Twenty-third Sunday in Ordinary Time
Lectionary: 128
Lectionary: 128
Thus says the LORD:
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water.
Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you.
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water.
Responsorial
PsalmPS 146:6-7, 8-9, 9-10
R. (1b) Praise
the Lord, my soul!
or:
R. Alleluia.
The God of Jacob keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.
Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
or:
R. Alleluia.
The God of Jacob keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations.
Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.
Reading 2JAS 2:1-5
My brothers and sisters, show no partiality
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly,
and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please, ”
while you say to the poor one, “Stand there, ” or “Sit at my feet, ”
have you not made distinctions among yourselves
and become judges with evil designs?
Listen, my beloved brothers and sisters.
Did not God choose those who are poor in the world
to be rich in faith and heirs of the kingdom
that he promised to those who love him?
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly,
and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please, ”
while you say to the poor one, “Stand there, ” or “Sit at my feet, ”
have you not made distinctions among yourselves
and become judges with evil designs?
Listen, my beloved brothers and sisters.
Did not God choose those who are poor in the world
to be rich in faith and heirs of the kingdom
that he promised to those who love him?
AlleluiaCF. MT 4:23
R. Alleluia,
alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
Jesus proclaimed the Gospel of the kingdom
and cured every disease among the people.
R. Alleluia, alleluia.
GospelMK 7:31-37
Again Jesus left the district of Tyre
and went by way of Sidon to the Sea of Galilee,
into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him.
He took him off by himself away from the crowd.
He put his finger into the man’s ears
and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him,
“Ephphatha!”— that is, “Be opened!” —
And immediately the man’s ears were opened,
his speech impediment was removed,
and he spoke plainly.
He ordered them not to tell anyone.
But the more he ordered them not to,
the more they proclaimed it.
They were exceedingly astonished and they said,
“He has done all things well.
He makes the deaf hear and the mute speak.”
and went by way of Sidon to the Sea of Galilee,
into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment
and begged him to lay his hand on him.
He took him off by himself away from the crowd.
He put his finger into the man’s ears
and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him,
“Ephphatha!”— that is, “Be opened!” —
And immediately the man’s ears were opened,
his speech impediment was removed,
and he spoke plainly.
He ordered them not to tell anyone.
But the more he ordered them not to,
the more they proclaimed it.
They were exceedingly astonished and they said,
“He has done all things well.
He makes the deaf hear and the mute speak.”
Meditation: "He has done all things well"
How do you expect the Lord Jesus to treat you when you
ask for his help? Do you approach with fear and doubt, or with
faith and confidence? Jesus never turned anyone aside who
approached him with sincerity and trust. And whatever Jesus did, he
did well. He demonstrated both the beauty and goodness of God in his
actions.
The Lord's touch awakens faith and brings healing
When Jesus approaches a man who is both deaf and a stutterer, Jesus shows his considerateness for this man's predicament. Jesus takes him aside privately, not doubt to remove him from embarrassment with a noisy crowd of gawkers (onlookers). Jesus then puts his fingers into the deaf man's ears and he touches the man's tongue with his own spittle to physically identify with this man's infirmity and to awaken faith in him. With a word of command the poor man's ears were opened, his tongue was released, and he spoke plainly.
When Jesus approaches a man who is both deaf and a stutterer, Jesus shows his considerateness for this man's predicament. Jesus takes him aside privately, not doubt to remove him from embarrassment with a noisy crowd of gawkers (onlookers). Jesus then puts his fingers into the deaf man's ears and he touches the man's tongue with his own spittle to physically identify with this man's infirmity and to awaken faith in him. With a word of command the poor man's ears were opened, his tongue was released, and he spoke plainly.
What is the significance of Jesus putting his fingers
into the man's ears? Gregory the Great, a church father from the 6th century,
comments on this miracle: "The Spirit is called the finger of God. When
the Lord puts his fingers into the ears of the deaf mute, he was opening the
soul of man to faith through the gifts of the Holy Spirit."
The transforming power of kindness and
compassion
The people's response to this miracle testifies to Jesus' great care for others: He has done all things well. No problem or burden was too much for Jesus' careful consideration. The Lord treats each of us with kindness and compassion and he calls us to treat one another in like manner. The Holy Spirit who dwells within us enables us to love as Jesus loves. Do you show kindness and compassion to your neighbors and do you treat them with considerateness as Jesus did?
The people's response to this miracle testifies to Jesus' great care for others: He has done all things well. No problem or burden was too much for Jesus' careful consideration. The Lord treats each of us with kindness and compassion and he calls us to treat one another in like manner. The Holy Spirit who dwells within us enables us to love as Jesus loves. Do you show kindness and compassion to your neighbors and do you treat them with considerateness as Jesus did?
"Lord Jesus, fill me with your Holy Spirit and
inflame my heart with love and compassion. Make me attentive to the needs of
others that I may show them kindness and care. Make me an instrument of your
mercy and peace that I may help others find healing and wholeness in you."
Daily Quote from the early church fathers: The touch of the Lord, by Ephrem the
Syrian (306-373 AD)
"That power which may not be handled came down
and clothed itself in members that may be touched, that the desperate may draw
near to him, that in touching his humanity they may discern his divinity. For
that speechless man the Lord healed with the fingers of his body. He put his
fingers into the man's ears and touched his tongue. At that moment with fingers
that may be touched, he touched the Godhead that may not be touched.
Immediately this loosed the string of his tongue (Mark 7:32-37), and opened the
clogged doors of his ears. For the very architect of the body itself and
artificer of all flesh had come personally to him, and with his gentle voice
tenderly opened up his obstructed ears. Then his mouth which had been so closed
up that it could not give birth to a word, gave birth to praise him who made
its barrenness fruitful. The One who immediately had given to Adam speech
without teaching, gave speech to him so that he could speak easily a language
that is learned only with difficulty (Genesis 1:27-28). (excerpt from HOMILY ON OUR LORD 10.3)
23rd Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 35:4-7a
Isaiah, his name means “Yahweh is salvation,” is one of the most outstanding and most important of the prophets. He was born around 760 B.C. and lived in Jerusalem. There is a good basis for thinking that he belonged to a distinguished priestly and perhaps noble family, judging from his education and culture and from his contacts with the court and nobility of the kingdom of Judah. He was married, with two children. In the year 742 B.C., on the death of King Uzziah, he received his calling as a prophet in a vision in the Temple of Jerusalem (Isaiah 6:1-8). From the moment Isaiah received his vocation he knew no rest. He was charged with proclaiming the downfall of Israel and of Judah in punishment for the unfaithfulness of the people and their failure to repent. Hebrew legend has it that Isaiah was put inside a hollow log and sawn in half during the reign of King Manasseh.
The book of Isaiah divides into 3 parts:
1) The book of the judgments of God (chapters 1-39),
2) The book of the consolation of Israel (chapters 40-55), and 3) Prophesies which extend the book of consolation (chapters 56-66).
Today’s reading comes from chapter 35 which is part of the book of the judgments of God and speaks of the joy of restoration after God has passed judgment upon Edom (chapter 34).
4 Say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; With divine recompense he comes to save you. 5 Then will the eyes of the blind be opened, the ears of the deaf be cleared;
The most unfortunate among the exiled will be among the first to share the blessings (see Matthew 11:4-5 for a sign that the Messianic age has arrived).
6 Then will the lame leap like a stag, then the tongue of the dumb will sing. Streams will burst forth in the desert, and rivers in the steppe. 7a The burning sands will become pools, and the thirsty ground, springs of water.
2nd Reading - James 2:1-5
James (Jacob in Hebrew, it means “let God protect”) wrote this letter around A.D. 60. In it he shows himself to be steeped in the Old Testament and in the teachings of Jesus deriving from the Sermon on the Mount. He is writing to the “twelve tribes of the dispersion” (James 1:1). He seeks to encourage them to bear persecution bravely and to practice the Christian virtues, especially patience in the face of trial, and control of the tongue.
Saint James also gives great importance to care for the poor and humble, advising Christians not to give preference to people who are well-to-do or have a high social position – the reason being that Jesus was no respecter of status, and Christians should imitate Him. Our Lord loves both poor and rich, educated and uneducated – He gave His life for everyone. The subject of today’s reading is that we should not grade people according to external appearance, for a person’s quality is something that derives from his union with God – the more humble and understanding he is, the more honor he deserves.
2:1 My brothers [and sisters],
“My brothers” is Christian form of address, found widely also in Jewish usage, is used 15 times in James (sometimes without the “my”), usually in the context of an urgent appeal.
show no partiality
There is no partiality in God (Romans 2:11; Colossians 3:25; Ephesians 6:9).
as you adhere to the faith in our glorious Lord Jesus Christ.
Literally “our Lord of glory.” The great glory of the Lord in whom we believe should nullify all such impressions of worldly rank or status as would lead to partiality in conduct.
2 For if
This is not an actual incident, although very vividly described. This is a hypothetical situation
a man with gold rings on his fingers and in fine clothes comes into your assembly,
Actually, into the synagogue, the place of assembly. This indicates the Judeo-Christian background of the writer.
and a poor person in shabby clothes also comes in,
The rich man and the poor person are pictured as strangers to the community so that their social status is known only by their appearances.
3 and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” Is offered a seat of honor (Matthew 23:6; Mark 12:39; Luke 11:43; 20:46).
while you say to the poor one, “Stand there,” or “Sit at my feet,” 4 have you not made distinctions among yourselves and become judges with evil designs? 5 Listen, my beloved brothers. Did not God choose those who are poor in the world to be rich in faith
The Old Testament belief is that the poor are the object of God’s special care (Psalm 35:10) and of messianic blessings (Isaiah 61:1). 1 Corinthians 1:17-29 gives Paul’s explanation of this divine choice – by reason of their faith they are rich.
and heirs of the kingdom that he promised to those who love him?
This is a covenant promise. See also the first Beatitude (Matthew 5:3; Luke 6:20). Inheritance of the kingdom of heaven is the blessing which results from keeping the covenant.
Gospel - Mark 7:31-37
Today we continue our journey through the Gospel of Mark. Last week we heard the controversy about ritual purity, this week we skip over the healing of the Canaanite woman’s daughter and hear of Jesus’ healing of a man who is both deaf and mute. In this miracle we can see a model of the way God acts on souls – for us to believe, God must first open our heart so we can listen to His word.
31 Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.
This geographical route serves to link this episode with the previous one and provide a Gentile setting for the feeding of the four thousand, which follows immediately after this reading.
32 And people brought to him a deaf man who had a speech impediment
The word used here, mogilalds, occurs only here and in Isaiah 35:6 where it translates the Hebrew word for “dumb” (unable to speak).
and begged him to lay his hand on him.
The imposition of hands on the sick was a common feature in ancient healing rituals. It is based on the idea that the healer is a powerful person and is able to transmit healing.
Healing through the imposition of hands is not mentioned in the Old Testament or in rabbinical writings but is mentioned in one of the Dead Sea scrolls. Imposition of hands is a common New Testament form of healing and exorcism (Mark 5:5; 8:23-25; 16:18; Luke 4:40-41; 13:13; Acts 9:12; 9:17-18; 28:8).
33 He took him off by himself away from the crowd.
The privacy of the cure echoes 1 Kings 17:19 where Elijah raises a boy from the dead and 2 Kings 4:33 where Elisha raises a boy from the dead. This privacy is also in keeping with the secrecy He sought in Mark 7:24.
He put his finger into the man’s ears and, spitting, touched his tongue;
These gestures by Jesus are sacramental in that they achieve what they symbolize, the opening of the ears and the loosening of the tongue. It may be that such details were remembered in the Gospel as a guide to Christian healers in the early Church.
34 then he looked up to heaven and groaned,
Jesus prayed to God and was moved with compassion for the man.
and said to him, “Ephphatha!” (that is, “Be opened!”)
This utterance is usually understood to be the Aramaic word eppattah. The Greek dianoigo, in the parenthetical translation, is relatively rare in the New Testament, but it occurs 33 times in the Septuagint, significantly in Ezekiel 24:27.
35 And (immediately) the man’s ears were opened, his speech impediment was removed, and he spoke plainly.
The completeness of the cure is emphasized. “Ears opened” may be an allusion to Isaiah 48:8. “Speak plainly”. See Wisdom 10:21.
“So open your ears and enjoy the good odor of eternal life which has been breathed upon you by the grace of the sacraments. This we pointed out to you as we celebrated the mystery of the opening and said: ‘ephphatha,’ that is, ‘be opened,’ so that everyone about to come to the table of grace might know what he was asked and remember the way he once responded. Christ celebrated this mystery in the Gospel, as we read, when He healed the one who was deaf and dumb” [Saint Ambrose of Milan (A.D. 390), The Mysteries, 1,3-4].
36 He ordered them not to tell anyone.
Jesus’ prohibition of talking about the cure is probably part of Mark’s insistence that Jesus is more than a healer and that His full identity only becomes known in the cross and resurrection. The prohibition has the opposite effect. The reaction of the crowd gives witness to the reality of the cure, while underlining Jesus’ identity.
But the more he ordered them not to, the more they proclaimed it.
The verb “proclaimed” is ordinarily reserved by Saint Mark for the preaching of Jesus and of the disciples; here it is used for the crowd. It is a characteristically Christian term, strongly connected with the proclamation of the Gospel (John 1:14; 13:10; 14:9), and although the object of the man’s proclamation is not specified, the implication both of the command to silence and of the following verse is that he proclaimed the good news of Jesus as the Messiah.
37 They were exceedingly astonished
Nowhere else does Mark emphasize so strongly the reaction of the crowd – an indication of its unusual significance.
and they said, “He has done all things well.
Many commentators see here an allusion to Genesis 1:31, implying that Jesus has brought about a new creation.
He makes the deaf hear and (the) mute speak.”
See Isaiah 35:5-6 (part of our first reading) which is part of a vision of Israel’s glorious future. This brings out the theological lesson of the cure: the age of Messianic salvation, announced by Isaiah, has arrived with Jesus.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 35:4-7a
Isaiah, his name means “Yahweh is salvation,” is one of the most outstanding and most important of the prophets. He was born around 760 B.C. and lived in Jerusalem. There is a good basis for thinking that he belonged to a distinguished priestly and perhaps noble family, judging from his education and culture and from his contacts with the court and nobility of the kingdom of Judah. He was married, with two children. In the year 742 B.C., on the death of King Uzziah, he received his calling as a prophet in a vision in the Temple of Jerusalem (Isaiah 6:1-8). From the moment Isaiah received his vocation he knew no rest. He was charged with proclaiming the downfall of Israel and of Judah in punishment for the unfaithfulness of the people and their failure to repent. Hebrew legend has it that Isaiah was put inside a hollow log and sawn in half during the reign of King Manasseh.
The book of Isaiah divides into 3 parts:
1) The book of the judgments of God (chapters 1-39),
2) The book of the consolation of Israel (chapters 40-55), and 3) Prophesies which extend the book of consolation (chapters 56-66).
Today’s reading comes from chapter 35 which is part of the book of the judgments of God and speaks of the joy of restoration after God has passed judgment upon Edom (chapter 34).
4 Say to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; With divine recompense he comes to save you. 5 Then will the eyes of the blind be opened, the ears of the deaf be cleared;
The most unfortunate among the exiled will be among the first to share the blessings (see Matthew 11:4-5 for a sign that the Messianic age has arrived).
6 Then will the lame leap like a stag, then the tongue of the dumb will sing. Streams will burst forth in the desert, and rivers in the steppe. 7a The burning sands will become pools, and the thirsty ground, springs of water.
2nd Reading - James 2:1-5
James (Jacob in Hebrew, it means “let God protect”) wrote this letter around A.D. 60. In it he shows himself to be steeped in the Old Testament and in the teachings of Jesus deriving from the Sermon on the Mount. He is writing to the “twelve tribes of the dispersion” (James 1:1). He seeks to encourage them to bear persecution bravely and to practice the Christian virtues, especially patience in the face of trial, and control of the tongue.
Saint James also gives great importance to care for the poor and humble, advising Christians not to give preference to people who are well-to-do or have a high social position – the reason being that Jesus was no respecter of status, and Christians should imitate Him. Our Lord loves both poor and rich, educated and uneducated – He gave His life for everyone. The subject of today’s reading is that we should not grade people according to external appearance, for a person’s quality is something that derives from his union with God – the more humble and understanding he is, the more honor he deserves.
2:1 My brothers [and sisters],
“My brothers” is Christian form of address, found widely also in Jewish usage, is used 15 times in James (sometimes without the “my”), usually in the context of an urgent appeal.
show no partiality
There is no partiality in God (Romans 2:11; Colossians 3:25; Ephesians 6:9).
as you adhere to the faith in our glorious Lord Jesus Christ.
Literally “our Lord of glory.” The great glory of the Lord in whom we believe should nullify all such impressions of worldly rank or status as would lead to partiality in conduct.
2 For if
This is not an actual incident, although very vividly described. This is a hypothetical situation
a man with gold rings on his fingers and in fine clothes comes into your assembly,
Actually, into the synagogue, the place of assembly. This indicates the Judeo-Christian background of the writer.
and a poor person in shabby clothes also comes in,
The rich man and the poor person are pictured as strangers to the community so that their social status is known only by their appearances.
3 and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” Is offered a seat of honor (Matthew 23:6; Mark 12:39; Luke 11:43; 20:46).
while you say to the poor one, “Stand there,” or “Sit at my feet,” 4 have you not made distinctions among yourselves and become judges with evil designs? 5 Listen, my beloved brothers. Did not God choose those who are poor in the world to be rich in faith
The Old Testament belief is that the poor are the object of God’s special care (Psalm 35:10) and of messianic blessings (Isaiah 61:1). 1 Corinthians 1:17-29 gives Paul’s explanation of this divine choice – by reason of their faith they are rich.
and heirs of the kingdom that he promised to those who love him?
This is a covenant promise. See also the first Beatitude (Matthew 5:3; Luke 6:20). Inheritance of the kingdom of heaven is the blessing which results from keeping the covenant.
Gospel - Mark 7:31-37
Today we continue our journey through the Gospel of Mark. Last week we heard the controversy about ritual purity, this week we skip over the healing of the Canaanite woman’s daughter and hear of Jesus’ healing of a man who is both deaf and mute. In this miracle we can see a model of the way God acts on souls – for us to believe, God must first open our heart so we can listen to His word.
31 Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.
This geographical route serves to link this episode with the previous one and provide a Gentile setting for the feeding of the four thousand, which follows immediately after this reading.
32 And people brought to him a deaf man who had a speech impediment
The word used here, mogilalds, occurs only here and in Isaiah 35:6 where it translates the Hebrew word for “dumb” (unable to speak).
and begged him to lay his hand on him.
The imposition of hands on the sick was a common feature in ancient healing rituals. It is based on the idea that the healer is a powerful person and is able to transmit healing.
Healing through the imposition of hands is not mentioned in the Old Testament or in rabbinical writings but is mentioned in one of the Dead Sea scrolls. Imposition of hands is a common New Testament form of healing and exorcism (Mark 5:5; 8:23-25; 16:18; Luke 4:40-41; 13:13; Acts 9:12; 9:17-18; 28:8).
33 He took him off by himself away from the crowd.
The privacy of the cure echoes 1 Kings 17:19 where Elijah raises a boy from the dead and 2 Kings 4:33 where Elisha raises a boy from the dead. This privacy is also in keeping with the secrecy He sought in Mark 7:24.
He put his finger into the man’s ears and, spitting, touched his tongue;
These gestures by Jesus are sacramental in that they achieve what they symbolize, the opening of the ears and the loosening of the tongue. It may be that such details were remembered in the Gospel as a guide to Christian healers in the early Church.
34 then he looked up to heaven and groaned,
Jesus prayed to God and was moved with compassion for the man.
and said to him, “Ephphatha!” (that is, “Be opened!”)
This utterance is usually understood to be the Aramaic word eppattah. The Greek dianoigo, in the parenthetical translation, is relatively rare in the New Testament, but it occurs 33 times in the Septuagint, significantly in Ezekiel 24:27.
35 And (immediately) the man’s ears were opened, his speech impediment was removed, and he spoke plainly.
The completeness of the cure is emphasized. “Ears opened” may be an allusion to Isaiah 48:8. “Speak plainly”. See Wisdom 10:21.
“So open your ears and enjoy the good odor of eternal life which has been breathed upon you by the grace of the sacraments. This we pointed out to you as we celebrated the mystery of the opening and said: ‘ephphatha,’ that is, ‘be opened,’ so that everyone about to come to the table of grace might know what he was asked and remember the way he once responded. Christ celebrated this mystery in the Gospel, as we read, when He healed the one who was deaf and dumb” [Saint Ambrose of Milan (A.D. 390), The Mysteries, 1,3-4].
36 He ordered them not to tell anyone.
Jesus’ prohibition of talking about the cure is probably part of Mark’s insistence that Jesus is more than a healer and that His full identity only becomes known in the cross and resurrection. The prohibition has the opposite effect. The reaction of the crowd gives witness to the reality of the cure, while underlining Jesus’ identity.
But the more he ordered them not to, the more they proclaimed it.
The verb “proclaimed” is ordinarily reserved by Saint Mark for the preaching of Jesus and of the disciples; here it is used for the crowd. It is a characteristically Christian term, strongly connected with the proclamation of the Gospel (John 1:14; 13:10; 14:9), and although the object of the man’s proclamation is not specified, the implication both of the command to silence and of the following verse is that he proclaimed the good news of Jesus as the Messiah.
37 They were exceedingly astonished
Nowhere else does Mark emphasize so strongly the reaction of the crowd – an indication of its unusual significance.
and they said, “He has done all things well.
Many commentators see here an allusion to Genesis 1:31, implying that Jesus has brought about a new creation.
He makes the deaf hear and (the) mute speak.”
See Isaiah 35:5-6 (part of our first reading) which is part of a vision of Israel’s glorious future. This brings out the theological lesson of the cure: the age of Messianic salvation, announced by Isaiah, has arrived with Jesus.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-THIRD
SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 9, MARK 7:31-37
(Isaiah 35:4-7a; Psalm 146; James 2:1-5)
SUNDAY, SEPTEMBER 9, MARK 7:31-37
(Isaiah 35:4-7a; Psalm 146; James 2:1-5)
KEY VERSE: "He has done all things well. He makes the deaf hear and the mute speak" (v.37).
TO KNOW: Jesus went to the Gentile area of the Decapolis, a league of ten cities in eastern Palestine. There a deaf man with a speech impediment was brought to him for healing. Perhaps it was the man's inability to hear that made his speech unintelligible. The gestures that Jesus used to effect the cure were used by healers of his time. Jesus put his hands in the man's ears and touched his tongue with spittle, which was thought to have curative powers. Then he groaned "Be opened" (Aramaic, "Ephphatha," still used in baptismal ceremonies today). Jesus looked to heaven, the divine source of his healing power, and with a word and touch, the man's hearing and speech were restored. He thus fulfilled the Messianic promise that "the deaf shall hear" and "the mute will sing" (Is 29:18, 35:6). Fearing his deeds might be misinterpreted as mere "wonder-working," Jesus asked the people not to speak of this miracle. But they acted like the deaf, unable to hear his command. Even so, they were not mute in announcing his praises. This miracle performed for a Gentile was another sign that Jesus had come to bring salvation to all peoples.
TO LOVE: Do I fail to listen to the proclamation of the Gospel?
TO SERVE: Lord Jesus, open my ears to your word and loosen my tongue to praise you.
Rosh Hashanah - Jewish New Year
-- L'Shana Tova -- "Happy New Year"
Rosh Hashanah occurs on the first and second days of Tishri (September/October). In Hebrew, Rosh Hashanah means "head of the year," and is commonly known as the Jewish New Year, although there is little similarity between Rosh Hashanah and the New Year's festivities, many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to look back at the mistakes of the past year and plan the changes to make in the New Year. The holiday was instituted in Lev. 23:24-25 and referred to as Yom Ha-Zikkaron, the day of remembrance or Yom Teruah, the day of the sounding of the shofar, a ram's horn which is blown somewhat like a trumpet.
Rosh Hashanah occurs on the first and second days of Tishri (September/October). In Hebrew, Rosh Hashanah means "head of the year," and is commonly known as the Jewish New Year, although there is little similarity between Rosh Hashanah and the New Year's festivities, many Americans use the New Year as a time to plan a better life, making "resolutions." Likewise, the Jewish New Year is a time to look back at the mistakes of the past year and plan the changes to make in the New Year. The holiday was instituted in Lev. 23:24-25 and referred to as Yom Ha-Zikkaron, the day of remembrance or Yom Teruah, the day of the sounding of the shofar, a ram's horn which is blown somewhat like a trumpet.
Sunday 9
September 2018
Week III Psalter. 23rd Sunday in Ordinary Time. Child Protection
Sunday.
Isaiah 35:4-7. Psalm 145(146): 7-10. James 2:1-5. Mark 7:31-37.
Praise the Lord, my soul!—Psalm 145(146): 7-10.
‘Be opened.’
‘Ephphatha’ – be opened. The deaf man was open to the healing
power of Jesus Christ and his life was changed forever.
Isaiah reminds us that God changes everything. If we trust God,
everything will be different and there will be no need to fear. God changes our
perspective and we begin to see the world differently.
James teaches us that the way the world thinks isn’t necessarily
God’s way. God has a heart for all people – not just the so-called
‘respectable’ ones. The next time we walk among our community, will our hearts
see all of the people there?
Will our hearts, minds and ears be open to the needs of those we
may see as less desirable?
Saint Peter Claver
Saint of the Day for September 9
(June 26, 1581 – September 8, 1654)
 |
| Stained glass window in the Church of St. Mary Magdalene and St. Andrew in Dormagen in Rhein-Kreis Neuss (Nordrhein-Westfalen) | photo by GFreihalter |
Saint Peter Claver’s Story
A native of Spain, young Jesuit Peter Claver left his homeland
forever in 1610 to be a missionary in the colonies of the New World. He sailed
into Cartagena, a rich port city washed by the Caribbean. He was ordained there
in 1615.
By this time the slave trade had been established in the
Americas for nearly 100 years, and Cartagena was a chief center for it. Ten
thousand slaves poured into the port each year after crossing the Atlantic from
West Africa under conditions so foul and inhuman that an estimated one-third of
the passengers died in transit. Although the practice of slave-trading was
condemned by Pope Paul III and later labeled “supreme villainy” by Pope Pius
IX, it continued to flourish.
Peter Claver’s predecessor, Jesuit Father Alfonso de Sandoval,
had devoted himself to the service of the slaves for 40 years before Claver
arrived to continue his work, declaring himself “the slave of the Negroes
forever.”
As soon as a slave ship entered the port, Peter Claver moved
into its infested hold to minister to the ill-treated and exhausted passengers.
After the slaves were herded out of the ship like chained animals and shut up
in nearby yards to be gazed at by the crowds, Claver plunged in among them with
medicines, food, bread, brandy, lemons, and tobacco. With the help of
interpreters he gave basic instructions and assured his brothers and sisters of
their human dignity and God’s love. During the 40 years of his ministry, Claver
instructed and baptized an estimated 300,000 slaves.
Fr. Claver’s apostolate extended beyond his care for slaves. He
became a moral force, indeed, the apostle of Cartagena. He preached in the city
square, gave missions to sailors and traders as well as country missions,
during which he avoided, when possible, the hospitality of the planters and
owners and lodged in the slave quarters instead.
After four years of sickness, which forced the saint to remain
inactive and largely neglected, he Claver on September 8, 1654. The city
magistrates, who had previously frowned at his solicitude for the black
outcasts, ordered that he should be buried at public expense and with great
pomp.
Peter Claver was canonized in 1888, and Pope Leo XIII declared
him the worldwide patron of missionary work among black slaves.
Reflection
The Holy Spirit’s might and power are manifested in the striking
decisions and bold actions of Peter Claver. A decision to leave one’s homeland
never to return reveals a gigantic act of will difficult for us to imagine.
Peter’s determination to serve forever the most abused, rejected, and lowly of
all people is stunningly heroic. When we measure our lives against such a
man’s, we become aware of our own barely used potential and of our need to open
ourselves more to the jolting power of Jesus’ Spirit.
Saint Peter Claver is the Patron Saint of:
African Americans
African Missions
Colombia
Comedians
Communication Workers
Interracial Justice
African Missions
Colombia
Comedians
Communication Workers
Interracial Justice
LECTIO: 23RD SUNDAY OF
ORDINARY TIME (B)
Lectio Divina:
Sunday, September 9, 2018
The healing of the deaf and dumb.
Jesus gives back to the people the gift of speech.
Mark 7:31-37
Jesus gives back to the people the gift of speech.
Mark 7:31-37
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
b) A division of the text as an aid to
the reading:
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
c) The text:
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What is the attitude of Jesus towards
the deaf and dumb person and towards the people? How do you understand the
actions of Jesus: he places his finger in the man’s ears and with his saliva
touches the man’s tongue, then, looking up to heaven, he sighs and says:
«Ephphatha»?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
5. Further information on Mark’s Gospel
Mark 7:31: Jesus in
the land of Decapolis
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
ii) Information on the internal
divisions of Mark’s Gospel
1st Key: Mark’s Gospel was written to be read
and listened to in community.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
2nd Key: Mark’s Gospel is a narrative.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
Introduction: Mk 1:1-13: Beginning of
the Good News
Preparing the proclamation
Summary: 1,14-15
Preparing the proclamation
Summary: 1,14-15
1st reading: Mk
1:16-3,16: Growth of the Good News
Conflict appears
Summary: 3:7-12
Conflict appears
Summary: 3:7-12
2nd reading: Mk
3:13-6,6: Growth of the conflict
The Mystery appears
Summary: 6:7-13
The Mystery appears
Summary: 6:7-13
3rd reading: Mk
6:14-8,21: Growth of the Mystery
Misunderstanding appears
Summary: 8:22-26
Misunderstanding appears
Summary: 8:22-26
4th reading: Mc 8:27-10:45: Growth of
the misunderstanding
The dark light of the Cross appears
Summary: 10:46-52
The dark light of the Cross appears
Summary: 10:46-52
5th reading: Mk
11:1-13:32: Growth of the dark light of the Cross
Appearance of rupture and death
Summary: 13:33-37
Appearance of rupture and death
Summary: 13:33-37
6th reading: Mk
14:1-15:39: Growth of the rupture and death
Victory over death appears
Summary: 15:40-41
Victory over death appears
Summary: 15:40-41
Conclusion: Mk 15:42-16:20: Growth of
the victory over death
Reappearance of the Good News.
Reappearance of the Good News.
In this division the headings are
important. They point to where the Spirit is blowing, to the inspiration that
runs through the whole Gospel. When an artist feels inspired, he tries to
express this inspiration in a work of art. The poem or image that is the result
carries within it this inspiration. Inspiration is like the electric power that
runs invisibly through the wires and lights the lamps in our houses. So also,
inspiration runs invisibly in the words of the poem or in the form of the image
to reveal and light up within us a light equal or almost equal to that which
shone in the artist. That is why works of art attract us so much. The same
occurs when we read and meditate the Gospel of Mark. The same Spirit or Inspiration that
moved Mark to write his text remains present in the thread of the words of his
Gospel. By our attentive and prayerful reading of his Gospel, this Spirit
begins to act and operate within us. Thus, gradually, we discover the face of
God revealed in Jesus and that Mark communicates to us in his book.
6. Psalm 131
Filial surrender
O Lord, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practise the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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