The texts from the Roman Catholic Lectionary today challenge us to be open to reassessing our attitudes and relationships that inhibit our openness to accepting change that brings greater love and solidarity to the human family.
High Priest and Bridegroom
The reading from the Letter to the Hebrews announces Jesus as the new High Priest.
* [5:1–10] The true humanity of Jesus (see note on Heb 2:5–18) makes him a more rather than a less effective high priest to the Christian community. In Old Testament tradition, the high priest was identified with the people, guilty of personal sin just as they were (Heb 5:1–3). Even so, the office was of divine appointment (Heb 5:4), as was also the case with the sinless Christ (Heb 5:5). For Heb 5:6, see note on Ps 110:4. Although Jesus was Son of God, he was destined as a human being to learn obedience by accepting the suffering he had to endure (Heb 5:8). Because of his perfection through this experience of human suffering, he is the cause of salvation for all (Heb 5:9), a high priest according to the order of Melchizedek (Heb 5:10; cf. Heb 5:6 and Heb 7:3).1
Psalm 110 is an assurance of victory for God’s Priest-King.
* [110:4] Melchizedek: Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Gn 14:18–20); like other kings of the time he performed priestly functions. Heb 7 sees in Melchizedek a type of Christ.2
In the Gospel of Mark, Jesus addresses the question about Fasting.
* [2:19] Can the wedding guests fast?: the bridal metaphor expresses a new relationship of love between God and his people in the person and mission of Jesus to his disciples. It is the inauguration of the new and joyful messianic time of fulfillment and the passing of the old. Any attempt at assimilating the Pharisaic practice of fasting, or of extending the preparatory discipline of John’s disciples beyond the arrival of the bridegroom, would be as futile as sewing a piece of unshrunken cloth on an old cloak or pouring new wine into old wineskins with the resulting destruction of both cloth and wine (Mk 2:21–22). Fasting is rendered superfluous during the earthly ministry of Jesus; cf. Mk 2:20.3
Cindy Murphy McMahon asks how often do we not seek the truth behind something or someone we disagree with? Instead we just want to put them down, expose them to ridicule or feel superior.
1) Now is not the time for my disciples to fast. I am with them and it is a time for us to celebrate. 2) There is something new happening here. Don’t try to make my mission – my message of God‘s love alive in a new way – fit into “old cloth.” It won’t work. It’s not supposed to work. Open your hearts to something new, and let it move you. 3) Don’t expect my ministry, my life, my mission to strictly conform to ancient practices. If that is required, both the old and the new ways will be damaged. Instead, be open to the gift God is offering you and allow God's love to be poured into you.4
Don Schwager quotes “The presence of the Bridegroom,” by Bede the Venerable, 672-735 A.D.
"From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning - until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the saints hangs upon his return. It was at the time when he was keeping company with humanity that his presence was to be celebrated. Then it would have been unfitting to weep and mourn. For like the bride, she had him with her bodily whom she loved spiritually. Therefore the bridegroom is Christ, the bride is the church, and the friends of the bridegroom (Matthew 9:15, Luke 5:34) and of the marriage are each and every one of his faithful companions. The time of his marriage is that time when, through the mystery of the incarnation, he is joining the holy church to himself (Revelation 19:7). Thus it was not by chance, but for the sake of a certain mystical meaning that he came to a marriage ceremony on earth in the customary fleshly way (John 2:1-12), since he descended from heaven to earth in order to wed the church to himself in spiritual love. His nuptial chamber was the womb of his virgin mother. There God was conjoined with human nature. From there he came forth like a bridegroom to join the church to himself."(excerpt from HOMILIES ON THE GOSPELS 1.14)5
The Word Among Us Meditation on Mark 2:18-22 resonates with the start of the annual Week of Prayer for Christian Unity, The author comments that Jesus wasn’t trying to upset anyone by breaking with the practice of rigorous fasting that was common among the more devoted Jews. He was demonstrating what life should be like now that he, “the bridegroom,” had come and ushered in the kingdom of God (Mark 2:19). Sure, it seemed risky not to rely so much on practices like fasting. Many people preferred to stick with the “safe” way they had learned from their ancestors. Better that, than take a chance on an uncharted path in the hopes of deeper faith and greater intimacy with God.
In a similar way, God has been doing something new in the body of Christ: he has been drawing together divided churches and helping them overcome painful, centuries-old prejudices. Catholics, Lutherans, and Methodists have come to agreement on the term “justification by faith.” Orthodox and Catholics are talking together about the role of the pope. Even Catholics and Evangelicals are putting aside their suspicions and working together to promote a culture of life. So much is changing, and God is inviting us to embrace these changes as part of his plan. As Christians, we may still disagree on doctrines like the papacy and the role of Mary. But we all agree on so many more: a loving, Trinitarian God; salvation in Christ; the gift of the Holy Spirit; the call to conversion and baptism; and the promise of heaven. Instead of emphasizing what divides us, let’s focus on what we have in common.6
Friar Jude Winkler discusses the connection between Jesus, and the priest-king Melchizedek, who with Abraham, offered a sacrifice of bread and wine. Fasting is a spiritual discipline, puts food in proper perspective, and offers solidarity with those in hunger. Friar Jude suggests that Jewish tradition of avoiding the mixing of old and new crops and threads is connected to Mark’s Gospel text today.
Fr. Richard Rohr, OFM, comments that the path to full liberation always has its source in an Infinite God. He shares the reflection of Barbara Holmes.
Although justice must be enacted in concrete ways, I agree with Václav Havel (1936–2011) [who] . . . suggested that liberation is an awareness of connections to a reality “beyond our reach, a higher intention that is the source of all things, a higher memory recording everything, a higher authority to which we are all accountable in one way or another.” [1]7
The Presence of the Bridegroom through the action of the Holy Spirit lifts us to joy and brings hope that we can be transformed to be more generous in our Love and understanding of the new relationships we are called to develop in our journey.
References
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