Mark 6:30-56

1. Compassion – definition

. It means to suffer with, to suffer together, to not remain indifferent to the pain and the suffering of others.

2. Compassion no AT – hesed
“He executes justice for the oppressed; he gives food to the hungry. The Lord sets the prisoners free; the Lord
opens the eyes of the blind. The Lord lifts up those who are bowed down; the Lord loves the righteous. The Lord
watches over the sojourners, he upholds the widow and the fatherless; but the way of the wicked he brings to
ruin” (Ps 146:7–9). Here are some other expressions of the Psalmist: “He heals the brokenhearted, and binds up
their wounds…The Lord lifts up the downtrodden, he casts the wicked to the ground” (Ps 147:3, 6). In short, the
mercy of God is not an abstract idea, but a concrete reality with which he reveals his love as of that of a father
or a mother, moved to the very depths out of love for their child. It is hardly an exaggeration to say that this is a
“visceral” love. It gushes forth from the depths naturally, full of tenderness and compassion, indulgence and
mercy.

‫ חֶ֫ סֶ ד‬goodness, kindness – compaixao

in doing favours and benefits; do or show kindness (in dealing) with me (Jos 2:12).

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Hesed is a word hard to translate by one English equivalent. Koehler-Baumgartner Lexicon, translates it as
Gemeinschaftspflicht, Verbundenheit, Solidaritat.

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Stoebe argues that it refers to an attitude as well as to actions.
Stoebe argues that it refers to an attitude as well as to actions. This attitude is parallel to love. It is a kind of love,
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including mercy, when the object is in a pitiful state. It often takes verbs of action like “do,” “keep,” and so
refers to acts of love as well as to the attribute.
Therefore, Hesed is not restricted to kindness or goodness, it is more than an emotional response to the need of
another. It also refers to a sense of duty and faithful commitment to do what is right—which is reinforced by the
pressure of social convention or even the possibility of divine retribution (Ge. 21:23; Jos. 2:12; 2 Ch. 24:22, etc).
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On the other hand, hesed may not be defined solely in terms of the dispassionate discharge of legal or moral
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obligations. The hesed-relationship requires not only mutually beneficial action, but also a right orientation of
attitude and will; a commitment to the one to whom hesed is to be shown. Hesed is frequently rendered 'love'
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linked to the notion of commitment. It expresses, essentially, faithfulness and loyal conduct within the context
of a relationship; it is an inward commitment and disposition of goodwill together with its outward expression in
dutiful and compassionate action

Since compassionate Acts flow from compassionate persons, we are not surprised to learn that compassion is
constitutive of God's very being ( Exod 34:6 , "The Lord, the Lord, the compassionate and gracious God" ). Echoes of this
declaration are found throughout Scripture. God's compassion was essential for the maintenance of the covenant and
his people praised him for it continually ( Psalm 78:38 ; 86:15 ; 103:13 ; 145:8 ).

3. Compaixao no NT – Jesus
The New Testament. The intertestamental literature and the New Testament continue to speak about God as
the compassionate one. God's compassion is demonstrated in his Son's ministry for and among his people ( Matt
9:36 ; Mark 6:34 ). The messianic compassion is extended to the helpless crowds ( Matt 9:36 ), the sickly masses
( Matt 14:14 ), the hungry people ( Mr 8:2 ), and the blind men ( Matt 20:34 ). The waiting father ( Luke 15:20 ) is
filled with compassion when he sees his wayward son returning — just as God has compassion on us and
accepts us when we repent and return to him.
 Strong's #4697: splagchnizomai (pronounced splangkh-nid'-zom-ahee)

middle voice from 4698; to have the bowels yearn, i.e. (figuratively) feel sympathy, to pity:--have (be moved
with) compassion.

1) to be moved as to one' s bowels, hence to be moved with compassion, have compassion (for the bowels were
thought to be the seat of love and pity)

Matthew 9:36: "when he saw the multitudes, he was moved with compassion on them, because they fainted,"
Matthew 14:14: "a great multitude, and was moved with compassion toward them, and he healed"
Matthew 15:32: "his disciples unto him, and said, I have compassion on the multitude, because"
Matthew 18:27: "lord of that servant was moved with compassion and loosed him, and forgave"
Matthew 20:34: "So Jesus had compassion on them, and touched their eyes: and immediately"
Mark 1:41: "And Jesus, moved with compassion, put forth his hand, and touched him, and"
Mark 6:34: "much people, and was moved with compassion toward them, because they were"
Mark 8:2: " I have compassion on the multitude, because they have now been with me"
Mark 9:22: "him: but if thou canst do any thing, have compassion on us, and help"
Luke 7:13: "Lord saw her, he had compassion on her, and said"

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Luke 10:33: "where he was: and when he saw him, he had compassion"

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Luke 15:20: "his father saw him, and had compassion, and ran,"
Thayer tells us that the word literally means to 'be moved in the bowel' and thus means compassion by
extension. The word occurs seventeen times in the New Testament and when it is not rendered compassion it is
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rendered moved(5). Looking at the usage in scripture of the word it is notable that this is a feeling that produces
movement or action.

We thus see that compassion has a broad definition. The Hebrew effectively draws two distant lines in the sand: at one
end sparing someone's life and at the other end a relatively abstract definition of lovingness that is intricately
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interwoven with the character of God. The Greek then fleshes out the middle ground in five different directions:
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emotion that produces action, benevolent action possibly devoid of emotion, emotion potentially devoid of action, the
quelling of an emotion which might otherwise arise and finally an identification with the emotion of others.
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Barclay’s commentary on Matthew points out that “apart from its use
in some of the parables, it is used only of Jesus.” He goes on to list
what kind of things moved Yeshua with compassion: (1) the world’s
pain—for the sick, the blind, and the demon possessed (2) the
world’s sorrow—for the widow whose son died (Luke 7:13) (3) the
world’s hunger—for the multitudes He fed (4) the world’s loneliness
—for the lepers banished from society and (5) the world’s
bewilderment—for those who wanted desperately to know God but
were like “sheep who have no shepherd” (Matt. 9:36).

According to the Gospel of Mark, there was originally a particularly close relationship between Jesus and the people
(ὄχλος). Mark 3: 34 tells us that the people were his true “family,” although Matt. 12: 46 replaces the people by “the
disciples.” Wherever Jesus goes in Galilee, the poor who have been reduced to misery gather round him. He teaches
them. They bring him their sick. He heals them. They move about with him. The distress of the people awakens in him
the divine compassion (Mark 6: 34). His call to discipleship is directed to “the multitude with his disciples” (Mark 8: 34).
The “multitude” are the poor, the homeless, the “non-persons.” They have no identity, no voice, no power, and no
representative.
His “compassion” is not charitable condescension. It is the form which the divine justice takes in an unjust world. These
“last” will be “first.” Jesus does not merely go to the people in the name of God. He is actually their representative, just
as the people represent him. He is one of theirs, and they are the least of his brothers and sisters (Matt. 25: 40).

To confess Jesus as the Christ of God further means perceiving him in his social person. He is the brother of the poor, the
comrade of the people, the friend of the forsaken, the sympathizer with the sick. He heals through solidarity, and
communicates his liberty and his healing power through his fellowship. In him men and women recognize the brotherly
and sisterly human being.

“Woman, do not weep.” As Luke writes in the Gospel: “When the Lord saw her, he was moved with pity for her” (7:13).
God Incarnate let himself be moved by human wretchedness, by our need, by our suffering. The Greek verb that
indicates this compassion is σπλaγχνίζομaι [splanchnízomai, ed.], which derives from the word that indicates internal
organs or the mother’s womb. It is similar to the love of a father and mother who are profoundly moved by their own
son; it is a visceral love. God loves us in this way, with compassion and mercy.

Jesus does not look at reality from the outside, without letting himself be moved, as if he were taking a picture. He lets
himself get involved. This kind of compassion is needed today to conquer the globalization of indifference. This kind of
regard is needed when we find ourselves in front of a poor person, an outcast, or a sinner. This is the compassion that
nourishes the awareness that we, too, are sinners.

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To walk down the path of holiness means living in the presence of God, being irreproachable, turning the other cheek,

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and imitating his infinite mercy. “Should anyone press you into service for one mile, go with him for two” (Matthew
5:41). “From the person who takes your cloak, do not withhold even your tunic” (Luke 6:29). “Give to the one who asks
of you, and do not turn your back on one who wants to borrow” (Matthew 5:42). And finally: “Love your enemies, and
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pray for those who persecute you” (Matthew 5:44). So many teachings from the Gospel, all of which help us understand
the overabundance of mercy, God’s logic.

Jesus sends forth his disciples not as holders of power or as masters of a law. He sends them forth into the world asking
them to live in the logic of love and selflessness. The Christian message is transmitted by embracing those in difficulty,
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by embracing the outcast, the marginalized, and the sinner.

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And if we look at our situation, our society, it seems to me that there is no lack of circumstances or opportunities all
around us. What should we do for the homeless man camped in front of our home, for the poor man who has nothing to
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eat, for the neighboring family who cannot make it to the end of the month due to the recession, because the husband
lost his job? How should we behave with the immigrants who have survived the crossing and who land on our shores?
What should we do for the elderly who are alone, abandoned, and who have no one? We have received freely, we give
freely. We are called to serve Christ the Crucified through every marginalized person. We touch the flesh of Christ in he
who is outcast, hungry, thirsty, naked, imprisoned, ill, unemployed, persecuted, in search of refuge. That is where we
find our God, that is where we touch the Lord. Jesus himself told us, explaining the protocol for which we will all be
judged: “whatever you did for one of these least brothers of mine, you did it for me” (Matthew 25:40).

advise those in doubt; teach the ignorant; admonish the sinners; console the afflicted; forgive offenses; be patient with
annoying people; pray to God for both the living and the dead. Let us look at the first four Spiritual Works of Mercy:
Don’t they have to do with what we have already defined as “the apostolate of the ear”? Reach out, know how to listen,
advise them, and teach them through our own experience. By welcoming a marginalized person whose body is wounded
and by welcoming the sinner whose soul is wounded, we put our credibility as Christians on the line. Let us always
remember the words of Saint John of the Cross: “In the evening of life, we will be judged on love alone.”

4. Compaixao e sciencia
 The Science of Compassion Interestingly enough, we human beings have brains and nervous systems that are
selectively “wired” for this quality of compassion. We have “circuits” formed by connections between specific
neurons and regions in our brains that support a key dimension of our emotional life known as “social intuition”
(Davidson 2012).

But it is just as important to be compassionate toward yourself as it is toward others. Extending compassion to yourself
by practicing “self-compassion” is very good for your physical and mental health because it can lower stress hormones,
strengthen resilience, and reduce toxic self-criticism (Neff 2011).

Compassion is not a quality to idealize or project into some future moment, rather compassion can be a
response in any moment to the pain, confusion, and suffering in another or in you.

Turning to compassion can be relatively simple, and it does not require you to become a saint or to become
somehow better than you already are. As you approach the meditations focused on compassion, it can be very
helpful to have faith and to remember that you already have all you need to be compassionate. Compassion is a
basic human quality that can be developed, nurtured, and refined.

lives. By practicing compassion, you actually activate systems in your brain and body that help you move from old habit
energies and patterns of self-centeredness, isolation, and loneliness (all of which act to fuel feelings of anger, and in turn

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are fueled by that anger) to a more expanded, and more accurate, perception of your connections with others, and

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related feelings of well-being arising from those connections.

5. Compaixao e Nos
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Rather, for Moltmann, God’s love is his passionate concern, his committed and costly involvement with the
world. In the passion of Christ (in the traditional sense of his suffering), we find the com-passion of God, God’s
fellow suffering with all who suffer. The apathetic God (where “apathetic” is the Greek term for impassible,
unmoved by anything outside himself) has his counterpart in apathetic humanity, people who hold back from
life and love, commitment and involvement, for fear of suffering. The contemporary world respects
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competitiveness and success, not vulnerability. But in the company of the passionate and compassionate God,
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apathetic humans become open for love, suffering, and joy.

When you think about it, that is rather curious! If this is Who God is – Father, Son, and Holy Spirit – then should
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that not be the intimately related to all God does? And if we are to be ‘in the image of God’, does that not mean
that who we are to be is to be shaped and formed by Who God is?

, ‘As the Father has sent me, so I send you’ (John 20:21). This too is another way of stating that the mission of the
Church is in fact the missio Dei, the mission of God.

And so these two directions are essential to being the Church, at least within this present evil age – the going out
in mission, and the coming together in worship and fellowship.

The mission is not our mission: it is the mission of God the Holy Trinity - the Father sending the Son, and then the
Father and the Son sending the Spirit. But the returning, gathering movement, the consequent ecclesia, the gathering
of the people of God, is similarly Trinitarian, for it is by the one Spirit that we are united to the one Son, and in the
one Son that we offer ourselves in praise and worship to the one Father who is above all and through all and in all.
Mission is not then an end in itself. The purpose of mission is the gathering of all to unite in the one, holy, catholic
and apostolic Church (Eph. 1: 10, 22f.) in the praise of our Trinitarian God.

And so we sing our songs of invitation: ‘You that are troubled and burdened by sin, come just as you are,’ ‘Come,
 everyone who is thirsty in spirit, Come every one who is weary and sad,’ ‘Come home, come home, You who are
weary, come home.’

. Within the koinonia of the Church we may already be truly ‘holy persons’, filled with the ‘perfect love’ of Christ by his
Holy Spirit, and so reflecting together the image of the ‘Holy Persons’ within the koinonia of the Holy Trinity. But of
course Holy Persons in the Holy Church only really image this Holy Trinitarian Love when, focused on the Holy Sacrifice,
and so filled with the Holy Spirit, we pour ourselves out into the world in the genuine agape of Holy Mission.

Because humanity is wounded, deeply wounded. Either it does not know how to cure its wounds or it believes that it’s
not possible to cure them. And it’s not just a question of social ills or people wounded by poverty, social exclusion, or
one of the many slaveries of the third millennium. Relativism wounds people too: all things seem equal, all things appear
the same. Humanity needs mercy and compassion.

And sometimes we even experience the return of a kind of clericalism, always intent on building borders, “regulating”
the lives of people through imposed prerequisites and prohibitions that make our daily lives, already difficult, even
harder. An attitude of being always ready to condemn and much less willing to accept. Ready to judge but not to bow
down with compassion for mankind’s sufferings. The message of mercy—

video

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1. Compaixao e Missao de Deus ? junto com ensiono

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2. Compaixao e Ensino – que temos para ensinar? Como temos para ensinar? Palavras=Actos, Ser=Fazer/ reach
out = invite in

With our eyes fixed on Jesus and his merciful gaze, we experience the love of the Most Holy Trinity. The mission
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Jesus received from the Father was that of revealing the mystery of divine love in its fullness. “God is love” (1 Jn
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4:8,16), John affirms for the first and only time in all of Holy Scripture. This love has now been made visible and
tangible in Jesus’ entire life. His person is nothing but love, a love given gratuitously. The relationships he forms
with the people who approach him manifest something entirely unique and unrepeatable. The signs he works,
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especially in favour of sinners, the poor, the marginalized, the sick, and the suffering, are all meant to teach
mercy. Everything in him speaks of mercy. Nothing in him is devoid of compassion. Jesus, seeing the crowds of
people who followed followed him, realized that they were tired and exhausted, lost and without a guide, and
he felt deep compassion for them (cf. Mt 9:36).
In the parables devoted to mercy, Jesus reveals the nature of God as that of a Father who never gives up until
he has forgiven the wrong and overcome rejection with compassion and mercy.

And his help consists in helping us accept his presence and closeness to us. Day after day, touched by his compassion,
we also can become compassionate towards others.

May she never tire of extending mercy, and be ever patient in offering compassion and comfort. May the
Church become the voice of every man and woman, and repeat confidently without end: “Be mindful of your
mercy, O Lord, and your steadfast love, for they have been from of old” (Ps 25:6).