“The ‘Pagan’ Had It Right; Jesus Truly IS the ‘Son Of God’ – And So Are We!” – Mark 15:1-39 (Shorter Form)†

Palm Sunday

Today’s Content:

 

• ·        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

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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. 

Spy Wednesday:

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).

PASCHAL TRIDUMM:

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.

Holy Saturday:

 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).

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Here is a link to a sight for making crosses out of the palms received at mass today (with pictures and “how to” video):

http://www.wikihow.com/Make-a-Palm-Frond-Cross.

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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
otday.wordpress.com &/OR
“Today in Catholic History”
http://www.historyorb.com)

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Joke of the Day:

 

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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!”

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Gospel Reflection:

 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. 

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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).

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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.

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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? 

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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.

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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.

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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”.

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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?

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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.

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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.

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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.

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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.

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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.)

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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.

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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.

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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!

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Reflection Prayer:

 

 “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.”

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 Catholic Apologetics:

 

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.

The Papacy

“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

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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)

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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.

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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.

 

 

“Let’s Have Some ‘Passion’!” – (Matthew 27:11-54 – – shorter form)†

 

“Palm Sunday”

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Today’s Content:

• Dan’s Deliberations, Discoveries, & Declarations
• Today in Catholic History
• Quote or Joke of the Day
• Today’s Gospel Reading
• Reflection on Today’s Gospel
• New Translation of the Mass
• A Franciscan’s Saint of the Day
• Franciscan Formation Reflection
• Reflection on part of  the SFO Rule

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Dan’s Deliberations, Discoveries, & Declarations:

WARNING:  Today’s reflection about Jesus’ Scourging and Crucifixion is very graphic.  My reflection today may be too graphic in detail for the faint of heart, or those with “weak stomachs.”

I purposely did not hold back on what truly happened to Jesus from a physiological (physical) and psychological viewpoint.  In doing so, hopefully you may gain a greater insight into what our Lord Jesus Christ did FOR US!

Please let me know your thoughts after reading this recognizably long reflection.

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Here is an easy way to make crosses from the palms you will receive at Mass today.  Go to this website for easy step-by step directions, with illustrations:

http://midsouthdiocese.wordpress.com/2010/03/21/can-you-make-a-palm-leaf-cross/

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Today in Catholic History:

†   617 – Death of Donnán of Eigg, Celtic Christian martyr, patron saint of Eigg
†   858 – Death of Benedict III, Italian Pope (855-58)
†   1272 – Death of Zita/Cita, Italian maid/saint, at about 59 years of age
†   1492 – Spain and Christopher Columbus (a third order Franciscan) sign a contract for him to sail to Asia to get
spices.
†   1573 – Birth of Maximilian I, duke/ruler of Bayern (Catholic League)
†   1865 – Birth of Ursula Julia Ledochowska, Polish-Austrian Catholic saint (d. 1939)
†   1969 – Sirhan Sirhan is convicted of assassinating Robert F. Kennedy (a Roman Catholic).
†   1970 – Death of Sergei U S Aleksi,patriarch of Russian-Orthodox church, at age 92
†   Feasts/Memorials: Pope Anicetus (died 166); Saint Stephen Harding (d. 1134), Simeon Barsabae and companions

(From the “On This Day” Blog Site
otday.wordpress.com &/OR
“Today in Catholic History”
http://www.historyorb.com)

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Quote or Joke of the Day:

 

 

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Today’s reflection is about Jesus’ crucifixion, and His body being placed in the tomb.

 (NAB Matthew 27:11-54 –short form) ¹¹ Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?”  Jesus said, “You say so.”  ¹²And when he was accused by the chief priests and elders, he made no answer.  ¹³ Then Pilate said to him, “Do you not hear how many things they are testifying against you?”  ¹⁴ But he did not answer him one word, so that the governor was greatly amazed.  ¹⁵ Now on the occasion of the feast the governor was accustomed to release to the crowd one
prisoner whom they wished.  ¹⁶ And at that time they had a notorious prisoner called (Jesus) Barabbas.  ¹⁷ So when they had assembled, Pilate said to them, “Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?”  ¹⁸ For he knew that it was out of envy that they had handed him over.  ¹⁹ While he was still seated on the bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.”  ²⁰ The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.  ²¹ The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, “Barabbas!”  ²² Pilate said to them, “Then what shall I do with Jesus called Messiah?” They all said, “Let him be crucified!”  ²³ But he said, “Why? What evil has he done?”  They only shouted the louder, “Let him be crucified!”  ²⁴ When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”  ²⁵ And the whole people said in reply, “His blood be upon us and upon our children.”  ²⁶ Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.  ²⁷ Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him.  ²⁸ They stripped off his clothes and threw a scarlet military cloak about him.  ²⁹ Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand.  And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”  ³⁰ They spat upon him and took the reed and kept striking him on the head.  ³¹ And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.  ³² As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.  ³³ And when they came to a place called Golgotha (which means Place of the Skull), ³⁴ they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink.  ³⁵ After they had crucified him, they divided his garments by casting lots; ³⁶ then they sat down and kept watch over him there.  ³⁷ And they placed over his head the written charge against him: This is Jesus, the King of the Jews.  ³⁸ Two revolutionaries were crucified with him, one on his right and the other on his left.  ³⁹ Those passing by reviled him, shaking their heads ⁴⁰ and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, (and) come down from the cross!”  ⁴¹ Likewise the chief priests with the scribes and elders mocked him and said, ⁴² “He saved others; he cannot save himself.  So he is the king of Israel! Let him come down from the cross now, and we will believe in him.  ⁴³ He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.'”  ⁴⁴ The revolutionaries who were crucified with him also kept abusing him in the same way.  ⁴⁵ From noon onward, darkness came over the whole land until three in the afternoon.  ⁴⁶ And about three o’clock Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”  ⁴⁷ Some of the bystanders who heard it said, “This one is calling for Elijah.”  ⁴⁸ Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a
reed, gave it to him to drink.  ⁴⁹ But the rest said, “Wait, let us see if Elijah comes to save him.”  ⁵⁰ But Jesus cried out again in a loud voice, and gave up his spirit.  ⁵¹ And behold, the veil of the sanctuary was torn in two from top to bottom.  The earth quaked, rocks were split, ⁵² tombs were opened, and the bodies of many saints who had fallen asleep were raised.  ⁵³ And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.  ⁵⁴ The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!”

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Today is the beginning of Holy Week, the days during which we journey with Jesus on His “way of the cross” in anticipation of His Resurrection on the morning we know as Easter.  Today’s liturgy begins with a procession with palms to remind us of Jesus’ triumphant entrance into Jerusalem.

Palm, or Passion, Sunday begins the most sacred week of the Catholic Church year – – Holy Week.  During these days, we prepare ourselves for Easter by prayerful reflection upon the events of Jesus’ Passion and death.  To help you prepare, why don’t you place a crucifix next to your television, on the kitchen table, or by the front door for this week.  Use it as reminder of the redemption and salvation Jesus Christ won for us through His death and Resurrection.  Use the crucifix also as a reminder and focal point for special prayers during Holy Week.

The events of Jesus’ Passion are proclaimed in their entirety in today’s Liturgy of the Word (at Mass).  These events will be proclaimed again, in the gospel reading, when we celebrate the liturgies of the Triduum – – Holy Thursday’s Mass of the Lord’s Supper, the Good Friday of the Lord’s Passion, and the Easter Vigil (There is no Mass on Holy Saturday).

In communities that celebrate the Sacraments of Initiation (RCIA) with catechumens (Our parish has three catechumens this year), these liturgies of the Triduum take on special importance because they invite the catechumens and the community to enter together into the central mysteries of our faith.  These special days are indeed profound and holy ones in the Catholic Church.  In Cycle A of the Liturgical reading rotation, we read of the Passion of Jesus as found in the Gospel of Matthew on Palm Sunday, often called Passion Sunday.  On Good Friday, we will read the Passion of Jesus from the Gospel of John instead of Matthew.  The story of Jesus’ Passion and death in Matthew’s Gospel focuses particularly on the obedience of Jesus to the will of His Father: God, instead of the actual event particulars.

I have elected to write my reflection on the shorter form of the Gospel reading for this reflection.  Even at dealing with “only” 44 verses instead of two chapters, please be prepared to sit and drink some coffee or another favorite beverage, and enjoy God’s word.  You may even wish to break this reflection up over a couple of days.

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Not specifically covered in my reflection will be the happenings of Jesus sending His disciples to prepare for Passover, and His indication (in the Garden) that the events to come are the will of God the Father “He said, ‘Go into the city to a certain man and tell him, The teacher says, My appointed time draws near; in your house I shall celebrate the Passover with my disciples.‘” (Matthew 26:18).

In Jesus’ prayer in the garden of Gethsemane, He prays three times to God the Father to take away His “cup of suffering”.  Yet, each time, He concludes by affirming His obedience to the Father’s will (Matthew 26:39-44).

“He advanced a little and fell prostrate in prayer, saying, ‘My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.’  When he returned to his disciples he found them asleep. He said to Peter, ‘So you could not keep watch with me for one hour?  Watch and pray that you may not undergo the test.  The spirit is willing, but the flesh is weak.’  Withdrawing a second time, he prayed again, ‘My Father, if it is not possible that this cup pass without my drinking it, your will be done!’  Then he returned once more and found them asleep, for they could not keep their eyes open.  He left them and withdrew again and prayed a third time, saying the same thing again.” (Matthew 26:39-44)

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Another theme of Matthew’s Gospel is to show Jesus as the fulfillment of Holy Scripture.  Throughout the Passion narrative, Matthew cites, hints, refers to, and alludes to Old Testament Scripture in order to show the events of Jesus’ Passion and death are in line with all that was prophesied of the “Messiah”.  Matthew is stressing the fact that if the events of Jesus’ Passion story were foretold and fulfulled, then God must be in control.  In addition, Matthew is particularly concerned that his readers do not miss the fact that Jesus IS the “Suffering Servant” of the Old Testament.

Jesus acts in obedience to God the Father – – even in death – – so OUR sins may be forgiven.  Matthew makes this clear in the story of the Lord’s Supper.  As Jesus blesses the cup, he says:

“. . . for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.” (Matthew 26:28)

The evangelist places the responsibility for Jesus’ death on the “Sanhedrin”, the “chief priests and elders” (Pharisees, Sadducees, and Scribes) who were responsible for the Temple.  However, the enmity, hostility, and malice that these Jewish “leaders”, along with the Jewish “mob”, displayed toward Jesus should not be interpreted in a way that blames the Jewish nation (or people as a whole) for Jesus’ death.

Throughout Matthew’s Gospel, the Passion narrative reflects the tension that probably existed between Matthew’s early Christian Catholic community and their Jewish contemporaries.  At the Second Vatican Council, the Council Fathers made clear that all sinners share responsibility for the suffering and death of Jesus and that it’s wrong to place blame for Jesus’ Passion on the Jewish contemporaries of Jesus, or on the Jewish people today.

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My reflection starts with Jesus before the governor who is questioning Him:

“Are you the king of the Jews?” (Matthew 27:11)

 “King of the Jews” was a title used [of Jesus] only by the Gentiles.  Matthew used this title only several times, and always as coming from a Gentile:

 “Where is the newborn king of the Jews?  We saw his star at its rising and have come to do him homage.” (Matthew 2:2);

And,

“Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, ‘Hail, King of the Jews!’   And they placed over his head the written charge against him: This is Jesus, the King of the Jews.”  (Matthew
27:29, 37)

I believe Matthew is equating this title with the more accepted Jewish title of “Messiah”.  In the following verses, Matthew changed “king of the Jews” found in Mark’s Gospel (Mk 15:9, 12) to “(Jesus) called Messiah”:

“’Where is the newborn king of the Jews?  We saw his star at its rising and have come to do him homage.’  Assembling all the  chief priests and the scribes of the people, he inquired of them where the Messiah was to be born.” (Matthew 2:2, 4);

 And,

“So when they had assembled, Pilate said to them, ‘Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?’   Pilate said to them, ‘Then what shall I do with Jesus called Messiah?’  They all said, ‘Let him be crucified!’” (Matthew 27:17, 22)

The normal political nuance, association, and implication of either title (King or Messiah) would be of concern to the Roman governor who did not want dissention and uprising among the Jewish population, or for anyone to be claimed as a “king” from a group of people ruled over by the Romans.

Jesus’ answer, “You say so” (verse 11) is unique to only Matthew’s Gospel.  Jesus’ response is not a total “yes” to the governor’s question.  It is, at best, a half-affirmative response.  The emphasis on Pilate’s question is placed on the pronoun “You”.  The answer implies Jesus’ statement would not have been made if the question had not been asked.  I believe, Jesus does not answer the question completely, because His kingship is something Pontius Pilate could not understand it to be, even if He did answer the question in a total and full affirmative response: YES I AM.

Jesus, a man of great faith, preaching, and charisma, could verbally destroy the accusations against Him with little effort.  Yet He chooses to remain quiet; to allow God’s plan of salvation to take place, even when ordered to speak:

“The high priest rose and addressed him, ‘Have you no answer?  What are these men testifying against you?’”  But Jesus was silent.  Then the high priest said to him, ‘I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.’” (Matthew 26:62-63).

As in the trial before the Sanhedrin, Jesus’ silence may be meant to recall what was written in the Book of Isaiah:

“Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearers; he was silent and opened not his mouth.” (Isaiah 53:7).

The governor’s being “greatly amazed” is an allusion to another verse of Isaiah:

“Even as many were amazed at him— so marred was his look beyond that of man, and his appearance beyond that of mortals– so shall he startle many nations, because of him kings shall stand speechless; For those who have not been told shall see, those who have not heard shall ponder it.” (Isaiah 52:14-15).

The choice that Pontius Pilate offers the crowd, Barabbas or Jesus, is believed to be a standard practice agreed upon between the Roman government and Jewish nation; a custom of releasing one prisoner, chosen by the crowd, at the time of Passover.  Matthew denotes that this release is done at the time of “the 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).

The custom of releasing a prisoner is also mentioned in Mark 15:6 and John 18:39, but not in Luke.  Your bible may have the following Lucan verse:

“He was obliged to release one prisoner for them at the festival.” (Luke 23:17)

However, it is not part of the original text of Luke and is not found in many early and important Greek manuscripts.

Outside of the Gospels, there is no direct evidence or confirmation of this practice of releasing a prisoner.  Per NAB footnotes, scholars are divided in their judgment of the historical reliability of the claim that there was such a practice.

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There was another Jesus at this event: “[Jesus] Barabbas”?!  Jesus was a common Jewish name then, and still is now within the Mexican culture.  The Hebrew name Joshua (Greek Iesous) is a first century translation for the name Jesus, meaning “Yahweh helps”, and was interpreted as “Yahweh saves.”

“[Jesus] Barabbas” is found in only a few texts, although its absence in most all other writings can be explained as an omission of the word “Jesus” for reasons of reverence to the name, the person, and the God who is instantly imaged in saying the name.

Two little trivia’s of fact: The name [Jesus] is bracketed in today’s reading because of its uncertain textual proof in relation to Barabbas.  The Aramaic name “Barabbas” means “son of the father”.  How ironic was Pilate’s choice which was offered: Barabbas (son of the father) and Jesus (Son of God), the “true” son of the Father.  I wonder; was the distinction and meaning in the names known to Matthew’s first century Christian Catholics?

Have you ever wondered why “envy” was such a deadly and reviled sin in the Catholic Church?  Here is a great example as to why.  Out of envy, Pharisees, Sadducees, and Scribes sought out evidence and conspirators against Jesus, solely due to His status within the Jewish community.  They found and paid Judas Iscariot to hand Him over:

“Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.” (Mark 14:10).

Verse 16 through 18 of today’s reading is also a prime example of the tendency, found in all the Gospels, to present Pontius Pilate in a somewhat favorable light.  It also emphasized the hostility of the Jewish authorities which eventually poured out to the people caught up in a type of “mob mentality”.

Jesus had friends in high places, even in the governor’s mansion.  Jesus’ innocence was declared by a Gentile woman: the governor’s wife.  She told her husband what was related to her “in a dream”.  If you remember from Matthew’s infancy narrative, dreams were a means of divine communication:

“Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary your wife into your home.  For it is through the holy Spirit that this child has been conceived in her.’” (Matthew 1:20);

And,

And having been warned in a dream not to return to Herod, they departed for their country by another way.  When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, flee to Egypt, and stay there until I tell you.  Herod is going to search for the child to destroy him.  When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt.  But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go back there.   Because he had been warned in a dream, he departed for the region of Galilee.” (Matthew 2:12, 13, 19, 22).

Even the governor, Pontius Pilate, believed that Jesus would have been the most appropriate prisoner to be released.  Jesus, by far, would also have been the safest for Him in a political way as well.  Barabbas was a well-known instigator of public actions against the Roman Government; something Pontius Pilate did not want to happen.  It is also an event (unrest and riot) Pilate did not want higher ups in Rome to get “wind” of, as it would be dangerous for him personally and politically.

With a “crowd mentality” well established and riled-up, the Temple leaders persuaded the crowd to start yelling “Let him be crucified”!  The crowds, incited by the chief priests and elders demanded that Jesus Christ be executed by crucifixion, – – the most horrible form of capital punishment, – – and reserved only for the fewest of dangerous criminals.

Marks parallel verse from his Gospel is in the active case, making Pontius Pilate more implicated in the decision to crucify Jesus’:

“Crucify him” (Mark 15:3).

Matthew changed His verse to the passive case in order to emphasize the responsibility of the crowds in the decision:

“They all said, ‘Let him be crucified!’” (Matthew 27:22)

Again, only found in Matthew’s Gospel the following verse appears:

“… [Pilate] took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood.” (Matthew 27:24)

This verse reminds me of the following from Deuteronomy:

“If the corpse of a slain man is found lying in the open on the land which the LORD, your God, is giving you to occupy, and it is not known who killed him, your elders and judges shall go out and measure the distances to the cities that are in the neighborhood of the corpse.  When it is established which city is nearest the corpse, the elders of that city shall take a heifer that has never been put to work as a draft animal under a yoke, and bringing it down to a wadi with an ever flowing stream at a place that has not been plowed or sown, they shall cut the heifer’s throat there in the wadi.  The priests, the descendants of Levi, shall also be present, for the LORD, your God, has chosen them to minister to him and to give blessings in his name, and every case of dispute or violence must be settled by their decision.  Then all the elders of that city nearest the corpse shall wash their hands over the heifer whose throat was cut in the wadi, and shall declare, ‘Our hands did not shed this blood, and our eyes did not see the deed.  Absolve, O LORD, your people Israel, whom you have ransomed, and let not the guilt of shedding innocent blood remain in the midst of your people Israel.’  Thus they shall be absolved from the guilt of bloodshed.” (Deuteronomy 21:1-8).

Hand washing was prescribed in the case of a murder when the killer was unknown.  The “elders” of the city nearest to where the corpse (the dead body) wash their hands, declaring, “Our hands did not shed this blood.”

Pontius Pilate goes further in saying, “look to it yourselves”.

“I have sinned in betraying innocent blood.’ They said, ‘What is that to us? Look to it
yourself.’” (Matthew 27:4).

The crowd, “the whole people”, the entire people (Greek “laos”) of Israel say:

“His blood be upon us and upon our children.” (Matthew 27:25)

In this verse (Mt 27:25), Matthew is referring to the Old Testament prophesy from Jeremiah:

“But mark well: if you put me to death, it is innocent blood you bring on yourselves, on this city and its citizens.  For in truth it was the LORD who sent me to you, to speak all these things for you to hear.” (Jeremiah 26:15).

The responsibility for Jesus’ death was accepted by the Jewish leadership and nation, God’s special possession, God’s own people, and they thereby lose that singular high privilege:

“Therefore, if you hearken to my voice and keep my covenant, you shall be my special possession, dearer to me than all other people, though all the earth is mine.” (Exodus 19:5);

“On that day I will respond, says the LORD; I will respond to the heavens, and they shall respond to the earth” (Hosea 2:23);

And,

“Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.” (Matthew 21:43).

The “people that will produce its fruit” are the “believing” Israelites and Gentiles, the church of Jesus.

When Mark’s Gospel was written in the late first century, there still was a controversy between Matthew’s Catholic (universal) church and the Pharisees Judaism about which “faith” group was the “true” people of God.  For me, this is overtly and obviously reflected in Matthew’s writings.

As the Second Vatican Council had pointed out, guilt for Jesus’ death is not attributable to all the Jews of Jesus’ time, or to any Jews of later times.

“True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.  Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures.  All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.” (Pope Paul VI, Second Vatican Council, Nostra Aetate, 10/28/1965)

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Crucifixion is a horrible and humiliating way to die.  To start with, Pontius Pilate “had Jesus scourged”! Scourging is an act which usually prefaced the crucifixion itself.  Scourging is the first act of public humiliation and pain for the condemned prisoner. Matthew does not go into detail about Jesus’ actual scourging, yet we can all imagine the violence, humiliation, and misery that Jesus went thought, so far, – –  for US!!  He was tied to a tree or pillar in public view, stripped of His clothes, forced to be naked, without any protection or humility before all on-lookers and revelers of that Jewish/Gentile society.  He was struck up to 39 times (Roman law forbade more) with devices like wooden and leather rods, and the
infamous  “Cat of nine tails”, a mace type of whip made of multiple leather strands.  At the end of these strands of leather was a bent piece of metal.

With each strike of this tool of “pain and destruction”, the metal pieces would imbed into the skin and muscle of Jesus Christ, only to then be yanked out of His body, taking chunks of flesh and muscle with each pull.  No part of His body was spared: head, torso, arms, legs, buttocks, face, and genitalia were all affected!  I imagine that Jesus literally looked like raw hamburger after His scourging – – His beating!

After the scourging, Jesus was taken into the inner depths of “the praetorium”: the residence of the Roman governor.  In reality, Pontius Pilate’s usual place of residence was at “Caesarea Maritima” on the Mediterranean coast.  As the local “governor”, he went to Jerusalem during the great Jewish feasts, as the Roman representative.  Whenever there was an influx of Jewish pilgrims in Jerusalem, there was always an inherent increase in the danger of nationalistic riots from the Jewish populace and other instigators.

More trivia: It is disputed among scholars whether the praetorium in Jerusalem was, in reality, the old palace of Herod located in the west of the city proper, or the fortress of Antonia northwest of the temple area.

Verse 27 relates that the “whole cohort” was present “around Him” in the praetorium.  That is a lot of people, considering a cohort was normally six hundred Roman soldiers.

A humiliating act, though not a public humiliation this time, was the forceful tearing away of Jesus’ clothes, His stripping.  Jesus was forced to first stand among His tormentors naked again – – with NO protection again; then to have a “Scarlet military cloak” thrown about Him, most certainly with great force in the process.  Jesus was truly “manhandled” by these strong and innately violent men.

The color of the “military cloak” is reported for a purpose.  Royal purple was significant in this era:

“They clothed him in purple and, weaving a crown of thorns, placed it on him.” (Mark 15:17);

And,

“And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak.” (John 19:2).

Purple cloth was expensive and hard to acquire.  The color purple (not the movie) was reserved for nobility in the society.

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Being spit on is gross!  Picture being “Spat upon” by 600 nearly unruly men intent on wanting to defame and destroy you.  He had already been subjected to similar humiliation and pain by the Sanhedrin:

“Then they spat in his face and struck him, while some slapped him.” (Matthew 26:67)

This spitting and striking Jesus is the manifestation found in the prophesy of Isaiah:

“I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.” (Isaiah 50:6).

The “crown out of thorns” was probably made of long thorns that grew in the bushes of the area.  The “crown” was fashioned so that the thorns stood upright as to resemble a “radiant” crown (a crown with points along the top, or a diadem [wreath] with spikes worn by Hellenistic kings).

The soldiers’ purpose at this time was one of mockery and humiliation, and not necessarily that of torture (per se, from their warped minds). They wanted to bully Him and to treat him in a harassing way; a way we would consider to be the epitome of hazing.   Also, for this reason, “a reed” (thick stick) was placed in His hands a mock scepter, the symbol of a ruler.  Matthew is the only Evangelist to write about a reed being placed in Jesus’ hand. Now, imagine the pain of wearing a crown of thorns.  Imagine
600 strong soldiers, in turn, taking reeds and striking His head and the associated thorns resting upon His head.  These thorns pierced His skin – – penetrated His skin, muscle, and bone – – with an intensity unknown to most of us.  Those thorns were not just ON TOP of His head.  Thorns on the forehead region were violently pushed into the skin of His forehead, AND into His eyebrows, nose, EYES, and even His cheeks and teeth.  The thorns on the side of his head penetrated His ears, and possibly went through the very thin bones of the skull located just in front of the ears and into His BRAIN.  The thorns on the back of His head most likely could not go through the skull in that region (too thick), but I am sure they burrowed and scraped along the bone surface with each hit of His head.  Also these same thorns could have easily been pushed down into the neck and shoulder regions.

Sadly, this act, along with the previous scourging, was only leading up to the actual death sentence – – Crucifixion.  It is hard for me to even picture something that could be more terrifying and painful.

After His Scourging, Jesus was forced to put the torn rags of His clothing back on, and then too carry a heavy piece of wood (similar to a present day rail-road  tie) along the rough city streets of Jerusalem.

The “human” Jesus was far too weak to accomplish the task of carrying the instrument of His physical death – – the Holy Cross.  The soldiers forced into service “a Cyrenian named Simon” to carry Jesus’ cross.  By Roman law, Roman garrisons in Palestine had the right to requisition the property and services of the native population without mutual consent for any reason.

Where did this man named Simon come from, and why was he chosen to pick up Jesus’ mission?  From a map and atlas, I found the area of Cyrenian on the north coast of Africa, with Cyrene as its capital city.  It also was a Roman Province.  The area had a large population of Greek-speaking Jews.  Simon may have been actually living in Palestine at this time, or may have simply come to Jerusalem as a Passover pilgrim.  Scholars believe however that Simon was known among the early Christian Catholics.

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Dying by crucifixion is a brutal death.  Jesus Christ was again stripped naked, and laid out on the cross placed on the ground.  Nails similar to thin railroad spikes were driven through the bones near the wrists and ankles, using a sledge hammer.  If they missed the nail, striking the hand, arm, foot or leg – – oh well!!  The arms were stretched out, using multiple men and ropes, till they literally popped out of their sockets (dislocating them).

The specific placement of the nails was not only chosen for being the best place to hold a person’s weight without ripping out (the nail is surrounded by many small bones and associated tissues), it also was an area where many nerves grouped together (a nerve plexus).  Going through the nerves in this area would cause a severe shocking-type of cramping pain throughout the entire extremity, extending into the shoulder and pelvis regions.  This pain and cramping would last intensely and continuously, until the prisoner (Jesus) died.  Have you ever had a several muscle cramp in your calf; one so severe that it made you stand up to “work it out”?  Imagine this same type of pain and cramping throughout the entirety of all four extremities, AND all at once, AND continuing for the three hours Jesus was alive on the cross.

Now, Jesus (attached to the cross) has hoisted into the air where gravity took effect.  Jesus’ own weight would cause His torso to stretch out with the arms and chest extended fully.  If have to explain some physiology in breathing.  We breathe (inhale and exhale) by the use of two muscle groups: muscles in the chest wall, and the diaphragm muscle that separates the chest and abdominal cavities.  The chest wall can no longer expand and contract (go in and out) any longer, so only the diaphragm is working
somewhat.  Thus, Jesus is literally suffocating – – very slowly.

There are other physiological things going on in the body of the scourged and crucified body, for which I will not get into detail in this reflection.  I believe I have given you the idea of how much abuse, torment, humiliation, and pain Jesus went through for US!

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While hanging on the cross, Jesus was offered “wine to drink mixed with gall.”  Mark, in a parallel verse has the wine mixed with a narcotic drug:

“They gave him wine drugged with myrrh, but he did not take it.” (Mark 15:23).

I wonder if Matthew is attempting to make a vague reference to Psalm 69:

“Instead they put gall in my food; for my thirst they gave me vinegar.” (Psalm 69:22).

Psalm 69 belongs to the class of psalms called the “individual laments”, in which a persecuted “just or righteous” man prays for deliverance during great pain and suffering.  The theme of the suffering “Just One” is frequently applied to the sufferings of Jesus in the passion narratives.

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By Roman tradition, the clothing of an executed criminal went to his executioners, the soldiers that are physically killing our Lord Jesus Christ.  The description of the procedure in Jesus’ case, and found in all the Gospels, is plainly inspired by Psalm 22:

“They divide my garments among them; for my clothing they cast lots.” (Psalm 22:18).

However, only John quotes Psalm 22:18 verbatim:

“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.’  This is what the soldiers did.” (John 19:24).

The offense of a person condemned to death by crucifixion was written on a tablet that was displayed on his cross.  In Jesus’ case, the charge against Him was that he had claimed to be the “King of the Jews”.  It was written in Latin, Greek, Hebrew, and Aramaic.

Crucified on either side of Jesus were two “revolutionaries”.  These two individuals were criminals, just as Jesus was found to be a criminal.  Interesting for me, is that John’s Gospel uses the same word (revolutionary) in the original Greek for Barabbas.

“They cried out again, ‘Not this one but Barabbas!’  Now Barabbas was a revolutionary” (John 18:40).

Matthew does not get into much detail about the two thieves who are experiencing the same horrible death as Jesus.  We know from tradition that one verbally abuses and taunts Jesus, and the other (St. Dismas) eventually repents for his sins, and asks Jesus for forgiveness (a true confession and remorse of his sins).  One will die in body and spirit, and the other “good thief” will die in body, yet live forever in paradise.

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Why did the people that passed by Jesus “revile him, shaking their heads”?  The answer can be found in Psalm 22:

“All who see me mock me; they curl their lips and jeer; they shake their heads at me.” (Psalm 22:8).

They certainly did mock Him in their yelling out to Him, “You who would destroy the temple and rebuild it in three days… come down from the cross!” just as the Sanhedrin had done earlier in the Passion narrative:

“They found none, though many false witnesses came forward. Finally two  came forward who stated, “This man said, ‘I can destroy the temple of God and within three days rebuild it.'” (Matthew 26:60-61).

The words these people mocking Jesus, “If you are the Son of God” are the same words as those of Satan during the temptation of Jesus at the very beginning of His public Ministry:

“The tempter approached and said to him, ‘If you are the Son of God, command that these stones become loaves of bread. … If you are the Son of God, throw yourself down.’  For it is written: ‘He will command his angels concerning you and with their hands they will support you, lest you dash your foot against a stone.'” (Matthew
4:3, 6).

Jesus started His public life, and is now ending His public life with the same question being asked of Him.

The Pharisees and Scribes mocked Jesus by sarcastically calling Him “the King of Israel!”  In these words, the members of the Sanhedrin call themselves and their people not “the Jews” (as individuals) but instead “Israel” (as a nation).  (I guess the irony and joke is on them!)

Members of the Sanhedrin continued to mock and tease Jesus.  Distinctive to Matthew’s writing style is the verse:

“He trusted in God; let him deliver him now if he wants him.” (Matthew 27:26)

Psalm 22 is again being referred to by Matthew:

“You relied on the LORD–let him deliver you; if he loves you, let him rescue you.” (Psalm 22:9).

Matthew having the Temple leaders saying, “He said, ‘I am the Son of God’” is   most likely a hint to the Book of Wisdom wherein the theme of the suffering “Just One” appears:

“Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, Reproaches us for transgressions of the law and charges us with violations of our training.  He professes to have knowledge of God and styles himself a child of the LORD.  To us he is the censure of our thoughts; merely to see him is a hardship for us, Because his life is not like other men’s, and different are his ways.  He judges us debased; he holds aloof from our paths as from things impure. He calls blest the destiny of the just and boasts that God is his Father.  Let us see whether his words be true; let us find out what will happen to him.  For if the just one be the son of God, he will defend him and deliver him from the hand of his foes.  With revilement and torture let us put him to the test that we may have proof of his gentleness and try his patience.  Let us condemn him to a shameful death; for according to his own words, God will take care of him.”  (Wisdom 2:12-20).

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A little known prophet of the Old Testament is Amos (No relationship to Andy).  Amos prophesied that on the day of the Lord “the sun will set at midday“:

“On that day, says the Lord GOD, I will make the sun set at midday and cover the earth with darkness in broad daylight.” (Amos 8:9).

Why would Jesus Christ cry out, “Eli, Eli, lema sabachthani?”  He is actually crying out the words of Psalm 22 (again Psalm 22):

“My God, my God, why have you abandoned me? Why so far from my call for help, from my cries of anguish?” (Psalm 22:2).

In Mark’s Gospel, the verse (Psalm 22:2) is cited entirely in Aramaic.  Matthew, however, partially retains some of the original Aramaic, but changes the invocation of God is changed to the Hebrew word “Eli”.  Matthew may have done this so his readers could more easily relate to the following verse about Jesus’ calling for Elijah in today’s reading:

“Some of the bystanders who heard it said, ‘This one is calling for Elijah.’” (Matthew 27:29).

The expectation of the return of “Elijah” from heaven in order to prepare Israel for the final manifestation of God’s kingdom was widespread among the Jewish people.  Elijah was the greatest prophet of the Old Testament, taken up into heaven in a most unusual way:

“As they walked on conversing, a flaming chariot and flaming horses came between them, and Elijah went up to heaven in a whirlwind.” (2 Kings 2:11).

Do you think Elijah was abducted by a UFO? (he, he)  Seriously, the Jewish people believed Elijah would come to the help of those in distress.  For this reason, I believe that is why they said, “This one is calling for Elijah.”

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Three hours after being hoisted into the air, hanging on the cross, Jesus “gave up His spirit”.  Mark says that Jesus “breathed His last“:

“Jesus gave a loud cry and breathed his last.” (Mark 15:37).

Matthew’s use of different words, “Jesus cried out again in a loud voice, and gave up his spirit” articulates both Jesus’ control over His destiny and His obedience in giving up of His human life to God; in doing God’s will.

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At the moment of Jesus’ human death, “the veil of the sanctuary was torn in two from top to bottom.” Mark and Luke use the exact same or similar words:

“The veil of the sanctuary was torn in two from top to bottom.” (Mark 15:38);

And,

“Then the veil of the temple was torn down the middle.” (Luke 23:45);

Interesting to me, is the fact that the Evangelist Luke puts the tearing of the veil immediately before the death of Jesus.

There were two veils in the Mosaic tabernacle, the outer one at the entrance of the “Holy Place” and the inner one before the “Holy of Holies”:

“You shall have a veil woven of violet, purple and scarlet yarn, and of fine linen twined, with cherubim embroidered on it.  It is to be hung on four gold-plated columns of acacia wood, which shall have hooks of gold and shall rest on four silver pedestals.  Hang the veil from clasps.  The ark of the commandments you shall bring inside, behind this veil which divides the holy place from the holy of holies.  Set the propitiatory on the ark of the commandments in the holy of holies.  ‘Outside the veil you shall place the table and the lamp stand, the latter on the south side of the Dwelling, opposite the table, which is to be put on the north side.  For the entrance of the tent make a variegated curtain of violet, purple and scarlet yarn and of fine linen twined.’” (Exodus 26:31-36).

Only the high priest could pass through the latter and ONLY on the Day of Atonement as described in Leviticus:

“After the death of Aaron’s two sons, who died when they approached the LORD’S presence, the LORD spoke to Moses and said to him, ‘Tell your brother Aaron that he is not to come whenever he pleases into the sanctuary, inside the veil, in front of the propitiatory on the ark; otherwise, when I reveal myself in a cloud above the propitiatory, he will die.  Only in this way may Aaron enter the sanctuary.  He shall bring a young bullock for a sin offering and a ram for a holocaust.  He shall wear the sacred linen tunic, with the linen drawers next his flesh, gird himself with the linen sash and put on the linen miter.  But since these vestments are sacred, he shall not put them on until he has first bathed his body in water.  From the Israelite community he shall receive two male goats for a sin offering and one ram for a holocaust.  Aaron shall bring in the bullock, his sin offering to atone for himself and for his household.  Taking the two male goats and setting them before the LORD at the entrance of the meeting tent, he shall cast lots to determine which one is for the LORD and which for Azazel.  The goat that is determined by lot for the LORD, Aaron shall bring in and offer up as a sin offering.  But the goat determined by lot for Azazel he shall set alive before the LORD, so that with it he may make atonement by sending it off to Azazel in the desert.  Thus shall Aaron offer up the bullock, his sin offering, to atone for himself and for his family. When he has slaughtered it, he shall take a censer full of glowing embers from the altar before the LORD, as well as a double handful of finely ground fragrant incense, and bringing them inside the veil, there before the LORD he shall put incense on the fire, so that a cloud of incense may cover the propitiatory over the commandments; else he will die.  Taking some of the bullock’s blood, he shall sprinkle it with his finger on the fore part of the propitiatory and likewise sprinkle some of the blood with his finger seven times in front of the propitiatory.  Then he shall slaughter the people’s sin-offering goat, and bringing its blood inside the veil, he shall do with it as he did with the bullock’s blood, sprinkling it on the propitiatory and before it.  Thus he shall make atonement for the sanctuary because of all the sinful defilements and faults of the Israelites. He shall do the same for the meeting tent, which is set up among them in the midst of their uncleanness.  No one else may be in the meeting tent from the time he enters the sanctuary to make atonement until he departs. When he has made atonement for himself and his household, as well as for the whole Israelite community,  he shall come out to the altar before the LORD and make atonement for it also. Taking some of the bullock’s and the goat’s blood, he shall put it on the horns around the altar.’” (Leviticus 16:1-18).

The veil that is torn in two as described in the Passion narratives was probably the inner one, if not both.  What significance can be found in the veil separating the Holy of Holies?  To me, the meaning of the veils tearing, thus exposing the “Holy of Holies”, is a symbol that with Jesus’ death all people have now access to the presence of God at all times.  God is no longer segregated from people or from society.  Or, can another representation be made that with Jesus’ – – the Son of God’s – –  death on the Holy cross, the tearing of the veil in the Temple allows all to see the “holiest” part standing exposed, making it profane and no longer needed in God’s kingdom, and foretelling that it will soon to be destroyed (in the year 70 AD)?

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Matthew included many things to the Passion narrative that the other Evangelists did not.  This includes the following:

“The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised.  And coming forth from their tombs after his resurrection, they entered the holy city and appeared too many.”  (Matthew 27:31)

The earthquake, the splitting of the rocks, and especially the resurrection of the dead saints indicate the coming of the final age of man.  In the Old Testament the coming of God is frequently portrayed with the imagery of an earthquake:

“The earth quaked, the heavens shook, before God, the One of Sinai, before God, the God of Israel.” (see Psalm 68:9);

And,

“The thunder of your chariot wheels resounded; your lightning lit up the world; the  earth trembled and quaked.” (see Psalm 77:19).

Earlier in Matthew’s (the 24^th chapter), Jesus speaks of the earthquakes that will accompany the “labor pains” signifying the beginning of the conclusion of the old world:

“Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.  All these are the beginning of the labor pains.” (Matthew 24:7-8).

For the expectation of the resurrection of the dead at the coming of the new and final age, we should look at a favorite of Jesus’ Old Testament books, Daniel:

“At that time there shall arise Michael, the great prince, guardian of your people; it shall be a time unsurpassed in distress since nations began until that time.  At that time your people shall escape, everyone who is found written in the book.  Many of those who sleep in the dust of the earth shall awake; some shall live forever, others shall be an everlasting horror and disgrace.  But the wise shall shine brightly like the splendor of the firmament, and those who lead the many to justice shall be like the stars forever.” (Daniel 12:1-3).

The “end” of the old age has not come about:

“Teaching them to observe all that I have commanded you.  And behold, I am with you always, until the end of the age.” (Matthew 28:20).

However, the new age has broken in with the death and resurrection of Jesus.  Since the kingdom of the Son of Man has been described as “the world” and Jesus’ sovereignty precedes His final “coming” in glory:

“The field is the world, the good seed the children of the kingdom.  The weeds are the children of the evil one.  The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.” (Matthew 13:38, 41).

The “coming” is not the “parousia” (The second coming of Jesus Christ), but rather, the manifestation of Jesus’ rule “after His Resurrection.”  Matthew uses the words, “After His Resurrection”, because he wishes to assert the primacy of Jesus’ resurrection.

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There was an obvious and dramatic change in many of the witnesses to Jesus’ death.  Even non-believers instantly changed in heart, mind, and soul.

“When the centurion who stood facing him saw how he breathed his last he said, ‘Truly this man was the Son of God!’“ (Mark 15:39)

At this uniquely reverential and special time, when most of Jesus’ followers including His Apostles and Jewish brethren has abandoned Him, a Catholic profession (or, a statement at least) of faith is made by the same Pagan, Gentile, Roman Soldiers that physically mocked, jeered, beat, and put Jesus to death.

The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, ‘Truly, this was the Son of God!’” (Matthew 27:54)

Not only the “Centurion” immediately believed this “Act of Faith”, as in Mark’s Gospel, but the other soldiers who were keeping watch over Jesus believed in His divinity as well.

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In Summary, there are many vantage points from which to imagine and reflect on Jesus’ Passion.  In the characters of Matthew’s Gospel, we can find expressions of ourselves and the many ways in which we respond to Jesus Christ.  Sometimes we are like Judas Iscariot, betraying Jesus and then regretting it.  Then there are times when we are like Peter by denying Him; or like His Apostles who fall asleep during Jesus’ darkest hour but then act rashly and violently at His arrest.  There are times we are like Simon (the Cyrenian), who was pressed into service to help Jesus carry His cross. And finally, we are often like the Temple leaders who feared Jesus, and/or like Pontius Pilate who washed his hands of the whole affair.

After reading, examining, and studying on the Passion, we are left with one final mission for this Lenten Season – – to meditate and reflect on the events in today’s Passion narrative and on the forgiveness that Jesus’ obedience won for us.

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“Act of Faith”

“O my God, I firmly believe that you are one God in three divine persons,  Father, Son and Holy Spirit.  I believe that your divine Son became man and died for our sins, and that He will come to judge the living and the dead.  I believe these and all the truths which the Holy Catholic Church teaches, because in revealing them you can neither deceive nor be deceived.  Amen”

Pax et Bonum
Dan Halley

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New Translation of the Mass

In November of 2011, with the start of the new Liturgical year and Advent, there will be a few noticeable changes in the Mass.  It will still be the same ritual for celebrating the Eucharist.  The Mass will still have the same parts, the same patterns, and the same flow as it has had for the past several decades.  It is only the translation of the Latin that is changing.

The new translation seeks to correspond much more closely to the exact words and sentence structure of the Latin text.  At times, this results in a good and faithful rendering of the original meaning.  At other times it produces a rather awkward text in English which is difficult to proclaim and difficult to understand.  Most of those problems affect the texts which priests will proclaim rather than the texts that belong to the congregation as a whole.  It is to the congregation’s texts that I will address with each blog, in a repetitive basis until the start of Advent.

In the words of Vatican II’s Lumen Gentium, #11, the Eucharist is the “source and summit” of Christian life. Anything we can do to understand our liturgy more deeply will draw us closer to God.

A second option for the “penitential rite” (the “Confiteor” being the first option) has been revised.  This second form had been little used in recent years.  The second option is presently:

Lord, we have sinned against you:|
Lord, have mercy.
Lord, have mercy.

Lord, show us your mercy and love.
And grant us your salvation.

May almighty God have mercy on us, forgive us our sins,
and bring us to everlasting life.  Amen.

It will now read as follows:

The priest
says, “Have mercy on us, O Lord.”

The people respond, “For we have sinned against you.”

Then the priest says, “Show us, O Lord, your mercy,”

and the people respond, “And grant us your salvation.”

Material from “Changing How We Pray”, by Rev. Lawrence E. Mick

 

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A Franciscan’s Saint of the Day:  St. Benedict Joseph Labre (d. 1783)

Benedict Joseph Labre was truly eccentric, one of God’s special little ones. Born in France and the eldest of 18 children, he studied under his uncle, a parish priest.  Because of poor health and a lack of suitable academic preparation he was unsuccessful in his attempts to enter the religious life.  Then, at 16 years of age, a profound change took place. Benedict lost his desire to study and gave up all thoughts of the priesthood, much to the consternation of his relatives.

He became a pilgrim, traveling from one great shrine to another, living off alms.  He wore the rags of a beggar and shared his food with the poor.  Filled with the love of God and neighbor, Benedict had special devotion to the Blessed Mother and to the Blessed Sacrament. In Rome, where he lived in the Colosseum for a time, he was called “the poor man of the Forty Hours Devotion” and “the beggar of Rome.”  The people accepted his ragged appearance better than he did.  His excuse to himself was that “our comfort is not in this world.”

On the last day of his life, April 16, 1783, Benedict Joseph dragged himself to a church in Rome and prayed there for two hours before he collapsed, dying peacefully in a nearby house.  Immediately after his death the people proclaimed him a saint.

He was officially proclaimed a saint by Pope Leo XIII at canonization ceremonies in 1883.

Comment:

In a modern inner city, one local character kneels for hours on the sidewalk and prays.  Swathed in his entire wardrobe winter and summer, he greets passersby with a blessing.  Where he sleeps no one knows, but he is surely a direct spiritual descendant of Benedict, the ragged man who slept in the ruins of Rome’s Colosseum.  These days we ascribe such behavior to mental illness; Benedict’s contemporaries called him holy.  Holiness is always a bit mad by earthly standards.

Patron Saint of: Homeless

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)

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Franciscan Formation Reflection:

Virtues I

What are virtues?

How do you explain what a virtue is, to someone who asks?

How many virtues do you think St. Francis had?

What are the fundamental virtues given to us as starters at Baptism?

How essential are these virtues given as Baptism?

How often do we use the Baptismal virtues, consciously or implicitly?

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Secular Franciscan Order (SFO)
Rule #’s 17 & 18 of 26:

17.  In their family they should cultivate the Franciscan spirit of peace, fidelity, and respect for life, striving to make of it a sign of a world already renewed in Christ.

By living the grace of matrimony, husbands and wives in particular should bear witness in the world to the love of Christ for His Church. They should joyfully accompany their children on their human and spiritual journey by providing a simple and open Christian education and being attentive to the vocation of each child.

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18.  Moreover they should respect all creatures, animate and inanimate, which “bear the imprint of the Most High,” and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.