XXX Sunday Ordinary Time, Cycle B

Jer 31:7-9
Ps 126:1-2, 2-3,4-5, 6
Heb 5:1-6
Mk 10:46-52

Before we get into the heart of today’s Gospel, let’s take a look at the context and examine this passage closely and see what we can uncover.  This is a euphemistic way of saying “biblical exegesis”, which I know that if I use that term you will be studying the back of your eyelids instead of the scriptures.  Today’s Gospel is powerful and rich in imagery.  I have used this passage many times before to pray because of the rich symbols and images.  On the surface and at first glance, this is a healing of a blind man.  No big deal.  Jesus does healings all time, why is this one any different from any other?

This passage from Mark is a continuation from last week’s Gospel and the week before: Jesus is on His way to Jerusalem.  During this journey, He predicts His death for the third and final time: basically, when Jesus goes to Jerusalem in Mark’s Gospel, he is going there to suffer, die, and be resurrected.  The people around Him usually ignore the statement, get confused, or put their foot in their mouths like James and John last week.  As one approaches Jerusalem, they must go up to it because Jerusalem sits on a hill; one must go up to Jerusalem, the mountain of God, as it were.

Like I just said this healing is different.  In Mark’s gospel, there are two healings of blind men.  This one and one in chapter eight (8:22-26).  Whereas the one before did not have a name, this one has a name – in fact one of only two outside the Passion narrative and the principle players of the Gospel.  Whereas the one before had a gradual healing with physical actions from Christ, this one is instantaneous and emphasizes the faith of the blind beggar.  Whereas the one before was told to go home and told not to enter the village, this one is told to be on his way.  These parallels between the stories set up the differences and emphasize our unique call to discipleship.

After leaving Jericho Jesus and His disciples pass the blind beggar named Bartimaeus, which means “son of Timaeus”.  Timaeus is a Greek name and coincidentally also the name of one of Plato’s works.  I studied a little bit of the Timaeus when I was studying philosophy in seminary and curiously it is a work about the origins of the world - Platonic cosmology - and a study on man’s origins and makeup.  Some scholars suggest that Bartimaeus is a symbol for the Gentile world; that is, everything not Jewish.  I find it interesting that a “son of Timaeus” or one who would believe and ascribe to the current understanding of the cosmos according to Plato, i.e.  the secular world – would be asking Jesus to have pity on him.  For us, this is a symbol of our blindness and our need for Christ in our lives.

When Bartimaeus calls out to Jesus he says, “Jesus, son of David, have pity on me.”  You must understand that at the time, the son of David was literally the son of David: Solomon – and to call on Solomon as a healer and exorcist.   Therefore Bartimaeus, ironically, was calling on the son of David, who actually was the son of David and desiring healing, which Jesus could actually do.  Notice this blind beggar – having the prophetic sight to be able to see Jesus as He is to call on Him like that and to be persistent and persevering in his prayer.  How many times have you prayed without ceasing and prayed even more fervently when things looked bleak?  This is our example and model for us to persevere – not backing down when the going gets tough, but to pray all the more fervently.

Notice also how Bartimaeus responds: He threw aside his cloak, sprang up, and came to Jesus. If Jesus called you, would you do the same?  …the only possession as a blind beggar, a cloak, and to have it thrown aside to cling to Jesus?  What are you willing to give up, how eager are you to respond to His call?  And then when Jesus finally asks you “What do you want me to do for you?”  What is your response?  What is Bartimaeus’ response?  “Master, I want to see!”  When we pray, we must not just pray for generic intentions, but be specific in our prayers.  When we pray with intention, with purpose, and with specificity it helps us to focus our prayer and also really discover what we truly need.  It does me no good if I just prayed: “Jesus, make everything better.” Or “Jesus, I need you to make all my problems go away.”  But if I prayed and thought about exactly what are my needs in my life, this allows me to be more aware of my needs and the needs of others.

Finally as we look at what happens after Bartimaeus is healed, we see Jesus inviting him to go about his way.  What does he do?  He follows Him.  Bartimaeus follows Christ along the road, the way to Jerusalem.  For all of us, the Christian calling is to follow Christ on His road to Jerusalem where we unite ourselves with Christ – when He is rejected, when He is suffering, and when is ultimately glorified on the Cross and Resurrected for the salvation of the world.  We join Him in that.  Early Christians, before they even called themselves that, said that they were “on the way”.  When we are “on the way” we unite ourselves, our suffering, our joys and sorrows, with Him and He with us.  Jerusalem is the heavenly city, our happy home where God calls us.

For some of us there’s an even more unique call to follow Christ on His road: the Priesthood.  Today, as you know, is priesthood Sunday.  In the letter to the Hebrews, a high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.  Jesus does this as the perfect example: Christ the great High Priest, the Son with whom the Father is well pleased, a priest forever according to the order of Melchizedek.  He, the priest, offers the sacrifice, Himself, on behalf of humanity to God the Father.  The priesthood subsequently takes on this role of Christ on behalf of all of you.  The priest, in the person of Christ, offers Christ and himself with the faithful in the celebration of the Mass.  Christ perfected this ritual that in ages past was never successful.  He perfected it so that we may re-present it again, time and time again, on behalf of humanity for the salvation of the world.  Without the priesthood, we would have no Church, no Eucharist.  It is that simple, it is that important.  The priest should be a humble servant of the people, shepherding the people of God, and offering himself daily as Christ did once and for all two thousand years ago.  No man takes this on his own selfish desire, his own whims, but rather he is chosen by God from among men to take this office, this holy duty.

I can say for myself in these 148 days that I have been ordained that my joy comes from offering myself for you all.  It is certainly not in the money, not for the publicity, not in the praises and support – though they are considered a blessing and for the glorification of God.  My joy comes from serving you all and worshipping God. I am also always humbled by what great a gift I have received from God.  Let our prayers today join together in thanksgiving to almighty God for the gift of being able to have relationship with Him in prayer for the gift of the priesthood – the men who were chosen, who helps us and leads us closer to Him.  Let us all draw a deeper insight with the story of Bartimaeus as an example for us in Christian prayer and discipleship.  Be like Bartimaeus, persevering eagerly desiring and praying to God for help and mercy.  Be like Bartimaeus, who cast away all his things to go to God.  Be like Bartimaeus who prays with intention and focus.  Be like Bartimaeus who responded to God’s mercy with discipleship and a desire to follow Christ to Jerusalem.

XXIX Sunday Ordinary Time, Cycle B

Is 53:10-11
Ps 33:4-5, 18-19, 20, 22
Heb 4:14-16
Mk 10:35-45

The passage from which we have just heard from comes from the tenth chapter of Mark.  Preceding this exchange between Jesus and the Sons of Thunder, James and John, Jesus makes his third and final prediction of His death:

Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise. (Mk 10:33-34)

Imagine your leader, master, and closest friend just nonchalantly saying in your travels for the third time that he was going to die a terrible horrible death.  Forget about the rising from the dead three days after this horrible death ; your best friend just said he was going to suffer and die!  Talk about awkward!!!  Nobody wants to see their friend go through any kind of suffering, let alone a public mockery, torture, and execution.  And then His two disciples, the Sons of Thunder, James and John – trot alongside Him – almost sounding like they have no clue what’s going on in this awkward situation.  “Psst! Psst! Hey Jesus! Ummmm…. when you come into your glory, Can we sit at your right and your left?  Can we ride shotgun?”

This is one of the moments in scripture where, though it was not explicitly recorded, you know there Jesus had a “Face-Palm of Biblical Proportions”.  You don’t know whether to scold them or hug them with a “bless your heart!”  Jesus simply says, You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?  Without skipping a beat they reply, We can. Jesus doesn’t come back agreeing or disagreeing with them on whether they could or not, but speaks in the future tense: The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized. – knowing full well that they, too, would suffer a baptism with their own blood in martyrdom.

The imagery of “drinking a Cup” is a symbol of suffering.   The Old Testament makes references of drinking a cup, and usually it is in reference of suffering the consequences of sin.  Perhaps akin to our idiomatic phrase, “You’ve made your bed, now lie in it.”   So this cup is a bitter cup that is not easy to drink.  It is not a sippy cup with nice handles that never spills.  It is not a travel mug to keep things warm.  Nor is it a beer stein of intoxication to numb sensation.  It is a chalice of bitter suffering – The LORD was pleased to crush him in infirmity. [crushing him with weakness and humiliation] …his life as an offering for sin… the will of the LORD shall be accomplished through him… through his suffering, my servant shall justify many, and their guilt he shall bear.  The “Suffering Servant” of Isaiah 53 is prophesying of a servant that will eventually redeem God’s people.  Humanity has made their bed, but it is Christ who must now lie in it.  We, as a people have poured this cup, but it is Christ who must now drink it.

In ages before the Incarnation, the priests were charged with offering sacrifice to God, to appease, to ask forgiveness, to strengthen their relationship, and to gain good favor.  Jesus Christ came into this world, the Savior, as the high priest who would offer atonement for the humanity’s transgression and sins.  He was and is the High Priest, who had no sin Himself, and offered Himself as priest and victim to the Father. Into your hands I commend my spirit.  He was the perfect the man, the perfect mediator between God and Mankind, the perfect offering of victimhood.  The perfect priest, the perfect sacrifice; the one and the same Sacrifice that we celebrate everyday at Mass.  As Jesus was experiencing the agony in the Garden of Gethsemane, He said, Father, if you are willing, take this cup away from me; still, not my will but yours be done. Christ did not desire to drink this cup, no human person would!  But He did desire to follow His Father’s will.  His agony was so great, scripture writes, that his sweat became like drops of blood falling on the ground.

We come to Church today centuries later, redeemed by Christ’s passion, death and resurrection.  He has drunk the cup, He has been baptized in His blood.  And we sit here comfortably in our homes and pews grumbling about this or that in the world – many of them only first world problems.  The Passion, the Death, and the Resurrection of our Lord and Savior has allowed us to have a seat at His heavenly altar.  Unlike James and John, we didn’t have to call “shotgun!” to get a seat here in His sanctuary.  It has been freely given to us.  Unlike James and John, we did not drink the cup and nor baptized in the blood of martyrdom like they were.  And we sit here comfortably at Mass: perhaps even taking it for granted and demanding that you be entertained or complaining that you didn’t “get something out of it” for the time that you spend – one hour of the 168 hours of the week – as if the Church was making an imposition on your precious time and attention.  You come in grabbing a bulletin and start reading it like you’re sitting at a doctor’s office.  We sit like Masters, Lords and leaders above everyone, like privileged spoiled little kids; and yet Christ was to be servant of all and for all – to give His life as a ransom….

Knowing full well the pain, suffering, and agony that Christ underwent for our sake and for our sins, He offers this same cup that He drank to all of us.  He offers this cup, this chalice of His blood – as an invitation. BY drinking this chalice of salvation that Christ offers, we are to partake in His suffering, to partake in His pain, and most importantly: to partake in His Redemption for us all.  As I celebrate this Mass, my prayer turns towards being “in the person of Christ”.  As I consecrate the bread and the wine to the Body and Blood of Christ, I am completely and utterly humbled by my unworthiness to assume such an office and I approach the altar with holy fear and trembling.  At the same time, I am completely and utterly grateful and filled with thanksgiving that God has chosen me to assume such an office.
 
As we are gathered in His presence, as you literally sit at His left and right at this holy altar, I ask you to search inside yourself and ask yourself – why me? Who am I that the Lord would call me here today?  What have I done to deserve such a place at His table?  Have I come to be served or to serve others? Have I desired to be first without being a slave of all?  And finally, As I sit here am I willing to drink the cup that Our Lord drank for me?

XXVII Sunday Ordinary Time, Cycle B

Gn 2:18-24
Ps 128:1-2,3,4-5,6
Heb 2:9-11
Mk 10:2-16


I’m going to talk about marriage.  I was at a post office one day.  It was supposed to be a quick trip, but you know how that goes.  I spent about half an hour there, mostly waiting in line.  [I know some people pray to God for patience, well the best way to practice is at the post office right around lunch hour.]  Anyways, while I was waiting in line, I was thinking about how I could make this situation better.  I thought – it would be really nice to have some gourmet coffee or a nice frozen smoothie while I wait.  They could really make a lot of money here … People always have to wait, they might as well do something.  Yeah, they should sell coffee it would be really great, knock out these windows here and set up the stand right there.  Millionaire over night!! [If you steal my idea, I got 10% of the profits]

Then I thought about how successful it would be and how great the coffee would be.  You know it could happen and pretty soon chairs and little tables could be set up and you could really have a coffee shop and a good one too!  The post office could adopt this idea, stop raising postage rates, and really be in a strong market to sustain not only the mail service but also the coffee business.  AND if it becomes really successful, I bet there would be some people who would go to the post office just to get their coffee.  Going even further if the coffee was so good it may even turn out that this post office coffee business might overtake the business of mailing letters and packages.  There are other competitors that do that, perhaps even better.  Could you imagine a post office that almost exclusively sold coffee? Then I thought to myself… would that post office still be a post office? Or is it now a store that sells coffee?  Philosophical questions in the line at the post office.

Interestingly enough, the situation with the institution of marriage is not dissimilar.  Why do people get married?  Your average Joe and Jane Catholic will probably say something along the lines of “because I love them and I want to spend the rest of my life with them” or “I’ve been with him/her for 3 years, I guess I should make him/her an honest man/woman” or “To start a family and settle down”.  These answers are all correct to some degree, but institution of marriage actually has a fundamental purpose – the essence of marriage.

Institution - a set of behavioral expectations/purpose in society (e.g. bank, schools, hospitals).  As an institution has a set expectations, anything outside of those expectations has the ability to change the institution.  Therefore institutions have a set of expectations and purpose in society and the changing or tampering with the purpose then you don’t have the original institution anymore.  In the past, the institution of marriage had a primary and a secondary purpose.  The primary purpose of marriage was the procreation and education of offspring, the secondary was the mutual help or the good of the spouses.  Up until a little before the last century, there was no question why one got married: to further the future of the family – love didn’t enter the picture as much.  Then there was discussion about the importance of love and the mutual help of spouses and there was talk about re-ordering the primary and secondary ends and eventually they were combined in Vatican II and in the Catechism and in Canon Law.  (cf. ccc1601, ccc1055, GS 48)

This proposes a potential problem.  What has happened with this shift is that when there are “two primary goals or ends” one can win out of the other.  If the post office delivered mail and sold coffee as its primary ends, one could and would win over the other.  When marriage and the pro-creative sexual union are “divorced” as it were, marriage then becomes all about the other primary end: “the good of the spouses”.  When the “good of the spouses” no longer seems good or important this leads to divorce doesn’t it?  Archbishop Fulton Sheen in his book Three to Get Married writes, “The pleasure associated with love [conjugal act], or what is today called ‘sex’, is the frosting on the cake; its purpose is to make us love the cake, not ignore it.”   Love then, “…is directed to someone else for the sake of the other’s perfection; sex is directed to self for the sake of self-satisfaction.”   “If I’m tired of you and you are no longer satisfying me and this relationship is not working out, then I’ll get rid of you.”

Marriage must be connected with the conjugal act.  The conjugal act is the ratification of the vows made before the Church, the people of God, and most importantly God that the spouses desire to give themselves completely to each other fully and for the rest of their lives.  It is so special and so sacred that why the Church seeks to protect this institution.  Why is the Church against same-sex marriage?  Because it cannot be naturally pro-creative.  People with same sex attraction can be friends, they can be “mutually helpful” to each other as one would any other brother or sister in Christ.  But to elevate a relationship to marriage would entail that you can be naturally pro-creative and that is simply not the case.  Why is the Church against contraception?  Because it is not pro-creative it separates the unitive and the pro-creative aspects of marriage.  One puts a barrier and/or purposefully tries to block out the potential for the creative action of God.

Think about it: God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. The two joined together in a love that is so strong, so deep, so intimate that they transcend their beings to an act of the Divine and new life is conceived.  Mankind has been on this earth for thousands of years and science is just now attempting cloning, where a husband and wife can bring about a child in an intimate moment.  Children are a constant sign of the single moment of love that is shared between husband and wife.  Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.  

Do I even need to talk about divorce?  Divorce does not – and cannot – even enter into the picture.  If the love between husband and wife imitates the Divine Trinitarian relationship, a husband and wife can no more divorce each other than God can divorce Himself from Himself or divorce Himself from us.  Our God created us in His image and likeness, we are to be imitators of that Divine relationship.  He made us little less than angels and humbled Himself in the person of Jesus Christ for our sake to show us the way to love.  He suffered for us, that we may be called His children.  For all of us that are single we look to you – married couples – as witnesses of God’s love for mankind in the world.  You have such an important role – we see your children, we see your love, we see God.