“Open up your hatch! I need to brush your teeth,” I told me wiggling three year old as the minutes before I had to drop him off to school. My oldest son asked, “Dad, what is a hatch?” I replied, “It is kind of like a door.” He then questioned why I referred to his brother’s mouth as a hatch. “The mouth is basically the doorway of the face, I needed Josiah to open his mouth (hatch) to clean his teeth properly,” I told my seven year old. Honestly, that word simply popped into my mind during that rush of pre-school routine. After I got the oldest three kids dropped off at school, the chaos quickly subsided. I was able to finally stop and reflect on possible writing topics for the day.
Over the past week I have been in a creative slump. Largely, this is due to the insane work-life schedule I am trying to balance. It feels like I am juggling slippery eels, while attempting to cross a high wire—on one leg! Thursdays really are the only respite in my schedule as I don’t normally work until 12:30—today I worked a partial shift. This allowed me to also be home for the early afternoon as well. I took advantage of only having the baby by going on a 4 mile run with her in the jogging stroller. Exercise always helps jumpstart my thoughts, this jog was no different.
A continual theme I pondered was the importance of avoiding complaining. Staying silent in angry and stressful situations shows strength not weakness. Since I returned back to work from paternity leave in late April, this has been my focus—avoid complaining at all costs!
Words have Power
The 20thcentury philosopher Manley Hall plainly wrote, “Words are potent weapons for all causes, good or bad.” That old saying you may have heard in elementary school, “Sticks and stones may break my bones, but words will never hurt me” is so wrong! Words definitely have the ability to effect a person, positively or negativity.
Earlier this week, I had a call from an arrogant and unappreciative customer. She got on my nerves, but I maintained a steady tone and refused to fight her incendiary language at me and my employer in kind. I simply listened to her concerns and offered the options available. Although that was a challenging call, I was grateful I was graced with the ability to refrain myself from saying something unprofessional or unkind.
Say Nothing is you have nothing nice to say
The legendary Greek writer Homer wrote, “Words empty as the wind are best left unsaid.“I would add to this statement mean words are also best left without repeating!During my morning jogthe image of Jesus calmly standing before Pilate’s judgment seatin thepraetoriumin John 19: 9.His stoic demeanor actually demonstrates strength!
The world tells us that silence in the face of false accusation is a sign of weakness. It shows strength to stand up for yourself.Fighting fiery rhetoric with even more flaming words only creates more anger and ultimately leads to regret. Remaining silent, if you cannot say anything positive or at least neutral, in those highly stressful interactions guarantees you will not regret having said something you could not take back!
Daily Challenge—Positive Thinking
My challenge to you thisnext week is simple—avoid complaining. Watching your words, especially the negative ones, will go a long way in infusing new life into your relationships. If you fail, don’t feel bad. I am the first to admit I strong mightily as a chronic complainer, but the GOOD NEWS is that I have improved—andso will you!
Thank you for sharing!
The Five Essential Elements of an Influential Blog
Within the initial pages of his monograph on Christology, the emeritus pope delineates his aim in writing as simply to unite the Jesus of history with the Christ of faith (xiv). In a post-Enlightenment world, a seemingly ubiquity of scholars appear to be employing an exclusive use of historical-critical methods on the biblical texts in terms of answering the questions of faith. Not denying the usefulness of such methods, the German pope states, “The historical-critical method−let me repeat− is an indispensable tool, given the structure of Christian faith” (xvi). But it is important to understand the arena by which such a tool should be used, namely− in conjunction with and adherence to Magisterial teaching. The underlying presupposition of Benedict XVI’s Christology is a trust in the Gospels. I will later demonstrate how the retired pope maintains this stance throughout his prose.
Baptism of Jesus
Embarking on his journey toward an authentic portrait of Jesus, the former Tübingen professor presents a lucid and biblical approach to Christology in his book. Benedict XVI’s first chapter outlines the Baptism of Jesus. Here he stresses the importance of Jesus’ inaugurating his public ministry by wading in the place of sinners (p. 18). Moreover, the pope mentions the symbolism of the baptismal waters− as a sign of death and re-birth. Succinctly put by Ratzinger, “Jesus’ Baptism anticipated his death on the Cross, and the heavenly voice proclaimed an anticipation of the Resurrection” (p.23). This linkage to the Paschal Mystery is the cipher by which Benedict XVI situates the Baptism of the Lord. It is here he dismisses any liberal exegetical view that reduces this event to a mere vocational experience (pp. 23-24).
Temptation in the Desert
The second chapter in his book concerns the Temptation of Jesus. In the following pages, the German pope discusses the three temptations in depth. He compares the similarities and differences in the Matthean and Lucan accounts. Perhaps the most salient point to be taken from this section regards the second diabolical enticement. According to Benedict XVI, the Devil tries to use the Bible as a tool to tempt mankind. “The whole conversation of the second conversation of the second temptation takes the form of a dispute between two Bible scholars,” purports the pope (p. 35). Ultimately, what one can garner from this chapter is that the pope’s Christology admits to Jesus being submitted to the devil’s test like all mankind, but never succumbing to it due to his perfect obedience to the Father.
Jesus the New Moses
The following three chapters relate primarily to the content of Jesus’ teaching. With regards to the Gospel of the Kingdom of God, Benedict XVI charts various interpretations and tries to harmonize any “seemingly divergent” flow of the content of the Kingdom of God to Christ (pp. 48-49). His section on the Sermon on the Mount is rich in detail and quantitatively the pope’s second longest chapter. Here he portrays Jesus as the New Moses and describes the Beatitudes as “a sort of veiled interior biography of Jesus” (p. 74 ). Subsequently, the German pope spends some time on the Lord’s Prayer and systematically goes through the structure of the “Our Father”. Maintaining the tradition from Nicaea, Benedict XVI affirms Jesus is “Son in the strict sense− he is of one substance with the Father” (p. 138).
In chapters six and seven, Ratzinger focuses on the ecclesial structure Christ had in mind when he chose the Twelve and gives an erudite rendition of Jesus’ three most famous parables. Being the lengthiest and arguably the most sublime chapter of his monograph, Benedict XVI’s eighth chapter spends nearly seventy pages portraying the principal images in John’s Gospel. He candidly refutes any scholarship, in particular Bultmann’s, that attaches a Gnostic cipher to the Johannine text (p. 228). With careful acumen, the former pontiff lists the key passages and meanings of the images of water, vine and wine, and bread within the Fourth Gospel. He also gave an especially detailed account on the motif of shepherds and showed how Jesus is the prime Good Shepherd (pp. 275-284).
Who Exactly is Jesus?
The penultimate and final chapters represent decisive events in Jesus’ life. Marking Peter’s Confession as a pivotal act in the Gospels, Benedict XVI shows that previously people were simply guessing at Jesus’ identity (i.e. Elijah or John the Baptist) and interpret him solely in terms of the past (p. 292-293). Furthermore, it is at the Transfiguration that Peter recognizes that the messianic times have begun (p. 315). Lastly, the emeritus pope focuses on the two appellations by which Jesus referred to himself as− “Son of Man” and “Son”. He covers these titles by providing Old Testament context and delineation of New Testament sayings for the “Son of Man” and juxtaposed the ancient political referent of “Son” with Jesus’ meaning of the term (pp. 336-345).
Review of Benedict’s Analysis
Standing in lieu of the recent bifurcation of the Christ of faith from the historical Jesus, Benedict XVI’s Christology opposes this approach. His goal in writing this book was to portray Jesus in light of his communion with the Father. Benedict XVI constructed this book in the context of Scripture. I found that the German pope achieved this objective and can give a copious amount of evidence to support it.
Firstly, Benedict XVI does a masterful job of showing Jesus’ awareness of the Old Testament and how a proper understanding of God’s events in Israel’s history is fulfilled by Christ. He shows that Jesus perfects and encapsulates the tripartite Old Testament offices of priest, prophet, and king. Furthermore, the pontiff in his chapter on Beatitudes portrays Jesus’ recapitulation and perfection on the Mosaic Law.
Dovetailing from the prior point, the pope also provides implicit critiques to the one-handed nature of modern scholarship regarding Christology. He goes on to refute the possibility of the Bible being viewed in an exclusively historical way. The word of God is not limited to the space-time continuum of history. Because of this, “The saints are the true interpreters of Holy Scriptures,” the German theologian asserts (p. 78). One learns about Christ not only through academics, but an active living of the faith. A mere horizontal gaze at Jesus leads to a type of cynicism regarding his Sermon on the Mount teaching. In stark contrast to Nietzsche seeing Christ’s attitude toward the poor as a religion of resentment and envy, the emeritus pontiff rightly understands this novel teaching as God’s revelation of himself descending in love (95-97).
Interpreting Jesus’ Parables
Within the chapter on parables, Benedict XVI talks of the ever-present struggle in interpreting Christ’s parabolic messages. Once again he overtly points to the limits of historical-critical exegesis and says, “[it] cannot give us any definitive information” (184). After presenting his view to properly interpret Jesus’ words, his argument culminates by stating the hermeneutic of unlocking the parables is the Cross.
Ultimately, for Benedict, Jesus’ messages are a portent of the Paschal Mystery (p. 191). In his outline of the parable of the Good Samaritan, the former theology professor gives a laconic layout of various interpretations of Luke 15:11-32, and goes on to show an implicit Christology can be gleaned from the text through “attention to the historical context” (p. 207). This is because Jesus himself is a revelation of the Father.
Christology of B16
Along with his amicable refutations of modern scholarship, it is reading Benedict XVI’s final chapter that one can truly appreciate his contribution to Christology. Here he provides a meticulous delineation of occurrences and frequencies of the appellations Jesus attributes to himself− Son of Man and Son. With the former title, he shows its connection to the Old Testament (book of Daniel) and the latter portrays the relationship Jesus had to God. In fact, Benedict XVI shows that Mark’s Gospel alone uses this designation fourteen times and with the exception of Stephen in Acts 7:56, all references of “Son of Man” come from Jesus’ lips (pp. 321-322).
As an authentic Nicene theologian the German pope points out “Only the Son truly ‘knows’ the Father…Truly to know God presupposes communion with him [as Son]” (p. 340). Benedict XVI further fleshes out the consubstantiality of the Son with the Father in his outline of the Johannine “I AM” sayings in his concluding pages.
Finally, in brief fashion he shows how Nicaea’s term homoousios was not a Hellenistic infiltration of the faith or a jettisoning of biblical authority, but provided a stable foundation for theology and ultimately Christology (p. 355).
In sum, I found Jesus of Nazareth to be a well-written and digestible read for both lay and scholar alike. Benedict XVI remained steadfast in his goal to portray Jesus from the Bible while using historical science to augment his points. This work is a hailing back to patristic Christology which trusted the Gospels and did not separate faith from history. Finally, he provided a salubrious and professional critique to the modern approach to Christology and any student of Catholic theology should be sure to check this monograph out.
May 13th, 2017 marked the 100th anniversary of the Marian Apparitions at Fatima, Portugal. I am participated in a 33-day Marian consecration which culminated on the Feast of Fatima. Because of the honor Catholics bestow towards Mary, it is important to dispel common misunderstandings non-Catholics may have about the Blessed Mother of Jesus.
According to 1 Timothy 2:5, “For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself.” It seems clear-cut that any reaching out to Mary for help and mediation is to be frowned upon to prevent falling into heresy!
Honor NOT Worship
This article outlines a few explanations from both Scripture and Tradition to describe the Catholic approach to Mary. Catholics HONOR, but NOT WORSHIP Mary! First, we will look at biblical evidence. Next, we look at the Second Vatican II document on the Church [Lumen Gentium]. Lastly, we will analyze some thoughts about Mary from the St. Pope John Paul II.
Biblical background on Mary’s Mediation
Before I mention the key passage about Mary’s intercessory action I want to highlight her vow of total obedience to God first. In Luke the angel greeted Mary with these words, “Hail, favored one! The Lord is with you” (Luke 1:28). The original Greek is Chaire, Kecharitomene which translated to “Hail, full of grace”. Catholics interprets the phrase full of grace to refer to Mary being conceived without sin. Having this preliminary understanding of Mary, let us look at a strong example regarding her mediation to help humankind.
The wedding at Cana in the beginning of John’s gospel is Jesus’ first public miracle. Here Mary displays her role as a mediator and advocate when she urges Jesus to perform the miracle of changing the water into wine. According to the fourth gospel. “When the wine ran short, the mother of Jesus said to him, ‘They have no wine” (John 2:3). Catholics honor towards Mary is not because she is a god but because of her close connection to God! John 2:5 is evidence that Mary’s end purpose is obedience and submission to God when she expresses to the wedding servers, “Do whatever he [Jesus] tells you.”
Testimony of Tradition
Along with the evidence from the New Testament, we will look briefly at what the Vatican II document Lumen Gentium and Pope John Paul II tells us about Mary as a mediator. According to Lumen Gentium 60,
There is but one Mediator as we know from the words of the apostle, “for there is one God and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all”.(298) The maternal duty of Mary toward men in no way obscures or diminishes this unique mediation of Christ, but rather shows His power. For all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it. In no way does it impede, but rather does it foster the immediate union of the faithful with Christ.
It is also appropriate to mention that it is not a coincidence that the content of the final chapter of this council document being relating to Mary. The last major section of the chapter mentions Mary as the sign of created hope and solace to the wandering people of God. Mary is not the end. Rather, she is a signpost pointing Christians to Christ! (Lumen Gentium 68).
Witness of JPII
Finally, I want us to examine St. John Paul II’s Marian devotion. The polish pope focuses on the maternal mediation of Mary in his encyclical, Redemptoris Mater. To start off, John Paul II acknowledges hat there is only one mediator Jesus. In union with Tradition the pope states, “The teaching of the Second Vatican Council presents the truth of Mary’s mediation as “a sharing in the one unique source that is the mediation of Christ himself (Redemptoris Mater 38). Mary is the first and greatest apostle of God. God entrusted Himself to her before anyone else (Redemptoris Mater 39).
John Paul II also says, “After her Son’s departure, her motherhood remains in the Church as maternal mediation: interceding for all her children, the Mother cooperates in the saving work of her Son, the Redeemer of the world (Redemptoris Mater 40). The key word in this quote is cooperates. Mary is not equal to God, but she does COOPERATE with God and in the mediation of Jesus Christ!
According to the American author Mark Twain, “To get the full value of joy you must have someone to divide it with.” His words definitely rang true this morning. As I rushed to get my kids’ backpacks and lunches ready, my 5 year-old daughter tugged on my jacket and asked, “Daddy! Can I take this [to school] for sharing day?!” Looking down I noticed a leather-bound book adorned with gold leafed pages—it was J.R.R. Tolkien’s The Hobbit! Normally, I would be hesitant to allow my precious books to leave the bookshelf without under my protection, especially a classic. Something, a feeling, an inkling, beyond my own power provoked me to let her keep the book for the day.
Letting go of control is not easy for me. This is particularly true when it comes to items dear to me. Releasing control led to a sudden deluge of joy. Excitement brimmed up inside me. Seeing the twinkle in my daughter eyes as she hugged The Hobbit tight simply was amazing. It was also quite unexpected—much like the Unexpected Journey of Bilbo in Middle Earth!
The first requirement for discovering joy is to be among others. After dropping the kids off at school, I wondered, “How else can I find joy? I love this experience and want to share it others.” Joy became my focus for the remainder of the day. While not an exhaustive list, I found three incredibly SIMPLE ways to find joy in your life!
A natural fruit of thankfulness is joy. Harboring a thankful mindset provides stability amid life’s storms, but also gives blossom to delight. I recently came across a post on social media that lamented the “forced gratitude” of Teacher Appreciation Week. As a Catholic my sentiment towards gratitude is that it is our central mission, the thing we value more than anything else. In fact, the source and summit of the Christian life—the Eucharist literally translates to mean “thanksgiving.” Just because you are not “compelled” or have to thank a teacher this week does not mean that you shouldn’t. More thanksgiving, freely done, only brings joy!
St. Paul recognizes this truth in Galatians 5:22-23. I do not believe it is a coincidence that the ordering of the gifts of the Holy Spirit have joy preceded by love. Where do we most show God (Father, Son, and Holy Spirit) love? By participating in the Holy Sacrifice of the Mass—the prime event of thanksgiving!
Be on the Lookout
G.K. Chesterton captured the essence of joy best as he wrote, “Surprise is the secret of joy”. Joy is not something we can produce from our own willpower. The example I mentioned earlier occurred unexpectedly. Normally, sudden events do not sit well with me. I like to be in control! Being prepared for things helps lead to peace—it decreases angst. While peace is a good goal, joy is an even greater good! Actively looking for joy does not work. I have tried and failed. Every. Single. Time.
As a gift of the Holy Spirit, joy cannot be produced by our active works. I often struggle with a restlessness—a strong urge to keep moving, never sitting still or slowing my mind. Since Good Friday, my family and I have sung theChaplet of Divine Mercynightly. The first fruit of this prayer I noticed was peace. Only recently did Ialso beginto notice moments of joy breaking into my life. According to St. John Paul II,
Christremains primary in your life only when he enjoys the first place in your mind and heart. Thus you must continuously unite yourself to him in prayer…. Without prayer there can be no joy, no hope, and no peace. For prayer is what keeps us in touch with Christ.
Prayer helped stabilizeme. On my own I cannot run fast even to capture joy. Slowly down allows joyous moments to catch me. You too can wait for joy—be on the lookout, instead of rushing to and fro frantically!
Recognizing Your Place in Creation
Along with thanksgiving and waiting patiently for joy, recognizing my place in the universe, not only humbles me, but helps foster joyful moments. Every week Catholics profess our core beliefs at Mass with the Nicene Creed. The first tenet we remind ourselves is:I believe in one God,the Father almighty,maker of heaven and earth,of all things visible and invisible.We are creatures, NOT THE CREATOR.
This takes humility to recognize what you are not. I am not the composer of my story. The Divine Author formed me uniquely—and you uniquely too! Reminding myself of my place in creation helps foster a proper attitude to receive joy.
Be open to the unexpected. Let the Holy Spirit into your life. Ask for the gift of joy, give thanks always, and remember God is your Creator. If you practice these three simple things don’t be surprised to discover joy—it might be sooner than you realize!
The spiritual life for the Christian is not a mere horizontal path, but rather vertical and likened to a ladder— consisting of different levels of progression. Thus, the spiritual journey for the Catholic-Christian is composed of three steps being the interior, religious, and spiritual. In this post, I will focus on individuals from St. Luke’s Gospel who exhibit each stage.
Stage 1— The Interior Life
First, the “interior life” refers to the initial level of the spiritual path for Christians. At this stage, a person demonstrates the ability to be self-aware (self-autonomous) and shows the capacity to utilize their imagination. This stage is necessary for a Christian to increase and deepen their spirituality. However, it is possible to have a profound interior life without being spiritual. A pragmatic instance of this is a secular artist painting a picture. They exercise their imagination without contemplating the mysteries of God. Nevertheless, normally the more powerful the imagination is, the greater potential a person has to power their “spiritual engine”—the mind.
Example of the Rich Young Man
Two instances of the “interior life” within the Gospel of Luke include the Rich Young Man 18:18-30 and the centurion at the Crucifixion 23:44-49. Regarding the former, the Revised Standard Edition refers to the Rich Young Man as a ruler who initiates contact with Jesus by posing a query: “Good Teacher, what shall I do to inherit eternal life?”(v. 18). An analysis of this statement shows the ruler demonstrating the “interior life” on a twofold manner: he knew Jesus was a good, informative teacher (he probably heard about the previous work and preaching of Jesus from others) and the question asked was of metaphysical nature, which thus required imagination and intellect to ponder.
Jesus responds by telling the man to adhere to the Decalogue. The man then tells Christ that he diligently follows the commandments. But Jesus required more, he wanted the Rich Ruler to give away his material goods to the poor. But the man was unable to do so. While he exhibited an “interior life” by asking the right question, the Rich Young Man was not spiritual due to failure to move past material wealth (v.23). Augmenting this point the narrator tells the reader that the man was sad to give up his possessions and thus shows why he cannot move past the interior level.
Example of the Roman Centurion
A second case of someone having the interior life in Luke comes at the close of the gospel. After hanging upon the cross for several hours, darkness came over the land and the veil of the temple split in two and Jesus uttered his final breath. During this a centurion proclaimed “Certainly this man was innocent!” (v.47). The centurion saw the curtain torn and perhaps remembered Jesus’ premonition that the Temple would be destroyed. Such recall shows intellect and imagination. In fact he had such a powerful imagination, that the centurion “praised God” in v.47. Because of this, he had a profound “interior life”.
Stage 2—The Religious Life
Defined as the level where one is focused on concepts of rituals and/or sacraments, the “religious life” is the next stage in Christian spirituality. To put it another way, this phase denotes an experience of contact with the Transcendent deity via religion.
Two prime examples of this are the Pharisees in Luke 6:1-5 and Peter in 9:28-36. With the former, the Pharisees badgered Jesus and his disciples for gathering grain on the Sabbath. Their query in v. 2 shows that they are primarily concerned with Jewish ritual practices, which exhibits a sign of being in the “religious life” phase. The narrator gives a further clue that this is a case of the “religious life” because Jesus corrected them by showing that David set a precedent in 1 Samuel 21:1-6. The Pharisees were thus being nit-picky about the Sabbath law.
Example of the Transfiguration
The second incident of a person existing in the “religious life” level of spirituality occurs a few chapters later at the Transfiguration. Upon witnessing Jesus’ conversation with Moses and Elijah, Peter utters a seemingly perplexing statement, “Master, it is well that we are here; let us make three booths…” (9:33). Knowledge of the main Jewish celebrations is needed to ascertain Cephas’ point. Peter is referring to the Feast of Booths which recalls Israel’s exodus from Egypt and their wandering in the desert for 40 years. Although Peter is being an astute Jew by wanting to follow that ritual custom of erecting a tent, his missed the true purpose of the Transfiguration and hence he is at the “religious” level of the spiritual life and not yet at the final stage.
Stage 3—The Spiritual Life
The final phase of the spiritual journey is at the level of the “spiritual life”. The phrase “the spiritual life” is delineated as the level where mankind’s spirit and the Holy Spirit connect— it also presupposes and fulfills the latter two stages in the spiritual excursion.
Example of Mary
At the outset of Luke’s Gospel, Mary’s fiat in 1:26-38 is the most perfect expression of obedience to God and a person having the fullness of the “spiritual life”. First of all, when the angel Gabriel came to her, Mary although initially concerned did not flee. Rather she listened to the message. After hearing the news of her future pregnancy, Mary asked “How can this be since I have no husband?” (She pledged her life to remain a virgin). Gabriel responded by telling her that Jesus will be conceived through the power of the Holy Spirit. Mary’s reply in v. 38 displays her complete surrender to God’s will and shows why she exhibits the “spiritual life”.
Example of the Repentant Sinful Woman
The next case of the “spiritual life” in Luke also is of a woman. In 7:36-50 a sinful woman wept at Jesus’ feet, because of her sins, and cleansed them with her tears and expensive ointment. Luke juxtaposes this woman with Simon, Jesus’ Pharisaic host. He scorned the woman due to her sin. Jesus quips back by saying that the woman washed his feet without him asking. Simon failed to welcome Jesus with the same hospitality (v.45-47). Verse 48 shows the climax of this passage, “Your sins are forgiven”. She desired forgiveness and Christ is pleased to forgive. For this reason, she is an example of having the “spiritual life”.
St. Francis de Sales declared, “All of us can attain to Christian virtue and holiness, no matter in what condition of life we live and no matter what our life work may be.” Our reflection on St. Luke’s Gospel proves that God meets individuals at various places and times. Whether you are at the beginning or more advanced path to holiness, the key to “climbing” the spiritual ladder is to let Christ carry you— cooperate with Divine Providence this week! I challenge you to plunge yourself into the Scriptures this week and mediate on how you can better encounter Jesus.
My favorite healing story in Mark’s Gospel is the curing of the blind man at Bethsaida. God confirmed this because the lone bookmark in my study bible remained on Mark 8:22-26. I placed that bookmark over 4 years ago!
Like most of the healing stories in Mark, the curing of the blind man is short. Here is the text,
22When they arrived at Bethsaida, they brought to him a blind man and begged him to touch him. 23He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on him and asked, “Do you see anything?”g 24Looking up he replied, “I see people looking like trees and walking.” 25Then he laid hands on his eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly. 26Then he sent him home and said, “Do not even go into the village.” (Mark 8:22-26 New American Bible)
I call this Jesus’ “apparent failed miracle” mostly because he has to cure the blind man in stages—the cure does not happen instantaneously. The man’s statement, “I see people looking like trees and walking”, is the oddest sentence I ever read in the New Testament. It took me a long time to realize the purpose of this story. I give two reasons for why Mark 8:22-26 is the turning point in Jesus’ ministry.
The healing happened in stages
This healing stands unique against Jesus’ other healings because Jesus does not heal the blind man right away. St. Jerome in Homily 79 viewed this passage allegorically to signify mankind’s gradual increase in wisdom. In other words, God’s revelation of truth throughout the Old Testament, New Testament, and current in the age of the Church is incremental.
Peter’s declaration happens immediately after this healing
I previously mentioned the significance of having a contextual reading of the Bible as a whole. Most people tend to see this as reading books in the context of other biblical books. Yet, in the case of Mark 8:22-26 a contextual reading to draw out this passage’s meaning can occur within the gospel itself. Peter declares Jesus to be the Christ in Mark 8:30. I do not think this was a coincidence on the part of the evangelist. I believe Mark placed the healing of the blind man at Bethsaida before Peter’s revelation strategically. He wanted to show how God’s truth is revealed gradually. From this point of the gospel until the end Jesus starts to ramp up his predictions of his Death and Resurrection. He reveals his identity more and more!
Living out the Gospel
I challenge you all to reflect upon this healing story and ask yourself these questions: At what stage am I at in my faith journey? Do I truly recognize Jesus to be the Christ as Peter proclaims, or am I still partially blind in my faith and seeing “theological trees”?