- · Dan’s Deliberations, Discoveries, & Declarations
- · Today in Catholic History
- · Joke of the Day
- · Today’s Gospel Reading
- · Gospel Reflection
- · Reflection Prayer
- · Catholic Apologetics
- · A Franciscan’s Saint of the Day
- · Reflection on part of the SFO Rule
Dan’s Deliberations, Discoveries, & Declarations:
This week is known throughout the Church as “Holy Week”, with the last few days being days full with ceremonies and of special notice.
Today is Palm Sunday (or, “Fig Sunday” by some):
On the sixth Sunday of Lent we commemorate Jesus’ triumphal entry into Jerusalem. Worship services include blessing of the palms and a procession. The liturgical color is red.
This is an old and uncommon name for the Wednesday of Holy Week, which commemorates Judas’ agreement to betray Jesus (cf., Matthew 26:3-5, 14-16).
Holy Thursday (AKA, Maundy Thursday):
The name “Maundy Thursday” is derived from Jesus “mandate” to love one another as He loves each of us. This day celebrates the institution of the sacraments of Holy Eucharist and Ordination. Some may also know it as “Shear Thursday.”
Good Friday of the Lord’s Passion:
Good Friday is an obligatory day of fasting within the Catholic Church. This day commemorates Jesus’ crucifixion and death on the Holy Cross. Worship customs include Veneration of the Cross, communion from the reserved Maundy Thursday host, and the singing or preaching of the Passion (reading or singing excerpts of the Passion story from John’s gospel). In the Catholic Church, the liturgical color was formerly black, but is now red.
This is the final day of Holy Week. There are few specific customs associated with Holy Saturday, except that it is the final night before the Feast of the Resurrection, which begins at the Great Easter Vigil.
Other customs and events, including “Tenebrae” (a ceremony in which the gradual extinguishing of candles while a series of readings and psalms are chanted or recited), have developed as Holy Week customs. Generally, Holy Week is a busy time for Catholic and Orthodox Christians, as we build up to the Queen of all Church Feasts, Easter (Pascha).
Here is a link to a sight for making crosses out of the palms received at mass today (with pictures and “how to” video):
Today in Catholic History:
† 705 – Greek pope John VII chosen as successor to John VI
† 1283 – Birth of Ludwig IV of Baveria, Roman Catholic Bavarian emperor (1314-47)
† 1682 – Death of Franz Egon of Fürstenberg, Bavarian Catholic archbishop (b. 1625)
† 1939 – US recognizes Franco government in Spain at end of Spanish civil war. Pope Pius XII congratulates Generalissimo Franco’s victory in Spain
† Feasts/Memorials: Saint Hugh of Grenoble; Saint Waleric
(From the “On This Day” Blog Site
“Today in Catholic History”
Joke of the Day:
In today’s reflection, Jesus is sentenced to death and crucified. The centurion who witnessed Jesus’ death declares, “This man was the Son of God.”
(NAB Mark 15:1-39 [Shorter Form]) 1 As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.” 3 The chief priests accused him of many things. 4 Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.” 5 Jesus gave him no further answer, so that Pilate was amazed. 6 Now on the occasion of the feast he used to release to them one prisoner whom they requested. 7 A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. 8 The crowd came forward and began to ask him to do for them as he was accustomed. 9 Pilate answered, “Do you want me to release to you the king of the Jews?” 10 For he knew that it was out of envy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?” 13 They shouted again, “Crucify him.” 14 Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified. 16 The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort. 17 They clothed him in purple and, weaving a crown of thorns, placed it on him. 18 They began to salute him with, “Hail, King of the Jews!” 19 and kept striking his head with a reed and spitting upon him. They knelt before him in homage. 20 And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him. 21 They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. 22 They brought him to the place of Golgotha (which is translated Place of the Skull). 23 They gave him wine drugged with myrrh, but he did not take it. 24 Then they crucified him and divided his garments by casting lots for them to see what each should take. 25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 With him they crucified two revolutionaries, one on his right and one on his left. 28 29 Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, 30 save yourself by coming down from the cross.” 31 Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him. 33 At noon darkness came over the whole land until three in the afternoon. 34 And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which is translated, “My God, my God, why have you forsaken me?” 35 Some of the bystanders who heard it said, “Look, he is calling Elijah.” 36 One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.” 37 Jesus gave a loud cry and breathed his last. 38 The veil of the sanctuary was torn in two from top to bottom. 39 When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”
This Sunday, Palm or Passion Sunday, is the first day of our faith’s Holy Week. Holy Thursday, Good Friday, and the Easter Vigil on Holy Saturday, are together called the “Easter Triduum”, three special days that are a highlight of the Catholic Church Liturgical year.
There are two Gospels proclaimed at today’s Mass. The first Gospel (with two choices) is just prior to the procession with palms, and tells of Jesus’ triumphant entrance into Jerusalem (cf., Mark 11:1-10 or John 12:12-16). Riding on a borrowed “colt”, Jesus was hailed by the crowds as they blessed God and shouted “Hosanna!” in His presence – – ALL filled with GREAT JOY being in His presence. A few days later, the crowd is not “hailing” Jesus, they are instead “mocking and jeering” Him, calling for His death.
Mark presents Jesus’ “Passion” and death on the cross as the consequence of an on-going tension between the Jewish authorities (both Temple and secular) and Jesus Himself. This tension escalates throughout His public ministry, culminating in the events of today’s reading. The proverbial “straw that broke the camel’s back” occurred when Jesus drove the merchants and moneychangers from the Temple (cf., Mark 11:15). After this event, the chief priests and Scribes began secretly seeking a way to put Jesus to death.
Today’s Gospel starts with the WHOLE Sanhedrin gathering together to plot against Jesus; they “Held a council” (verse 1). In the original Greek, “held a council” comes from the verb, “poieō” which can mean either “convene a council” or “take counsel.” In today’s reading, I prefer a variant form of this verb, meaning “reached a decision”. Today’s event is the climax of Temple authorities plan’s, started a long time before Jesus’ entrance into Jerusalem for THIS particular Passover celebration:
“The Pharisees went out and immediately took counselwith the Herodians against him to put him to death.” (Mark 3:6).
Mark 14:64 (In the long form of today’s reading) describes this “council” as happening as a “trial” during the night (is this sneaky or what?!). Matthew, unlike Mark, did not consider the Sanhedrin as judging Jesus in a night session. Even so, the handing over of Jesus to the chief government official, Pilate, is because the Sanhedrin did not have right or ability to put their “plotted” sentence of death into effect.
When Jesus was arrested and brought before the Sanhedrin, the highest Jewish “court” – -the council of Jewish priests, scribes, and elders – – He was charged with “blasphemy” (disrespect for God or sacred things), citing His threat in the Temple:
“Destroy this temple and in three days I will raise it up.” (John 2:19).
Mark states one reason for Jesus’ arrest and prosecution. Luke’s Gospel tells us that “three” false accusations were leveled against Jesus (cf., Luke 23:1-2). The first charge: Jesus stirred-up sedition within the community. Secondly, Jesus encouraged people not to pay taxes to Caesar. And lastly, Jesus took on the title, “King”. When Jesus was brought before Pilate, the “chief priests” presented His crime as a purely political one (and not a religious), claiming that Jesus said He was “the king of the Jews”.
So, the Sanhedrin “handed Him [Jesus] over to Pilate”, simply because they lacked the authority to condemn and execute their wishful sentence:
“You have heard the blasphemy. What do you think?” They all condemned him as deserving to die.” (Mark 14:64).
With this “evidence” in hand, the Sanhedrin sent Jesus to Pilate. Through this Roman prelate, Jesus was tried, beaten, and put to death:
“Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.” (Mark 15:15);
John goes into greater detail, reporting why the Sanhedrin could not complete their plan, and why they used Pilate to bring their dubious design to fruition:
“Pilate said to them, ‘Take him yourselves, and judge him according to your law.’ The Jews answered him, ‘We do not have the right to execute anyone’” (John 18:31).
The second verse in today’s reading states:
“Pilate questioned him, ‘Are you the king of the Jews?’” (Mark 15:2)
In the accounts of the four evangelists a certain irony surrounded the use of this title, “king of the Jews”. It is used in today’s reading as an accusation against Jesus. While Pilate himself uses this “accusatory” – – but correct – – term three times in today’s reading (Mark 15:2, 9, 12). Jesus is aware of the irony in their false accusations, and in their evil reason for the chief priests to hand Jesus over for a quick trial and condemnation:
“For he [Jesus] knew that it was out of envy that the chief priests had handed him over.” (Mark 15:10).
Their worldly influence and power overtook their role as leaders of the Jewish faith.
Pilate publicly heralded Jesus “the King of the Jews” three times, and I have no doubt that he did so three times just to irritate and annoy the chief priests and Pharisees.
The crowd at Jesus’ “trial” had to be different from the one meeting and hailing Him with palm branches, at the city gates a few days earlier. This crowd was angry, wanting Barabbas released over Jesus. So why did the crowd want Barabbas released rather than Jesus? And, who was the violence-oriented “Barabbas”, and how could a crowd be coerced into calling for his release over Jesus? The Aramaic name “Barabbas” means “son of the father”. The irony of the choice offered by Pilate, between “Barabbas” and Jesus – – the “TRUE” son of the Father – – would be evident to those present. Barabbas was a bandit known for violence.
Jerusalem was filled with zealots and insurrectionists. This is why so many Roman forces were always in Jerusalem during the Passover time, it being a time of high tension and religious fervor among the crowds. Barabbas was probably part of a insurrectionist group known for murder and assassination (making him NOT a friend of either the Jewish nor Roman authorities). With this little fact in mind, the crowd present, calling for his release, was very likely supporters of Barabbas (like a first century “Robin hood” type cult figure). The crowd who came on this occasion, very like came because they believed that Pilate may offer Barabbas’ release at the time of the feast.
With Jesus’ situation being incited by the “chief priests” (Mark 15:11), the crowds demanded loudly for Jesus to be executed by crucifixion, a peculiar and terrifyingly horrible form of Roman capital punishment.
What finally coerced Pilate to sentence a just man such as Jesus to death? Pilate did not want report being sent to Rome in which he is accused of supporting a dangerous man “known” for inciting the people to accept Him as their “true king” and thus assisting in a revolt against Roman authority in Palestine. (Political blackmail occurred in the first century, just like today.) So, Pilate relented in order to avoid having a charge brought against Him in Rome (Any charge against him would not be healthy for him). Pilate sacrificed justice – – and Jesus Christ – – in order to save his face within the government, his job, and potentially, his life. Are you personally willing to sacrifice YOUR reputation and position for truth and justice, or, are you willing to go the way of Pilate?
None of us can avoid the inevitable — our own death. We can try to avoid it, even trying to block it from our minds, but the truth is WE WILL ALL DIE SOMEDAY (I believe). Dying usually involves at least some mental and physical suffering, along with some type of loss and separation for most of us. We can choose to live well, and we can choose to die well, through a life-long spiritual undertaking (Sounds hard, and may be for most in living in this materialistic world. Fortunately for each of us, there is something stronger than death – – and that is free and unlimited love:
“God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” (John 3:16).
Jesus embraced the Holy Cross knowing it was His Father’s will, and knowing His Father’s way for Him was to die for our salvation.
Let’s get back to Pilate’s actions with Jesus’. The choice Pilate offers the crowd, between Barabbas and Jesus (verse 15), is in accordance with the Roman custom of the time for releasing one prisoner, chosen by the crowd present, at the Passover feast:
“Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.” (Matthew 27:15).
This custom of the Roman government in Jerusalem is also mentioned in the Gospels of Mark and John (cf., Mark 15:6; John 18:39), but not in Luke’s Gospel. Actually, outside of these three Gospels, there is no direct confirmation or evidence for this “freeing” practice by Pilate. Scholars are divided in the historical reliability of such a practice as releasing a prisoner at Passover.
Scourging was the usual preliminary “event” for anyone being crucified. I wonder: was Jesus forced to experience a more “thorough” and brutal scourging than the other two “criminals” chosen to be hanged with Him that day? (I am going to put this one on my “to ask” list for when I meet Him. [I pray I meet Him!])
After Jesus is condemned by Pilate, and “scourged”, He is taken to the “Praetorium”. The “Praetorium” was the residence of the Roman governor when in Jerusalem; his usual place of residence being at Caesarea Maritima on the Mediterranean coast. The Roman governor went to Jerusalem during the great feasts, when the influx of pilgrims posed the danger of a nationalistic riot by partisan zealots. Some scholars believe the “Praetorium” in Jerusalem may have been, instead, the old palace of Herod in the west of the city, or the fortress of Antonia northwest of the Jewish Temple area.
Jesus is in the “Praetorium” and obviously was given some “special” treatment, since “the whole cohort” was assembled to mock, jeer, and beat Him. A Roman “cohort” usually numbered about six hundred soldiers. (That is truly a lot of “special” treatment!!)
After the mockery and beating of Jesus by the Roman soldiers in the Praetorium, AND after Jesus had previously been scourged by the Roman torturers, Jesus began His “death walk” to Golgotha; His personal way of the cross. Jesus was so weakened, the soldiers:
“Pressed into service a passer-by, Simon, a Cyrenian … to carry His cross” (Mark 15:21)
I need to note that a condemned person suppose to carry his own instrument of torture and death, usually the crossbeam of the cross. The Roman soldiers chose a man known as “Simon”.
Before we continue, let me give a little geography lesson: Cyrenaica was a Roman province on the north coast of Africa, with Cyrene being its capital city. Cyrene had a large population of Greek-speaking Jews. “Simon” may have been living in or near Jerusalem, or may have come to Jerusalem as a Passover pilgrim.
So who was “Simon of Cyrene”, and why was he picked to assist Jesus on His death walk? Mark’s recording the precise name, “Simon”, was probably due to his being known among early Christian believers; his being among Jesus’ first disciples. We know Simon came from a long distance, Cyrene (in North Africa, present-day Libya), for the Passover feast. Once he was picked by the soldiers, he really had no choice in the matter at hand, since Roman authority could not be challenged without serious consequences.
Mark also records that “Simon” was the father of “Alexander” and “Rufus” (Mark 15:21). Since Mark wrote his gospel for the Christian community at Rome, it is likely that the two sons of Rufus were well-known to the Church in Rome as fellow Christians.
WOW!! Here, in this event found in today’s reading, a “theme” comes to the forefront with the “Simon of Cyrene” event. He takes up Jesus’ cross, and follows Him. Likewise, a large crowd comprised of fellow followers of Jesus also followed Jesus on His “way” of the Cross of Redemption and Salvation. Just think, Christian disciples were (and still are) to follow in the footsteps of Jesus to the Holy Cross (and beyond).
Who knows what would have happened if “Simon” had not been required to carry Jesus’ cross. “Simon” may never have been challenged with the true message of the cross, or the personal and intimate spiritual meaning of the Christian faith found in the Holy Cross. Perhaps “Simon” became a believer and passed on his faith to his family as well through this encounter with Jesus. How often do you take up your cross willingly to follow Jesus in His way of love and sacrifice for others?
The Romans reserved crucifixion for their worst offenders. It was designed to be the most humiliating and excruciatingly painful way they knew for execution. The criminal was stripped and nailed to a cross erected in a public place, usually along a roadside or highway near the town where the criminal was known and could be viewed by everybody who passed by him. On the cross, a healthy man could live for several days before he expired from hunger, thirst, exhaustion, along with the mental psychosis associated with hours to days of constant torture. Crucifixion was a slow and agonizing death, usually succumbing to asphyxiation. The victim was hung on the cross in such a fashion that his lungs quickly filled with fluids (pulmonary edema) and he could not breathe unless he pulled his chest upward and gasped for breath. Every movement brought excruciating, nerve-racking, pain due to the large nails that purposely severed major nerves in the arms and legs. Eventually, exhaustion led to the criminal’s asphyxiation. If the soldiers wanted to speed the process up, they broke the victim’s legs to prevent ease of breathing (cannot lift themselves), causing asphyxiation to occur more rapidly.
Verse 24 of Today’s reading states:
“Then they crucified him and divided his garments by casting lots for them to see what each should take.” (Mark 15:24)
Per Roman custom, the clothing of an executed criminal went to his executioner(s). The description of this procedure in Jesus’ case, and written in all four Gospels, is clearly inspired by a Psalm found in the Old Testament:
“They divide my garments among them; for my clothing they cast lots.” (Psalm 22:19).
However, this Psalm verse is actually quoted ONLY in Johns Gospel:
“So they said to one another, ‘Let’s not tear it, but cast lots for it to see whose it will be,’ in order that the passage of scripture might be fulfilled [that says]: “They divided my garments among them, and for my vesture they cast lots.”’” (John 19:24_.
John has each line of the Psalms poetic match literally carried out in two separate actions, in the Old Covenant and in the New Covenant brought in by Jesus Christ.
So, Jesus is on the Holy Cross. Pilate had the criminal charge against Jesus – – the reason for His execution – – nailed above His head on the cross. The inscription, written in Hebrew, Latin, and Greek said:
“The King of the Jews” (Mark 15:26).
Jesus’ death was a falsely charged penalty for political reasons, by questionable enemies of His. The charge against Jesus was that He had “claimed” to be “the King of the Jews”, the “Messiah”. The inscription, which hung over the crucified Jesus, differs with slightly in each of the four Gospels. John’s account is more detailed, and gives the equivalent of the Latin:
INRI = Iesus Nazarenus Rex Iudaeorum.
(So that’s what “INRI” means! Jesus being a man, I thought it meant “I Never Read Instructions”!)
It seems only John mentions its multilingual character, and Pilate’s role in keeping the title unchanged:
“Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek. So the chief priests of the Jews said to Pilate, ‘Do not write “The King of the Jews,” but that he said, “I am the King of the Jews.”’ Pilate answered, ‘What I have written, I have written.’” (John 19:20–22)
The crowd, witnessing Jesus’ crucifixion, says to Him:
“You who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross.” (Mark 15:19-30)
The crowd’s reaction and words toward Jesus also is reminiscent of a verse from the Psalms:
“All who see me mock me; they curl their lips and jeer; they shake their heads at me” (Psalm 22:8).
The authorities deliberately executed Jesus besides two known criminals. This was also designed to publicly humiliate Jesus even more, ranking Him with properly accused robbers before the crowds.
Wow!! Can you picture the mental torment Jesus went through, along with the physical pain he experienced?! Jesus had been mocked first by the Sanhedrin, then in a way by Pilate, followed by the soldiers during the scourging and in the Praetorium, then along his “death march”, and finally while on the cross by another crucified criminal AND with individual witnesses, Scribes, and Temple Priests. Jesus endured this physical, emotional, and spiritual torture for about six hours of hanging on the cross.
The Jews wanted a “king” who would free them from tyranny and foreign domination. Many had high hopes that Jesus would be the Messianic king. Little did they understand what kind of “kingship” Jesus claimed to have! Jesus came to conquer hearts and souls for an imperishable kingdom rather than to conquer perishable lands and entitlements.
Jesus died not only as King of the Jews, but King of ALL nations as well. His victory over the power of sin, Satan, and the materialistic world, was accomplished through His death on the cross AND his resurrection. In today’s reading, Jesus exchanged a “throne of glory” for a “cross of shame” solely in order to restore us to glory with God the Father as His adopted sons and daughters. Do you recognize Jesus Christ as your personal King and Lord Savior? Do you exalt His name as truly holy?
Throughout his Gospel, Mark depicts Jesus’ disciples as rarely being perfect models of faith, thus doing little to invoke confidence in their capacity to continue Jesus’ ministry after His death. They fare no better in Mark’s narrative of Jesus’ Passion and death.
I will give several examples of “poor” discipleship. The first example can be found in the Last Supper narrative, when the disciples insisted that none among them would betray Jesus.
Also, when Jesus predicted that His Apostles faith would be shaken in the events ahead (those reported in today’s reading), Peter and the other disciples protested vehemently. Yet, in the garden of Gethsemane, Jesus returned three times to find them sleeping. Jesus prayed in agony over His impending fate while His disciples slumbered through the night.
Finally, and just as Jesus predicted, Peter denied Jesus, AND, nearly every one of His disciples were absent during Jesus’ Passion and death on the cross. Only the women who had followed Jesus during His ministry in Galilee were present at Jesus’ Crucifixion. However, they also remained at a distance.
Just think about this for a while. The Holy Cross brings us face-to-face with Jesus’ suffering, personally and up close. We need to remember that Jesus was alone on the cross; all His disciples (except John, the “beloved” disciple) had deserted Him except for His mother and three women.
At about three in the afternoon (per Mark), Jesus cried out in a loud voice:
“’Eloi, Eloi, lema sabachthani?’ which is translated, ‘My God, my God, why have you forsaken me?’” (Mark 15:34)
What Jesus cried out is an Aramaic interpretation, and restated, from the Psalms:
“My God, my God, why have you abandoned me?” (Psalm 22:2).
In Mark’s Gospel, the verse, “Eloi, Eloi, lema sabachthani”, is cited entirely in Aramaic. Matthew partially retains the verse, but changes the invocation of God to the Hebrew “Eli” (instead of “Eloi”), thus making the verse more easily related to the statement of the following verse in today’s Gospel (Mark 15:35) about Jesus’ calling for Elijah:
“Look, he is calling Elijah” (Mark 15:35).
In this verse (Mark 15:35), some of the crowd believe Jesus is calling to “Elijah” from the Holy Cross. This is how “some in the crowd” took Jesus, who yelled out “Eloi” (verse 34), as saying, “Elijah”.
We have to also remember that at the Transfiguration of Jesus, His disciples had actually seen Elijah (and Moses). Elijah is as important to the Jewish faith as is possibly the Holy Spirit is to Christians. “Elijah” himself was taken up into heaven (cf., 2 Kings 2:11), and he is also believed by the Jewish faithful as coming to the help of those in distress.
Let’s get back on track with today’s reading. When Jesus was nailed to the cross He was already more than half-dead. The scourging, along with the crown of thorns beaten into His skull, had already nearly killed Him prior to His crucifixion. In such a state, it is all the more remarkable to see Jesus with a clear sound mind and a tranquil heart when approaching death after six hours on the cross.
Jesus was offered some wine mixed with myrrh to ease His pain, and He refused it. He willingly embraced His suffering and death for OUR sake because He knew and loved us all when He offered His life as an atoning sacrifice. Through His scourging, crucifixion, and death, Jesus truly shows us the depths of God’s redeeming love and forgiveness for each of us.
When Jesus “breathed His Last”, all Hell broke loose (maybe literally). “The veil of the sanctuary was torn in two from top to bottom” (verse 38). There were two “veils” in the Temple of Jerusalem. The outer “veil” was at the entrance of the Holy Place, and the inner “veil” separated all from the “Holy of Holies” (cf., Exodus 26:31–36). Only the high priest could pass through the latter “veil”, and then only on the “Day of Atonement” (cf., Leviticus 16:1–18).
The “torn veil” in this reading was probably the inner “veil” (the ultra-important one for the pious Jews). The meaning of this particular “veil” may be that with Jesus’ death, ALL people – – EVERYONE – – now have “access” to the presence of God PERSONALLY!! It could also signify that the Temple, with its “holiest” part now standing exposed, is irreverent in God’s new covenant and kingdom, and will soon be destroyed; which it was in 70 A.D. (some 40 years later).
To tear a curtain (“veil”) as big, thick, and heavy as the one in the Temple of Jerusalem had to be a truly miraculous event indeed. Early Jewish tradition states that the Temple veil was as thick as a man’s hand (about four inches), had to be opened by three-hundred priests working together, and that horses tied to each side could not pull it apart. (Information was taken from the Talmud, Josephus’ writings, and other Jewish literature.)
Jesus’ death was agonizing and humiliating. Remember, normally a crucified man could last for several days on a cross. Jesus’ had already been scourged, beaten with rods, and had a crown of thorns pounded into His skull. It is no wonder He died by mid-afternoon. I am somewhat surprised He even made to the cross. Mark graphically describes what occurred at His end – – His death – – as “darkness coming over the whole land”
“At noon darkness came over the whole land until three in the afternoon.” (Mark 15:33).
This was Satan’s hour as he saw the Son of God dying on the cross. But that death was also his surprising undoing as well. Through His obedience unto death, Jesus reversed the curse of Adam’s disobedience, winning freedom and pardon for us:
“He Himself bore our sins in His body upon the cross, so that, free from sin, we might live for righteousness. By His wounds you have been healed.” (1 Peter 2:24).
One of the great consequences of sin is that it separates us from God. Since Jesus bore the weight of OUR sins upon Himself, He experienced in His agony on the Holy Cross what this separation was truly like.
Jesus “bowed His head and gave up His spirit” knowing that the battle over sin and death was won. Even on the cross Jesus knew the joy of victory. What God the Father sent Him into the world to do has now been fully accomplished. Jesus Christ offered Himself “without blemish” – – the sacrificial lamb – – to God, and he defeated sin by the sacrifice of Himself:
“For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that He might now appear before God on our behalf. Not that He might offer Himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all He has appeared at the end of the ages to take away sin by His sacrifice.” (see Hebrews 9:24-26).
There is no greater proof of God’s love for us than the willing sacrifice of His Son on the cross.
In a way, the ending of today’s Gospel returns to the theme of its beginning:
“The beginning of the Gospel of Jesus Christ [the Son of God].?” (Mark 15:2);
“Truly this man was the Son of God!” (Mark 15:39).
In the “Gentile” (non-Jewish, PAGAN) Centurion’s declaration upon Jesus’ climatic death, he came to believe Jesus was “TRULY” the “Son of God”. This Centurion’s dramatic and instantaneous conversion of faith indicates the fulfillment of the good news announced in Mark’s prologue:
“The beginning of the gospel of Jesus Christ [the Son of God].” (Mark 1:1).
This Centurion’s conversion can also be seen as the “first-fruit” of Jesus’ Passion and death on the Holy Cross of Redemption and Salvation. What a harvest for God’s kingdom.
Let’s wrap up this long reflection with a nice bow. Mark, throughout his Gospel, challenges his audience to consider the claim with which his Gospel begins: “Jesus is the Son of God” (Mark 1:1). When we read his account of Jesus’ Passion, we begin to understand and internalize the deeper theological statement being made with Jesus’ death.
Per Mark, Jesus understood His death to be preordained as part of His Father’s plan. Jesus humbly accepted His death in obedience to God’s will. Jesus foresaw His betrayal by Judas, and Peter’s thrice denial of Him as well. At His arrest, Jesus acknowledged that the preordained “time had arrived”, remaining confident, yet silent, before His accusers. After He was sentenced to death, Jesus did not speak again until His final cry from the cross, at which time the bystanders misunderstood, and believed that He was calling for Elijah (in His need for help). The Roman Centurion, however, affirmed that “Jesus is truly the Son of God”. For me personally, nowhere in Holy Scripture is this concept revealed more fully than in His death on the Holy Cross.
Meditate on the Holy Cross for a short time. What does it means to make a statement of faith in Jesus, and in His obedient suffering and dying, which revealed Himself to us as God’s “Only-Begotten Son”.
Palm Sunday, also called Passion Sunday, marks the beginning of Holy Week; Easter is nearly here (and I can have coffee again!). During this week, prepare yourselves for Easter by prayerfully reflecting on the events of Jesus’ Passion and death. Why not display a crucifix in a prominent place (such as right next to the television or computer monitor) as reminder of the redemption and salvation that Jesus Christ won for us through His sacrifice, for humbly following God’s way and plan. In this way, the entire week can become a personal and intimate “way of the cross” for you!
“The Apostles Creed”
“I believe in God,
the Father Almighty,
Creator of Heaven and earth.
I believe in Jesus Christ,
His only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried.
He descended to the dead.
On the third day, He rose again.
He ascended to Heaven and is seated
at the right hand of the Father.
He will come again to judge the living
and the dead.
I believe in the Holy Spirit,
the Holy Catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.”
My reason and purpose for this section on my blog is to provide “scriptural confirmation” for our beliefs and doctrines, not to cause dissention or opposition with my fellow believers in Jesus Christ, yet not in union with the Roman Catholic Church. Whether God speaks to us through the “Bible”, or through “Tradition”, it is the Holy Spirit that inspires the “Word” from which all authentic tradition flows.
Tradition can be separated into two aspects: oral and behavioral. Oral tradition includes written forms. After all, it ALL started with oral tradition. Behavioral tradition includes Baptism, Eucharist or Lord’s Supper, Lying on of hands or healing, Intercessory prayer, and Ordination.
All Scriptural verses are taken from both the Revised Standard Version: Catholic Edition of the Holy Bible and the King James Version of the Holy Bible.
“When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Feed my lambs.’ A second time he said to him, ‘Simon, son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon, son of John, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know that I love you.’ Jesus said to him, ‘Feed my sheep.’” (John 21:15-17) RSV
“So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:15-17) KJV
A Franciscan’s Saint of the Day: St. Hugh of Grenoble (1052-1132)
Today’s saint could be a patron for those of us who feel so overwhelmed by all the problems in the world that we don’t know where to begin.
Hugh, who served as a bishop in France for 52 years, had his work cut out for him from the start. Corruption seemed to loom in every direction: the buying and selling of Church offices, violations of clerical celibacy, lay control of Church property, religious indifference and/or ignorance. After serving as bishop for two years, he’d had his fill. He tried disappearing to a monastery, but the pope called him back to continue the work of reform.
Ironically, Hugh was reasonably effective in the role of reformer—surely because of his devotion to the Church but also because of his strong character. In conflicts between Church and state he was an unflinching defender of the Church. He fearlessly supported the papacy. He was eloquent as a preacher. He restored his own cathedral, made civic improvements in the town and weathered a brief exile.
Hugh may be best known as patron and benefactor of St. Bruno, founder of the Carthusian Order.
Hugh died in 1132. He was canonized only two years later.
Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)
Secular Franciscan Order (SFO) Rule
Article #’s 1 & 2 of 26:
01. The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the people of God — laity, religious, and priests – who recognize that they are called to follow Christ in the footsteps of Saint Francis of Assisi.
In various ways and forms but in life-giving union with each other, they intend to make present the charism of their common Seraphic Father in the life and mission of the Church.
02. The Secular Franciscan Order holds a special place in this family circle. It is an organic union of all Catholic fraternities scattered throughout the world and open to every group of the faithful. In these fraternities the brothers and sisters, led by the Spirit, strive for perfect charity in their own secular state. By their profession they pledge themselves to live the gospel in the manner of Saint Francis by means of this rule approved by the Church.