The Feast of Saint Mark, evangelist
(I Peter 5:5b-14; Mark 16:15-20)
The Gospel according to Mark is by far the shortest of the four canonical gospels. Although in effect this means that it lacks the fascinating narrative of Jesus’ birth as well as the most famous of Jesus’ parables, being short has its advantages. One such benefit that has been exploited in recent times is that it is the easiest gospel to memorize. Not very long ago a single actor performed the whole gospel on Broadway!
Mark is also notable for its portrayal of the humanity of Jesus by recounting his different emotions. In Mark Jesus is moved with pity for the leper (1:41), with anger at the Pharisees for not caring enough for the man with the withered hand (3:5), and with love the rich man who comes to ask him what must be done to gain eternal life (10:21). Mark shows Jesus as everyone’s best friend: a man that can be counted on both for support when one is in need and for criticism when one puts on airs.
Most of us will never memorize large swatches of the Gospel of Mark, but there is a line in the gospel which would be good to remember. It is sometimes called the “Jesus Prayer.” When the blind beggar turns to the Lord saying, “Jesus, son of David, have mercy on me” (10:47), he speaks for all of us who have difficulty seeing with the eyes of faith. At such times we also are wise to pray, “Jesus, son of David, have mercy on me.”
Tuesday, April 24, 2012
Tuesday of the Third Week of Easter
(Acts 7:51-8:1a; John 6:30-35)
Jesus is sometimes called “the new Moses.” In the Sermon on the Mount of Matthew’s gospel it is said that Jesus like Moses presents the new Law to the people of Israel. In today’s gospel passage from John the people demand that Jesus give a sign like Moses that he is worth believing in. But Jesus is much more than another Moses. Both Matthew and John see Jesus as God’s Son speaking with his own divine authority.
At the hub of today’s passage the Jews assert that Moses gave their forefathers manna in the desert as a sign of his legitimacy. Jesus corrects the notion. It was not Moses who gave them bread, he says, but the Father who continues to feed them now with Jesus himself, the bread of life. We might say that as bread Jesus is multi-grained. In one way he bestows God’s wisdom as food for thought. In another he presents his body and blood under the forms of bread and wine which nourish the human spirit.
Although most Catholics reverence the Eucharist adequately as Jesus’ body and blood, we often lack a proper appreciation of his teaching as spiritual food. We have to study it, contemplate it, and - most of all – live it.
(Acts 7:51-8:1a; John 6:30-35)
Jesus is sometimes called “the new Moses.” In the Sermon on the Mount of Matthew’s gospel it is said that Jesus like Moses presents the new Law to the people of Israel. In today’s gospel passage from John the people demand that Jesus give a sign like Moses that he is worth believing in. But Jesus is much more than another Moses. Both Matthew and John see Jesus as God’s Son speaking with his own divine authority.
At the hub of today’s passage the Jews assert that Moses gave their forefathers manna in the desert as a sign of his legitimacy. Jesus corrects the notion. It was not Moses who gave them bread, he says, but the Father who continues to feed them now with Jesus himself, the bread of life. We might say that as bread Jesus is multi-grained. In one way he bestows God’s wisdom as food for thought. In another he presents his body and blood under the forms of bread and wine which nourish the human spirit.
Although most Catholics reverence the Eucharist adequately as Jesus’ body and blood, we often lack a proper appreciation of his teaching as spiritual food. We have to study it, contemplate it, and - most of all – live it.
Monday, April 23, 2012
Monday of the Third Week of Easter
(Acts 6: 8-15; John 6: 22-29)
Angels commune with God. At least this is the common understanding of "messengers of the Lord" as angels are defined. So communing, they can be likened to children watching "Lion King." Mesmerized by the story of coming of age, children show sincerity, earnestness, and innocence. Their countenances resemble the "face of an angel" that Stephen exhibits in the first reading today.
Stephen is one of the newly ordained servants of the primitive Christian community. His varied talents enable him to preach and defend belief in Jesus as well as to care for the Greek widows. What impresses the Jewish leaders investigating charges of his supposed blasphemy is his composure. He seems to speak with both urgency and peace. As the reading says, they see the "face of an angel."
We might emulate Stephen's attitude in mission. His ordination is traditionally associated with becoming a deacon but, curiously, nothing in the passage speaks specifically of diaconate. It is not too far-fetched to understand the action as a confirmation of the Spirit's presence which we receive at Baptism. In any case we should strive to proclaim God's love for the world with similar urgency and peace.
(Acts 6: 8-15; John 6: 22-29)
Angels commune with God. At least this is the common understanding of "messengers of the Lord" as angels are defined. So communing, they can be likened to children watching "Lion King." Mesmerized by the story of coming of age, children show sincerity, earnestness, and innocence. Their countenances resemble the "face of an angel" that Stephen exhibits in the first reading today.
Stephen is one of the newly ordained servants of the primitive Christian community. His varied talents enable him to preach and defend belief in Jesus as well as to care for the Greek widows. What impresses the Jewish leaders investigating charges of his supposed blasphemy is his composure. He seems to speak with both urgency and peace. As the reading says, they see the "face of an angel."
We might emulate Stephen's attitude in mission. His ordination is traditionally associated with becoming a deacon but, curiously, nothing in the passage speaks specifically of diaconate. It is not too far-fetched to understand the action as a confirmation of the Spirit's presence which we receive at Baptism. In any case we should strive to proclaim God's love for the world with similar urgency and peace.
Friday, April 20, 2012
Friday of the Second Week of Easter
(Acts 5:34-42; John 6:1-15)
The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.
Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.
People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.
(Acts 5:34-42; John 6:1-15)
The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.
Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.
People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.
Thursday, April 19, 2012
Thursday of the Second Week of Easter
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
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