The first reading today is from the Book of Deuteronomy, an account of the last words of the prophet Moses to the people at the end of their 40-year trek in the wilderness – from slavery in Egypt to the freedom of the promise land. His words are to the people who long ago made the decision to stay, to fight, to endure the years of struggle, the ones who remained. Continue reading
St. Augustine of Hippo begins his great work “Confessions” with a question: “How shall I call upon my God and my Lord, when by the very act of calling upon him I would be calling himself into myself? Is there any place within me into which my God might come? How can God who made the heaven and earth come into me? Is there any room in me for you, Lord, my God?” (I:2)
As Augustine continues to write, you can sense his feeling of frustration or bafflement grow until he asks the ultimate question to God that we all should ask of ourselves: “What are you to me?” Then wonderfully Augustine continues, “Have mercy on me, so that I may tell you.” (I:5) Augustine then proceeds with the rest of “Confessions” in which he finds God in the telling of his own story – not in the universe or theological books – but in his own story. Continue reading
Jesus Answers. 6 He responded, “Well did Isaiah prophesy about you hypocrites, as it is written: ‘This people honors me with their lips, but their hearts are far from me; 7 In vain do they worship me, teaching as doctrines human precepts.’ 8 You disregard God’s commandment but cling to human tradition.”…
One should immediately notice that Jesus does not respond to the specifics of the question posed. He responds to their intention and as well their competence for religious leadership. Jesus’ response provides reasoning for rejecting the human traditions that are imposed upon people as an authentic interpretation of the Law. Only the first part appears in the Sunday gospel reading. Jesus first challenges the “elders” with a quotation from Isaiah (vv. 6–7; Isa 29:13) that castigates the people because they substitute human teaching for true devotion to God. The quotation introduces the distinction between outward piety and devotion to God in one’s heart. What is “in the heart” forms the basis for the teaching that follows the exchange between Jesus and his enemies. Jesus substitutes a new understanding of purity. Continue reading
Tradition of the elders. 1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him, 2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. 3 (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. 4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).)
One is quickly reminded that Mark is writing for a non-Jewish audience as he explains a detail about ritual purification that would be unneeded for a Jewish audience. It also seems clear that Mark has an outsider’s almost disdainful view of the practices (vv.3-4) but in any case there is no interest in Jewish debates on the matter. While the Pharisees with some scribes represent perhaps differing takes on the customs of purification, there is no immediate retort to the customs themselves. Instead, Jesus quickly takes up the tradition of the elders (v.3). Continue reading
Mark 7:8, referring to “human traditions” is often a verse which non-Catholic folk will hold up as proof text of the manner in which the Catholic Church has gone astray, introducing all manner of non-Biblical beliefs. The usual list includes there is the veneration of Mary, her Immaculate Conception and her bodily Assumption into Heaven. There is also transubstantiation, praying to saints, the confessional, penance, purgatory, and more. There are the variety of would-be apologists that do not understand what the Church offers about these topics, but there are Protestant and Reformed apologists who are quite clear on the Church’s teaching, but hold the root error is that Catholics place Sacred Tradition on the same par as Sacred Scripture. Is there analysis true? Let’s hear from the Catechism of the Catholic Church (CCC): Continue reading
1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him, 2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. 3 (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. 4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).) 5 So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” 6 He responded, “Well did Isaiah prophesy about you hypocrites, as it is written: ‘This people honors me with their lips, but their hearts are far from me;7 In vain do they worship me, teaching as doctrines human precepts.’ 8 You disregard God’s commandment but cling to human tradition.”… 14 He summoned the crowd again and said to them, “Hear me, all of you, and understand. 15 Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”…. 21 From within people, from their hearts, come evil thoughts, unchastity, theft, murder, 22 adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. 23 All these evils come from within and they defile.” (Mark 7:1-8, 14-15, 21-23) Continue reading
Today’s gospel is the last part of the “Bread of Life Discourse” from the Gospel of John. The disciples who have heard Jesus’ preaching, experienced his healing power, seen him command the stormy seas, witnessed the miracles, and hope him to be the promised Messiah – in today’s account we discover that, for some, Jesus’ claim that he is the “bread come down from heaven is a breaking point. “This saying is hard; who can accept it?…As a result of this, many of his disciples returned to their former way of life and no longer accompanied him.” For some it was all a bridge too far, the last straw, and with no reason to stay, they left. For some, there was motivation, desire, a reason to remain. I think we have all been there at some point in our lives. What is the difference between those who stay and those who go?
We can all think about our own lives and experiences as a way to plumb the answer. All this make me think of swimming. I have swum competitively most of my life: high school, college, and even these days in the Master’s swim program. I wasn’t gifted with fast-twitch muscles and so have never had a very good sprint. The 200- and 500 yard freestyle, 200-yard backstroke, those were my best events. More of a grinder than a sprinter. But, a couple of years ago I competed in a meet and for some reason signed up for the 1500-meter freestyle – a little outside my usual range, but certainly do-able. Continue reading
Last weekend was one in which there was an intersection of what is best and worst about the Catholic Church. We had a mission cooperative weekend scheduled in which we hosted Fr. Machado from St. Rita’s in Dade City. The parish was welcoming, listened to his message, responded generously with financial assistance, and asked “What can we do to help?” Already parishioners are in dialogue with the staff at St. Rita’s seeking to organize some help programs for the school children. It is Church and community at its best when a people sustained and nourished by the Eucharist, spontaneously reach out to help nourish others. Continue reading
Now that we reached the end of “The Bread of Life Discourse,” I thought it appropriate to have a “final thought.” I would offer this reflection from Bishop Craig Satterlee, a Lutheran bishop from Michigan [workingpreacher.org]
“Jesus promises rather than instructs or explains. Jesus promises that whoever eats the flesh and drinks the blood of Jesus, the Son of Humanity, has eternal life now and will be raised up on the last day. Jesus promises to provide food for the life of the world, his flesh and blood. Jesus promises to nourish the world with the gift of himself. For the “flesh” and “blood” of Jesus, his incarnate life and very real death on the cross, is life-giving food for us and for the world. In, with, and under the bread and wine of Holy Communion, which is nothing other than Christ’s body and blood, Jesus nourishes faith, forgives sin, and empowers us to be witnesses to the Gospel. What would it mean for preachers to proclaim Jesus’ promises rather than explain the sacrament?” Continue reading
64 But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him. 65 And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.” 66 As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him.
Some believe and some don’t. This is a theme woven throughout John 6 – the tension between divine initiative and human choice. Verse 65 echoes vv. 37,39, and 55 – we are drawn to Jesus via the initiating action of God. Continue reading
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