Catechism Links [1]
CCC 557-560: Christ’s entry into Jerusalem
CCC 602-618: The Passion of Christ
CCC 2816: Christ’s kingship gained through his death and Resurrection
CCC 654, 1067-1068, 1085, 1362: The Paschal Mystery and the liturgy
 |
| “Christ’s Entry into Jerusalem” by Benjamin Robert Haydon, 1814-20 |
Commentary:
At The Procession With Palms
Gospel 1: Mark 11:1-10
Commentary on Mk 11:1-10
St. Mark’s story of Jesus' entry into Jerusalem provides some unique differences from St. Matthew’s account (Matthew 21:1-11). First Jesus orders the preparation for his entry to Jerusalem to be made. He is greeted with cheers as in the accounts from St. Matthew and St. Luke, but the crowd stops short of proclaiming him Messiah.
“Jesus had visited Jerusalem various times before, but he never did so in this way. Previously he had not wanted to be recognized as the Messiah; he avoided the enthusiasm of the crowd; but now he accepts their acclaim and even implies that it is justified, by entering the city in the style of a pacific king. Jesus’s public ministry is about to come to a close: he has completed his mission; he has preached and worked miracles; he has revealed himself as God wished he should; now in this triumphant entry into Jerusalem he shows that he is the Messiah. The people, by shouting "Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming!", are proclaiming Jesus as the long-awaited Messiah. When the leaders of the people move against him some days later, they reject this recognition the people have given him.” [5]
----------------------------------------------------------------
Or: John 12:12-16
Commentary on Jn 12:12-16
The symbolism captured in St. John’s account of Jesus' entry into Jerusalem clearly conveys the sense of the crowd’s expectation of the arrival of the “Royal Messiah.” “Palm branches: used to welcome great conquerors; cf 1 Maccabees 13:51; 2 Maccabees 10:7. They may be related to the lulab, the twig bundles used at the feast of Tabernacles. Hosanna: see Psalm 118:25-26. The Hebrew word means: "(O Lord), grant salvation." He who comes in the name of the Lord: referred in Psalm 118:26 to a pilgrim entering the temple gates, but here a title for Jesus (see the notes on Matthew 11:3 and John 6:14; 11:27). The king of Israel: perhaps from Zephaniah 3:14-15 in connection with the next quotation from Zechariah 9:9.”[6]
The fact that Jesus enters riding on an "ass's colt" rather than a mighty steed (as in Zechariah 9:9ff) provides the clearest indication that the Messiah will not come as a military leader or a political power, but will come to banish war and bring peace to all people of every nation.
----------------------------------------------------------------
Homily:
The infant child, son of Joseph of Nazareth and Mary has come a long way. Now a grown man, we saw him come into his ministry as John the Baptist reluctantly baptized him in the Jordan, recognizing the destiny of the humble carpenter’s son.
We have heard about his trial in the desert where he defeated Satan; rejecting temptation and overcoming human weakness.
We have seen him perform mighty signs, feeding thousands with just a few loaves and fishes; curing the blind, the lame, and the leper.
With just a few ordinary disciples he has called along the way, he has become in the few short years of his public life, a phenomenon.
We here, in this age, find it remarkable that everyone in Jesus' time did not recognized that he fit everything that had been predicted by the Prophets concerning the identity of the Messiah.
Perhaps some of them did. As we hear in the story of his triumphant entry into Jerusalem to the cheers of Hosanna from St. Mark, we wonder how many in the cheering crowd were there for the spectacle and how many were shouting “Blessed is he who comes in the name of the Lord!“
We know that there were many in that same crowd who were plotting his arrest and death. Even as the cheers echoed in the Lord’s ears he was aware of the fear and hatred of those in power. He had shaken the establishment and challenged their authority. He surely knew what he had done and just as surely, he knew that those who feared and killed John the Baptist would be even more terrified of the message he bore.
He comes to us today riding, not on some great stallion or war horse, ready to challenge worldly powers by force of arms, but on a young colt as St. Mark describes it – a beast of burden carries the young carpenter’s son, the child of Mary who is also God’s Anointed. What a paradox it seems that the one who is great beyond all imagining should come so humbly to the place of power.
We know this story well. In a few moments we will, together, recount the events that follow. We must, as we do each year, ask ourselves what have we done in our lives thus far that God should love us so much that He sends his Son into this situation on our behalf. We recognize as well as we can how much God loves us that such a sacrifice is made. The great hope of all Christians is offered up as the Lord is lifted upon the Cross and we are filled once more with the sure knowledge that God’s invitation is still valid – still open to us all.
We proceed now to remember the events that flow from the Lord’s entry into Jerusalem. We remember them to insure that God’s great sacrifice for us is never taken for granted and Jesus suffering and death will never be for an ungrateful people.
Amen
At the Mass
Reading 1: Isaiah 50:4-7
Commentary on Is 50:4-7
This is the third of four “Servant of the Lord” oracles in Isaiah. God chastises the people for not following the servant who willingly accepts God’s service and even the contempt of the people. The image of humble service is frequently associated with the suffering servant, prophetic of Christ.
“The poem is neatly constructed in three stanzas, each beginning with the words, ‘The Lord God’ (vv. 4, 5, 7), and it has a conclusion containing that same wording (v. 9). The first stanza emphasizes the servant’s docility to the word of God; that is, he is not depicted as a self-taught teacher with original ideas, but as an obedient disciple. The second (vv. 5-6) speaks of the suffering that that docility has brought him, without his uttering a word of complaint. The third (vv. 7-8) shows how determined the servant is: if he suffers in silence, it is not out of cowardice but because God helps him and makes him stronger than his persecutors. The conclusion (v. 9) is like the verdict of a trial: when all is said and done, the servant will stand tall, and all his enemies will be struck down.” [7]
----------------------------------------------------------------
Responsorial Psalm; Psalm 22:8-9, 17-18, 19-20, 23-24
R. (2a) My God, my God, why have you abandoned me?
Commentary on Ps 22:8-9, 17-18, 19-20, 23-24
The personal lament in Psalm 22 echoes the abuse and ridicule heaped on God’s servants and the faithful. This selection goes further, prophetically describing the Passion of the Lord (“…They have pierced my hands and my feet” and “They divide my garments among them, and for my vesture they cast lots.”).
CCC: Ps 22 304
----------------------------------------------------------------
Reading II: Philippians 2:6-11
Commentary on Phil 2:6-11
This passage from Philippians is known as the Kenotic Hymn, the song of emptying. Christ empties himself of the complete divinity that is his essence and accepts the human condition. As true man he suffers the ultimate humiliation of death (on the cross). The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings of God’s great glory in Christ, proclaiming him Lord and Savior. As part of St. Paul’s instructive letters, this is clearly to be used as a liturgical prayer or song. In the context of the Lord’s passion and resurrection, it provides a counterpoint to the elevated status of Jesus revealed as the Messiah – the Only Begotten Son of God. The attitude of Christ is one of humility.
CCC: Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635
----------------------------------------------------------------
Gospel: Mark 14:1—15:47
Commentary on Mk 14:1—15:47
The passion according to St. Mark recounts the Christ’s anointing and the reaction of Judas and his betrayal. We are given the story of the last supper and the “Prayer in the Garden,” Jesus' arrest, trial, conviction, and execution.
Preparation for the Passover: Mark 14:12-16
In this part of the Passion narrative from St. Mark’s Gospel, the disciples prepare to celebrate the Passover and follow Jesus’ instructions It is likely that the “man carrying a water jar” was a prearranged signal for only women carried water jars, however, the Greek version says it is a person, not necessarily a man.
Announcement of Betrayal: Mark 14:17-21
There are two different traditions of this part of the passion narrative. In St. Mark’s, St. Luke’s and St. John’s (John 13:18) Gospels (Luke 22:21-23) the betrayer is not named. In St. Matthew’s (Matthew 26:25) and St. John’s (John 13:21-30) the betrayer is identified as Judas Iscariot. It is speculated that the identifying the traitor before the Eucharist as Mark does, may have been to show that Judas did not participate in that part of the final celebration.
Institution of the Eucharist: Mark 14:22-25
Next the institution of the Eucharistic meal is taken up. “The actions and words of Jesus express within the framework of the Passover meal and the transition to a new covenant the sacrifice of himself through the offering of his body and blood in anticipation of his passion and death. His blood of the covenant both alludes to the ancient rite of Exodus 24:4-8 and indicates the new community that the sacrifice of Jesus will bring into being (Matthew 26:26-28; Luke 22:19-20; 1 Corinthians 11:23-25).” [8] The Passover meal concludes with a hymn of praise (Psalms 114-118).
Gethsemane: Mark 14:26-42
Following the Last supper, Jesus takes his disciples to a garden, probably one familiar to them. Gethsemane (literally “oil press”) is a small garden outside the eastern wall of Jerusalem on the Mount of Olives. He has eight of his disciples sit down to wait but invites the three who had witnessed the raising to life of the daughter of Jairus (Mark 5:37) and the transfiguration of their Master (Mark 9:2) to be with him while he prays in this ominous hour.
His address, beginning with the word "abba" (or dad/daddy in colloquial English) conveys the familial relationship between the Father and the Son more intensely than almost anywhere else in scripture. The prayer itself has a plea to the Father, recognizing that all things are possible for him. This plea is coupled immediately with abject subjugation of the Lord's will to the Father as he humbly paraphrases the prayer he gave his disciples "thy will be done."
We see, in St. Mark's Gospel the symbolism of the disciples' inability to comprehend the events unfolding. Three times (using Hebrew numerology - the absolute) he finds his three friends unable to stay awake (to understand). The symbolism is that they are completely uncomprehending of what is happening. "The spirit is willing but the flesh is weak": the spirit is drawn to what is good yet found in conflict with the flesh, inclined to sin; cf. Psalm 51:5, 10. Everyone is faced with this struggle, the full force of which Jesus accepted on our behalf and, through his bitter passion and death, achieved the victory." [9] Finally he tells them that the hour has come and his arrest is imminent.
The Arrest of Jesus: Mark 14:43-54
The arrest of Jesus is told in a matter-of-fact way by St. Mark. The actions of the Sanhedrin are expected. We note that Judas’ kiss, historically an act of affection (see Luke 7:45; Romans 16:16; and 1 Peter 5:14) was changed to an act of betrayal (see Proverbs 27:6).[10]
Jesus offered no resistance. “…thereby fulfilling the prophecies about him in the Old Testament, particularly this passage of the poem of the Servant of Yahweh in the Book of Isaiah: ‘like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth…because he poured out his soul to death…’ (Isaiah 53:7; 12). Dejected only moments earlier in the beginning of his prayer in Gethsemane, Jesus now rises up strengthened to face his passion.” [11]
The Trial: Mark 14:55-65
The trial of Jesus before the Sanhedrin is presented by St. Mark. In all accounts Jesus is falsely accused (see also Matthew 26:60–61 and John 2:19) and the difficulty of finding witnesses to testify is stressed. The testimony regarding the destruction of the temple is likely a misunderstood reference to Jesus' eschatological prediction of his own death and resurrection (see Matthew 23:37). The author’s account of a key point in the trial differs from other accounts in that Jesus, in this account, proclaims his identity as the Messiah to the Sanhedrin. This has the immediate effect of ending further discussion about his guilt and results in his condemnation. The trial with the Sanhedrin ends with the beginnings of the passion as Jesus is mocked and spit upon.
Jesus before Pilate: Mark 15:1-15
Those present at Jesus' trial the night of his arrest, already aware that Jesus is condemned to death, must convene the whole governing body of the Temple (“…chief priests with the elders and the scribes, that is, the whole Sanhedrin”). They lack the authority to execute Jesus so they must take their case to Pilate, the Roman governor, to accomplish the sentence they have passed.
St. Mark portrays Pilate as being amazed at Jesus’ responses to his questioning and because of what follows, we must assume Pilate to be reluctant to pass judgment against him (see also Luke 23:14 and Matthew 27:18). Seeking a means to avoid outright condemnation Pilate uses a local tradition of releasing one prisoner. Because the Hebrew leadership has support among those in the crowd present, a convicted felon, Barabbas, is released instead, and Jesus' fate is sealed. Jesus is scourged and handed over to the guards to be crucified.
Jesus Mocked: Mark 15:16-20
St. Mark describes the mocking of Jesus by the guards of the Praetorium (Fortress of Antonia). Pilate, after having him scourged, has given in to the apparent will of the crowd and placed Jesus in the custody of the paid guards. The soldiers jeer at Jesus as a "pretend king," placing upon him the purple cloak and the crown of thorns. This image of suffering and pain has become a symbol of all human pain and humiliation under the title "Ecce Homo." "But, as St. Jerome teaches, 'his ignominy has blotted out ours, his bonds have set us free, his crown of thorns has won for us the crown of the kingdom, his wounds have cured us.' (comm. in Marcum, in loc.)" [12]
The Crucifixion: Mark 15:33-46
In this passage we are given St. Mark's narrative about the final moments of Jesus' earthly life as he hung upon the cross and the interment of Lord in the tomb. St. Mark's narrative begins with darkness blanketing the whole land, probably a reference specifically to Judea, as the Messiah is sacrificed. This could also be a veiled recollection of the darkness called down by Moses (see Exodus 10:22).
Jesus cries out "Eloi, Eloi, lema sabachthani?" which is translated by Mark immediately. It is also found in Psalm 22:2. There the phrase is spoken as the suffering of the upright individual who turns to God at a time of extreme need. Here, in the voice of Christ, we hear the despair not of failing in his mission but rather more a plea for God not to abandon those he loves. The fact that a bystander misunderstands the cry as one invoking Elijah is likely representative of a confusion of language between the Greek and Hebrew. Elijah was of course expected by the Hebrews to return at the time the Messiah was to appear (see Malachi 3:1ff). Hearing him cry out one of the bystanders wet a sponge with wine to see if the mistaken request would be answered. Christians see this as a fulfillment of Psalm 69:22b "... and for my thirst they gave me vinegar."
The Lord gives a loud cry in St. Mark's Gospel, which differs from the later accounts of Luke 23:46 ("Jesus cried out in a loud voice, 'Father, into your hands I commend my spirit'”) and the more theological account from John 19:30 (“It is finished."). "Patristic writers often regard the cry as a manifestation of the freedom with which Jesus handed over his life to the Father." [13]
This passage from Philippians is known as the Kenotic Hymn, the song of emptying. Christ empties himself of the complete divinity that is his essence and accepts the human condition. As true man he suffers the ultimate humiliation of death (on the cross). The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings of God’s great glory in Christ, proclaiming him Lord and Savior. As part of St. Paul’s instructive letters, this is clearly to be used as a liturgical prayer or song. In the context of the Lord’s passion and resurrection, it provides a counterpoint to the elevated status of Jesus revealed as the Messiah – the Only Begotten Son of God. The attitude of Christ is one of humility.
CCC: Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635
----------------------------------------------------------------
Or: Mark 15:1-39
Commentary on Mk 15:1-39
The shorter form of the Passion Narrative omits the events leading up the Jesus’ arrest and trial and picks up after St. Peter’s denial. It sharpens the focus on the Lord’s crucifixion and death. Again, the interested reader is encouraged to consult a formal commentary and the footnotes to get the overall symbolism and deeper issues surrounding the text.
----------------------------------------------------------------
Pax
In other years on this date: Solemnity of the Annunciation of the Lord
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used is “Christ’s Entry into Jerusalem” by Benjamin Robert Haydon, 1814-20
[5] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp.285
[6] See NAB footnote on John 12:13
[7] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, pp.223
[8] See NAB Footnote on Mark 14: 22-24
[9] see NAB Footnote for Mark 14:38
[10] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 94
[11] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp. 308
[12] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp.313
[13] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 42:93, pp.58
No comments:
Post a Comment