St. Thomas the Apostle Parish Pastor: Fr. John Lyons Adult Religious Education

Transcription

1 St. Thomas the Apostle Parish Pastor: Fr. John Lyons Adult Religious Education October 28, th Sunday in Ordinary Time Jeremiah 31:7-9, Ps 126:1-2,2-3,4-5,6; Hebrews 5:1-6, Mark 10:46-52 Very Rev. Joseph A. Pellegrino Lord, You have created us in Your image. We open ourselves now to the true depth and passion of that statement. Help us, Lord, to notice how You are speaking to us. Open our hearts and minds to new insights. Amen 30 th Sunday:Living in His Light Betty and Ben, an elderly husband and wife, were sitting in the living room watching TV when Betty decided a snack was in order. She said to Ben, I d love to have a bowl of ice cream right now. Ben said, I ll get it for you. Now Betty, knowing that Ben was becoming more and more forgetful, said to him, Why don t you write down that I d like two scoops of vanilla ice cream? I don t need to write it down, Ben protested. As he was leaving the room, Betty called out, How about putting some chocolate syrup on that ice cream? Sounds good, said Ben. Write it down, said Betty. I don t need to write it down, said Ben. OK, said Betty. Do you think you can put a couple of cherries on the ice cream too? You want cherries, you get cherries, said Ben. Maybe you should write this all down, Ben. I don t need to write it down, Betty. So Ben went into the kitchen. And was in there for a half hour. Finally, he came in with a tray of food, and put a plate of bacon and eggs in front of Betty. I told you, you should write it down, said Betty. You forgot the toast. Now, as I get older, this seems to define a lot of my day. I won t ask you if you have had similar experiences. By the way, I have heard it said, that you don t have to get old to be so forgetful. Having children in the house will do it to you too. Anyway, the older I get, the more I realize how little I know about things. I can t understand this. I knew so much when I was in my 20's & 30's. I knew everything about everything. Where did all that knowledge go? Then, people would come to me, and I had instant solutions to their problems. Now, I am not sure I can comprehend their difficulties, let alone offer solutions. Perhaps, the wisdom of age is realizing how little you know, and how much you are dependent on God to step into his view of the world. 1

2 One area where I am completely at a loss is the experience of those people, some here in our parish, who are blind. I cannot fathom what it is like to be totally dependent on others or a Seeing Eye dog or technology for sight. I think that it is wonderful that technology has opened so many doors for the blind. Perhaps I will live to see a device similar to the auricular implant for the deaf to give sight to the blind. But I do not know what it is like to be blind, to be dependent on others to lead me. Bartimaeus was dependent on others for sight. But he could hear well. He heard that Jesus of Nazareth was passing by, so he called out to him. He was healed. And then, Bartimaeus did something a blind person cannot do. He followed Jesus, not just figuratively, but literally. Bartimaeus walked behind Jesus along with the other disciples of the Lord. The first reading from the Prophet Jeremiah tells us that a day will come when the lame will walk and the blind will see. And certainly, that day began with Jesus Christ. Certainly, this is one of the teachings in today s Gospel. Bartimaeus sees. The great days that Jeremiah had prophesied had begun. But, perhaps this Gospel reading is deeper than a demonstration of the powers of the Messiah to give sight to the blind. Perhaps, it is speaking about seeing with the eyes of faith. Bartimaeus followed Jesus. Can you imagine the joy that Bartimaeus must have had to be able to follow someone on his own, without being led? But the reading has a deeper level. Those whose souls are blind to the Presence of God cannot follow him. Only those who are willing to take a step of faith, a leap of faith, and seek out the Lord can follow Him. At the conclusion of the long reflection on the healing of the Man Born Blind in the ninth chapter of John, Jesus says, I came so that those who are blind may see. So, can you imagine the joy of those whose lives seemed to have no direction, who lived in darkness, when they find a path to life, a light to guide them? Wait a minute. We are those people. We are the ones who had been in darkness and who now have light. I need direction in life, the lady complained to me. I need direction in life, I ve complained to others. Perhaps, you have felt the same way. Why do we do that? Why do we look for direction, when all that we need is right in front of us? We have been entrusted with a treasure, the very presence of the Lord. When I feel that I am lost, when we feel we are lost, then, I and we need to get back to basics. We need to follow Jesus to find the path to life the psalmist cries for in Psalm 16. We need to reflect on the profound joy the Lord has brought to all of our lives. He has given us sight. We can see where we need to go. We can follow Him. We can go to that place where all happiness dwells. Our joy is realizing that like Bartimaeus we are not blind any more. We can follow the One who gives Light to our lives. May we have the courage to live in His Light. This material is used with permission of its author, Rev. Joseph A. Pellegrino, Diocese of St. Petersburg, FL 2

3 30 th Sunday in Ordinary Time Cycle B The information and commentary presented each week on this page are notes for the Wednesday Scripture Class held at St Charles Borromeo 1000 Goodyear Blvd Picayune, MS Rev Mike Snyder, Pastor. These notes are not intended to be used in isolation but as background information for the readings and starting points for group discussion. 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 - Jeremiah 31:7-9 Jeremiah was the second of the four great prophets of Israel, a contemporary of Zephaniah, Nahum & Habakkuk. He was born around the year 645 B.C., almost a century after Isaiah. He came from a priestly family in Anathoth, a town about three miles northeast of Jerusalem, in the southern kingdom of Judah. God called him to be a prophet in 626 B.C., when he was 19 years old. By express order of Yahweh he remained unmarried (Jeremiah 16:2), embracing celibacy with generosity. God s call came to him at a time when the kingdom of Judah was about to collapse. Although he preferred a quiet family life and small-town friendships, he realized he could not contain the sentiments God had placed in his heart. For more than 40 years, up to his death, he remained faithful to his vocation and prophesied until after the fall of Jerusalem in 586 B.C. When Jerusalem fell, Jeremiah was forcibly taken to Egypt by his fellow Judahites. In Egypt, Jeremiah prophesied against idolatrous Jews, and probably died soon after, either stoned or starved to death by those same men, who could not take his criticism. Jeremiah s book tells of his calling to be a prophet and chronicles the downfall of Judah through mistaken covenants and broken covenants. He reminds his hearers that God is a just judge who takes covenants very seriously. He then goes on to prophesy about the restoration of the northern and southern kingdoms (Israel and Judah). Today s reading talks about the restoration of Israel and the new exodus. 7 [ T]hus says the LORD: The prophet wants everyone to know whose message he is delivering. Jeremiah uses the phrase 132 times (New American Bible) [150 times in the Revised Standard Version, 148 in the King James Version]. Shout with joy for Jacob, exult at the head of the nations; proclaim your praise and say: The LORD has delivered his people, the remnant of Israel. God has bestowed salvation on His people (Isaiah 12:6; 44:23). These people are called the remnant the small number who escaped when the northern kingdom was conquered by the Assyrians in 721 B.C. and have been purified through their exile to constitute the new Israel, faithful to her God. 3

4 8 Behold, I will bring them back from the land of the north; I will gather them from the ends of the world, This is synonymous with the north (Assyria), where they have been kept captive (see Isaiah 43:5-6). with the blind and the lame in their midst, The mothers and those with child; they shall return as an immense throng. The caravan is composed of weak people, a sign of the miraculous nature of the event (see Isaiah 35:5-6). 9 They departed in tears, A contrast to returning in joy (Psalm 126 uses this same contrast in describing the return from exile. but I will console them and guide them; I will lead them to brooks of water, An allusion to the rock incidents of the first exodus (17:1-7; Numbers 20:1-13) but now it is constantly flowing (Isaiah 35:6-7). on a level road, so that none shall stumble. Accentuates how easy the march will be, in contrast to the first exodus (Isaiah 35:8; 40:4). For I am a father to Israel, The notion of the fatherhood of Yahweh toward Israel ( Israel is my firstborn ) is sporadic in the Old Testament. It serves to define their covenant relationship (Exodus 4:22; Deuteronomy 32:6). The Israel referred to here is not necessarily the northern kingdom, but the original single kingdom which was formed by the people of the original exodus. Ephraim is my first-born. Ephraim was the second son of Joseph whom Israel (Jacob, twin brother of Esau and son of Isaac) gave the blessing instead of the older brother Manasseh (Genesis 48:17-20). The blessing can be traced from Noah to Shem (his first-born, Genesis 9:26), Isaac to Jacob (Genesis 27:26), and now Jacob (Israel) to Ephraim. Although the blessing, by Hebrew tradition went to the first-born, it is interesting that, in the history of God s people, the secondborn has usually proven more righteous than the first-born and has received the blessing. The notable exceptions are Shem and Abraham. 2nd Reading - Hebrews 5:1-6 As we continue on with our study of the book of Hebrews let s look at its location in the New Testament. The New Testament epistles (wisdom books) are located after the legal books (gospels) and the historical book (Acts) and before the book of prophecy (Revelation). The wisdom books are further divided by author (Paul, James, Peter, John, and Jude), and within 4

5 each author by length with the longest appearing first. The author of Hebrews is unknown. As recently as 1914 the Pontifical Biblical Commission reaffirmed that the Church has not decided that St. Paul is the author. That is why the reading is simply announced as from the letter to the Hebrews. The book is located in the New Testament after the epistles of Paul and before those of Peter; quite possibly because of its length. The basic teaching of the Letter to the Hebrews centers on showing the superiority of the Christian religion over Judaism. This argument develops in three stages: 1) Jesus Christ, the incarnate Son of God, is superior to the angels, although He became less than the angels to lead us by example. 2) Christ is superior to Moses. This is the reading the Episcopalians and Lutherans heard 2 weeks ago. 3) Jesus, the Son of God, is the great high priest. His priesthood is of the order of Melchizedek, superior to the priesthood of Aaron, from whom the Levitical priesthood is derived. Who is this Melchizedek? We know very little of him through what is recorded in Holy Scripture, but the Jewish targums [Aramaic translations and paraphrases of the Old Testament which came into use after the exile (586 B.C.)] and other writings make it very clear that Jewish tradition identifies him as Noah s firstborn son, Shem. Melchizedek is his throne name (just as John Paul II is the throne name of Karol Wojtyla). When Abraham returned from the war, Shem, or, as he is sometimes called, Melchizedek, the king of righteousness, priest of God Most High, and king of Jerusalem, came forth to meet him with bread and wine [see Genesis 14:17-18] (Ginzberg, Louis, Legends of the Bible, Jewish Publication Society of America, Philadelphia, 1956, page 106). How can this be? Noah lived many years before Abraham. After all, it was Noah and his descendants who repopulated the world after the flood and there are lots of people around when Abraham is living. Let s look at Genesis 11:10-26 for a few minutes. This passage traces the genealogy of Abraham (or Abram as he was known before God changed his name) from Shem, Noah s firstborn son. From this passage, if we do the math, we find that Shem lived for six hundred years; and in fact, outlived Abraham, who himself lived to be 175, by 35 years. Did people really live that long back then? We don t know, but the sacred author certainly wants us to be able to see the connection between ShemMelchizedek and Abraham. Why is this connection important? Because it traces the priesthood of the family. As we follow the blessing through Scripture we find that in Genesis 9:1, 9 Noah is blessed by God and in Genesis 9:26 Shem is blessed by Noah. The next mention of the blessing is in Genesis 14:19 where Abram is blessed by Melchizedek. Later, Isaac is blessed and then Isaac passes the blessing on to Jacob instead of Esau, as he had intended. When he finds that he has been deceived, Isaac tells Esau that the blessing cannot be taken back and describes the effect of this priestly ordination I have already appointed him your master, and I have assigned to him all his kinsmen as his slaves (Genesis 27:37). This is the priesthood of the order of Melchizedek, the priesthood of the family. 1 Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins. This is the duty of the high priest (Leviticus 16:20-22). Jesus, as high priest, makes these 5

6 offerings in heaven on our behalf. Some commentators have postulated, wrongly I believe, that gifts refers to grain offerings while sacrifices refers to animal offerings. As chapter 9 shows, the Day of Atonement (Yom Kippur) rite is the Old Testament rite with which the author is principally concerned it is atonement for the sins of the people, not individual sin (Leviticus 16:30, 34). 2 He is able to deal patiently The Greek term translated here as deal patiently appears nowhere else in the Bible. It is a term signifying the right mean between passion and lack of feeling. with the ignorant and erring, The only sins for which sacrificial atonement was impossible were those designated in Numbers 15:30 as sins committed with a high hand. These sins are probably sins perpetrated of set purpose, rather than those into which man fell through human weakness. for he himself is beset by weakness 3 and so, for this reason, must make sin offerings for himself as well as for the people. Being beset by weakness is concupiscence. The weakness that leads to sin. Everyone, including the priest, is a sinner. On the day of atonement, the high priest, before entering the Holy of Holies, offered a sin offering for his own sins as well as those of the people (Leviticus 16:3, 6, 11; Hebrews 9:6-14). 4 No one takes this honor upon himself but only when called by God, just as Aaron was. 5 In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: You are my son; this day I have begotten you ; Psalm 2:7 (Hebrews 4:14). 6 just as he says in another place: You are a priest forever according to the order of Melchizedek. Genesis 14:18 and Psalm 110:4. Unlike Levitical priests, who began their apprenticeship at age 25, were ordained at age 30, and were required to retire at age 50, Shem-Melchizedek kept the blessing for over 400 years before passing it on to Abraham. Once the blessing was conferred, the father continued in his position as elder of the family until he died, but the one who received the blessing had the responsibility for the well-being of the family. Jesus is not a Levitical (Aaronite) high priest but a pre-golden calf high priest (first-born son) through His Father s blessing; just like Melchizedek. Since He is a pre-golden calf priest, He does not have to prove His genealogy and is not subject to a time limit on the exercise of His priesthood. We will look more at Melchizedek next week. Gospel - Mark 10:46-52 Last week we heard Jesus third instruction on Christology and discipleship. These 6

7 three instructions can briefly be summarized as follows: 1) Jesus must suffer and die and in 3 days he will rise. 2) The disciple must forsake all earthly impediments and depend totally upon God. Trust and serve like a child. 3) The humble disciple will receive earthly rewards for his service including persecution. The persecution will help form his spirit in reparation for entering the kingdom of God. This week we hear of the healing of blind Bartimaeus. In Mark 8:22-26 an unnamed blind man is brought to Jesus, has his sight restored gradually, and is told to keep his healing a secret. In today s story, Bartimaeus actively seeks out Jesus, is healed immediately, and becomes a disciple on the way. This second story, the last before Mark begins his description of Passion Week, illustrates some progress in faith. It is as much a call story as a healing story. Bartimaeus reaction to Jesus and his willingness to follow Him on the way of discipleship contrast with the disciples misunderstanding and blindness during the journey. 46 [ A]s he [Jesus] was leaving Jericho with his disciples and a sizable crowd, Jericho is 15 miles northeast of Jerusalem and 5 miles west of the Jordan River. The journey which began in Caesarea Philippi is reaching its destination in Jerusalem. Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. Bartimaeus is the Aramaic form, the explanation son of Timaeus is the Greek translation. It is unusual for Mark to name the person to be healed. Mark has recorded both the name of Bartimaeus and of his father, a circumstance which scarcely occurs in all the many cases of healing which had been performed by the Lord.... Consequently there can be little doubt that this Bartimaeus, the son of Timaeus, had fallen from some position of great prosperity, and was now regarded as an object of the most notorious and the most remarkable wretchedness, because, in addition to being blind, he had also to sit begging [Saint Augustine of Hippo (ca. AD. 400), The Harmony of the Evangelists, 2,65]. 47 On hearing that it was Jesus of Nazareth, he began to cry out and say, Jesus, son of David, have pity on me. This is the first public application of the messianic title Son of David to Jesus. It is also the first recognition (apart from Peter) of Jesus true identity by a human being rather than a demon. The title Son of David designates Jesus as the heir of the promise made to David through Nathan (2 Samuel 7:12-16; 1 Chronicles 17:11-14; Psalm 89:29-38). 48 And many rebuked him, telling him to be silent. In Mark 3:12 and 8:30, Jesus commands silence, but here Jesus shows no displeasure over Bartimaeus acclamation. But he kept calling out all the more, 7

8 Emphasizes the acclamation Son of David, have pity on me. 49 Jesus stopped and said, Call him. So they called the blind man, saying to him, Take courage; get up, he is calling you. 50 He threw aside his cloak, May have been a garment but could also have been a cloth spread out to receive offerings. The suggestion is that Bartimaeus was putting aside the old order to be able to put on the new (baptismal imagery). sprang up, and came to Jesus. 51 Jesus said to him in reply, What do you want me to do for you? Jesus question is the same as to James and John (Mark 10:36). Their request for seats of honor contrasts with Bartimaeus humble request. The blind man has already received a spiritual healing and sees the nature of Jesus kingly authority; it stoops to serve. The blind man replied to him, Master, I want to see. 52 Jesus told him, Go your way; your faith has saved you. Faith is the necessary prerequisite for a miracle and an essential demand of Jesus preaching. Before the resurrection it could not, however, have meant an act of belief in Christ as a divine person. During Jesus ministry it would have meant a receptivity to God s healing word proclaimed by Jesus, together with a confident self-abandonment to God whose saving power was being exercised in and through Jesus. Immediately he received his sight and followed him on the way. Actually walked in His footsteps. A follower accompanied Jesus on His journey. Bartimaeus may well have joined in Jesus passion experience; he had received a spiritual and physical healing. So let us follow Him as our pattern: offering Him for our ransom, receiving Him as our Eucharistic food and waiting for Him as our endless and exceeding great reward [Saint Augustine of Hippo (between A.D ), Sermons on the Liturgical Seasons, For the Easter Season, (No. 231,2)]. St. Charles Borromeo Catholic Church, Picayune, MS [B] Thirtieth Sunday in Ordinary Time Jeremiah 31:7-9; Hebrews 5:1-6; Mark 10: Hans Urs von Balthasar 1. "My Lord, I want to see." The story of the encounter ith the blind beggar as he left Jericho, told in such a lively way by Mark, is dominated by a single theme: to be able to see. The man hears that Jesus and a large throng of people are passing by and recognizes his unique opportunity.

9 Hence his shout: "Son of David, have pity on me!" By employing the term "Son of David", which is found in all three Synoptic Gospels, he meant "prophet" or "wonderworker" (cf. Mt 9:27; 15:22). Annoyed, people try to make him be quiet, but he cries out all the louder. At this point Jesus stops, summons him, and asks him what he wants. Now comes the single and unique wish: To be able to see! His longing for light is part of what causes Jesus to grant the healing, which in turn makes it possible for the man to follow him. This following after Jesus shows that the longing for light was a longing for something more basic: a longing for the right path, the path a blind person cannot find; a longing for the path that leads to God, a path whose direction and stages one must see if he is to embark upon it. He who was cut off from light now finds his way home. 2. "I bring them home." The first reading describes this homecoming. It begins "with tears", in a blindness that cries out for light but does so in vain. "Consoling them, I guide them", so that, now able to see, they can find the path along which God leads them. It is "a level road, so that none shall stumble". Blind people constantly stumble, those who see can glimpse the alreadyestablished road. Yet here we recall that Jesus called himself the light of the world: "Whoever follows me will not walk in darkness, but will have the light of life" (Jn 8:12). Then comes the qualification: "While I am in the world, I am the light of the world. Night is coming when no one can work" (Jn 9:5, 4). "If one walks at night, he stumbles, because the light is not in him" (Jn Imo). This means that the light is no more within our power than the sun, which recurrently disappears from sight, is within our power. The Lord does not abandon us, but we dare not stop whenever we want to and hold onto him, as if he were our possession. As long as we keep following, the Light never leaves us behind. 3. "Christ did not grant himself this honor." Christ calls himself the light of the world, but he is, as the Creed says, "lumen de lumine" [light from light]. He did not take upon himself the dignity of the High Priest of mankind, rather he received it from the Father, who forever has "begotten" him "today". Because he is sent from the Father "to offer gifts and sacrifices for sins" and "is able to deal patiently with ignorant and erring sinners because he is himself beset by weakness", he warns his own people that his day on earth will come to an end, that he must enter a night of suffering for the sinner. Yet precisely in this night he is "priest forever", precisely in the darkness of our sins, unknown to himself, he radiates his loftiest light. That is his mission, which in its entirety even in hell and darkness is the Light of the world. Whoever follows him can indeed enter into darkness, the very darkness that Christ experienced, but in this darkness his follower cannot stumble. F r o m L i g h t o f t h e W o r d b y H U v o n B a l t h a s a r 1993, San Francisco: Ignatius Press, Used with Permission, All Rights Reserved Father Phillip Bloom Mystery of Human Affliction (Homily for Thirtieth Sunday in Ordinary Time, Year B) Bottom line: As the Catechism teaches, it often takes some affliction to make a person mature, to help him discern what is not essential and to turn to what is. Affliction often provokes a search for God. In our Scripture readings we see the mystery of human affliction. Why are some deprived of the use of sense - like Bartimaeus, the blind man in today's Gospel? Others lack the use of a 9

10 limb or experience the failure of a bodily organ. And even though we have remedies for many diseases, new afflictions keep appearing. Why is this? Why do we humans suffer such terrible things? I obviously do not have the answer to the problem of pain and suffering. It is one of the central questions in the Bible and one of the greatest mysteries of our faith. The Catechism of the Catholic Church has something interesting to say about human illness. I would like to read it to you before discussing this Sunday's Gospel. Here is what the Catechism says: "Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him." (1501) We can see this in Bartimaeus, the blind man of Jericho. He could have given himself up to self-pity and despair. Instead he heard about Jesus of Nazareth and cried, "Jesus, Son of David, have pity on me." As the Catechism says, "Very often illness provokes a search for God..." Bartimaeus shows that affliction can help a person discern in his life what is essential and turn to that which is. I have seen that in my weeks in Peru. Every parish, of course, has many suffering people, but here the suffering is often compounded by poverty. It is especially terrible to see children with afflictions. I will give one example - a boy named Diego, who has an affliction of his eyes. His family works making bricks and the dust, combined with the direct sunlight (Puno is 16 degrees south of the equator) has damaged his eyes. The nurse in our delegation examined him and said Diego may be in danger of losing his eyesight. With the help of some donations, we took him to an ophthalmologist and he has begun a treatment program. I ask your prayers that the damage done to Diego's eyes might be reversed. Our nurse said that if Diego's problem had been caught earlier, it probably could have been easily treated. Now, his condition has advanced to a point where he could lose his eyesight. Why do such things happen? In Diego's case you can point to external factors: his parents' preoccupation with the basics of survival and the grinding poverty of the area. But it is not all negative. Diego's affliction elicits compassion and solidarity. And in Diego himself, you can see a faith and maturity beyond his years. Sometimes our children, who have been given every advantage, lack those more important things. Affliction - which comes to every life, no matter what - can awaken us to what truly counts. Like Bartimaeus in today's Gospel, we need to sense Jesus' approach, cry out to him, have a conversation with the One who can heal us, tell him what we really desire. Perhaps we too will hear those beautiful words, "Go your way. Your faith has saved you." Father Phillip Bloom is Pastor of St. Mary of the Valley St. Mary of the Valley Catholic Church Monroe, WA. All Rights Reserved. 10

11 Following Jesus on the Way Daniel J. Harrington 30 th Sunday in Ordinary Time (B) Immediately he received his sight and followed him on the way (Mark 10:52) For the last six Sundays we have been on a journey with Jesus and his disciples, going from northern Galilee toward Jerusalem. The journey started with the healing of a blind man who only gradually came to see (Mark 8:22-26). Along the way we have read surprising texts about a suffering Messiah, greatness in the community of Jesus, tolerance toward outsiders of good will and the need to avoid scandal, fidelity in marriage and accepting God s kingdom as a gift, riches as a possible obstacle to happiness and salvation and Jesus ideal of servant leadership. At several points Jesus had to correct misunderstandings on the part of his closest followers. What he has offered are challenging teachings about who he is (Christology) and what it means to follow him (discipleship). Today s reading from Mark 10 brings the journey nearly to a close. It is the narrative of the healing of another blind man, the beggar Bartimaeus, which takes place just as Jesus is leaving Jericho on the way to Jerusalem. In many respects this account is like other Markan healing stories. There is the physical problem of Bartimaeus s blindness. Bartimaeus displays a deep and persistent faith in Jesus power to heal him. And the cure is immediate and complete. The story of Bartimaeus also provides a model for all who follow Jesus on the way. His journey begins with a glimmer of faith, the hope that Jesus the Son of David could heal him. It grows with his plea, Have pity on me. When rebuked by others, Bartimaeus persists in calling on Jesus. When asked by Jesus what he wants, he expresses himself in the words of every would-be disciple, I want to see. He does come to see on both the physical and the spiritual level. His response to his healing is to follow Jesus on the way. That way, of course, leads to Jerusalem, the place of Jesus passion and death. It is likely that both Mark s Gospel and the Letter to the Hebrews were written in Rome within a few years of each other. Some scholars have perceived a complementarity between the two works, with Mark taking us up to Jesus passion and death and Hebrews reflecting on the theological significance of Jesus passion, death, resurrection and exaltation taken as a whole. Today s reading from Hebrews 5 develops further the themes of Jesus as the perfect sacrifice for sins and as the great high priest. It identifies Jesus as high priest with regard to his role, person and appointment. The role of the Jewish high priest was to offer sacrifices to God and serve as a representative of the people. Jesus offered himself as a sacrifice for sins and continues to act as our mediator at the throne of grace. The person of the Jewish high priest was very much a human being, beset by weakness and sin. While no stranger to human weakness, Jesus 11

12 the Son of God was able to deal compassionately with sinners without himself succumbing to sin. The appointment of the Jewish high priest was limited to men who could trace their ancestry to the tribe of Levi and to Aaron the brother of Moses. Since Jesus was from the tribe of Judah rather than Levi, he could not act as the Jewish high priest while he was on earth. The author of Hebrews argues, however, that Jesus the Son of God was appointed directly by God to an even better priesthood by quoting his two favorite Old Testament texts: You are my son, this day I have begotten you (Ps 2:7), and You are a priest forever according to the order of Melchizedek (Ps 110:4). Today s reading from Hebrews reminds us that the way of Jesus does not end in Jerusalem. In his role, person and appointment Jesus surpassed every high priest in ancient Israel. Through him we can approach the throne of grace with confidence and boldness, and we can expect mercy and favor from God. The way of Jesus leads to eternal life with God. The celebration of the feast of All Saints this week reminds us that many followers of Jesus have continued to walk in his way. The scene of the saints on earth and in heaven in Revelation 7 illustrates that we belong to a communion of saints. As the short passage from 1 John 3 indicates, what unites the saints in heaven and on earth is their common identity as God s children now. The beatitudes from Matthew 5 list the virtues and attitudes that we must cultivate and practice if we are to enjoy the fullness of eternal life in the kingdom of God. On All Saints Day we celebrate those men and women who, like Bartimaeus, professed their faith in Jesus, came to see things more clearly and followed him along the way. Praying with Scripture In what respects is Bartimaeus s encounter with Jesus a model for prospective followers? How would you describe the way of Jesus? What does it entail, and where does it lead? Do you see connections between the portrayals of Jesus by Mark and in Hebrews? How do they complement each other? Daniel J. Harrington, S.J., is professor of New Testament at Weston Jesuit School of Theology in Cambridge, Mass. Reprint from October 29, 2006 Copyright 2012 by America Press, Inc. All Rights Reserved. Sunday Scripture Reflectionswith Frank Doyle SJ October 28, th Sunday in Ordinary Time Jeremiah 31:7-9, Ps 126:1-2,2-3,4-5,6; Hebrews 5:1-6, Mark 10:46-52 THIS IS MUCH MORE than a simple miracle story in today s Gospel reading. First of all, it is seen as the fulfilling of the joyful prophecy of Jeremiah which forms our First Reading. This is 12

13 a prophecy of the return of the exiled Jews from Babylon back to their homeland. (Despite his reputation, not everything Jeremiah wrote was gloomy!) The reading is a hymn of praise and rejoicing because of what God is going to do for his people. In part he says, "I will gather them from the ends of the world with the blind and the lame in their midst", and again he says, "I will lead them to brooks of water on a level road, so that none shall stumble" thus setting the scene for today s Gospel. End of a teaching section Today s gospel passage is actually the last miracle story in Mark. It comes at end of a long section where Jesus is forming his disciples. This section begins (in chapter 7) with the healing of a man who is deaf and dumb. By his being healed, he is being taught how to hear and how to speak. These were the necessary abilities of the Christian disciple: to hear and understand the Word of God and to share the message with others. Later (in chapter 8 there is the two-stage healing of a blind man. This story clearly symbolises the gradual opening of the disciples eyes as to the true identity and mission of Jesus. And the whole section ends with the healing of another blind man which we have just heard. This is not merely coincidence. Near to Jerusalem Jesus with his disciples and a large crowd is seen leaving Jericho. Jesus is now very near to Jerusalem. In fact, Jericho, which lies to the north-east, is on the way to Jerusalem. This has great significance for the story to follow. A blind beggar, Bartimaeus (only known by his father s name), is sitting beside the road. He hears all the noise, is told that Jesus is passing by, and begins to call out: "Jesus, Son of David, have mercy on me!" What does he want? Money? Healing? Probably he is just thinking right now of his own personal needs. He must have heard stories about Jesus as a marvellous healer. However, the people around tell him to be quiet. After all, he s only a poor beggar. He should not disturb an important person like Jesus. In our life many people, things, and concerns can prevent us coming to Jesus. How often we "have no time" for Mass, prayer, getting involved in Church activities. But worse, how often have we blocked someone approaching Jesus? A child, a searching colleague or friend, a son or daughter who wants to give their life in service of others rather than a money-making "career"? Bartimaeus will not be put off so easily. He really wants to get Jesus attention. He continues to call out even more loudly, "Jesus, Son of David, have mercy on me!" Jesus, we should remember, tells us to keep on asking. Jesus hears. Jesus stops. If the man had not kept calling, Jesus might have continued on his journey. How many times during our day does Jesus pass by and we fail to recognise him and fail to call him? The problem is that too often we have fixed ideas as to where we are likely to see him or the forms under which he will appear. It is easy to find him in the tabernacle but less easy in a person we do not like. But he can come in any form and in any person or situation, even the most unlikely. The person screaming obscenities at me may well be Jesus challenging me to give a Christian response. Call him "Call him over here," says Jesus. Notice that Jesus does not go to the man. Nor does he call him directly. The people those who just now were stopping him and telling him to shut up are now giving him encouragement. That is how we come to know Jesus too. People call us to him or introduce him to us. So many people have led me to Jesus: parents, family, friends, teachers, sermons, retreats, books, sharings, films, TV programmes Pause now and say thanks to all those people who brought us to Jesus. At the same time, there are people waiting to hear Jesus call through us. In our family, our workplace How often do we share our faith? How many people even know we are committed Christians? A private Christian is actually a contradictionin terms. The people, who just now were telling the man to Shut up now say: "Cheer up! Rise up, he is calling you!" Wonderful words from ordinary people. There are three elements here: (a) encouragement 13

14 (b) "Rise up!" (Resurrection). The man is being called to new life, not just a physical standing up. (c) "He is calling you." Lovely words which are addressed to us every single day. How foolish Bartimaeus would have been if he had stopped shouting because of the crowd s opposition! Public opinion is very fickle. Approaching Jesus Bartimaeus now jumps up, throws off his cloak. For a beggar, his cloak was also his sleeping mat and his only possession. Even this he now gets rid of. Very possibly, he now approaches Jesus stark naked: with nothing except himself. Our first parents were ashamed of their nakedness after sinning; and they hid from God. Jesus, who died naked on the cross, overturns the shame which sin brought. Bartimaeus comes to Jesus, naked and without shame. In baptism, too, which was the sign of commitment to Jesus, the catechumen threw off his old clothes and stepped naked into the baptismal pool, coming out on the other side to be clothed in a white garment, symbolising a share in the new life of Jesus. So Bartimaeus comes to Jesus with confidence (pistis, ), in freedom, with nothing. Compare this with the well-dressed rich man who could not follow Jesus because he identified wealth with his money. What can I do for you? Face to face now with Jesus, Bartimaeus is asked: "What can I do for you?" Here we have Jesus the High Priest described in the Second Reading from the Hebrews. Someone who, in sharing our human nature, has a deep understanding of our needs. "Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins." And so Jesus asks the blind beggar, "What can I do for you?" In last week s Gospel Jesus asked exactly the same question of the apostles James and John. Their answer: "Give us the two top spots in the Kingdom of your glory." In reply they were told very clearly they would get only what they deserved. They also got some firm teaching about serving others and not looking for privileges. In answer to the same question, Bartimaeus gives a very different answer: "Lord, that I may see." In the context of this story he is asking for much more than physical sight. His prayer is one we all need to make continually. The secret of life is to be able to see, to see life s real meaning and direction, to be people of vision, to know where God is to be found, where real truth and goodness and beauty are to be found. It is a prayer that is certain to be answered as it was here. "Go," says Jesus, "your faith, your trust in me, has saved you, healed you, made you whole." Immediately, the man was able to see. Seeing becomes following Then what did the man do? He did the only thing a person of vision could do: he followed Jesus on the road. At the beginning of the story we saw a blind beggar sitting beside the road. This is the person who has not yet met Jesus (even if baptised). He is blind, an impoverished beggar (though perhaps materially wealthy), not moving and off the real track of life. At the end of the story, we have a man who can see, has vision, who knows very clearly where he is going and where he should be going. No longer is he a beggar but greatly enriched by that vision. No longer sitting passively waiting to get or receive but now actively walking with Jesus. No longer beside the road but now on the road, on the Way. Jesus is the Way: Jesus is Truth and Life. And this road, as we saw, leads to Jerusalem, that is, to suffering, death and resurrection. Epilogue and summary This story is an epilogue to the long preceding teaching passage and a summary of all that has just preceded in this part of Mark s gospel. It is also a summary of the Christian s life and pilgrimage. On our own we are blind and poor with nothing of our own. As Christians, we have our eyes opened to the meaning of life, we are to undergo a radical conversion experience which gives new direction to all we are and do. We are ready to walk with Jesus on the way to Jerusalem with clear vision, with true freedom. 14

15 Frank Doyle is an Irish Jesuit, working as chaplain in Gonzaga College in Dublin. Fr. Jim Mazzone They came to Jericho. And as he was leaving Jericho with his disciples and a sizable crowd, Jesus is on the home stretch to where he will celebrate the Passover -- in the city of Jerusalem -- which is only 15 miles from the northern gate of Jericho -- where the action of this Gospel passage unfolds. The scene of Jesus walking amidst the disciples and other followers was not uncommon; for it was an opportunity for Jesus to teach as some progress was made to the next destination. The atmosphere around the group might be busy -- especially in a sizable city like Jericho and particularly at the city gate; still the climate immediately surrounding Jesus would have been quiet and attentive so that the listeners might hear the master. Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. In addition to the usual busyness around the city gate there would have existed a spirit of a parade; for it was a law that every Jewish male over 12 years of age, and within a fifteen mile radius of Jerusalem would have to attend the Passover. Those who could not make the journey or who were not obliged to would oftentimes watch the crowds pass through the city. Beggars would also capitalize on this increased traffic through the city gate. Bartimaeus was not going to miss this opportunity. On hearing that it was Jesus of Nazareth, he began to cry out and say, Jesus, son of David, have pity on me. And many rebuked him, telling him to be silent. But he kept calling out all the more, Son of David, have pity on me. We do not know if Bartimaeus was expecting to have Jesus pass by him on this day; however he clearly knew who Jesus was -- he knew of His power to heal for he does not hesitate in the least to cry out to Him. Bartimaeus appeals to the pity of Jesus to stop and recognize him. However, because Jesus was most likely teaching, the crowd of listeners surrounding Jesus chastised Bartimaeus and ordered him to be silent. Nevertheless, Bartimaeus perseveres with his shouts. He knows what he wants and he knows that this is the time to ask for it. Jesus stopped and said, Call him. So they called the blind man, saying to him, Take courage; get up, he is calling you. He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, What do you want me to do for you? The blind man replied to him, Master, I want to see. What a great moment this must have been to witness -- to see the entire entourage around Jesus come to a halt because of this blind beggar squatting on the ground who will not be silenced -- and to hear the simple but authoritative command of Jesus -- Call him. Call stories 15

16 are always significant in scripture and although this may not have the detail of the call of Peter, the expected response to the call is classic -- perhaps fear, perhaps unworthiness. Perhaps this is why Bartimaeus is told to take courage; for he has been called. We do not learn of any particular fear or unworthiness in Bartimaeus; but we do know that he wastes no time in responding -- throwing his cloak aside and springing up. The question from Jesus is direct -- as is the answer of Bartimaeus. What do you want me to do for you? I want to see. Jesus told him, Go your way; your faith has saved you. Immediately he received his sight and followed him on the way. Site is restored. Bartimaeus knew what he wanted. He aggressively pursued the attention of Jesus. He asked for what he wanted. Jesus responded with a miracle. Bartimaeus responded by following Jesus. I think a strong theme for preaching this Sunday would be the need to ask Jesus for what we need. For a host of reasons we sometimes stop praying or we pray less frequently. Sometimes if we do pray, we neglect to ask for anything for ourselves. What stops us from praying? Fear, anger, guilt, broken hearts, temptation, apathy. We do not deserve to be happy. We are afraid of holiness. We are angry at God for what appears to be unanswered prayers. We are tempted away from prayer by worldly or sinful things. We stop caring about our relationship with Jesus. It is time to put a stop to that. It is time to call out to Jesus here and now. Loud and clear. To once again contemplate what we are missing in life. To hear the voice of Jesus ask us -- What do you want me to do for you? And, to respond. Bartimaeus said that he wanted to see. What is it that we want to see in our lives? Ask for it. Have faith. Fr. Jim Mazzone Diocese of Worcester, Massachusetts, USA 16