The texts from the Roman Catholic Lectionary today remind us of the support we have from Jesus for the challenges of life and remind us of our mission to live as Jesus disciples.
Help and healing
The reading from the Letter to the Hebrews reminds us of Jesus' role to help those who are being tested.
* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith… By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18).1
Psalm 105 praises God’s Faithfulness to Israel.
* [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants.2
In the Gospel of Mark, Jesus heals many at Simon’s House and begins a preaching tour in Galilee.
* [1:21–45] The account of a single day’s ministry of Jesus on a sabbath in and outside the synagogue of Capernaum (Mk 1:21–31) combines teaching and miracles of exorcism and healing. Mention is not made of the content of the teaching but of the effect of astonishment and alarm on the people. Jesus’ teaching with authority, making an absolute claim on the hearer, was in the best tradition of the ancient prophets, not of the scribes. The narrative continues with events that evening (Mk 1:32–34; see notes on Mt 8:14–17) and the next day (Mk 1:35–39). The cleansing in Mk 1:40–45 stands as an isolated story.3
George Butterfield offers a conclusion in his reflection today. We are called to be instruments of God’s peace. Unafraid of death which had its fangs pulled by Jesus, we serve the world with humility and grace.
Making a name for ourselves is not our mission. In fact, a hundred years from now, will anyone know our name? The verse for today which is sung with the Alleluia answers this question. “My sheep hear my voice, says the Lord. I know them, and they follow me.” God has a long memory. He knows his children. He will not forget our names.4
Don Schwager quotes “The habit of prayer,” by Origen of Alexandria (185-254 AD).
"Jesus prayed and did not pray in vain, since he received what he asked for in prayer when he might have done so without prayer. If so, who among us would neglect to pray? Mark says that 'in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed' (Mark 1:35). And Luke says, 'He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray,"' (Luke 11:1) and elsewhere, 'And all night he continued in prayer to God' (Luke 6:12). And John records his prayer, saying, 'When Jesus had spoken these words, he lifted up his eyes to heaven and said, "Father, the hour has come; glorify your Son that the Son may glorify you"' (John 17:1). The same Evangelist writes that the Lord said that he knew 'you hear me always' (John 11:42). All this shows that the one who prays always is always heard." (excerpt from ON PRAYER 13.1)5
Peter Edmonds SJ celebrates the text of the Letter to the Hebrews as a 'fine sermon'.
We appreciate a good sermon. In our Sunday lectionary, we only have the opportunity to enjoy the highlights of the sermon that is the Letter to the Hebrews. One can debate how far the editors have selected the best parts by reading the whole for oneself. Certainly the texts provided can lead to a richer understanding of special days in the Church’s year, of the person of Christ who is ‘the same yesterday and today and forever’ (13:8), and of the way of Christian life, because here, ‘we have no lasting city, but we are looking for the city that is to come’ (13:14). The person who wrote the Letter to the Hebrews remains unknown to us, but he asks for our prayers (13:18) and we in our turn ask for his.6
The Word Among Us Meditation on Mark 1:29-39 comments that sometimes the excessive demands of life require that we get more rest. God knows about our physical needs; he cares about us and he doesn’t want us to get worn down. But he also knows that we need to connect with him each day.
The next time you feel sapped by the demands of life, call to mind Jesus’ dedication to spending time with his Father. By all means, make an effort to get some extra sleep. But at the same time, don’t forgo your time with God. Prayer will reenergize you and supply you with all that you need. It will enable you to serve as he did—with strength, conviction, and even joy. “When I feel too tired to pray, Lord, remind me of the rich reward of time in your presence.”7
Friar Jude Winkler shares that Jesus' experience as a human is a source of empathy toward us. We need to balance activity with prayer. Friar Jude reminds us that our service in sharing the Good News in Word and action helps reveal our own inner motivations that require purification.
Fr Richard Rohr, OFM, writes that although Brian McLaren often critiques the stories told by Christian denominations, he has never tired of the Jesus story or failed to believe in its power to transform the world. Fr. Richard quotes the work Brian D. McLaren and Gareth Higgins in their book, “The Seventh Story: Us, Them, & the End of Violence.”
Jesus came to subvert all stories of violence and harm, not repeat them. Instead of patriarchal stories of domination, he taught and embodied service, reconciliation, and self-giving. Instead of stories of violent revolution or revenge on the one hand or compliant submission on the other, he taught and modeled transformative nonviolent resistance. Instead of the purification stories of scapegoating or ethnic cleansing, he encountered and engaged the other with respect, welcome, neighborliness, and mutuality. Instead of inhabiting a competitive story of accumulation, he advocated stewardship, generosity, sharing, and a vision of abundance for all. Instead of advocating escapist stories of isolation, he sent his followers into the world to be agents of positive change, like salt, light, and yeast. And instead of leaving the oppressed in stories of victimization, he empowered them with a vision of faith, hope, and love that could change the world. [1]8
With the support of the High Priest Jesus we are empowered to be witnesses with a lifestyle of service and prayer.
References
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