and the end of the world are described as “aftershocks” in salvation history.

  "...the destruction of Jerusalem is a sign and a prefigurement of the world. ...the destruction of the temple is a prefigurement of the destruction of the world."
  — Augustine Institute Scholar ([15:56], [17:49])

Peter’s Denial – Symbolic Rejection of Covenant

• Timestamp: [18:55] – [21:20]

• Peter’s denial (“I do not know him”) is symbolic. In Hebrew, “to know” (yada) means covenant relationship; Peter is in effect rejecting covenant with Christ.

• After the resurrection, Jesus offers Peter restoration (John 21), intentionally paralleling the three denials with three affirmations of love.

  "...to know in Hebrew, yada, means to be in covenant. And so when he says he doesn't know him, he's actually cutting himself off from a covenant relationship by that denial. Now God in his mercy will restore Peter."
  — Augustine Institute Scholar ([19:23])

Mother Teresa’s “Dark Night” and Psalm 22

• Timestamp: [21:21] – [27:41]

• Discussion arises on Mother Teresa’s spiritual desolation, likened to Christ’s cry from the cross (“My God, my God, why have you forsaken me?” Psalm 22:1).

• The scholars explain the “dark night of the soul” (St. John of the Cross): feeling abandoned by God, though still faithful.

• Mother Teresa identified deeply with the poor, even sharing their spiritual poverty and sense of abandonment.

• Emphasizes the mystery of suffering for others and trusting in God’s love even without consolation.

  "She wanted to experience the ultimate poverty of the poor in spirit. ...She took on the suffering of the poor, even in that poverty of spiritual poverty."
  — Augustine Institute Scholar ([25:29])

Women Disciples in Mark

• Timestamp: [27:42] – [30:33]

• Discussion on the prominence and portrayal of women among Jesus’ followers in Mark.

• Women are the first witnesses of the resurrection—remarkable given their low status as legal witnesses in antiquity.

• Mark presents this abruptly, highlighting their fidelity. Luke, by contrast, gives even greater detail on women’s discipleship.

  "...one of the beautiful things about Christianity is they rely on the witness of the women at the empty tomb. And that's remarkable."
  — Augustine Institute Scholar ([29:13])

The Storm on the Sea – “Teacher, Do You Not Care if We Perish?”

• Timestamp: [30:34] – [32:11]

• Refers to Mark 4:38; the disciples' question to Jesus is deeply ironic given God’s love ("God so loved the world…" John 3:16).

• Jesus’ presence in their storm proves divine concern—he doesn’t rebuke them but calms the sea.

  "Of course Jesus does care a lot, which is why he's there. As John 3:16 says, God so loved the world that he gave his only son that they may not perish, but have life eternal."
  — Augustine Institute Scholar ([31:13])

Jesus’ Prophecy: "I Will Rebuild the Temple…" and Daniel

• Timestamp: [32:12] – [37:43]

• Jesus’ words at trial (“…destroy this temple and in three days I will build another not made with hands”) allude to Daniel 2: a divinely-hewn stone brings down pagan kingdoms and grows to fill the world (mountain = Zion, temple = new covenant).

• Jesus as the rejected “stone” becomes the cornerstone; pun on Hebrew words for “stone” (eben) and “son” (ben).

• Daniel’s visions (statue, beasts, Son of Man) tie in thematically with the coming of God’s kingdom in Christ.

  "That small stone cut by no human hand grows into a great mountain in Daniel's vision... The idea is that idolatry will be destroyed and monotheism represented by the Temple Mount, Mount Zion, will cover the whole world."
  — Augustine Institute Scholar ([34:56])

Christ’s Dual Nature and Gethsemane

• Timestamp: [37:44] – [44:10]

• Christ in Gethsemane reveals both his full humanity (sorrow, fear, need to pray) and full divinity (foreknowledge, power to submit his will to the Father’s).

• The deep mystery of the hypostatic union (100% God, 100% man) is discussed; impossible to fully comprehend, yet essential to Christian faith.

  "Jesus is 100% human and he's 100% divine. And that's a hard mystery. The hypostatic union is what we call it theologically."
  — Augustine Institute Scholar ([39:30])

Narrative Logic: Peter’s Honesty and Mark’s Gospel

• Timestamp: [44:11] – [46:03]

• Mark’s Gospel, possibly Peter’s eyewitness account, details Peter’s failure more than the other Gospels do.

• It reflects Peter’s humility and the Gospel’s message: God’s mercy is greater than our failings.

  "Peter was honest about his failings and he used his failings as good news to his flock. That I denied Jesus and I failed, but he forgave me, and that we can fail and be forgiven. That's how big God's mercy and love is. And that is why this story filled with human failure like Peter's is good news."
  — Augustine Institute Scholar ([45:43])

Notable Quotes & Memorable Moments

• "When something doesn't seem to make sense... there's usually a deeper meaning behind it." ([03:56])
• "Jesus leads the way for us. He goes through death and out the other side..." ([11:30])
• "The destruction of the temple is a prefigurement of the destruction of the world." ([17:49])
• "To know in Hebrew, yada, means to be in covenant. ...he's actually cutting himself off from a covenant relationship." ([19:23])
• "She wanted to experience the ultimate poverty of the poor in spirit." (re: Mother Teresa, [25:29])
• "Peter was honest about his failings and he used his failings as good news to his flock." ([45:43])

Timestamps for Key Segments

• Introduction and Fig Tree Question: [00:03]–[06:44]
• The “Way” in Mark: [06:46]–[11:45]
• Temple & Eschatology: [11:46]–[18:54]
• Peter’s Denial & Symbolism: [18:55]–[21:20]
• Mother Teresa’s Darkness & Psalm 22: [21:21]–[27:41]
• Women Disciples: [27:42]–[30:33]
• Storm at Sea & God’s Concern: [30:34]–[32:11]
• Daniel & Jesus’ Prophecy: [32:12]–[37:43]
• Christ’s Dual Nature: [37:44]–[44:10]
• Peter's Honesty/Gospel Closing: [44:11]–[46:03]

Summary

This episode offers a profound walk through the Gospel of Mark's biggest questions, bridging scholarship, pastoral insight, and lived faith. The Augustine Institute team brings Scripture to life with explanations that connect Old and New Testaments, explore practical spirituality, and invite listeners to find personal hope in the biblical story. Anchored in tradition yet responsive to real questions, this episode serves as an accessible yet deep resource for anyone seeking to better understand—and live—the Gospel of Mark.