I find it interesting that Luke’s Gospel contains not one, but two episodes in which Jesus sends out his followers on a mission. The first (Lk 9:1–6) recounts the sending out of the Twelve; and the second (Lk 10:1–12) recounts a similar sending out of seventy-two.
In Luke, Jesus personally prepared witnesses in the course of his ministry. His “preparation” was most likely what we see in the Gospels as he healed, engaged in Q and A (questions and answers), and instructed by combining his story with his many parables.
Traditionally Luke has been understood to be either a slave or more like an indentured servant. Perhaps it was because of his lowly place in society that he observed and relayed to us that Jesus’ “witnesses” included not only the Twelve but also the seventy-two, the little ones, as fit to represent Jesus’ mission to the world.
Note that the instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Lk 10:4 is directed to the Twelve in Lk 22:35. However, the 12 were sent to the whole world while the mission of the 72 was linked to staying in homes (v. 4-7). In Acts the 12 preached to the world while the 72 were more like catechists, from the Greek word “Katakeo” (κατηχέω) “to instruct” or “to teach orally,” essentially referring to the act of teaching someone through verbal instruction. In colloquial English we might say they were “those who speak or teach.”
But teach or speak what? We don’t know exactly what the original 72 said, but in our time, the Catechists can lean on the Church’s reading of the day, plus anything from the Catechism. That is, the Bible and Catechism are the official resources of the mystagogy period. In all other things: emotions, thoughts, behaviors, relationships with God, self, and others, the great commandment and the countless reflections on the great commandment are to be their guide (v. 25-28).
Moreover, “those who teach/speak” will also need to learn to witness to “What is God doing today (this week, this month, in the past, for the future) in their life.” Accordingly, what is unique to mystagogy is that each catechist in response to the universal call to holiness (Vatican II, the Church, chapter 5) is to develop their own witness story. They do that as a byproduct of their ongoing personal healing and work in FSSGs (Faith-Sharing Small Groups).
Luke chapter 10 is clear that the purpose of the 72 is go out in pairs to the millions everywhere who have unfinished progress in holiness and to prepare them to more fully be open to Jesus’ word and presence (v. 1). It is difficult work with many “wolves among the sheep” (v. 3) never enough pairs to assist in shepherding the wandering sheep (v. 2).
The pairs are to rely on God rather than money, to let go of attachments to material possessions, and even to avoid customary social greetings (v. 4). The work of reaching out to the countless people far from Church is too important to be slowed down by any of that.
“Those who speak and teach” will bring peace to the many who are people of peace. While the 12 might be found more in churches, the 72 are explicitly mentioned as meeting in homes. Those who welcome these speaker/teachers to their homes will receive the priceless gift of Christ’s peace in a world always in conflict and anxiety. Jesus cautions the 72 to stay in a place as long as they are welcomed, suggesting that “working through” peace may be a long process.
Jesus gave an example of such a home visit in his visit to Martha, Mary, and Lazarus as well as the family dynamics such a visitor might find: “She’s just listening to you, and not helping prepare dinner,” but Jesus prioritized his mystagogical talking with Mary Magdalene (v. 38-42).
The 72 were also sent to heal and he provided an example of an anonymous, “far from practicing believer” as healer in the parable of the good Samaritan (v. 29-37). In our time while the 72 cannot anoint with the sacred chrism or oil of the sick, the OC (oil of the Catechumenate) would be appropriate (cf. RCIA, #34-35 adaptation, and 54-59, signing of the senses) or references to the word of God (RCIA, #60-66). One or both of those—anointing with OC or signing of the senses—can be appropriate preludes to healing. Much more on healing needs to be explored later.
Jesus has hard words for those who might object that their evangelizer should have been a more important person, perhaps a priest or even a bishop! To them Jesus declared that there will be terrible judgments against those who reject these, his little ones (v. 11-16). That is because it has pleased his Father to reveal the meaning of his word to them, and, in that spirit, Jesus prayed for them (v. 21-24).
Overall, the 72 speak for the Church but within the four marks of the Church: one, holy, catholic, and apostolic. That is, they return to regularly report to the pastor or his delegate who is to shepherd those who shepherd others and keep them on track within the broader authority of the whole apostolic structure of the Church. As part of that ongoing support, monthly workshops are intended to provide resources for the 72 and the pastor or pastor’s delegate is to provide ongoing supervision and integration with the rest of parish planning.
However, in the end Jesus promises the 72 that those who serve in homes, even in the smallest of groups will return impressed with the power of Jesus’ name in overcoming the evil tendencies of the world (v. 17-19). Even more, the 72 will find that they have been protected from evil by Jesus’ presence among them and their growing certitude that their names are being written in heaven (v. 20).
There is much, much more to say about the open-ended period of mystagogy, but even integrating Luke’s chapter 10 will be a huge beginning.
Deacon Ray Biersbach
March 5, 2025
