The “blind leading the blind” is an idiom that can be traced back to the Upanishads (late Vedic Sanskrit texts of Hindu philosophy), which were written around 800 BCE:
“Abiding in the midst of ignorance, thinking themselves wise and learned, fools go aimlessly hither and thither, like blind led by the blind.”
He summoned the crowd with his disciples and said to them, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. 35 For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it. (Mark 7:34-35)
As Jesus often does, the private conversation gives way to summoning the crowd and the offer of a larger, summary teaching. Earlier (v.33) when Jesus accuses Peter of “thinking” (phreneo) there is an indication of not simply cognitive thought, but something arising from an inner disposition or attitude – something pointing to the role of the human will. This become more clear in the phrase (v.34), “Whoever wishes” – pointing to the idea of human will and freedom of carrying out that will. What is the role of the will in the practical implications of discipleship: deny oneself, take up your own cross, and follow Jesus.
Maggie Astor of the New York Times posted an interesting piece – which was interesting all on its own, but is perhaps more interesting given President Biden’s announced covid-19 mandates and actions – and the inevitable push back against them. Ms. Astor’s point is essentially that we as a nation…. “been there, done that.” I would have linked to the article, but that was not feasible – and so I present her work.
“As disease and death reigned around them, some Americans declared that they would never get vaccinated and raged at government efforts to compel them. Anti-vaccination groups spread propaganda about terrible side effects and corrupt doctors. State officials tried to ban mandates, and people made fake vaccination certificates to evade inoculation rules already in place. Continue reading
Born on June 26, 1580, in Catalonia, Spain, St. Claver studied at the University of Barcelona and joined the Jesuits at age 20 in 1602. While studying philosophy at Majorca in 1605, St. Claver developed a friendship with Jesuit Brother Alphonsus Rodriguez. Br. Rodriguez, who spent his days doing menial work as a doorkeeper, encouraged St. Claver to become a missionary in the Spanish colonies in America. Young 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. Continue reading
Rebuke as Reward: Then he warned them not to tell anyone about him. He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly… (Mark 7:30-32)
The Greek epitimaō (warn) is a strong word; hardly one of praise and affirmation. Pheme Perkins [623] has a great insight on what is unfolding: “Readers might expect a word of praise for the confession, since it demonstrates that the disciples are superior to the crowds in their understanding of who Jesus is. Instead, the command to tell no one is introduced with the verb for “rebuke” (ἐπιτιμάω epitimaō), the same verb Mark uses to describe Jesus’ response when the demons acknowledge him as Son of God (3:12). Thus the rebuke does not impugn the correctness of the title being used. The problem with the confession is the inappropriateness of the time (prior to the passion), the context (exorcism and healing miracles), or the witnesses (spoken by demons). Since the episodes surrounding the two affirmations of Jesus’ identity in this section demonstrate that the disciples do not understand that suffering lies at the heart of Jesus’ mission, they are no more able to use the titles “Messiah” and “Son of God” correctly than the demons are. Jesus will accept both titles publicly during his interrogation by the Sanhedrin (Mark 14:62).” Continue reading
Today, the Catholic Church celebrates Feast of the Nativity of the Blessed Virgin Mary. The Canon of Scripture does not record Mary’s birth. The earliest known account of Mary’s birth is found in the Protoevangelium of James (5:2), an non-biblical text from the late second century, with her parents known as Saint Anne and Saint Joachim. The book works its way to being an infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the holy couple to Bethlehem, the birth of Jesus, and events immediately following.
The feast day, September 8, is selected as being 9 months after the celebration of the Immaculate Conception (Dec 8). The first known celebration of the feast dates to the 7th century in the West and perhaps a century earlier in the East. Continue reading
Now Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, “Who do people say that I am?” They said in reply, “John the Baptist, others Elijah, still others one of the prophets.” And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Messiah.” (Mark 7:27-29)
Earlier in the gospel (6:14-16), we hear a prelude to the question of Jesus’ identity as Herod speculates that he is John the Baptist come back from the grave. Now Jesus asks the disciples what is the “buzz” among the people; what are they saying about Jesus’ identity. Herod’s guess continues to float, to which is added other prophets – one might well conclude at least the word of the street acknowledges Jesus as sent from God. Jesus then puts the same question to the disciples. Peter replies, “the Messiah” (v. 29). This confession is the first correct human statement about Jesus’ identity in the Gospel. Human witness now replaces the shouted confessions of demons that Jesus had to silence. Continue reading
Our first reading is a letter from St. Paul to the community of believers in Colassae. It was a community begun by a compatriot of Paul’s, a man named Epaphras who visited Paul in prison to give him a report on the community. He reports to Paul that the community is under a lot of pressure from the secular/philosophical/religious world that surrounds them. And so Paul writes to the community: “See to it that no one captivates you with an empty, seductive philosophy according to the tradition of men, according to the elemental powers of the world and not according to Christ.” (Col 2:8) Continue reading
This coming Sunday, the 24th Sunday, is taken from Mark 8:27-35. The account fits into a series of narratives that are part of the context of Mark’s narrative. One thing is clear: Jesus’ running debate with the Pharisees and the scribes from Jerusalem continues unabated – even continuing from before last Sunday’s gospel. Here is an outline of some recent Markan pericopes (stories).
Many Catholics are aware of Pope Francis’ encyclical Laudato Si (Praise Be to You) which carries the subtitle “on care for our common home.” In this encyclical and in other documents the Pope critiques capitalism, not as an economic theory in itself, but in its divorce from the human condition and Creation. In Laudato Si’, Pope Francis wrote: “The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings. Finance overwhelms the real economy…Some circles maintain that current economics and technology will solve all environmental problems.” (#109). Continue reading
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