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Posts Tagged ‘Venerable Bede’

“He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.”

+ In the Name of the Father and of the Son and of the Holy Ghost.  Amen.

 

“Loving our Neighbor through Good Works”

In St. Mark’s Gospel, this healing and the healing of the Syrophoenician woman which precede it together form a turning point in Christ’s ministry.  This healing in particular shows the firstfruits of salvation from the Jewish Messiah which will come to the Gentiles after Pentecost.  Although this miracle is done privately, it is a very inclusive miracle.  Instead of healing only one of the Chosen People, Christ the Messiah heals a man from outside the Old Covenant.

Travelling with His disciples amongst the Gentiles, Jesus fulfills two Messianic prophesies.  These include Isaiah xxxv.5, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped” and Ezekiel xxiv.27, “In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the LORD”.

God has power over hearing and speech.  Exodus iv.11 reads, “And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?”.  Christ is a Jew, but He is God Incarnate.  He has power over hearing and speech.

St. Matthew 11.2-6 shows that Christ is doing the works that the Christ was prophesied to do according to the Forerunner, St. John Baptist:

2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

6 And blessed is he, whosoever shall not be offended in me.

 

31:  JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis.

In this part of St. Mark’s Gospel, Christ and the disciples left the pagan region of Tyre and Sidon, the site of ancient Phoenicia and modern Lebanon, and headed back towards Judea.  They stopped off in the area of the Ten Cities, the Decapolis, on the other side of the Sea of Galilee.  These are ten Hellenistic, or culturally Greek, cities east of Samaria and Galilee, across the River Jordan.

Christ had already healed the demoniac possessed by Legion whilst visiting there before, so His reputation probably preceded Him.  According to Acts ix.2, this area was evangelized early.  Decades later, some Christians fled to one of these cities from Judea during the last war between Rome and the Jews.

32:  And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

The people of the Decapolis asked Christ to heal this man.  His own people asked on his behalf.  They intercede to the Son of God for his healing.  The week before last, a small group of us gathered to pray for others.  We’ll be doing that again in a few weeks.

Every Sunday and every Mass we lift up the names brought to us by the members of Christ’s Body here in this parish to God the Father Almighty, joining them in the mystical and eternal sacrifice of the Son to the Father in the Eucharist, the good gift.  We bring those we know and love to the attention of God so that he may heal them and have mercy upon them.

The local Gentiles interceded on behalf of their deaf friend who couldn’t speak to the Messiah of Israel.  They showed faith and love:  Faith that Christ could heal him and love for him that he might be healed.

33a:  And he took him aside from the multitude,

Privately, away from the public.  This is normally used for Christ alone with His disciples.

Christ avoids making miracles in public and seeks to avoid public praise for them.  He does not seek His own glory but the healing and mending of the bodies and souls of the lost.

Pseudo-Chrysostom tells that Christ took aside the man privately, “teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct.”

Indeed, pride is incompatible with thaumaturgy or wonderworking.  Pride is a sin against God.  God gives the good gifts which we work amongst our fellows.  It is through Christ that we do good works.  Sin and good works are incompatible and irreconcilable; sin and good works in Christ cannot exist together.  We must give up pride and seeking after glory for ourselves or we can no longer do good works in Christ.

33b:  and put his fingers into his ears, and he spit, and touched his tongue;

This seems rather vulgar and unbecoming the founder of our religion.  Yet this putting his hands inside his mouth and spitting makes sense.  Christ actually touched the man, showing that this world is part of God’s creation.  Christ the Son of God uses his perfect fingers and sacred spittle to touch the man in ears and on tongue to heal part of creation which has fallen away from God.

34:  and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

Christ heals the man with six actions:  taking aside, putting hands in the ear, spitting, touching the tongue, deep groan (“sighed”), and command of healing.  This is like our liturgical action at Mass and other services such as Baptism and Confirmation.  He looked up to Heaven.  He said ephphathah, the Aramaic word for “be opened!”  It serves as a word of power, which is not a magical incantation of superstitious nonsense.  This is a direct command from God to be healed.  As the earlier quote from Exodus iv.11 showed, Christ has the power of God to heal the deaf and mute.

St. Bede says that from Heaven comes all healing, which is why Christ looked up.  All we can do for healing also comes down from Heaven.  Whether it be our medical technology or the wise word properly delivered into the ready ear, all our help comes from our Creator and Redeemer who gives us all good things in the first place.  God uses our hands like he uses the hands of Christ for the good of our fellow man.

Likewise, the good we do must not be good only in our eyes but in the eyes of God as well.  Thus, we ought to always keep a healthy suspicion upon ourselves and watch ourselves to ensure that we do God’s work and not our own particular preferences.

35:  And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

“His ears were opened” literally means is ‘his hearing was opened’, referring to the act of hearing not to the thing of ears.  We do hear through our ears, but the ears being restored was secondary to Christ restoring the hearing.  We see that today with the new cochlear implants which do not fix the ears but restore hearing.

36:  And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

God is now at work among the Gentiles.  He has said, “be opened!” and they now hear, and proclaim, and are enthusiastic.  Christ will not finish His work among the Gentiles directly; but His apostles will carry the Gospel to the ends of the earth, performing great works in His Name.  God’s plan of salvation requires we sinful humans to proclaim Christ to the world.

“so much the more a great deal they published it” – published in the sense of ‘they proclaimed it’, with the religious note of proclamation.  When I preach or proclaim the Gospel, I am publishing it.  Think of publish glad tidings, tidings of peace!  I do not publish in the manner of printing a book or magazine, but rather in proclaiming to the hearing of others personally.

It goes on, “And He charged them that they should tell no man.”  Pseudo-Chrysostom: “By which He has taught us not to boast in our powers, but in the cross and humiliation.”  Wherefore it goes on, “but the more He charged them, so much the more a great deal they published it.”

We ought not to seek praise for that which we do well and to praise those who do well to us.  Praise is not our due; even the Son of God did not seek praise.

As for those who seek the approval of others (St. Matthew vi.1-2, 5):

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

Christ tells us to refrain from doing our duty in public so to avoid receiving men’s praises.  Christ often refrained from performing healings in public so to avoid receiving men’s praises.  Both by word and example we are to serve humbly and obediently, willingly sacrificing our pride upon the Cross.  Remember, we can do no good thing on our own, but only insofar as we participate in Christ.

37:  and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Once the people know that the man they brought forward to be healed has been healed, they get excited and pass on the news.  This is not what Christ wanted.  He healed the man because Christ is the Son of God come into the world to save us, and healing our bodily ailments is one portion of that salvation.  Today’s healing is a foretaste of tomorrow’s incorruptible bodies.

When we follow in His way, the Way of the Cross, we ought to leave others better off for having known us.  I know of many ways in which many of you have made the lives of your fellows better in this vale of suffering and tears.  It is incumbent upon us to serve our fellow man, not as an end unto itself, not as a means of gaining glory for ourselves, not even as a means of gaining glory for God, but to show forth the love of Christ unto those whom He came to save, our very own neighbors.

 

“He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.”

+ In the Name of the Father and of the Son and of the Holy Ghost.  Amen.

 

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“And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

 

Here are verses 16 through 19 of the Gospel lesson:  “A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.  Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me:  and again, a little while, and ye shall see me:  and, Because I go to the Father?  They said therefore, What is this that he saith, A little while?  we cannot tell what he saith.  Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?”

There are three ways to interpret all these iterations “ye shall not see me” and “ye shall see me”.

First, some interpret this to mean that while Christ was dead, the disciples could not see Him, but they would see Him after His Resurrection.  Today’s lesson comes from the part of St. John’s Gospel which we call the Farewell Discourse at the Last Supper.  That is, this lesson comes right before Christ’s Crucifixion.

St. Augustine of Hippo held another way to interpret this.  After His Ascension, the disciples will not see Christ, but that after their deaths, they shall see Him in Heaven.

A third way, taken by many saints, interprets this recurring phrase to reference Christ’s Second Coming.  So the first “little while” is the time after Christ’s Ascension, and the second “little while” is until Christ’s return in glory.  The disciples could behold Christ with their eyes until He ascended into Heaven, thereby preparing a place for us, but removing Him from our sight.  And since we know that Christ will come again, we know that we shall all see Him then.

Like the Nicene Creed says:  “And ascended into heaven, And sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead;”

And lest we think that Christ’s saying “a little while” excludes the possibility of thousands of years passing from His Ascension to His Second Coming, let us consider the words of the Psalmist:  (xc.4):  “For a thousand years in thy sight are but as yesterday when it is past, * and as a watch in the night.”  We do not experience time the same way God does.  “A little while” might mean a few minutes or a few days, or it might mean until the end of the age.

 

(Verse 20)  The next verse merits closer attention:  “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.”

The disciples sorrowed when their Lord died, and they rejoiced after His Resurrection.  The world (those enemies of Christ who put Him to death) rejoiced when He died, while the disciples were sorrowing.  The experience of those faithful in Christ will be different from the experience of the world around us.

And this is something all believers should keep in mind when we push forward and strive through the tears and afflictions of the present in order to reach forward and grasp the joys eternal.  We have a promise:  “but your sorrow shall be turned into joy.”  No matter how bad life gets here on earth for the Christian, there are joys waiting for us in Heaven.  No matter what physical pain, what family conflict, what financial poverty, what oppression by the world, the flesh, and the devil, Christians will meet relief and joy when we pass on to Christ.

Therefore, we should weep for the world, we should weep for those who do not know Christ, and we should diligently study our faith, practice our faith, and share our faith with others.  The world has no hope of joys to come for all its delight is in the present hour.  This is all they have.  Only in Christ can we find eternal joy.

We must pass through the veil of sorrow to enter into the joy to come, like we must pass through the veil of Christ’s flesh in order to gain access to the Holy of Holies in Heaven.

This travail we experience is out entryway into life everlasting.  We must suffer the agonies of death so that we may live in the peace and goodness of Christ forevermore.

Why must we suffer so that we may have joy?  Why must we die so that we may live?  Remember the words of St. Paul in First Corinthians (xv.36):  “that which thou sowest is not quickened, except it die:”  In this world broken by the Fall, to pass on to life, one must first go through death.

All this talk of suffering and travail leads us to the next verse.

 

Verse 21:  “A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.”

St. Alcuin of York wrote:  “The woman is the holy Church, who is fruitful in good works, and brings forth spiritual children to God.  This woman, while she brings forth, i.e. while she is making her progress in the world, amidst temptations and afflictions, has sorrow because her hour is come….”

Indeed, Christ says “for joy that a man is born into the world”, not “a boy” or “a child”, but “a man”.  That woman in travail is a figure of the Church, who is the Bride of Christ, our own mother, who brings forth spiritual children for God.

The Venerable Bede complements this understanding of the woman in travail being Holy Mother Church and the man who is born into the world being us:  “Nor should it appear strange, if one who departs from this life is said to be born.  For as a man is said to be born when he comes out of his mother’s womb into the light of day, so may he be said to be born who from out of the prison of the body, is raised to the light eternal.  Whence the festivals of the saints, which are the days on which they died, are called their birthdays.”

We are born to eternal life; then shall we see Christ and be glad.

 

The last verse (22):  “And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”

The disciples who were with Christ in the body were to miss Him, and then they would come to see Him again.  They would “weep and lament”, but then their “sorrow shall be turned into joy.”  They would undergo the travail of sadness before joy which “no man taketh from you.”  As we read in Psalm xxx (v. 5):  “heaviness may endure for a night, but joy cometh in the morning.”

We must trust in Christ.  We will see Him face-to-face on that last great day, the day of doom; each one of us; you can count on it.  He gave His life for us, and He will judge us.  We must resolutely follow Him through death into the glory that awaits us on the other side.

 

“And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”

+ In the Name of the Father, and of the Son, and of the Holy Ghost.  Amen.

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