24th Sunday In Ordinary Time :: 2009

24th Sunday in Ordinary Time, September 13, 2009 Scripture Readings First Is. 50:5-9a Second Jas 2:14-18 Gospel Mk 8:27-35 Prepared by: Fr. Lawrence J. Donohoo, O.P. 1. Subject Matter •

First Reading: Unyielding trust in God’s plan and protection allows the Suffering Servant to undergo bitter suffering at the hands of his enemies.

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Second Reading: Without denying the necessity of faith, James insists on its complete expression in charitable deeds done for others.

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Gospel: After the heady success of his Galilean ministry and Peter’s naming him the Messiah, Jesus offers a sober teaching on his destiny and the demanding requirements of discipleship

2. Exegetical Notes •

The first reading records most of the third Servant-of-the-Lord oracle. This and the second oracle are in the first person singular.

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“James does not here imply the possibility of true faith existing apart from deeds, but merely of the making of such a claim. To judge by the present passage and by 1:3,6; 2:1,5; 5:15, James means by faith the free acceptance of God’s saving revelation. . . By ‘works’ he is meant the obedient implementation of God’s revealed will in every aspect of life.” (NJBC)

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“What the disciples (and Mark’s readers) need to learn is how the passion and death of Jesus fit in with is identity as the Jewish Messiah.” (NJBC)

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“Though various figures in ancient Israel were anointed, the term [Messiah] came to be applied most distinctively to kings. . . .By counseling his disciples to be silent, Jesus avoids false interpretations of his messiahship and prepares for the. . .instructions that follow.” (NJBC)

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“By calling Peter ‘Satan,’ Jesus indicates that the false view of his messiahship is a temptation (see Job 1-2; Zech 3:1-2).” (NJBC)

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“carry his cross: Crucifixion was well known to Jews as the ultimate Roman punishment. The condemned man carried the upper part of the cross. . .The image. . .may express submission to divine authority on the analogy of the condemned criminal’s submission to Roman authority.” (NJBC)

3. References to the Catechism of the Catholic Church •

601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. Citing a confession of faith that he himself had "received," St. Paul professes that "Christ died for our sins in accordance with the scriptures." In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant. Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.

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162 Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: "Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith." To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith; it must be "working through charity," abounding in hope, and rooted in the faith of the Church.

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2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God.”

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572 The Church remains faithful to the interpretation of "all the Scriptures" that Jesus gave both before and after his Passover: "Was it not necessary that the Christ should suffer these things and enter into his glory?" Jesus' sufferings took their historical, concrete form from the fact that he was "rejected by the elders and the chief priests and the scribes", who handed "him to the Gentiles to be mocked and scourged and crucified.”

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649 “[T]he Son. . .effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise. Elsewhere he affirms explicitly: "I lay down my life, that I may take it again. . . I have power to lay it down, and I have power to take it again." "We believe that Jesus died and rose again."

4. Patristic Commentary •

“[Jesus] first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion.” (St. Bede the Venerable)

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“But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not surprising that one who had received no revelation concerning the Passion should be ignorant of this. For that he was the Christ, the Son of the living God, [Peter] had learned by revelation. But the mystery of his cross and resurrection had not yet been revealed to him. [The Lord] himself, however, showing that he must come to his passion, rebuked Peter.” (St. John Chrysostom)

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“But [Jesus] did not say to the devil when tempted by him, “Get behind me,” but he does say to Peter, “Get behind me.” That is, follow me, and do not resist the design of my voluntary Passion.” (PseudoChrysostom).

5. Quotations of Pope Benedict XVI •

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“Looked at more deeply this sign [of the cross], which forces us to look at the dangerousness of man and all his heinous deeds, at the same time makes us look upon God, who is stronger, stronger in his weakness, and upon the fact that we are loved by God. It is in this sense a sign of forgiveness that also brings hope into the abysses of history. . .God is crucified and says to us that this God who is apparently so weak is the God who incomprehensibly forgives us and who in his seeming absence is stronger.” “God's passionate love for his people—for humanity—is at the same time a forgiving love. It is so great that it turns God against himself, his love against his justice. Here Christians can see a dim prefigurement of the mystery of the Cross: so great is God's love for man that by becoming man he follows him even into death, and so reconciles justice and love. . . . His death on the Cross is the culmination of that turning of God against himself in which he gives himself in order to raise man up and save him. This is love in its most radical form.” “Only if we are aware of our calling, as individuals and as a community, to be part of God's family as his sons and daughters, will we be able to generate a new vision and muster new energy in the service of a truly integral humanism. The greatest service to development, then, is a Christian humanism that enkindles charity and takes its lead from truth, accepting both as a lasting gift from God. Openness to God makes us open towards our brothers and sisters and towards an understanding of life as a joyful task to be accomplished in a spirit of solidarity.”

6. Other Considerations •

Today's Gospel consists of three parts: the question posed by Jesus of his identity, the first prediction of the passion, and the teaching that any one who would follow Jesus must follow his example, that is, deny himself. The order is important: if you want to know who Jesus is, then you will find him as the Suffering Servant. If you want to find him as the Suffering Servant, then you have to follow after him. In a word, if you want to know Christ, then you must be willing to deny yourself and die for him.

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“The variety of responses given [to Jesus’ question—John the Baptist, Elijah, a prophet—reveals that the answer is not so clear, and that those closest to Jesus really aren’t sure who he is. . . .However, once we know the truth about Jesus’ Messiahship, then we can fully embrace the truth about ourselves. That is why the next thing that Jesus does is ‘summon the crowd’ and inform them of the three prerequisites for discipleship.” (Cameron)

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“Despite its arduousness, we take up the cross of Jesus in order to be saved from taking on things that would otherwise destroy us. . . .No matter what we lose in the process, we end up gaining Jesus Christ our life.” (Cameron)

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Jesus poses a question and offers an answer. After posing the question of his identity and receiving an apparently satisfactory answer from Peter, he clarifies the answer by telling what the Son of Man, namely himself, must undergo: suffering and death, and resurrection. He then teaches us that we must follow the same path. To be a Christian requires an understanding of Jesus as the one who suffers and the one who rises, and an understanding that we are to follow this same pattern in our own lives.

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The incredible Christological progress made in this Gospel after just seven chapters will eventually it flower in such Scriptural texts as the Johannine Prologue and in such credal statements as the Chalcedonian statement on the two natures of Christ.

Recommended Resources Benedict XVI. Benedictus: Day by Day with Pope Benedict XVI. Edited by Peter John Cameron. Yonkers: Magnificat, 2006. ____________. Deus caritas est. Brown, Raymond A., Joseph A. Fitzmyer and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: 1990. Cameron, Peter John. To Praise, To Bless, To Preach - Cycle B. Huntington: Our Sunday Visitor, 1999. Thomas Aquinas, St. Catena Aurea: Commentary on the Four Gospels. Works of the Fathers. Vol. 2. London, 1843. Reprinted by The St. Austin Press, 1997.