Jesus Before Pilate

This is Mihaly Munkacsy's (1844-1900) painting, Christ Before Pilate. And here is St. Mark's Gospel account of the event. We might keep the two in mind in our reflecting.

At the festival season the Governor used to release one prisoner at the people's request. As it happened, the man known as Barabbas was then in custody with the rebels who had committed murder in the rising. When the crowd appeared asking for the usual favour, Pilate replied, "Do you wish me to release for you the king of the Jews?" For he knew it was out of spite that they had brought Jesus before him. But the chief priests incited the crowd to ask him to release Barabbas rather than Jesus. Pilate spoke to them again: "Then what shall I do with the man you call king of the Jews?" They shouted back, "Crucify him!" So Pilate, in his desire to satisfy the mob, released Barabbas to them; and he had Jesus flogged and handed him over to be crucified.  Mark 15: 6-1

The "festival season" Mark refers to the annual celebration of Passover - the Jewish people remembering with grateful hearts God's lifting them out of their oppression through death, to a new life. And Jesus is beginning his own Passover, lifting humankind out of sin and the darkness which oppresses us.

At the start of this sacred action, Jesus' life is already being exchanged for a murderous rebel, Barabbas. Perhaps Barabbas is an image of humankind, which in countless ways throughout history, rebels against life. 

Far from Rome, at the end of the Mediterranean, Pilate is governor - Caesar's man, sent to manage the Jews. All executions require Rome's seal of approval - that's why Pilate is integral to this story. The artist depicts Pilate as tense and vexed; he knows what the religious officials are up to. They want Jesus dead because he is more popular than they. The original sin is power. Their power is being threatened by the non-power of Jesus. 

Notice that no where in the Gospel does Mark blame the Jews for the death of Jesus - just some religious officials. We understand.

And these leaders incite the crowd. Munkacsy has captured this moment. We see men with heads together; whispering their conspiracy theories. The religious spokesman delivers his case with great dramatic effect. The crowd is making a lot of noise. The poor, dim fellow in the blue coat on the left is trying to figure it out - Should I join in?  History isn't done with this kind of low-end behaviour: white supremacist processions and political rallies. And right in the middle of it all is a mother with an infant. She is gentle and protective. 

But look at how the artist has depicted Jesus, who is dressed in a brilliant white robe. He stands nobly and victorious against the shadowy crowd. One art commentator says that Mankacsy was disappointed in his changing world - full of doubts and fears. It's not unlike our own world and cultural scene: so much invoking of religion, religious freedom and religious rights - but also so much self-righteous, fearful-anger and hatred, especially hatred of the others.

Jesus before Pilate

When morning came the chief priests, having made their plan with the elders and lawyers and all the Council, put Jesus in chains; then they led him away and handed him over to Pilate. Pilate asked him, "Are you the king of the Jews?" He replied, "The words are yours." And the chief priests brought many charges against him. Pilate questioned him again: "Have you nothing to say in your defence? You see how many charges they are bringing against you." But, to Pilate's astonishment, Jesus made no further reply. Mark 15:1-5

In the previous two verses St. Mark relates that while spending the night in jail, Jesus was spit on, blindfolded, insulted and punched. Like Abu Graib: a disgusting display of power. The most awful things happen in prisons. I expect Mark does not reveal the worst of it. 

Then, first thing in the morning, the religious leaders, who have been up all night (and gotten their concocted story straight: "This is what we'll say...") now lead Jesus in chains (how ridiculous!) off to Pilate. They have to get Pilate involved because they are an occupied people, Rome is in charge, and Rome has taken to itself authority over executions. So, the religionists need to convince "Rome" that everyone would be better off without Jesus.  

The Flemish painter, Hieronymus Bosch (1450-1516), has given us this painting titled, Jesus Before Pontius Pilate. He has captured the scene through contrast: the gentle and calm beauty of Jesus surrounded by an assembly of human beings in their most stupid, degraded ugliness - their inner foulness breaking through their outer form. They are the disfigured faces of bullies, liars, death-planners, death-approvers, soul-less power-persons. Pilate, ready to wash his hands of the whole matter, already looks like a corpse. Notice the figures on the left (armored and weaponized) go from lighter, to darker, to darkest. There are souls like that.

At first, these mobsters tell Pilate that Jesus has blasphemed (made  himself out to be divine, or something close to that). But Pilate wouldn't have cared - he wasn't interested in religion. So they had to get Pilate to see that Jesus was a dangerous threat to Rome's power. That's why they add, "Well Pilate, the real problem is that this man has said we don't need to pay taxes to Caesar, and that he's really the king, and not Caesar." This gets Pilate's attention, but only because he's afraid if Caesar gets wind of any insurrection, his outpost job will be on the line. Remember, the first task of any institution is to preserve its prestige and power. That's the real evil trapping Jesus. 

But Pilate understands what's actually going on - what a charade this is. He knows Jesus isn't a serious threat to the empire. Jesus had said, "My Kingdom is not of this world." And in a few verses Pilate will share with Jesus that he knows the real problem is that the religious leaders are envious of Jesus. Indeed, Jesus was more popular than they.

What's strange here is that Jesus doesn't respond to Pilate's questions - he remains silent. Jesus knows himself. Silence can be an answer, and Jesus' silence reveals that he is answerable only to God. Why do so many Christians not believe this and instead fall into line with the power-deciders. I notice how quick so many Christians are to accept what military people and politicians have to say. Their word is truth. Do we give greater fealty and glory to admirals, politicians, political platforms, generals and "war heroes" than to our own saints? Especially if those saints are peacemakers who follow Christ's commandment, "Love your enemies."

Pilate doesn't dislike Jesus, but he's caught in a predicament and Jesus isn't talking. He's hoping Jesus will talk more so maybe he can find a way out of his problem. That's why Pilate is "astonished" - Jesus isn't doing anything to save himself. Jesus knows where the only real power is - and it's not in Caesar's empire.

A final thought about the silence of Jesus. We live in a culture that can't stop talking. There is almost no rest from words. Empty words. Dishonest words. Vain and arrogant words. Pandering, television words that only care about our buying some product. I have recently started to mute commercials with a click of the remote. The silence feels bless-ed!

Jesus on Trial

Here is Duccio Du Buoninsegna's early 14th century depiction of Jesus on trial before the religious hierarchy. They are in a huddle among themselves and with the witnesses, trying to get their story straight. We see Roman helmets and spears behind them . The high priest rips his shirt when hearing Jesus speak the "blashempy" of close identification with God. Peter looks nervous out in the courtyard at left. Two locals question him about his relationship to Jesus who stands silently, hand's tied, in the middle.

53 Then they led Jesus away to the High Priest's house, where the chief priests, elders, and doctors of the law were all assembling. 54 Peter followed him at a distance right into the High Priest's courtyard; and there he remained, sitting among the attendants, warming himself at the fire.

55 The chief priests and the whole Council tried to find some evidence against Jesus to warrant a death-sentence, but failed to find any. 56 Many gave false evidence against him, but their statements did not agree. 57 Some stood up and gave this false evidence against him: 58 'We heard him say, "I will throw down this temple, made with human hands, and in three days I will build another, not made with hands."' 59 But even on this point their evidence did not agree.

60 Then the High Priest stood up in his place and questioned Jesus: "Have you no answer to the charges that these witnesses bring against you?' 61 But he kept silence; he made no reply. 

Again the High Priest questioned him: 'Are you the Messiah, the Son of the Blessed One?' 62 Jesus said, 'I am; and you will see the Son of Man seated on the right hand of God and coming with the clouds of heaven.' 63 Then the High Priest tore his robes and said, 'Need we call further witnesses? 64 You have heard the blasphemy. What is your opinion?' Their judgment was unanimous: that he was guilty and should be put to death.  Mark 14:53-64

Verse 53: These guys have a plan and have gathered to put it into action. Their gang-up paints a sad picture: all this power (indeed - religious power) assembled against Jesus who shunned power.  

Power is the original sin - not dis-obedience, gluttony, lust. "Eat this fruit and you'll be like God," the serpent said to our parents in the garden. Power: "Do you have any idea who you're talking to?" "I give the orders around here," "Only I can fix these problems," "I was just joking." Calling people names is power abuse. Mocking immitation and laughter is power.

Verse 54: Notice that Peter is hanging around from a safe distance. Not a few Christians live their religious lives from a distance. They wear some religion, know a priest or a nun, step into a church for a  holiday or funeral, "say" a prayer when there's trouble. We might call Peter the patron saint of those who follow Jesus from a safe distance.

Verse 55: What a bunch, heh? They're digging around looking for some sound-bite they can slap on Jesus that will land him the death-penalty. Religion issuing death penalties - yikes! Pretty hard to believe this still happens: beheading, crucifying and stoning Christians, murdering a gay teenager, killing a young girl who picked her own boy friend - from a different religion.

Verses 56, 57: Many gave false witness. That means they lied about Jesus. Somebody likely made some money on it. But they weren't good at it and the contradictions were all over the place. Sounds like a modern day political scene: walking back stories, changing press releases, bold-faced denials, changing stories, conflicting stories, blaming others, concocting accounts, spin.

Verses 58, 59: "We heard him say..." This is religion without a real spiritual grounding. Religion needs poetry, image and metaphor to express inexpressible, divine things. When religion is reduced to insisting on the black and white, then that religion becomes a weapon to be used against people. Dangerous. I can have all my bible verses in good order - all my proof texts memorized and at-the-ready like arrows, and still not know God. How sad is that: to be so religious and still not know God.

Verses 60, 61: The high priest stands up at his authority chair as if to say, "Now everyone be quiet and I'll get to the bottom of this." But Jesus is silent. He has accepted his death but won't play their game. Am I ever silent? We can be so wordy, noisy, busy, agitated, fussy, that God's voice doesn't stand a chance. Jesus penetrates the talk-y world of these men. Their boldness will stand exposed on judgment day.

Verse 62: When Jesus is asked if he is the Messiah, he answers, "I am, and you will see..." He seems to be putting a judgment on his accusers, as if to say, "God will judge you for putting an innocent person to death." Fourteen year old Emmett Till from Chicago was hanged while visiting his relatives in Mississippi on August 28, 1955 for allegedly whistling at a white woman. Key word: allegedly. Let's not think Jesus is concerned only with his own phony trial.

Verse 63: High drama! The words Jesus speaks, "I am" - these are divine words, and so the high priest tears his clothes when he hears the blasphemy. Blasphemy is a God insult. Some people love to use these kinds of handy weapon-words against others: abomination, heresy, heretic, heterodox. They are power words that allow some folks to feel good about themselves. Some sexual things are called abominations, and the religious doctrines of others. But I've never heard anyone call bombing a school full of God's children an abomination, or turning our God-given paradise world into a garbage dump an abomination. Human beings often get it really wrong.

Verse 64: Their judgment was unanimous. They thought they were right because they all agreed. Power in numbers!

Jesus in Gethsemane

Way back in 2014 and over a thousand posts ago, we started working our way, scene by scene and verse by verse, through St. Mark's Gospel. We are now towards the end in Chapter 14. Bernard van Orely's (1492 ~ 1591) painting Christ in Gethsemane helps us to see and understand. 

32 When they reached a place called Gethsemane, he said to his disciples, 'Sit here while I pray.' 33 And he took Peter and James and John with him. 34 Horror and dismay came over him, and he said to them, 'My heart is ready to break with grief; stop here, and stay awake.' 35 Then he went forward a little, threw himself on the ground, and prayed that, if it were possible, this hour might pass him by. 36 'Abba, Father,' he said, 'all things are possible to thee; take this cup away from me. Yet not what I will, but what thou wilt.' 

37 He came back and found them asleep; and he said to Peter, 'Asleep, Simon? Were you not able to keep awake for one hour? 38 Stay awake, all of you; and pray that you may be spared the test: the spirit is willing, but the flesh is weak.' 39 Once more he went away and prayed. 40 On his return he found them asleep again, for their eyes were heavy; and they did not know how to answer him.

41 The third time he came and said to them, 'Still sleeping? Still taking your rest? Enough! The hour has come. The Son of Man is betrayed to sinful men. 42 Up, let us go forward! My betrayer is  upon us.'

43 Suddenly, while he was still speaking, Judas, one of the Twelve, appeared, and with him was a crowd armed with swords and cudgels, sent by the chief priests lawyers, and elders. 44 Now the traitor had agreed with them upon a signal: 'The one I kiss is your man; seize him and get him safely away.' 45 When he reached the spot, he stepped forward at once and said, to Jesus, 'Rabbi', and kissed him. 46 Then they seized him and held him fast.

47 One of the party drew is sword, and struck at the High Priest's servant, cutting off his ear. 48 Then Jesus spoke: 'Do you take me for a bandit, that you have come out with swords and cudgels to arrest me? 49 Day after day I was within  your reach as I taught in the temple, and you did not lay hands on me. But let the scriptures be fulfilled. 50 Then the disciples all deserted him and ran away. 

51 Among those following was a young man with nothing on but a linen cloth. 52 They tried to seize him; but he slipped out of the linen cloth and ran away naked.' (Mark 14:32-52)

Verse 34: We are told that Jesus is overcome with horror and dismay. What depth of human depravity and sin was revealed to him then? What did Jesus see? Our killing, our lies, our criminality, our cruelty and hatred, our greed, our explosive and burning destruction...

Verse 35: Jesus has thrown himself down on the ground. The word Gethsemane means olive press. Jesus is pressed or crushed by the inner knowledge of his approaching death and the why of his suffering. 

Verse 33: Peter, James and John have gone with Jesus because he has invited them, but they have fallen asleep. 

Verse 37-42: The apostles are not only sleeping but they are sound asleep. Five verses to describe their sleep and the frustration of Jesus! Maybe too much wine. But it is much more than physical sleep. St. Thomas More said of England, "England would have slept through the Sermon on the Mount." And our country?

Verse 43: The word suddenly seems to be important - we are being shaken awake. It is a ridiculous scene, an armed crowd coming after Jesus with swords and clubs. Who do they think they are coming to arrest that they need weapons? Talk about ignorance! And notice the men from religious headquarters (chief priests, lawyers and elders) have not come in person, but have sent a posse to do their dirty work. I wonder how much money crossed the table.

Verse 44-46: The kiss. The expression of deepest affection and love has been twisted into a sign of betrayal and death. And why did they need a signal in the first place? Maybe just because it was dark. But I might suggest because they have never even seen Jesus before, let alone listened to him. They grab hold of Jesus and don't let go of him. Little do they know Jesus would not run away. 

Verse 47: The scene turns bloody and violent. We have such an inclination to violence. Even a soccer game can become violent and injurious. We don't understand that violence solves nothing. We even make it our entertainment. Violence is our go-to solution. Jesus won't have it; he heals the ear. He heals our hearing. We haven't heard - we refuse to hear and accept the teaching of Jesus which forbids blood-letting violence. 

Verses 48-49: Jesus knows what's up. In so many words he says to them: With all your weapons, you're treating me like a bandit." And we're supposed to remember when Jesus drove out of the temple all those who made money selling animals for sacrifice. He called them bandits. And he drew the contrast: You were in the temple to make money; I was there to teach people about God.

Verse 49: We're not told which scripture verse is being fulfilled, but it is enough for us to know that what is happening in this scene, and the subsequent trial and suffering, is willed by God.

Verse 50: The disciples deserted Jesus and ran away. It is a sad scene. It happens still, of course. A whole nation can run away from Jesus.

Verses 51-52: Finally, there is this mysterious guy who is wrapped in a linen cloth. Scholars have lots to say about who he is. I have my own idea. I think he is a symbol of any of us who have been baptized, and who fearfully run away into the darkness naked, having dropped or slipped out of our baptismal clothing.

At Table With Jesus

The Last Supper ~ Joos Van Cleve ~ 1485 -1540

On the first day of Unleavened Bread, when the Passover lamb is sacrificed, Jesus' disciples said to him, "Where do you want us to go and make the preparations for you to eat the Passover?" So he sent two of his disciples, saying to them, "Go into the city, and a man carrying a jar of water will meet you; follow him, and wherever he enters, say to the owner of the house, 'The Teacher asks, 'Where is my guest room where I may eat the Passover with my disciples?' He will show you a large room upstairs, furnished and ready. Make preparations for us there." So the disciples set out and went to the city, and found everything as he had told them; and they prepared the Passover meal.

When it was evening, he came with the twelve. And when they had taken their places and were eating, Jesus said, "Truly I tell you, one of you will betray me, one who is eating with me." They began to be distressed and to say to him one after another, "Surely, not I?" He said to them, "It is one of the twelve, one who is dipping bread into the bowl with me. For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would be better for that one not to have been born."

While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them and said, "Take; this is my body." Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, "This is my blood of the covenant, which is poured out for many. Truly  tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

When they had sung the hymn, they went out to the Mount of Olives. And Jesus said to them, "You will all become deserters; for it is written, 'I will strike the shepherd, and the sheep will be scattered." But after I am raised up, I will go before you to Galilee." (Mark 14: 12-28)

Do we remember earlier (Mark 11:1-2) when Jesus told the disciples they would find a donkey they could use for his Jerusalem entrance? Here he tells them to follow the man carrying a water jar. Jesus seems to have a knowledge of future events.  Notice too that a man carrying water is unusual; in the ancient world water-carrying is women's work. All of this in preparation for the upstairs dinner, a dinner he will eat not with his family, as was the custom, but with them. Jesus is forming a new family, bigger than blood relations.

Jesus is referred to as the teacher. We must pay attention to the lesson then, even in its details. After the bread is passed, is Jesus teaching us something new: instead of each disciple drinking from his own cup, there is one cup passed among them all.  

Jesus is preparing the disciples for his death. He speaks of betrayal, and denial. He makes a psalm-reference to an enemy and a divine curse which is really a claim that he will be raised up and delivered. The blessing words over the bread and cup foreshadow his death.

But there is more. This meal anticipates the meal (a heavenly banquet) which will take place when Jesus returns and brings in God's full reign over all creation. I knew a non-believing doctor who  worked in a Catholic hospital and who one night wandered into the hospital chapel and carefully observed the Stations of the Cross on the walls. "How ridiculous, a God who dies," he said. 

I suppose, instead of jumping to defend against that claim, one could accept it and come to love Jesus precisely because, as the world goes, he is ridiculous: Jesus, who told us about a shepherd who had a big flock of one hundred sheep and who left them vulnerable to go in search of the one that got lost. That's ridiculous. Or the ridiculousness of a woman who had ten coins, but who lost one and ripped the place apart until she found it. And here, the ridiculousness of Jesus, who is starting a new family, a new spiritual way that is sealed not with a kiss, but with his spent blood. And that spent blood he tells us is, "for the many," which is the Aramaic way of saying, for all. I mean, really: the folks who don't make the cut, who aren't on the honor roll, who don't win the golden whatever, who aren't on the A list, who don't merit citations - searching them out for love!?

This Last Supper scene isn't just about the twelve disciples, but it's about us. I'm invited to take my place at the table too. Jesus knows the betrayer and the denier are at the table. And the two disciples who argued about seats of honor at Jesus' left and right; they're there.  And Jesus' references that later that same night they'll all run away from him. So it's not a table of perfect people by any means.

In my meditation, where do I seat myself? Anywhere is fine really. But what matters is that the seat next to me is empty. Remember, I am sitting at the table of Jesus-the-Ridiculous. The table is my heart. Our country loves to talk about winners and losers, who's in and who's out, who matters and who doesn't. So who sits down next to me? Think of the news. Even think of what we call politics - which it isn't really. How do I feel? And do I care that I'll be labeled ridiculous or worse, even by other Christians?

Loving Jesus

This painting (Christ in the House of Simon) was created by the Netherlandish painter Dieric Bouts (1420-1476). It depicts the Gospel scene of Mark 14:1-11. It is a very important account for the Christian disciple:

Now the festival of Passover and Unleavened Bread was only two days off; and the chief priests and the doctors of the law were trying to devise some cunning plan to arrest Jesus and put him to death. 'It must not be during the festival,' they said, 'or we should have rioting among the people.'

Jesus was at Bethany, in the house of Simon, a man who had suffered from a virulent skin-disease. As he sat at table, a woman came in carrying a small alabaster bottle of very costly perfume, oil of pure nard. She broke it open and poured the oil over his head. Some of those present said to one another angrily, 'Why this waste? This ointment might have been sold for thirty pounds and the money given to the poor'; and they turned upon her with fury. But Jesus said, 'Leave her alone. Why must you make trouble for her? It is a fine thing she has done for me. You have the poor among you always, and you can help them whenever you like; but you will not always have me. She has done what she could: she has anointed my body beforehand for its burial. I tell you this: throughout all the world wherever the Gospel is proclaimed, what she has done will be told as well, in remembrance of her.'

Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear it, and promised to give him money. So  he watched for an opportunity to hand him over.

Verses 1-2: The religious leaders have decided that Jesus has to be gotten rid of because he makes them think about their religion in uncomfortable ways. He takes them to task for their superficiality and fakery. They also know Jesus is more popular than they are, and that if they are seen as responsible for the death of Jesus in an emotionally charged time like Passover and there is a riot, Rome will be unhappy, and the consequences could be dire.

Verse 3: This homeowner, Simon, is something of a mystery man. We don't know who he is, except that he's got his own problems with a bad skin disease. But the dinner takes place in his home in Bethany, where Lazarus, Martha and Mary live. Surely everyone knows about the great miracle of Jesus restoring Lazarus to life. We can imagine the religious leaders hating Jesus all the more for that miracle which would have resulted in his increased popularity.

A woman comes into the house. Has she been invited? Is she considered to be intruder - a brave woman stepping into a men's club. She knows who Jesus is, and she's not going to be distracted or stopped. 

She carries a small vial or bottle which would have had a thin neck. She's spent some money on the gift she carries; it is made of alabaster and filled with an expensive, fragrant oil. Alabaster is a translucent mineral, soft enough to be carved. Then she snaps off the top or breaks the seal on the bottle and pours the contents over Jesus' head, which is reminiscent of what the women of Good Friday will do after washing the dead body of Jesus.

Verse 4: Some of the men get angry and call her action wasteful. Maybe their anger is a cover-up for their shame, that they see her love and respect for Jesus to be deeper than their own. 

Verse 5: The men continue with a pious defense of their annoyance, citing the Law of Moses which requires helping the poor. Jesus doesn't buy it. It's easy to fall back on a shallow piety which makes religion easy. 

Verse 6: There's a lot of tension at this table and Jesus sees through it. He recognizes false religion and gratefully goes to the woman's defense, calling her action, a fine thing.

Verse 7-8: The woman seems to know and accept that Jesus is going to Jerusalem because he will suffer and die there. Jesus often holds up for admiration the faithful response of women. In chapter 12: 41-44, it's a poor widow who illustrates a right response to God and it's women again, going to the tomb on Easter morning, loving Jesus through death. In the ancient world, women were not allowed to testify in court. Jesus breaks down that prohibition.

Verse 9: Jesus doesn't promise that this woman's name will be remembered, but her action. Action matters most to Jesus, not "the name we make for ourselves". We might remember Herodias in the early part of Marks' Gospel (6:14-29) who demanded the head of John the Baptist and see the contrast of love in this mystery- woman's anointing of the head of Jesus. Notice too, the good news of Jesus is not just for some, but for everyone "all through the world".   

Verse 10: Notice that Mark has placed the account of this woman's love between the two mean-spirited verses of the religious leaders looking to get rid of Jesus, and Judas playing into that nasty scheme. And so, the Gospel presents us with a choice.

Maybe this awareness of our having a choice is depicted in Bout's painting. He has placed a devout monk in a white habit at the edge of the room. Monks didn't exist at the time of Jesus. His taking up a place in the room, and even the young apostle gesturing to him, suggests the timelessness of the Gospel question. It is as if the painter is asking all the Christians who will come after Jesus, even (or perhaps especially) the clergy, do you love Jesus the way this woman does? Look closely at the monk's face - he knows it's a most serious question.

The Temple Will Fall

As he came out of the temple one of his disciples said to him, "Look, Teacher, what large stones and what large buildings!" Then Jesus asked him, "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down." Mark 13: 1,2

Here is a photograph of a devout Jewish man praying at what's left of the temple which Jesus and the disciples are discussing in these two verses. Seeing the huge stones, we get a sense of how awe-inspiring the temple was. 

Notice that Jesus says the temple will be thrown down. He doesn't say HE will destroy it, as some claimed at his trial. Maybe when Jesus cast out the animal sellers and money changers (11:15-17) he was hinting at the temple's destruction, as if to say: If this temple isn't going to serve the purpose of being God's house, then it will fall. We might also notice that the prediction of the temple's destruction is not linked to the other gospel verses in which Jesus speaks of the end time.

Jesus assumes a prophetic role here. But lots of people only think of prophets as fortune tellers. And lots of people love fortune tellers: "Will I see my relatives in heaven?" "Will I see my pets in heaven?" "Should I marry him/her?" "If I lend them the money, will I get it back?" Will I get this desired job or promotion?" "Should I move to this new place?" Religion is easily trivialized.

In the Hebrew Scriptures people ask the prophet for a word, but when he speaks a call to reform or change, the message is ignored and the prophet winds up exiled or murdered. It's still that way: 

• Oscar Romero, the Archbishop of El Salvador, was murdered in 1980 for speaking boldly against poverty, social injustice, assassinations and torture.

• Father Pino Puglisi was murdered in 1993 because he publicly challenged the Mafia against luring children into drug dealing. He would not take Mafia bribes to allow them to lead religious processions and was critical of Church inaction in the face of Mafia crimes.

• Polish Father Jerzy Popieluszko was beaten, bound and drowned at the height of the Soviet years for being a vocal defender of human dignity, freedom and workers rights.

• Sister Dorthy Stang was shot dead in 2005 for defending the peasants and indigenous peoples of the Amazon, against ranchers who wanted their land. Her motto was: "The death of the forest is the end of our lives."

The Prophet detests the worship of false gods and the abuse of power that chews up the poor, the weak and the vulnerable. The prophet demands change. His themes are not about sex but about justice. And so when Jesus is uttering this prophetic word about the ruin of the temple, he's not acting as a scary fortune teller, but calling us to make the necessary changes - as individual persons, as nation, as church - to stand with God and God's agenda. 

And when we're not on the side of God's justice (and more than a few Christians won't allow for this) - it can all come tumbling down. In 70 A.D. the Romans demolished the great temple and its impressive complex of splendid buildings. No matter how impressive the stones and decorations, no matter how old and far reaching the empire or sphere of influence, no matter how vast the military might, no matter how much power the lobbyists exercise, no matter how astute the powers are at protecting incriminating secrets, no matter how vociferous the claims of greatness and prominence - it can all come to a disastrous end. 

Jesus Draws Contrasts

There was a great crowd and they listened eagerly. He said as he taught them, 'Beware of the doctors of the law, who love to walk up and down in long robes, receiving respectful greetings in the street; and to have the chief seats in synagogues, and places of honour at feasts. These are the men who eat up the property of widows, while they say long prayers for appearance' sake, and they will receive the severest sentence. Mark 12:38-40

Once he was standing opposite the temple treasury, watching as people dropped their money into the chest. Man rich people were giving large sums. Presently there came a poor widow who dropped in two tiny coins, together worth a penny. He called his disciples to him. 'I tell you this,' he said: 'this widow has given more than any of the others; for those others who have given had more than enough, but she, with less than enough, has given all that she had to live on. Mark 12:41-44

Jesus takes clericalism head on in verses 38-40. Clericalism: the rules that apply to everyday folk don't apply to deacons, priests and bishops. Clericalism is an ugly stain on the church. It makes for church leaders who are soft, lazy, entitled, materialistic, superficial... 

Notice this: In all four Gospels, it's clerics who receive "the most severe sentence" v. 40 - not prostitutes, not divorcees, but clerics! Men! Indeed, in the next gospel section, it's a woman who demonstrates the kind of love human persons should have for God. Jesus must have surprised his audience by proposing a woman as an example of how to be with God. 

Mother Teresa used to say to people, "Give until it hurts you." This widow understood that. In the ancient world the words, "poor widow" (no male siupport; no Social Security, no 401K) were an image of an utterly hopeless, lonely, miserable person. And this is precisely the one who still finds a way to give (in the world's eyes) recklessly to God.

I remember feeling sad and confounded one night at dinner in my first parish when the pastor told me that he had to start visiting the homes of wealthy people in the parish because the Bishop's Appeal had been announced. I wondered: Why does he have to go and grovel, when these people knew the annual appeal had begun? Why didn't they just send in their gift? Why didn't they value their pastor's time more, insisting on his visitation, turning him into something of a CEO or fundraiser? 

I really like this widow because she feels her religion. There are Christians who do religious things because, "I've been raised that way," or they're motivated by fear or guilt. It makes for minimalism. "It's the least I can do," some folks say. Yes indeed. But this widow - even though it's a penny - has "given everything."

When I was student teaching in the early 1970's there was a middle-aged woman in my parish named Vicki L. She slept on a cot in the back of the parish used clothing room. My priest friend met her all smiles on the street one morning. He asked, "Vicki, what are you so happy about?" and she answered, "I've just given away my last nickle."  I'm not telling anyone to copy or comment on that vignette - but I expect it has something to say to each of us. 

"You are not far from the Kingdom of God"

Love God...Love Neighbor

Then one of the lawyers, who had been listening to these discussions and had noted how well he answered, came forward and asked him, 'Which commandment is first of all?' Jesus answered, 'The first is, "Hear, O Israel; the Lord your God is the only Lord; love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." The second is this: "Love your neighbour as yourself." There is no other commandment greater than these.' The lawyer said to him, 'Well said, Master, You are right in saying that God is one and beside him there is no other. And to love him with all your heart, all your understanding, and all your strength, and to love your neighbour as yourself - is far more than any burnt offerings or sacrifices.' When Jesus saw how sensibly he answered, he said to him, 'You are not far from the Kingdom of God.' Mark 12:28-34

This lawyer, who would have been an expert in religious detail, has been listening to Jesus manage these religious guys who have been messing with him. We might get the feeling he's trying to be tricky too, asking Jesus which of the more than 600 religious laws is the most important. We have no indication whether Jesus thinks the fellow is friend or foe, he simply gets to the point and uses the question to teach.

We must remember now, Jesus doesn't invent any new commandment; his revolution is putting two commandments together: Love God with everything you've got and love people. Jesus knows how we complicate things (maybe especially in religion) and so he gives us a spiritual way of love and simplicity. 

But to love can't be a command. No one can force love; it must be free. I can however, line up my own will with the command. The desire to love is already to love. By desire, I've already set myself on the right course.  And I can ask God to teach me to love rightly. Catholics have the lives of the saints to encourage us: not that I would copy the saints so much as strive to become the saint God has dreamed me (you) to be. Love doesn't require heroics.

In choosing these two commandments Jesus is also telling us that religion has got to be about relationship - with God and with others. Religion is not a private affair. People who fall in love open themselves to the words of the other. They open their arms, hearts, minds to the other. They can bare their souls - their past, their wounds, their flaws. To fall in love is to accept the love of the other. I can love God and others because I know fundamentally that I am loved first by God - even (or especially) in my imperfections and incompleteness. How wonderful is this!

How will I know if I'm really a loving person? I have to go beyond surface-y living (which the culture invites) and get very honest with myself. Love is not a sentiment or a wish, but rather, yielding self-interest, it actively makes good happen for the other. 

I would add that love breaks out of the little orbit of those immediately around me. Love doesn't just look, but it sees. "Lord, I want to see," the blind man says to Jesus. (Luke 18:41-42) Perhaps looking is a function of the eyes, while seeing is a function of the heart.

Jesus gives us the key to life here, saying to the lawyer: "You are not far from the Kingdom of God." Which is to say, "You're getting close to allowing God to rule your life." So what would be next for the fellow? To go and do it.

O Jesus,

 that we would be freed

 of all the distractions and obsessions,

 and learn simply to love God and other people.

It's not really about the coin

A number of Pharisees and men of Herod's party were sent to trap Jesus with a question. They came and said, 'Master, we know that you are an honest man, that you are not afraid of anyone, because human rank means nothing to you, and that you teach the way of God in all honesty. Are we or are we not permitted to pay taxes to the Roman Emperor? Shall we pay or not?' He saw how crafty their question was, and said, 'Why are you trying to catch me out? Fetch me a silver piece, and let me look at it.' They brought one, and he said to them, 'Whose portrait is this? Whose title?' 'Caesar's', they replied. Then Jesus said, 'Pay Caesar what belongs to Caesar, and pay God what belongs to God.' And they were amazed at him. Mark 12: 13-17

The Bible is often used by people to defend their own likes and dislikes. Sometimes people ignore biblical scholarship because it might steal away from them some treasured belief. It might deny them their "right" to be angry or even hateful. This Gospel account is an example of that. There are Christians who think Jesus is teaching us to pay our taxes. Still others say that Jesus is teaching Christians about tithing to their church. It's not that at all.

"Pay Caesar what belongs to Caesar, and pay God what belongs to God." The real question is: What belongs to God?" I do. I belong to God. I bear God's image. And Jesus is insisting here that God have what belongs to God. 

And what might we look like if we understood this about ourselves AND about every other person on  this planet? For starts:

• All the arguing would stop, because God doesn't argue.
• The planet destruction would stop, because God is a creator.
• The disrespect would stop, because God has breathed God's life into us.
• Justice and the common good would really matter to us because we are all God's dear children.
• We would be spiritually wide awake, because God doesn't sleep.
• And the child-killing wars, war-preparations and weapon-sales would stop, because even though in the Old Testament (Hebrew Scriptures) God can be a buster, wiping out whole cities and armies, God changed that MO in Christ who heals, blesses, forgives, embraces, feeds, consoles, lifts up, restores...

The little coin belongs to Caesar because it bears his image. And I belong to God (and you, and you, and you, and you) because we bear God's image.

"Who gave you authority...?"

They came once more to Jerusalem. And as he was walking in the temple court the chief priests, lawyers, and elders came to him and said, 'By what authority are you acting like this? Who gave you authority to act in this way?' Jesus said to them, 'I will ask you one question; and if you give me an answer, I will tell you by what authority I act. The baptism of John: was it from God, or from men? Answer me.' This set them arguing among themselves: 'What shall we say? If we say, "from God", he will say, "Then why did you not believe him?" Shall we say, "from men"?  - but they were afraid of the people, for all held that John was in fact a prophet. So they answered Jesus, 'We do not know.' And Jesus  said to them, 'Then neither will I tell you by what authority I act.'  Mark 11:27-33

Verse 27:  This is a most serious conversation as it takes place just outside the great temple in Jerusalem. Indeed, these religious heavy-hitters  have turned the temple court into a courtroom! They have had their heads together conspiring how to deal with Jesus, which usually means how to trip him up so they can have something to hold against him. Humanly speaking, it's a very ugly scene. We're all aware of sinister back room deals, off stage plotting, when people get together secretly in the dead of night.

Verse 28: Put-out by the recent actions of Jesus: curing the blind man, turning the temple salesroom upside down, even 'cursing' the fig-tree: they open their cross examination in a rather condescending way - as if they were speaking to a child, outsider or new comer: "Who made you the boss" or "Who left you in charge" It's very testy. I remember once the pastor was out of town for some days and I was left in charge. When I asked a little parish group about what I considered to be a rather wasteful decision their reaction to me was indignant and contentious. "This isn't what the pastor meant when he left you in charge." I feel for Jesus.

Verse 29: But Jesus is smart (smarter than I) and he never answers a testy question directly, but always by asking a question of his own. I think he did this because he's a good teacher and good teachers don't fill the heads of their pupils with information but they draw out of people what they either already know or can discover for themselves. That's the best way to learn. 

Verses 30,31: But because they have a hidden agenda - their hearts are not clean and they dissolve into arguing among themselves. They're threatened that the people are ignoring them and following Jesus. 

Verses 32,33: They want the authority - the divine commission - and resent any suggestion that Jesus might have it. Or worse yet, that they had LOST God's commission. They can't handle this, and as people often do when they are confronted with the truth about themselves, they resort to anger. They can't answer Jesus' question because it clearly requires some real soul-searching, some self-examination. 

The truth about ourselves is sometimes difficult to face. I mean, how many people, not a few of whom are religious, carry a lot of arrogance, anger and hate inside? It's not fun confronting that. But Jesus says, "The truth will set you free." John 8:32  Some people would want to reduce "the truth" to the truth of their doctrines. I'd suggest it's much bigger than that. Indeed, debating the truth of doctrines could be a handy way of getting self-examination off my own plate. But that's how we come to wholeness and wellness. These religious guys will have none of it. I imagine Jesus smiled (not unkindly) and turned from them with a little shrug of his shoulders.

Jesus Calls Religion To Its Truth

So they came to Jerusalem, and he went into the temple and began driving out those who bought and sold in the temple He upset the tables of the money-changers and the seats of the dealers in pigeons; and he would not allow anyone to use the temple court as a thoroughfare for carrying goods. Then he began to teach them, and said, 'Does not Scripture say, "My house shall be called a house of prayer for all the nations"? But you have made it a robbers' cave.' The chief priests and the doctors of the law heard of this and sought some means of making away with him; for they were afraid of him, because the whole crowd was spellbound by his teaching. And when evening came he went out of the city. Mark 11:15-19

A rabbi told me that at the time of Jesus, Judaism had been corrupted. We get a window into that corrupted religion in these gospel verses. Jesus is angry. The temple is noisy, smelly and dirty with all these animals being sold for sacrifices. Who can pray? And since Jews couldn't use Roman coins, which bore Caesar's image, the money had to be exchanged for temple money. And we all know that when one currency is exchanged for another, someone is making money off the deal, leaving someone else cheated. Yes, Jesus is angry.

But there's still more to it. Listen to what God has to say through the mouth of the Prophet Isaiah about the way religion can go.

Hear what Yahweh says, you rulers of Sodom;
listen to what our God teaches, you people of Gomorrah.
'What are your endless sacrifices to me?' says Yahweh.
'I am sick of burnt offerings of rams,
and the fat of calves.
I take no pleasure in the blood
of bulls and lambs and goats.
When you come and present yourselves before me,
who has asked you to trample through my courts?
Bring no more futile cereal offerings,
the smoke from them fills me with disgust.
New Moons, Sabbaths, assemblies - I cannot endure solemnity
combined with guilt.
Your New Moons and your meetings I utterly detest;
to me they are a burden I am tired of bearing.
When you stretch out your hands I turn my eyes away.
You many multiply your prayers, I shall not be listening.
Your hands are covered in blood,wash, make yourselves clean.
take your wrong-doing out of my sight.
Cease doing evil. Learn to do good,
search for justice, discipline the violent,
be just to the orphan, plead for the widow.'
Isaiah 1:10-17


This same rabbi told me that the temple was effectively a slaughter house. I like the photo up-top here, probably taken from a Jesus movie, because the sheep have been set free. I personally think by this action, Jesus evolves religion, putting an end to all the killing of animals: birds, sheep, lambs, goats and calves.

In the Isaiah prophecy God is repulsed by all the temple blood-letting and burning, especially when offered by a people of unclean heart, guilty of violence, injustice, cruelty and indifference to the weak ones. The ancient priests were also paid to operate in the service of the Roman occupiers. It's a nasty scene and God won't have it.

But of course, every religion needs to take regular stock of itself in this regard, religion so prone to commercialization, always selling something, raffling off something, even pricey high-end items - ironically, all in the name of the one who said, "Own nothing." 

We might read again the Isaiah verses above. They essentially say: You don't sing Sunday hymns while you militarize the planet. You don't burn incense and leave children without adequate health care. You don't light gilded candle sticks while the damaged war vetereans are left untended. We shouldn't doubt it: this Gospel is about us too.

The Fig Tree, Withered and Restored

On the following day, after they had left Bethany, he felt hungry, and, noticing in the distance a fig-tree in leaf, he went to see if he could find anything on it. But when he came there he found nothing but leaves; for it was not the season for figs. He said to the tree, 'May no one ever again eat fruit from you!' And his disciples were listening. Mark 11: 12-14

Early next morning, as they passed by, they saw that the fig-tree had withered from the roots up; and Peter, recalling what had happened, said to him, 'Rabbi, look, the fig-tree which you cursed has withered.' Jesus answered them, 'Have faith in God. I tell you this; if anyone says to this mountain, "Be lifted from your place and hurled into the sea", and has no inward doubts, but believes that what he says is happening, it will be done for him. I tell you, then, whatever you ask for in prayer, believe that you have received it and it will be yours. And when you stand praying, if you have a grievance against anyone, forgive him, so that your Father in heaven may forgive you the wrongs you have done. Mark 11:20-25 

This is a photo of the Moreton Bay Fig Tree in Balboa Park, California. It is an apt image to convey the symbolic meaning of the fig-tree for first century Judaism: a sign of the end time when God's Kingdom-Rule will be finally realized. Indeed, like this fig-tree, God's Rule will be fully stretched and expanded.

Looking back even further, the fig-tree was thought to be the tree of forbidden fruit in the Garden of Eden. And why not? When Adam and Eve were expelled from that Garden they made their first clothes by sewing fig leaves together (Genesis 3:7).

At the same time God told Adam and Eve: now you've spoiled everything and the very ground you walk on will only grow thorns and thistles (Genesis 3:18). But later the Prophet Isaiah tells us that God reversed that curse and made the land once again productive and lovely. 

"Cypress will grow instead of thorns, myrtle instead of nettles. And this will be fame for Yahweh, an eternal monument never to be effaced." Isaiah 55:13

There are indications that when Jesus "cursed" the fig tree he had this kind of reversal in mind. Most bible translations read that Jesus cursed the tree saying, "May no one ever eat fruit from you again." But some translators say a better translation is, "May no one eat fruit from you again until the end of this age." The word until suggests the curse will be reversed. And if we are familiar with the mind of Jesus, we can see this reversal making sense.

Peter said to Jesus, "Master, the fig tree you cursed has withered." The response of Jesus is revealing, "Have faith in God," which might suggest the story isn't over, but there is more to come. Notice too the word withered reminds us of the Gospel account where Jesus healed the man with the withered hand (Mark 3:1-6). Same word. It is the very nature of Jesus to heal. So Jesus is telling Peter in effect: Have faith, believe that the fig-tree, like the sickly man, will be restored.  

And following the story line faithfully, we see Jesus tying the idea of restoration to forgiveness. Forgiving people is like this withered tree which will be restored. Indeed, a few verses later, Jesus refers to the fig-tree in all its spring glory. A Kingdom person is a forgiving person.

Learn a lesson from the fig-tree. When its tender shoots appear and are breaking into leaf, you know that summer is near. In the  same way, when you see all this happpening, you may know that the end is near, at the very door. Mark 13:28 

Jesus' Entrance Into Jerusalem

As indicated in Tuesday's post, there is now a shift in Mark's Gospel: the time of miracles is over and Jesus turns to Jerusalem. 

When they were approaching Jerusalem, at Bethphage and Bethany, close by the Mount of Olives, he sent two of his disciples and said to them, 'Go to the village facing you, and as you enter it you will at once find a tethered colt that no one has yet ridden. Untie it and bring it here. If anyone says to you "What are you doing" say, "The Master needs it and will send it back here at once." ' They went off and found a colt tethered near a door in the open street. As they untied it, some men standing there said, 'What are you doing, untying that colt?' They gave the answer Jesus had told them, and the men let them go. Then they took the colt to Jesus and threw their cloaks on its back, and he mounted it. Many people spread their cloaks on the road, and others greenery which they had cut in the fields. And those who went in front and those who followed were all shouting, 'Hosanna! Blessed is he who is coming in the name of the Lord! Blessed is the coming kingdom of David our Father! Hosanna in the highest heavens! He entered Jerusalem and went into the Temple; and when he  had surveyed it all, as it was late by now, he went out to Bethany with the Twelve. Mark 11:1-11

It is said, "What the Word does for the ear, the icon does for the eye." The mosaic we see here is from the cathedral in Ravenna, Italy. Jesus arrives at the city gate riding the donkey. The road is strewn with branches. The apostles follow behind, and Peter is up close talking with Jesus as they move along. Perhaps Jesus is filling Peter in on the significance of things. Jerusalem is on the far right - two religious leaders already have their heads together. We see the populace of the city and the children spreading their cloaks on the road. From the look of things, they're spreading more than their cloaks - the young fellow on the left has his head stuck as he pulls off his long shirt. 

But notice this - Jesus rides a donkey, not a horse. We usually see in this a sign of Jesus' humility, but there is more. A man in the ancient world was wealthy if he owned donkeys as did the judges of Israel:

"After Tola rose Jair of Gilead, who judged Israel for twenty-two years. He had thirty sons who rode on thirty young donkeys and who owned thirty towns..." Judges 10: 3,4

"After Elon, Abdon son of Hillet of Prathon was judge in Israel. He had forty sons and thirty grandsons who rode seventy young donkeys." Judges12:14

Is Jesus entering Jerusalem as the judge of human history? Notice the icon shows Jesus sitting side-saddle, as if were a judge at his courtroom seat. And not only a judge, but sitting as a king on his throne. And not only a king, but a king with a message of peace. The Prophet Zechariah foretells the King's Message:

Rejoice heart and soul, daughter of Zion!
Shout for joy, daughter of Jerusalem!
Look, your king is approaching,
he is vindicated and victorious,
humble and riding on a donkey,
on a colt, the foal of a donkey.
He will banish chariots from Ephraim
and horses from Jerusalem;
the bow of war will be banished,
He will proclaim peace to the nations,
his empire will stretch from sea to sea,
from the River to the limits of the earth.  Zechariah 9:9,10

Pope Francis recently shared something of a conversation he had with a group of scientists, one of whom said: "I'm an atheist, I ask you a favor: tell the Christians that they should love their message of peace more."

"And he followed him along the road."

They reached Jericho; and as he left Jericho with his disciples and a great crowd, Bartimaeus - that is, the son of Timaeus - a blind beggar, was sitting at the side of the road. When he heard that it was Jesus of Nazareth, he began to shout out and cry out, "Son of David, Jesus, have pity on me." And many of them scolded him and told him to keep quiet, but he only shouted all the louder, "Son of David, have pity on me." Jesus stopped and said, "Call him here." So they called the blind man over, "Courage," they said, "get up, he is calling you ." So throwing off his cloak, he jumped up and went to Jesus. Then Jesus spoke, "What do you want me to do for you?" The blind man said to him, "Rabbuni, let me see again." Jesus said to him, "Go; your faith has saved you." And at once his sight returned and he followed him along the road.

Back in the middle of June 2014, we set out here to walk gradually and reflectively through St. Mark's Gospel one pericope (peri-ko-pea) at a time. A pericope is a gospel passage that can stand on its own. 

Now here, at the end of chapter ten, we consider this well-known and much-loved account of the healing of blind Bartimaeus. It marks a turning point, as it is the last of many miracles before the story turns to the teaching of Jesus and the events which lead to his betrayal, trial and suffering. In other words, as Mark shifts gears he gives us this last miracle account to review and summarize all the previous wonders. Good teachers do that, don't they?

More than any of the other Gospels, it's Mark who shares the accounts of Jesus' wonder-working ministry. Have you ever listened to Handel's Messiah, where the hopeful words of the Prophet Isaiah (35:4-6) are set to music?

Then the eyes of the blind will be opened,
the ears of the deaf unstopped,
then the lame will leap like a deer
and the tongue of the dumb sing for joy...

We meet Bartimaeus which translates Son of the Unclean. Going all the way back to chapter one: these sick folks are ritually unclean, which translates, You can't participate in our religious-communal life. Perhaps the real wonder of Jesus' healing, beyond the physical cure, is the restoration to the community effected by the healing.

Remember the rich young man (10:17-22), who couldn't follow Jesus because he owned so much stuff? Now we see Bartimaeus contrasted as he throws off the last thing he owns, his old, dirty cloak. Unlike the rich young man, Bartimaeus goes down the road with Jesus.

How beautiful is this - when Bartimaeus cries out, it's an act of believing and a desire to be with Jesus. Back in chapter 5, when the unclean spirit cries out, it's to get away from Jesus.

And that same calling out, "Son of David, Jesus, have pity on me," is a cry of faith. In fact, we can say that Bartimaeus already sees, and more clearly than the religious leaders who are blind to what Jesus is doing, getting all fussed that Jesus eats with sinners (2:15-17). A few verses later they will accuse Jesus of being aligned with the devil. Talk about not seeing!

Jesus must have been quite happy to hear Bartimaeus cry out in faith. Notice this, that the blind man isn't calling out in the temple, but at the side of the dusty road. Instead of complaining about all the relatives and the others who don't go to church, let's be happy wherever confidence in God (faith) is found. 

I have to laugh a little when the apostles tell blind Bartimaeus to have courage. He already has courage; he doesn't need their advice. They're the ones who were lacking in courage. Remember when they were terrified (6:50) at seeing Jesus walking on the water that windy night.

And when the apostles tell the blind man to get up - we're hearing again the command of Jesus to the dead child back in 5:41, "Little girl, I tell you to get up." Really "rise up!"

Then Jesus offers this marvelous compliment, "Go, your faith has saved you," just as he said to the woman who (5:34) had been slowly bleeding to death, "My daughter, your faith has restored you to health; go in peace and be free of your complaint." How courteous. I wish back in my 1970's  homiletics class that the priest would have told us: Tell the people often from the pulpit that their faith is God-pleasing.

So what's Mark's purpose in sharing this Bartimaeus story? Again and again, the miracles of Jesus tell us that he wants us to be inwardly free so we can walk down the life-road beside him. I want to understand this better than the wrangling apostles in the previous gospel scene unable to get get past who is going to be nearest Jesus when he gets his earthly crown and throne. Jesus didn't care about any of that. 

Oh Jesus,
heal the blindness:
our stalled partisan politics,
our sleep-stealing anxieties,
the hot hatreds and prejudices,
our willful ignorance, 
the machinations,
the role-playing and the masks,
the superficial religion and
our unhealthy relationships.
I'm crying out.
I'm on my feet.
I'm throwing off the ragged cloak,
                                                                                                                                                                    

On The Road To Jerusalem

On the Road to Jerusalem ~ James Fairman (American 1826-1904)

They were on the road, going up to Jerusalem, Jesus leading the way; and the disciples were filled with awe; while those who followed behind were afraid. He took the Twelve aside and began to tell them what was to happen to him. "We are now going to Jerusalem," he said, "and the Son of Man will be given up to the chief priests and the doctors of the law; they will condemn him to death and hand him over to the foreign power. He will be mocked and spat upon, flogged and killed; and three days afterward, he will rise again." 

James and John, the sons of Zebedee, approached him and said, "Master, we should like you to do us a favour." "What is it you want me to do?" he asked. They answered, "Grant us the right to sit in state with you, one at your right and the other at your left." Jesus said to them, "You do not understand what you are asking. Can you drink the cup that I drink, or be baptized with the baptism I am baptized with?" "We can", they answered. Jesus said, "The cup that I drink you shall drink, and the baptism I am baptized with shall be your baptism; but to sit at my right or left is not for me to grant; it is for those to whom it has already been assigned."  Mark 10:32-40

Maybe James Fairman had these gospel verses in mind when he painted this picture titled: On the Road to Jerusalem. This Jerusalem road is not an easy way - notice in the bottom right hand corner there are some folks resting under some shade trees. We can imagine the happiness travelers felt coming around the bend and seeing Jerusalem off in the distance. Maybe we've heard the Negro-Spiritual: Oh, What A Beautiful City.

They were going up to Jerusalem with Jesus leading the way. Jesus is going to do the work he has to do. Notice he not being taken there by others, but he's leading. He's in charge and doing first what we must do.

The disciples were filled with awe. Awe is an emotional word - something is too wonderful for words. The beauty, the glory, the wonder is beyond descripton. Awe is a word we might use to express an experience of God - a kind of bow-down word. But then...

while those who followed behind were afraid. Strange. It seems there are two groups going along with Jesus. Who are these people who are just following behind? And why are they afraid? Are they afraid for Jesus? Are they afraid for themselves - that they know Jesus has enemies which might spell trouble for them. Or maybe, St. Mark is giving us a heads up - that when we hear Jesus teaching in the next verses we might feel our own fear.

"The Son of Man will be given up to the chief priests..." This is called the Third Passion Prediction. Jesus knows. And isn't it interesting that in very plain language, Jesus has told the disciples what's going to happen to him. There's the bad news and then Easter's good news. Yet when the tomb is found empty and the women relay the angel's message, they don't believe. Of course, we understand, we know how we are.

Then James and John appraoched him and asked, "Master we would like you to do us a favor..." Pretty incredible, isn't it? Jesus has given them earth-shaking news, horrifying news, and they're asking favors for themselves! Maybe it was just too much to handle and so they clumsily change the subject.

They want prominent places (to sit in state with you, one at your right, the other at your left). They want power places. It's like manipulating for a cabinet post, hoping to be made a monsignor, climbing the social or political ladder. Pope Francis told a group of cardinals: "Scarlet means service, not power." 

Jesus said, "You do not understand what you are asking?" He is going to Jerusalem to empty himself in the ultimate service and they don't understand the implications for themselves. Indeed, even after having been with Jesus for three years, come the last supper, and there's no servant to wash feet at the door, Jesus waited until the middle of the meal to see if the apostles would serve each other with basin and towel. They don't, and so he gets up from the table and shows them one last time how service is done. We can get religion very wrong.

"Can you drink the cup?" Sounds Eucharistic. At Mass, the bread is broken, passed around and given away. The cup is passed around and emptied. That's terrifying if I understand the implications for myself. Do we think of this as we walk the Communion line?

"We can!" James and John answer. They sound very sure of themselves, don't they? But then they'll run away from Jesus in the Gethsemane Garden. I've seen militant Catholic websites: Fight The Good Fight For Orthodox Catholic Teaching! They sound very sure of themselves. As if they somehow have it over James and John.

Here is the centerpiece of Jesus' teaching. These two boys are looking for posts in Jesus kingdom...to be Jesus' counselors, his consultants, his spokespersons. But Jesus will have none of it. Rather: the great ones are the ones who serve. We're invited to share in his service by learning compassion, which is to identify with others in their suffering and struggle. Even with those who are far away.

I can't think of the last time I heard a TV news item about Africa. It's as if it doesn't even exist, only our political primaries, our elections and the subsequent chaos. Serving is the doing of good deeds, the simple and God-pleasing Corporal Works of Mercy, yes, but beyond that, service is justice. Justice is a game-changer. "If you want peace, make justice happen," Pope Paul VI said when he visited the United Nations in 1965.