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Home  / News & Publications /  Michigan Catholic News / 2009 /  Jesus brings the hope of eternal life for all who believe

by Fr. Richard C. Macey special to The Michigan Catholic
Published March 27, 2009

Processional Gospel: Mark 11:1-10 (or John 12:12-16)

The narrative is one of three occurrences in the Gospel of Mark when Jesus demonstrates foreknowledge of things to occur. The predictions of the Passion and the final judgment are the other occasions.

Several Old Testament passages underlie the images and meaning of the evangelist in telling this story. The description of the entrance into Jerusalem recalls the entry of Simon Maccabeus in 142 B.C., when the independent nation of Israel emerges after several hundred years under foreign domination (1 Maccabees 13:51). The cry, "Hosanna! Blessed is He who comes in the name of the Lord!" is from Psalm 118:25-26. It is a psalm of thanksgiving for God who saves His faithful ones against their enemies. The king, who arrives on a donkey as a sign of humility and peace, is a reference to Zephaniah 9:9, a prophecy about the restoration of the nation. Thus, the evangelist uses Old Testament events and images in order to place this event within the history of salvation.

First Reading: Isaiah 50:4-7

This is the first half of the third of four Servant Songs in Isaiah. It is the first of three speeches made by the servant. Scholars have suggested various people as this servant: Isaiah, another prophet (e.g., Jeremiah), Moses or the whole people of Israel. The Hebrew version of the text may describe the speaker: "the tongue (of a disciple/scholar)." He has a direct relationship with God. This supports his confidence in the message, which he brings to others. He is also suffering physically. But he does not turn away from his mission to encourage "the weary." He says, "I have not rebelled, have not turned back." Later Christian exegetes saw a reference to the Passion of Christ.

Second Reading: Philippians 2:6-11

Paul refers to the suffering of Christ as a model for the Philippians, who suffer persecution for their faith.

The context of a passage is always important in its interpretation. Was Paul speaking as a Jew, thus making indirect references to the Scriptures, or was he conscious of his Greek audience, using terminology based in their Hellenistic philosophy? When I was working on a paper on a Pauline passage, I tried to debate the issue. My professor told me to take it out of the paper. He said that there was no convincing argument one way or the other. You had to interpret the passage from the larger context.

One of the most debated points in this passage is the meaning of "form" of God. The word only appears one other time in the New Testament, Mark 16:12. Thus, there is little context to explain the particular meaning intended by Paul. In Plato, the word refers to external appearance or form. Some scholars believe Paul is contrasting these statements about Jesus Christ with the cult of the emperor (e.g., Caligula and Nero), where a human being takes on the form of a god. Others have interpreted these statements to the idea of a pre-existent Christ. It appears to refer to a mode of existence or a privileged relationship with the deity. "Human likeness" indicates similar traits, but not the same identity. It is also universal, identifying with all of humanity, not just one portion of it.

Human "in appearance" is probably contrasted with "form" of God. Outward appearance (recognizable) and inward form (essential reality) come together in Christ Jesus. To have "humbled Himself" means that Christ suffered a loss of status in the eyes of humankind by the manner of His death. He did not exercise any power to reverse His submission to the death-dealing powers of human authority. Paul emphasizes the extreme nature of this debasement by repeating "point of death … death on a cross."

Paul begins a new phase in this hymn. God is not the author of that death. However, He is the subject of the one who exalts Christ Jesus. He repeats "name" three times, leading to Jesus. In Hebrew, Jesus (Joshua) means "God saves."

This passage truly states the theme and celebration of Holy Week.

Gospel: Mark 14:1 - 15:47 (short form: Mark 15:1-39)

The final sacrifice of Jesus was to take place in the setting of the Passover, the celebration of liberation of the Jews from slavery. The Passover was a model and proof of God's care for His people in very difficult and dire times. The word is repeated in the narrative, in order to emphasize the context of Jesus' act of self-sacrifice. The repetition of calling the disciples, "the Twelve," representing the 12 tribes of Israel, further accents the narrative.

In the long version, the generous actions of an unnamed woman, who anointed Jesus, is contrasted with the action of Judas Iscariot, "one of the Twelve," who acted for personal gain. The story of the anointing is between two statements about the plot of the "chief priests." This further advances the sacrificial nature of the death of Jesus The same three disciples, who were with Jesus at the Transfiguration to witness His glory, now join Him in His sorrow at "a place named Gethsemane." The name translates as "(olive) oil press." It appears to be near the Mount of Olives.

The full humanity of Jesus is displayed in the Marcan account. Jesus "began to be troubled and distressed." At the end of His mortal life, Jesus "gave a loud cry and breathed His last." However, the death of Jesus is immediately connected with His vindication and His divine identity. The tearing of the veil of the sanctuary can be interpreted in several ways: the ascension of Jesus to the Father, the removal of the separation between the human and divine presence, and the end of the cultic practices in the Temple (no need for mediation).

The prayer of Jesus' abandonment, "My God, my God, why have you forsaken me?" is the beginning of Psalm 22, which ends with great confidence of the deliverance that "will be told of the Lord" (Psalm 22:32). After Jesus dies, He is also proclaimed to be "the Son of God" by a centurion, a non-Jew (probably a Syrian or a Roman), a title that began the Gospel of Mark in many manuscripts. His death is presented as a fulfillment of Scripture.

The disciples are not portrayed as being strong in the narrative. "One of the 12 … will be betray me." Jesus also tells them that "all of you will have your faith shaken." He predicts that Peter "will deny me three times," despite the protestation of Peter that "I will not deny you," along with the affirmation of the rest of the disciples. At Gethsemane, the evangelist refers to Peter by his name, meaning "rock," but Jesus addresses Peter by his former name, "Simon," as though he is not yet that firm foundation of faith. The Gospel of Mark also includes "a young man" who "ran off naked" when he was seized by the crowd. None of the disciples are said to have been at the Cross, when Jesus was reviled by three groups: those passing by, the chief priests and scribes, and those who were crucified with Him. Only "these women … many other women" watched the scene. Mary Magdalene and "Mary the mother (of the younger James and) of Joses" are at the Cross and the tomb, both at His burial and at the discovery of the empty tomb in Mark 15 and 16. They appear to stand in contrast to the absence of the disciples in the narrative.

When I am watching a TV show, I notice that whenever the writers introduce some religious aspect into the story, they present the image of the crucifix, not just an empty cross. It is an important mark of our faith, but one which also characterizes the life of the faithful disciple. We begin and end our prayers with that Sign of the Cross. Whether it is the experience of persecution or as witnesses to the suffering of others, the cross is an important sign that we are not alone. It is also a reminder that it is not the end of the story of our salvation.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.