22nd Sunday in Ordinary Time B

22nd Sunday in Ordinary Time B

Readings: Deuteronomy 4:1-2,6-8  

 James 1:17-18,21-22,27 ,  Mark 7:1-8,14-15,21-23       

“The one who does justice will live in the presence of the Lord” (Ps 15).

In an age tempted to ignore the basic ethical teachings of our Biblical faith, the readings for this Sunday remind us that the central message of the Jewish covenant and Jesus’ ethical teaching is doing the will of God as expressed in the commandments of the Torah. 

Moses’ sermon in Deuteronomy is addressed to the Israelites who are about to enter the promised-land.  He reminds them that observance of the Lord’s wise and just commandments will determine if they will live and take possession of the land.  If they carefully observe God’s law without adding or subtracting from it, Moses assures Israel that other nations will observe: “This great nation is truly a wise and intelligent people.”

The Epistle is taken from the Letter of James which we will be reading for the next several weeks.  James is a work of moral exhortation, calling Christians living in a decadent Roman Empire to live by the ways of God and reject the ways of the world.  In this week’s lesson, James reminds his readers that the Father “wills to bring us to birth with a word spoken in truth so that we may be a kind of first fruits of his creatures.”  The proper response to that word is to humbly welcome it and let it take root within so that one acts upon it.  To simply listen and not act is to deceive one self.  True religion, undefiled by the ways of the world, is a life of action in caring for the needy in our midst.  “Looking after orphans and widows in their distress and keeping one self unspotted by the world make for pure worship without stain before our God and Father.”

In the Gospel, the Pharisees and scribes, Jesus’ traditional enemies in Mark, challenge him by questioning why his disciples do not observe the traditions of the ancestors, but instead take food without purifying their hands.  Mark carefully explains to his Gentile audience the Jewish purification rituals originally meant for the priestly class (cf. Leviticus 15), but now applied by the Pharisees to all Jews. Jesus’ reaction is swift and to the point.  He accuses the Pharisees and scribes of being hypocrites like those mentioned in the prophet Isaiah’s prophecy.  ‘This people pays me lip service but their heart is far from me.  Empty is the reverence they do me because they teach as dogmas mere human precepts.’  (Isa 29:13)

In place of an external ritualism which emphasizes merely human laws concerning washings and unclean foods, Jesus proclaims that the only evils which defile a person are those coming from the deep recesses of the human heart (the seat of will and thought in Hebrew psychology).  The list includes actions forbidden by the Ten Commandments.

“Hear me, all of you, and try to understand.  Nothing

that enters a man from outside can make him impure;

that which comes out of him, and only that, constitutes

impurity.  Let everyone heed what he hears!

Wicked designs come from the deep recesses of the heart:

acts of fornication, theft, murder, adulterous conduct,

greed, maliciousness, deceit, sensuality, envy, blasphemy,

arrogance, an obtuse spirit.  All these evils come from within

and render a man impure.”

At a time when we are reminded daily of dishonesty and corruption at all levels of government and society, today’s readings challenge us to renew our commitment to living simple lives of honesty and justice based on the just decrees of the Lord.

21st Sunday in Ordinary Time B

 

21st Sunday in Ordinary Time B

Readings: Joshua 24:1-2,15-17,18    

Ephesians 5:21-32,  John 6:60-69

As the Church completes its five weeks of reading John’s Bread of Life discourse, we are given a final challenge to choose to go to Jesus, who has “the words of eternal life.”  We are invited to follow the words of the psalmist in today’s responsorial psalm: “Taste and see the goodness of the Lord” (Ps 34).

In the first reading Joshua has just completed the division of the land among Israel’s twelve tribes and now gathers them together at Shechem and offers the leaders a choice between serving the Lord, who has delivered them from Egypt and given them the land of Canaan, and other gods-- either the ones their “fathers had served beyond the River (the Euphrates)” or “the gods of the Amorites” in whose land they were now living.   For the ancient Israelites this represented a very real choice.  To choose to serve the Lord meant committing to an ethical way of life as delineated in the commandments of the covenant and rejecting the polytheistic animism of their ancestors and the decadent fertility cult of the land of Canaan.  Therefore, covenant with Yahweh was freely entered into by each household.  Joshua speaks as the head of his family when he says, “As for me and my household, we will serve the Lord.”  The assembled people also choose to serve the Lord and give as their reason his gracious saving actions in bringing them out of slavery in Egypt, protecting them along their journey and leading them into the land.

The Epistle completes our reading of Ephesians with an exhortation to “Be subordinate to one another out of reverence for Christ.”  The examples given are taken from a traditional list of household duties that would be found in the philosophical writings of the day.  Homes in the Greco-Roman world of the first century A.D. were structured in a hierarchical manner with the husband/father as head of the household and the wife, children and slaves under his authority.  Ephesians transforms these family obligations by incorporating them into the mystery of Christ’s love for his bride, the Church, and its submission to Christ.  This is best illustrated in the exhortation to husbands to love their wives.

Husbands, love your wives, as Christ loves the Church.

He gave himself up for her to make here holy, purifying

her in the bath of water by the power of the word, to present

to himself a glorious Church, holy and immaculate, without

stain or wrinkle or anything of that sort.  Husbands should

love their wives as they do their own bodies.  He who loves his

wife loves himself. . .

The Gospel is the conclusion of John’s Bread of Life discourse in which some of the disciples break away from Jesus’ company because of difficulty in accepting his pronouncement:

“I myself am the living bread come down from heaven. 

If anyone eats this bread he shall live forever; the bread I

will give is my flesh, for the life of the world.” 

Throughout John’s Gospel Jesus’ pronouncements are consistently misunderstood by those who interpret his language without faith, or in a literal or “fleshly” manner.  In this case many of the disciples understand Jesus’ language literally as if he were speaking of cannibalism and remark: “This sort of talk is hard to endure!  How can anyone take it seriously?”  Jesus challenges them to move from a literal/fleshly to a faith-filled/spiritual understanding of his language.

“It is the spirit that gives life; the flesh is useless.

The words I spoke to you are spirit and life.

Yet among you there are some who do not believe.”

When many of the disciples break away, Jesus turns to the Twelve and asks, “do you want to leave me too?”  But Simon Peter, as spokesman for the Twelve and a believer, answers, “Lord, to whom shall we go?  You have the words of eternal life.  We have come to believe; we are convinced that you are God’s holy one.”  Like the Israelites in Joshua’s day and the disciples in John, we are offered a choice: to live lives of faith in gratitude for God’s loving deeds in our behalf or to live the “fleshly” lives of the gods of our time.

The Assumption (August 15)

The Assumption (August 15)

Readings: Revelation 11:19; 12:1‑6, 10  1 Corinthians 15:20‑26  Luke 1:39‑56

            The Feast of the Assumption of Mary celebrates our Roman Catholic belief that Mary, "having completed her earthly life, was in body and soul assumed into heavenly glory."  This event is not recorded in the canonical Scriptures, and, therefore, the readings for the feast concentrate on elements related to this belief: Mary's special dignity as the mother of Christ and Christ's victory over sin and death in his resurrection which is the basis for our belief that Mary too through her son triumphed over death.

            The apocalyptic vision in the Revelation reading uses symbols that are common to the myths of the Near East, Judaism and the Graeco‑Roman world.  All of these traditions have an archetypal story of the heavenly mother and her divine child who is attacked by an evil monster from the sea and then somehow rescued.  In the Book of Revelation this story is used to speak in a symbolic way of Jesus' triumph over the powers of evil through God's raising him to triumph in heaven.  It also alludes to God's protection of the mother and her offspring (faithful Christians).   The "woman clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head" recalls Joseph's dream, where this image symbolizes the tribes of Israel (Genesis 37).   The woman's labor pains are like those of daughter Zion in giving birth to the Messiah, especially in Isaiah 66:7‑9.  It is not surprising that later Christians identified the woman with Mary.   The "huge, flaming red dragon" is a grotesque and bestial personification of the forces of evil.  Despite his terrifying powers, the dragon is not able to devour the "boy who is destined to shepherd all the nations with an iron rod" because he "was snatched up to God and to his throne."  The woman is also protected when she flees into the desert, "where a special place had been prepared for her by God."

            In the Corinthians reading Paul is defending the Christian belief in bodily resurrection.  He insists that Christ has been raised from the dead and that he is the first fruits of a harvest which will affect the whole of humanity.  Using the Adam/Christ typology, Paul speaks of Christ as a new Adam who has brought life in place of death.  His resurrection is the first event in an apocalyptic transformation in which the dead will be raised and God's kingdom will be definitively established.

                        Just as in Adam all die, so in Christ all will come

                        to life again, but each one in proper order: Christ the     

first fruits and then, at his coming, all those

                        who belong to him.  After that will come the end, when,

                        after having destroyed every sovereignty, authority,

                        and power, he will hand over the kingdom to God the

                        Father.

            The Gospel is the story of Mary's visiting Elizabeth.  It proclaims the special dignity of Mary in Luke's theology.  Filled with the Holy Spirit, Elizabeth greets Mary with the joyous words, “Blessed are you among women and blessed is the fruit of your womb.”  Mary's exalted status is founded on her trusting faith: “Blessed is he who trusted that the Lord's words to her would be fulfilled.”

            In her canticle, Mary, like Hannah in the Old Testament (1 Sam 2:1‑10), praises God her “savior” who has manifest his power and fulfilled his promises to Abraham by exalting the lowly.  In our celebration of this feast, let us join Mary in singing God's praises.

"My being proclaims the greatness of the Lord,

                        my spirit finds joy in God my savior,

                        For he has looked upon his handmaid in her lowliness;

                        all ages to come shall call me blessed.

                        God who is mighty has done great things for me,

                        holy is his name;

                        His mercy is from age to age on those who fear him.

                        He has shown might with his arm;

                        he has confused the proud in their conceit.

                        He has deposed the mighty from their thrones

                        and raised the lowly to high places.

                        The hungry he has given every good thing,

                        while the rich he has sent empty away.

                        He has upheld Israel his servant,

                        ever mindful of his mercy;

                        Even as he promised our father,

                        promised Abraham and his descendants forever."   

20th Sunday in Ordinary Time B

 20th Sunday in Ordinary Time B

Readings: Proverbs 9:1-6    Ephesians 5:15-20  

 John 6:51-58

“Taste and see the goodness of the Lord” (Ps 34:9a).  This Sunday’s readings invite us to partake of the living bread and the true drink that give eternal life: paradoxically Jesus’ body to be broken in death and his blood to be poured out on the cross.  In contrast to the quarreling crowds, who question how Jesus “can give us his flesh to eat,” let us approach the Eucharistic banquet with the joy, as we sing in the words of the responsorial psalm:

Look to him that you may be radiant with joy,

and your faces may not blush with shame.

When the poor one called out, the Lord heard,

and from his distress he saved him.  (Ps 34:5-6)

The reading from Proverbs 9 describes Lady Wisdom’s banquet offering life-giving understanding to the simple in need of direction.  Her invitation is a foreshadowing of Jesus’ promise in the gospel reading: “Whoever eats my flesh and drinks my blood has eternal life.”  Every feature of the selection highlights the care Wisdom has taken in preparing her life-giving feast.  First, she has built a perfect house with seven columns, dressed her meat, mixed her wine, and spread her table.  Then, she has sent out her maidens calling from the heights of the city to the simple to turn in to her banquet: “Come, eat of my bread/ and drink of the wine I have mixed!/ Forsake foolishness that you may live;/ advance in the way of understanding.”  Lest we forget the difficulty and utter seriousness of making the choice to follow the discipline of Lady Wisdom’s way as developed in the teachings of Proverbs 1-8, we should recall that in Proverbs 9 Lady Folly also offers a banquet to the simple, enticing them with the deceptive words: “Stolen water is sweet,/ and bread eaten in secret is pleasant” (Prov 9:17).  Those who attend her feast have found their way to death: “But he does not know that the dead are there,/ that her guests are in the depths of Sheol” (Prov 9:18).

The Ephesians reading continues the contrast between the disciplined and joyous way of wisdom and the folly of a life of debauchery.  In the context of exhorting the Ephesian Christians to turn from the darkness of their former pagan lives and calling them to walk in the light of the Christian way, Paul pleads: “Watch carefully how you live, not as foolish persons but as wise, making the most of the opportunity, because the days are evil.”  He goes on to contrast the “ignorance” of drunken debauchery with the “understanding” of a life “filled with the Spirit” that is marked by “addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.”  We can find no better description of the joy that should characterize our Eucharistic celebrations.

The Gospel continues from last week John’s hostile dialogue between Jesus and the crowd, contrasting the manna that the Jewish ancestors ate and still died and Jesus, the one who will give his flesh for the life of the world and thereby become the living bread that gives eternal life.  The first verse of the reading repeats the last verse from last Sunday’s Gospel: “Jesus said to the crowds: ‘I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.’” Although John does not have the institution of the Eucharist at the Last Supper, these words are similar to the ones used by Jesus in the other gospels.  Just as the crowd earlier questioned Jesus’ origins because they assumed that he was the mere son of Joseph (6:42), now they quarrel among themselves saying, “How can this man give us his flesh to eat?”.  As long as they remain on a mere earthly level, they can only understand Jesus’ language as a kind of cannibalism.  Only those who believe in Jesus’ life-giving death and its Eucharistic celebration can understand his language.

Jesus now challenges the crowd to move beyond their earthly understanding. “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.”  He then makes a series of promises, all of them pointing to the “life” that comes from partaking of his flesh and blood.  The participants will have “eternal life” in the present and will be raised by Jesus “on the last day.”  They also “remain” or “abide” in Jesus, just as the living Father sent him and he has life because of the Father, so they will have life because of Jesus.  Finally, Jesus ends by contrasting the old bread come down from heaven (the manna) and himself as the true bread: “Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”

19th Sunday in Ordinary Time B

 19th Sunday in Ordinary Time B 

Readings: 1 Kings 19:4-9 , Ephesians 4:30-5:2                   John 6:41-51                        

“Get up and eat, else the journey will be too long for you!”  The angel’s command to Elijah in the first reading challenges us to come to Christ in the Eucharist for the life-giving sustenance we need, especially in times of distress.  Let us pray in the words of the responsorial psalm, “When the afflicted man called out, the Lord heard,/ and from all his distress he saved him. . . . Taste and see how good the Lord is;/ happy the man who takes refuge in him” (Ps 34:6ff).

In the reading from 1 Kings, God’s sustenance transforms Elijah from a frightened man, longing for death, to a resolute prophet, strengthened to resume his God-given mission.  Elijah is fleeing from the wicked queen Jezebel who has put him under a death sentence for defeating and slaying her prophets of Baal on Mount Carmel (see 1 Kings 18:1-19:3).  After a day’s journey into the desert, the prophet comes to a broom tree, sits down, and prays for death as he goes to sleep in hope of never awakening.  Filled with despair by his apparent failure, Elijah is ready to die in the desert, like his forefathers who came out of Egypt and wandered for forty years.  “This is enough, O Lord!  Take my life, for I am no better than my fathers.”  But God has a life-giving mission for him.  Like the frightened Moses before him, he is to journey to Mount Horeb (Sinai), where he will hear in a “tiny whispering sound” telling him he is not alone in his struggle and is to return to his people.  At this point Elijah needs strength for his journey.  Just as the Lord provided his ancestors water and manna in the wilderness, he now sustains his prophet with a hearth cake and jug of water.  Left alone Elijah would die, but strengthened by God’s food and drink, he can journey forty days and nights to the mountain of God.

The second reading continues the selections from Ephesians and presents a series of moral exhortations that illustrate the conduct proper for Christians who have converted from paganism and been baptized (see Eph 4:17-24).  Any action that destroys communal unity (bitterness, passion, anger, harsh words, slander, malice) saddens the Holy Spirit with which the community was sealed (see Eph 2:21-22).  In imitation of the forgiving God and Christ, who “gave himself for us as an offering to God,” Christians are exhorted to “be kind to one another, compassionate and mutually forgiving.”

The Gospel reading continues John’s Bread of Life discourse with Jesus’ challenge to the Jews, who are murmuring like their ancestors in the desert (see Exodus 16; Numbers 11), to believe in him as “the living bread” who gives his flesh for the life of the world.  Because of Jesus’ apparently ordinary human origins, the Jews cannot accept him.  They keep saying, “Is this not Jesus, the son of Joseph?  Do we not know his father and mother?  How can he claim to have come down from heaven?”  In response to these doubts, Jesus insists that only those who are drawn by the Father can come to him, in all his ordinariness, as the revelation of God.  As “the one who is from God and has seen the Father,” Jesus offers both knowledge of the unseen God and a share in God’s eternal life.  He is the fulfillment of the time mentioned by the prophets when “They shall all be taught by God” (see Isa 54:13; Jer 31:33-34).  In contrast to the manna which the ancestors ate in the desert and died, Jesus “is the bread that comes down from heaven, for one to eat and never die.”

Paradoxically, it will be Jesus’ death that will bring this lasting life: “the bread I will give is my flesh, for the life of the world.”  As the Church journeys through Ordinary time, this Sunday’s readings offer us heavenly food to fend off death’s powers and impel us toward God’s future.  Through the most ordinary of signs--bread broken and eaten in memory of Jesus’ death--we are given the reality of God’s own life of love and are pointed beyond our feeble human powers and aspirations to life eternal.

18th Sunday in Ordinary Time B

 

AIgniteScripture

18th Sunday in Ordinary Time B

Readings: Exodus 16:2-4,12-15 

 Ephesians 4:17,20-24  John 6:24-35

The readings for this Sunday proclaim God as the giver of life-sustaining gifts: manna for Israel in its journey through the wilderness, and Jesus, the bread come down from heaven, the source of eternal life.  Christians are challenged to move beyond working simply for perishable food to union with God, the giver of the gifts that sustain the community on its journey through history.

The Exodus reading presents a sharp contrast between the grumbling Israelites and the Lord who provides manna and quail for their journey through the wilderness from Egypt to Mount Sinai.  Rather than trusting the God who had saved them from slavery in Egypt with spectacular signs and wonders, “the whole Israelite community” grumbles and wishes nostalgically that they had died in Egypt where “we sat by our fleshpots and ate our fill of bread!”  Material security in slavery is preferred to the freedom of the wilderness which calls for trust in God.  They complain to Moses and Aaron, “But you had to lead us into this desert to make the whole community die of famine!”  In spite of these rebellious complaints, the Lord patiently promises sustaining gifts of manna and quail “so that you may know that I, the Lord, am your God.”  The purpose of these gifts is not simply physical sustenance in the wilderness.  Behind the Israelites’ complaint about lack of food is their failure to trust in God.  The daily portions of food will be given to “test them to see whether they follow my commandments or not.”  When the Israelites see the strange “fine flakes like hoarfrost” and ask, “What is this (ma-hu’)”? Moses tells them, “This is the bread which the Lord has given you to eat.”  Israel is challenged to move beyond the gift to the giver, the One who sustains the community on its journey to freedom under the covenant.

The Epistle reading from the Letter to the Ephesians also exhorts them no longer to live lives of “illusion and desire, and acquire a fresh, spiritual way of thinking.”  This Gentile community that has now been incorporated into the cosmic body of Christ with Jews has to set aside its empty pagan way of life and “put on that new man created in God’s image, whose justice and holiness are born of truth.”

The Gospel is the beginning of the Bread of Life dialogue between Jesus and the crowd that follows his multiplication of the loaves and fishes and the miraculous crossing of the sea by walking on water (John 6:1-21).  As always in John, the dialogues are filled with irony and misunderstanding and challenge Jesus’ hearers to understand those signs as calling for a new spiritual insight into his identity as the One sent from God.

The crowd’s initial question, “Rabbi, when did you come here?” is simply an attempt to find out how Jesus arrived in Capernaum without coming in the boat with his disciples.  But Jesus immediately chides them for looking for him simply because he has physically fed them with loaves and not because they have seen those actions as signs pointing to his relationship with the Father.  He challenges them with sapiential sayings, like Lady Wisdom in Proverbs: “You should not be working for perishable food but for food that remains unto life eternal, food which the Son of Man will give you; it is on him that He has set his seal.”  When they in turn ask what they must do “to perform the works of God,” Jesus replies: “this is the work of God: have faith in the One he sent.”

The dialogue continues to build on the twin themes of “food” and “work.”  When the crowd asks Jesus to perform/work a sign as a basis for putting faith in him and mentions the sign of manna given to the ancestors to eat in the desert, Jesus’ response is twofold.  First of all, he clarifies that “it was not Moses who gave you bread from the heavens; it is my Father who gives you the real heavenly bread.”  Then Jesus adds that “God’s bread comes down from heaven and gives life to the world,” but the crowd seems to understand him literally.  They want perpetual physical nourishment.  “Sir, give us this bread always.”  With this request, Jesus climactically announces:

“I myself am the bread of life.

No one who comes to me shall be hungry,

no one who believes in me shall thirst again.

Jesus is proclaiming that belief in him as the revelation of the Father’s love is the way to union with the Father in an eternal life.  “For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day” (6:40).  Ultimately, this life-giving union with the Father through Jesus is the community’s sustenance as it awaits “the last day.”

17th Sunday in Ordinary Time B

 

17th Sunday in Ordinary Time B

Readings: 2 Kings 4:42-44    Ephesians 4:1-6    

 John 6:1-15

 This week’s liturgy begins a series of five weeks when the Gospels are taken from the Bread of Life discourse in John 6.  Throughout this period the church explores various aspects of the Eucharist.  Today’s readings proclaim how God wondrously feeds his people in time of need. God’s largess exceeds human expectations and calls those who have been fed beyond the state of physical sustenance to union with the God who gives the gift of eternal life. 

The reading from 2 Kings recounts how the Lord, through the prophet Elisha, was able to feed a hundred men with twenty barley loaves.  This miracle must be related to the major motif of the Elijah-Elisha stories in 1-2 Kings: the conflict between the Canaanite god Baal, thought by many in Israel to control the fertility of the earth, and Yahweh, the God of Israel, the true Lord of life.  To counter Israel’s temptation to worship Baal, in chapter 4 of 2 Kings, the Lord empowers the Elisha to perform four miracles demonstrating his power over life, death and fertility in time of need: the giving of oil to the widow of a prophet in debt (4:1-7), the resurrection of the son of the Shunammite woman (4:8-37), the healing of the poisoned stew (4:38-41) and the multiplication of the loaves (4:42-44). 

The very structure of this little narrative highlights the superabundance of God’s life-giving power.  The barley loaves are brought to Elisha, the man of God, who commands that they be given to the people to eat.  When the prophet’s servant objects that this amount is inadequate to feed a hundred men, the prophet unhesitatingly takes charge and, in the Lord’s name, announces: “They shall eat and there shall be some left over.”  The incident concludes with the fulfillment of the Lord’s word: “And when they had eaten, there was some left over, as the Lord had said.”  The point of these miracles is not, as in Western scientific thinking, the impossibility of such actions by virtue of natural laws, but their invitation to belief in the Lord God whose word is powerful in creation and history.

The second reading continues the Ephesians selections with the beginning of the exhortation section, urging the community to a life of unity (4:1-6). The first part of Ephesians (ch 1-3) presents a prayerful meditation on God’s choice of both Jews and Gentiles to share in the community of salvation by being members of a single cosmic body through their common redemption in Christ.  Now Paul pleads with the Ephesian Christians to live a life worthy of their calling to unity.  The virtues needed are humility, meekness, patience and bearing with one another lovingly; these are gifts already given in the community’s common faith and baptism.  Members are united in one body and Spirit, sharing one hope.  In Baptism they professed belief in one Lord and one God and Father who is over all, works through all and is in all.  Now they are called to become what they already are through their common faith and baptism.

The Gospel is John’s account of Jesus’ feeding 5,000 in Galilee by multiplying loaves and fishes.  John’s narrative is unique in interpreting Jesus’ miracles as signs that invite observers to go beyond a merely physical and earthly understanding of Jesus to belief in his true identity as the one sent from God to bring life to the world by laying down his life.  The crowd is following Jesus because they have seen the signs he was performing (6:2).  In the miracle and the long dialogue that follows (6:25-59), Jesus challenges them to come to an understanding of him as the bread of life come down from heaven to give his flesh for the life of the world (6:51).  At this first stage the crowd fails to appreciate the full significance of Jesus’ sign by interpreting it on a purely political and earthly level.  They witness Jesus, like the prophet Elisha, feeding a crowd of 5,000 with only five barley loaves and a couple of dry fish, and they respond by saying, “This is undoubtedly the prophet who is to come into the world” (6:14; cf. Deut 18:15-19).  But the crowd’s understanding of the title is purely political, as they want a Messiah who will give them their fill of bread (see John 6:26).  When Jesus realizes they want to make him an earthly king, he flees back to the mountain alone.  In the subsequent dialogue he will invite them to move beyond this earthly understanding of the miracle.

John’s loaves and fishes story bears some similarities to Jesus’ temptations in the wilderness, recounted in the Gospels of Matthew (4:1-11) and Luke (4:1-13).  In both, the devil’s first temptation is to turn stones into bread, but Jesus, as an obedient son of God, refuses by insisting that providing bread alone will not fulfill his messianic mission.  He quotes Deut 8:3: “Not on bread alone does man live, but on every word that comes from the mouth of God.”  Today’s readings are an invitation to move beyond the wonderful physical gifts provided by God to a union with the Giver who has spoken the word of love in Jesus’ redeeming gift of himself.

16 th Sunday in Ordinary Time B

16 th Sunday in Ordinary Time B

Readings: Jeremiah 23:1-6     Ephesians 2:13-18       Mark 6:30-34

            In the Old Testament a favorite image for both the Lord’s love for his people and the saving work of the expected Messiah from the line of David is that of the good shepherd who tends his flock with care.  Today’s lessons present Jesus as the fulfillment of these hopes.  Let us praise the Lord’s selfless love for us in Christ in the words of the refrain of our responsorial psalm: “The Lord is my shepherd; there is nothing I shall want” (Ps 23).

            The reading from Jeremiah is the culmination of a long section of oracles condemning the recent Davidic kings of Judah for their absolute failure to govern with justice and compassion (see Jeremiah 21:11-22:30). This concluding oracle contains both elements of harsh judgment but also promises of salvation.  It begins with the Lord’s “woe” against the shepherds (kings), especially Jehoiakim and Zedekiah (the last king of Judah), “who mislead and scatter the flock of my pasture.”  The result of their misrule will be exile in Babylon and the temporary end of the line of Davidic rulers.  “Therefore, thus says the Lord, the God of Israel,/ against the shepherds who shepherd my people:/ You have scattered my sheep and driven them away./  You have not cared for them,/ but I will take care to punish your evil deeds.”  The passage ends, however, with two promises.  First of all, the Lord himself will take up the task of shepherding his people.  He will gather the remnant of his flock from the lands to which he has driven them (Babylon) “and bring them back to their meadow (Judah); there they shall increase and multiply.”  Secondly, in “the days to come,” the Lord “will raise up a righteous shoot to David” who will “govern wisely and do what is just and right in the land.”  His reign will bring salvation and security to both Judah and Israel, and he will fulfill the meaning of Zedekiah’s name, ‘The Lord our justice.’

            The reading from Ephesians continues to celebrate the unity of Gentiles and Jews in “one new person,” the body of Christ, the Church.  Using imagery associated with the Jerusalem Temple and its sacrifices and dividing walls, Paul affirms that the Gentiles “who were once far off” from salvation “have become near by the blood of Christ.”  Christ is the Christian community’s “peace” because he has “made both (Jews and Gentiles) one” by breaking down “the dividing wall of enmity, through his flesh.”  This dividing wall which separated Jews and Gentiles was “the law with its commandments and legal claims.” It has now been abolished as a way of salvation by Christ who reconciles both groups “with God, in one body, through the cross, putting that enmity to death by it.”  Our selection concludes with a beautiful Trinitarian formula celebrating God’s action in bringing all, both Gentiles and Jews, to salvation.  “He (Christ) came and preached peace to you who were far off (the Gentiles) and peace to those who were near (Jews), for through him (Christ) we both have access in one Spirit to the Father.”

            The Gospel selection presents Jesus as the shepherd Messiah who is concerned for both his disciples who have been on mission preaching repentance, driving out demons, and healing the sick, and the vast crowds who are frantically pursuing him and his disciples.  Between the sending out of the disciples (6:7-12) and their return in today’s reading (6:30-34) Mark has inserted King Herod Antipas’ reaction to Jesus—he thinks Jesus is John come back to life (6:14-16) and, in a flashback, the story of his beheading of John the Baptist (6:17-29).  This insertion keeps the question of Jesus’ identity before us and prepares for his violent death at the hands of Pilate and the persecution which his disciples will experience once he has gone (see 8:31-10:52; 13:9-13).  Our reading begins with the apostles gathering together around Jesus and reporting “all they had done and taught.” Jesus, the tender shepherd, then invites them to withdraw to a deserted place to rest because the great crowd of people does not even give them an opportunity to eat.  But when they get in a boat by themselves to go to “a deserted place,” the crowd from all the towns sees them leave and hastens to the place on foot so that they arrive before the apostles. When Jesus disembarks and sees the crowd, Mark tells us, “his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.”       

            The scene is filled with allusions to the Old Testament.  The withdrawal to a deserted place recalls the Israelites sojourn in the wilderness as they came out of Egypt and their journey to Sinai where they receive God’s Torah.  In fact in the next section (6:34-44) Jesus will feed the crowd of 5,000 men by multiplying loaves of bread and fishes much as the Lord fed his people with manna and quail in the wilderness (Exodus 16).  But before he feeds the crowds with physical food, the good shepherd’s pity for the lost sheep of Israel first moves him “to teach them many things,” to give them the spiritual food of God’s Wisdom/Torah (See Prov 9; Sir 15:3; 24:19).  

15th Sunday in Ordinary Time B

Tissot

 15th Sunday in Ordinary Time B

Readings: Amos 7:12-15, Ephesians 1:3-14        

Mark 6:7-13

The theme for this Sunday’s readings is the call of God which inevitably brings the one summoned into conflict with worldly powers and values but will also result in the ultimate triumph of God’s kingdom.  In hope for the coming of God’s kingdom, let us pray the words of the responsorial psalm: “Lord, let us see your kindness, and grant us your salvation” (Ps 85).

The first reading from Amos, the earliest of Israel’s classical prophets (c. 750 B.C.), dramatizes the conflict between the authentic prophet and an official man of religion who has sold his soul to the political powers of his day.  Amos was an outsider in Israel; he came from the village of Tekoa in Judah, where he was a herdsman and dresser of sycamore trees.  But he was sent by the Lord to prophesy in Bethel, the major sanctuary in the northern kingdom of Israel.  His oracles are a fearless and searing judgment against the social injustices and empty worship found there.  The priest Amaziah, ever loyal to the status quo, attempts to protect King Jeroboam II’s interests against the attacks of this Judean outsider.  He is a pathetic figure of a man of religion who, although the official representative of God at the sanctuary at Bethel, has made money and political favor his god.  His attempt to dismiss Amos betrays an understanding of religion as a matter of wealth and politics.  He assumes Amos is a professional prophet who earns his living by prophesying and attempts to protect “the king’s sanctuary” and the “royal temple” by driving the outsider from the land of Israel.  Amos, of course, refuses to capitulate to the priest’s threats.  He rejects Amaziah’s designation of him as a professional prophet and defends his credentials by reference to his call by the Lord himself.  “I was no prophet,/ nor have I belonged to a company of prophets;/ I was a shepherd and a dresser of sycamores./  The Lord took me from following the flock, and said to me,/ Go, prophesy to my people Israel.”  In the following verses which were not included in this reading, Amos fearlessly announces the destruction of the royal dynasty, the conquest of the land and the exile of Israel.

For the next several weeks the Epistles will be taken from the Paul’s Letter to the Ephesians.  Today’s reading is taken from the opening doxology  which praises God for the choice of the early Christian communities to share in God’s plan of salvation to unite all things, including the once antagonistic Jews and Gentiles, through redemption in Christ.  Ephesians is a theological tract written for Gentile Christians who are now called to share with Jewish Christians the privilege of membership in the community of the saints (cf. Eph 2:11-22).  A major theme which runs throughout Ephesians is “the mystery” of God’s plan which calls both Jews and Gentiles into a single body, the Church, destined to be the cosmic presence of Christ, its head, who will eventually integrate “all things in the heavens and on the earth.”  This opening hymn highlights the gratuity of God’s favor to both groups.  The Jews were chosen “before the world began, to be holy and blameless in his (God’s) sight,” and now they have been favored with redemption from their sins and insight into the mystery of God’s plan to unite all things in the universe in Christ.  The Gentiles have also now been chosen to hear “the glad tidings of salvation,” to believe in the good news, and be sealed by the Holy Spirit.

The Gospel is Mark’s account of Jesus’ sending of the Twelve on mission in Galilee (6:7-13) after his own rejection in Nazareth (6:1-6). Jesus stresses their need for detachment from worldly goods (“no goods, traveling bag, coin in the purse”) and the threat of rejection.  The Twelve are to share in Jesus’ work of proclaiming the presence of the Kingdom of God, but they can expect the rejection that Jesus received in last Sunday’s Gospel when his own people rejected him in the synagogue in Nazareth.  Rejection does not halt the progress of kingdom, however; it simply frees Jesus and his disciples to move on to other areas.  After Jesus met with lack of faith in his hometown of Nazareth, Mark says, “He made the rounds of the neighboring villages instead, and spent his time teaching” (6:6).  Likewise, he tells his disciples, “If any place will not receive you or hear you, shake the dust from your feet in testimony against them as you leave” (6:11).  Significantly, Mark concludes this section by noting the success of the Twelve’s initial preaching.  They expel many demons, anoint the sick with oil and work many cures.

Each of today’s readings gives insight into various aspects of the call to serve God’s kingdom.  It is not be identified with wealth and political power and often places the one called in conflict with those powers and their representatives (Amos 7:12-15).  God’s kingdom is mysteriously destined to unite the whole universe under the headship of the suffering Christ (Eph 1:3-14).  Finally, it will invariably lead to rejection, but this should only free Christians to move on to those fields where God’s word will find fruitful soil (Mark 6:7-13; Mark 4:1-20).

14th Sunday in Ordinary Time B

 

Tissot

14th Sunday in Ordinary Time B

Readings: Ezekiel 2:2-5  2 Corinthians 12:7-10  

Mark 6:1-6

            A central feature of the Christian gospel is the “scandal” or “offense” caused by those sent by God to do his saving work.  In this Sunday’s readings the prophet Ezekiel, the apostle Paul, and Jesus himself are sent to those whose hearts are hardened against God’s saving actions. All three can identify with the words of our responsorial psalm: “Have pity on us, O Lord, have pity on us,/ for we are more than sated with contempt;/ our souls are more than sated/ with the mockery of the arrogant,/ with the contempt of the proud” (Ps 123:3-4).

            The Ezekiel reading is part of the prophet’s first person report of his call to be a prophet to the rebellious exiles in Babylon (see Ezekiel 1-3).  This section is the first of three commissions Ezekiel receives (see chapters 2-3), and it emphasizes both God’s power in sending the prophet forth and the recalcitrance of the exiles as “rebels.”  When the prophet receives his commission, he is prostrate on his face after seeing a fiery vision in a storm wind of the Lord enthroned upon a chariot borne by four mysterious cherubim (Ezekiel 1).  The Lord then literally commandeers Ezekiel for his mission. Ezekiel recounts how as the Lord spoke to him, “the spirit entered into me and set me on my feet.”  Addressing him as “son of man” (mere mortal), the Lord then sends him to prophesy to the rebel exiles:  “Son of man, I am sending you to the Israelites,/ rebels who have rebelled against me;/ they and their ancestors have revolted against me to this very day.”  Although they have been punished for their sins, the Lord warns Ezekiel the exiles are still hardened against his plan: “Hard of face and obstinate of heart are they to whom I am sending you.”  Ezekiel’s commission is surprisingly simple.  The Lord merely commands him to speak the messenger formula: “Thus says the Lord God!”  Whether the exiles heed or resist, “they shall know that a prophet has been among them.”  We learn later that the Lord is sending Ezekiel as a “watchman” to warn his people to turn from their sins so that they may live (see Ezek 3:17-21; 18; 33).

            In the Second Corinthians reading, Paul is defending his apostolic mission against super-apostles who have tried to win the Corinthian Christians over to a gospel of glory which denies the centrality of the cross in the life of the true apostle (see 1 Corinthians 10-13).  Paul’s opponents have boasted of their apostolic credentials, visions, and ability to work miracles. As the founder and “father” of the Corinthian community, Paul has “foolishly” reminded them of his own credentials, especially his sufferings in behalf of the gospel—the only true sign of an emissary of the crucified Jesus.  But now Paul has just recounted that he too fourteen years ago had an ecstatic vision and revelation from God (2 Cor 12:1-6).  However, lest he be elated by “the abundance of revelations” Paul says, “a thorn in the flesh was given me, an angel of Satan, to beat me, to keep me from being too elated.”  We do not know what this “thorn in the flesh” was.  Scholars have suggested several possibilities: a sickness, physical handicap like near blindness (cf. Gal 4:4, 12-20), temptation, disability that weakened his apostolic mission, or even a vexing opponent (see Num 33:55; Ez 28:24).  In any case, Paul tells the Corinthians that, like Jesus in Gethsemane, three times he begged the Lord that it might leave him.  The Lord’s answer conforms to the very nature of the gospel of Christ’s cross and resurrection: “My grace is sufficient for you, for power is made perfect in weakness.”  Paul concludes by insisting, “I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me.”  He is content “with weaknesses, insults, hardships, persecutions and constraints, for the sake of Christ.”  For when he is “weak,” then he is “strong” through the risen Christ.

            The Gospel is Mark’s story of Jesus’ rejection by the people of “his native place,” presumably his hometown Nazareth.  It marks the end of a section of Mark in which Jesus has proclaimed the arrival of the kingdom of God by teaching with authority and working mighty miracles in both Galilee (1:14-4:41; 5:13-43) and Gentile territory (5:1-12).  The demons Jesus has exorcized have recognized him as the very Holy One/Son of God (1:24; 1:34; 3:11; 5:1-12).  The sick and outcast who have faith in Jesus have been healed or had their sins forgiven. The crowds have been astonished by his teaching authority (1:22).  The disciples have left their homes and occupations to follow him but also do not yet fully understand his power and authority (4:35-41). 

But Jesus has also met opposition from scribes, Pharisees, Herodians, and even his own family.  The scribes have been critical of his forgiving sins (2:1-12) and have accused him of working miracles by the power of Beelzebul (3:30); the Pharisees have questioned his association with sinners, failure to fast, and violations of Sabbath in order to heal (2:13-3:6); and members of his family have said, “He is out of his mind” (3:20, 31-34).  Already the shadow of the cross has fallen over the narrative, as the Pharisees have taken counsel with the Herodians to put Jesus to death (3:6). 

            Now when Jesus comes to “his native place, accompanied by his disciples” this theme of rejection and the cross is continued.  As he begins to teach in the synagogue, those who hear him are “astonished”; the same reaction as those who heard him in the synagogue at Capernaum (1:22) and that the crowd will have when he cleanses the temple in Jerusalem before his death (11:18).  Sadly, the people of Nazareth express their astonishment in the form of five rapid fire and disparaging questions about the source of Jesus’ wisdom and power: “Where did this man get all this?  What kind of wisdom has been given him?  What mighty deeds are wrought by his hands!  Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon?  And are not his sisters here with us?”   Mark concludes by saying, “they took offense (were scandalized) by him.”  Their lack of faith excludes them from the mystery of the kingdom (see 4:10-12), and Jesus responds by identifying himself with the prophets of old who were rejected by their own people: “A prophet is not without honor except in his native place and among his own kin and in his own house.”  He is amazed at “their lack of faith” which limits his power “to perform any mighty deed there, apart from curing a few sick people by laying his hands on them.”  We are reminded that the very mystery of our salvation in Jesus’ cross and resurrection is also a story of the triumph of God’s love over our rejection of his Son.

13th Sunday in Ordinary Time B

Talitha Cumi

                 13th Sunday in Ordinary Time B

Readings: Wisdom 1:13-15, 2:23-24    

2 Corinthians 8:7,9,13-15    Mark 5:21-43

“Fear is useless.  What is needed is trust.”  These words of Jesus to Jairus capture the message of this Sunday’s readings.  In the midst of a world seemingly dominated by sin, disease, and death, we hear that God and Jesus offer forgiveness, healing and life that will eventually conquer these evils.  We are challenged by the faith of the woman with the hemorrhage and the grieving Jairus to set aside fear and experience Jesus’ healing and life-giving power so that we can pray in the words of the responsorial psalm: “I will praise you, Lord, for you have rescued me” (Ps 30:2).

The Old Testament reading from the Book of Wisdom is part of an exhortation to Jews living in Egypt during the Hellenistic period who were tempted to abandon their faith in God’s creation and justice for a materialistic philosophy that advocated a decadent life of pleasure and immorality (see Wisdom 1:16-2:21).  Using a reflection on the creation stories in Genesis 1-3, the author of Wisdom insists that God fashioned humans in the divine image to have life, being and health.  The way to share in this lasting life is through the pursuit of justice which “is undying” and will triumph over physical death (see Wisdom 3:1-9).  In contrast, a choice for a life of selfish pleasure-seeking and persecution of the just will lead to spiritual death, even in this life.  In the words of the author, “But by the envy of the devil, death entered the world,/ and they who are in his possession experience it.”

The 2 Corinthians reading is part of Paul’s appeal for the Corinthians to contribute to the collection he has promised for the struggling church in Jerusalem.  He gives both a theological basis for charity and a practical scriptural argument for being generous. The foundation for the Corinthians’ charity is Christ’s self-emptying incarnation and saving death in their behalf.  “You are well acquainted with the favor shown you by our Lord Jesus Christ: how for your sake he made himself poor though he was rich, so that you might become rich by his poverty.”  Because the Corinthians have been well-endowed with spiritual and material blessings, the “relief” of others should not impoverish them.  “Your plenty at the present time should supply their need so that their surplus may in turn one day supply your need, with equality as the result.”  The scriptural basis for this confidence that generosity will be result in equity is found in the story of God’s gift of manna in the Exodus 16: “It is written, ‘He who gathered much had no excess and he who gathered little had no lack.’”

The Gospel selection presents the anguish of death and disease from the perspectives of an anxious father whose 12-year-old daughter is critically ill and a desperate woman who has suffered from a hemorrhage for 12 years.  In both cases Mark emphasizes the apparent hopelessness of the situation.  The woman has received treatment from doctors of every sort and exhausted her savings, but has only grown worse.  Likewise, when Jairus arrives at his home, the people tell him, “Your daughter is dead.  Why bother the Teacher further?”

Despite these bleak prospects, both put unwavering trust in Jesus’ power to bring healing and life.  Jairus initially asks Jesus for help in the most straightforward way, “My little daughter is critically ill.  Please come and lay your hands on her so that she may get well and live.”  And when the crowd at the house begins to ridicule Jesus, Jairus and his wife believe in Jesus’ assurance that the child is not dead, but only asleep.  Likewise, the woman with the hemorrhage says to herself with great faith, “If I just touch his clothing, I will get well.”

At the center of both episodes is, of course, Jesus as the source of saving power which points to the ultimate gift of his saving death and resurrection.  In the Greek text the verbs used for “be healed” (sothē) and “live” (zesē) are technical terms in the early Church for salvation and resurrected life.  Even in his Galilean ministry, Jesus is already exercising the saving power of the resurrected Lord.  His words to the woman are really an invitation to live the newness of a faith-filled life.  “Daughter, it is your faith that has saved you.  Go in peace and be free of this illness.”  The Aramiac words which Jesus addresses to Jairus’ daughter, “Talitha cumi” are also an invitation to live the renewed life of the resurrection.  When they are translated by Mark into Greek, they become, “Little girl, arise.”

12th Sunday in Ordinary Time B

Jonathan Edward Shaw 

 12th Sunday in Ordinary Time B

Readings: Job 38:1,8-11,  2 Corinthians 5:14-17             Mark 4:35-41

            This Sunday’s readings plunge us into the storm of suffering and fear which is a part of our lives as Christians, but we are also assured of God’s saving power through Christ in the midst of our distress.  The verses of the responsorial psalm capture the hope of this Sunday’s liturgy: “They cried to the Lord in their distress;/ from their straits he rescued them./  He hushed the storm to a gentle breeze,/ and the billows of the sea were stilled” (Ps 107:28-29).  Let us joyfully thank God for our deliverance from the power of sin and evil through Christ’s death and resurrection in the words of the refrain to our responsorial psalm: “Give thanks to the Lord, his love is everlasting.”

            The Old Testament reading is from the Lord’s awe inspiring speeches to Job out of the storm at the conclusion of that book.  Although Job is perfectly righteous, we learn in the prologue (chapters 1-2) that he has been singled out by Satan for testing to see if his righteousness is based solely on the blessings that God has bestowed on him.  Job loses all his possessions and children and is afflicted with sores “from the sole of his foot to the crown of his head.”  Throughout the long dialogue with his three so-called “friends”, Job struggles mightily to fathom the reason for his sufferings.  He rejects their “ashy maxims” which insist that he must have sinned and is being punished.  He bravely demands justice from God and concludes by asking God for an indictment, stating his sins (see chapter 31).  Finally, the Lord speaks to Job and not to his friends who have refused to consider that he may be innocent.  In his speeches the Lord does not answer Job’s questions about the reason for his sufferings.  Rather he questions Job about the limits of human wisdom and thereby reveals His mighty power in bringing order to all creation, including the chaotic waters of the sea.  Job’s suffering and endurance bring him face to face with the Lord in his awesome rule over creation.  In the section included in our reading Job is asked, “Who shut within doors the sea/ when it burst forth from the womb . . .?”  In ancient Near Eastern mythology, the sea is a god who is associated with chaos and is the dwelling place of frightening animals like Leviathan (see Job 40:25-41:26).  But now the Lord reminds Job that He is the one who “set limits for it/ and fastened the bar of its door,/ and said: thus far shall you come but no farther,/ and here shall your proud waves be stilled.”  Job’s encounter with the Lord’s awe inspiring rule over creation restores his relation to him, even without receiving an explanation for his suffering.  Job’s final words are an expression of submission and trust: “I know that You can do everything,/ that nothing you propose is impossible for You. . . . Indeed, I spoke without understanding/ of things beyond me, which I did not know. . . .  I had heard of You with my ears,/ but now I see You with my eyes;/ therefore I recant and relent/, being but dust and ashes” (42:1-6).

The Epistle reading is taken from a section of Second Corinthians in which Paul is defending his gospel and apostolic ministry to this troubled community.  So-called “super-apostles” have come to Corinth boasting of their ability to work miracles and preaching a gospel of glory (see 2 Cor 10-13).  They have attempted to undermine Paul’s reputation and authority.  Paul, in contrast, preaches a gospel featuring Christ’s saving death and resurrection in behalf of all which impels the true apostle to a selfless love entailing suffering in behalf of the gospel. “The love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died.  He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised.”  The victory of Christ’s resurrection as a second Adam has defeated the power of “the flesh” and begun the new creation. Paul’s own encounter with the risen Christ has completely changed his outlook.  He is now an ambassador for Christ and the new creation.  He boldly proclaims: “So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.”

             The Gospel account of Jesus’ calming of the storm is the conclusion of Mark’s long parable chapter. It focuses our attention on the terror of the disciples in the midst of the storm and Jesus’ God-like power in rebuking the wind and calming the sea. The disciples have left their homes and livelihoods to follow Jesus, have witnessed his exorcisms and healing miracles and have even been given a share in his healing ministry (chapters 1-3).  Jesus has said to them earlier in chapter 4, “The secret of the kingdom of God has been given to you” (4:13).  They have heard his parables of the sower, the lamp, the seed growing secretly, and the mustard seed which spoke of the ultimate triumph of the kingdom of God, despite opposition and small beginnings (4:1-34).  But now as evening comes, Jesus says to them, “Let us cross to the other side (of the Sea of Galilee).”  They are now going to the Gentile territory of the Gerasenes on the other side of the Sea where Jesus will exorcise a legion of demons from a possessed man by allowing them to go into a herd of swine who rush into the sea (5:1-20).  As they take Jesus in the boat along with other boats, he is asleep in the stern and a violent storm comes up and the waves begin to fill up the boat.  Suddenly the disciples are panic stricken and franticly awake Jesus with the words “Teacher, do you not care that we are perishing?”  These words capture the fears of the Church in every generation as she tries to follow Jesus into new and difficult situations.  Jesus’ subsequent actions and words are both consoling and challenging.  He awakens and rebukes and wind and commands the sea, like the Lord in the Job reading: “Quiet!  Be still!” But when the wind has ceased and there is a great calm, he chastises the disciples for their lack of faith, “Why are your terrified?  Do you not yet have faith?”  At this point in Mark’s narrative, they do not yet fully realize who they have with them in their trials and difficulties.  Mark concludes the episode by noting, “They were filled with great awe and said to one another, ‘who then is this whom even wind and sea obey?’  May we believing Christians have the faith to answer this question.