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Scripture In
Depth
30th Sunday of Ordinary Time B
October 25, 2015
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ReadingI: Jeremiah 31:7-9
This passage is part of the second of a series of four poems
celebrating the return from the Babylonian Exile. These poems
are obviously akin to Deutero-Isaiah, though their exact literary
relationship to that work is uncertain.
Perhaps the four hymns
are products of the Deutero-Isaianic school and somehow got
attached to the prophecies of Jeremiah in an attempt to relieve
that prophet’s preoccupation with the decline and fall of the
southern kingdom and the adjustment to life in exile.
However, Jeremiah was certainly hopeful of the eventual restoration of his people,
as is indicated in his prophecy of the new covenant that comes later in chapter
31.
Like a similar hymn of the return in Isaiah 35, this hymn stresses the presence
of the weak, the blind and the lame, nursing and pregnant mothers among those
returning from exile. In pictorial language this underlines the sola gratia aspect
of the return.
It is the mention of the blind here that doubtless influenced
the choice of this passage to match the healing of the blind Bartimaeus in the
Gospel.
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Responsorial
Psalm: 126:1-2, 2-3, 4-5, 6
It would be hard
to find a more appropriate psalm to go with Jeremiah 31:7-9, for
like that hymn it celebrates the return from Babylon, and
indeed the contrast between sorrow and joy is the theme of
both passages. It is a pity that the Psalm does not say anything
about the blind, though, for that would tie in with the Gospel
too. |
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Reading II: Hebrews 5:1-6
Slowly the author of Hebrews
is preparing for the exposition of his great theological themethe high
priesthood of Christ. Except for the reading on the twenty-eighth Sunday, all
our passages through today’s are concerned to establish Jesus’ qualifications
for high priesthood. Here the following qualifications are spelled out:
1) Due appointment
by God.
2) The selection of Christ from among human beings to act as their representative
before God in offering sacrifices for sins.
3) Sympathy for the ignorant and the wayward (a repetition from our earlier
readings).
The later part
of our reading takes up the first pointappointment
by God. Jesus was appointed as Son and high priest at his
resurrection (Ps 2:7; 110:4).
Some may be surprised to see Ps 2:7 applied to the resurrection. It suggests an Adoptionist
Christology (the heresy defined by a former colleague of
mine as the view that Christ was a man who graduated in divinity
with honors). But we are still moving within the orbit of
Hebraic Christology, which is functional rather than metaphysical.
Psalm
2 originally celebrated the king’s coronation. From that point
Christ embarked upon the functions of kingship,
that is, the functions of the Son of God. So it is at his
exaltation that Christ embarks upon his messianic functions,
which include that of high priest. Incidentally, this shows
that Christ’s high priestly work is performed in heaven and
that Calvary is only the preliminary to it. |
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<Gospel:
Mark 10:46-52
Normally the tendency of the
synoptic tradition is for unnamed figures to acquire names, a process that continues
in Church tradition (for example, the naming of the three wise men). Here, however,
the process is reversed. The earlier evangelist, Mark, names the blind man, while
Matthew and Luke drop the name.
Bartimaeus must have been known later in the
Christian community (at Jericho?) that first remembered and shaped the story.
Probably he would have addressed Jesus simply as “Rabbi” (or “Rabbouni,” Mk 10:51; the RSV has “Master”).
The post-Easter community
would have used this story as a vehicle for its Davidic Christology by inserting
the address “Son
of David” (and is “have mercy on” liturgical?). Mark in turn received
the story from the tradition, placed it here because of its geographical location
(Jericho), and used it as a coda to his central section (Mk 8:22-10:45). That section
thus ends as it had begunwith the healing of a blind man.
This blind
man follows Jesus in the “Way,” a technical term for Christian discipleship.
All this is part of Mark’s answer to the “heresy that necessitated his Gospel” (the
title of an important article by T. Weeden).
The true disciple is cured of Christological blindnessthat is, of seeing
in Jesus only the miracle-worker and not the suffering servantand follows
him in the Way of the cross.
Reginald H. Fuller
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Copyright © 2006
by The Order of St. Benedict, Inc., Collegeville,
Minnesota. All rights reserved. Used by
permission from The Liturgical Press,
Collegeville, Minnesota 56321 |
Preaching the Lectionary:
The Word of God for the Church Today
Reginald H. Fuller and Daniel Westberg. Liturgical Press. 1984 (Revised Edition), pp. 361-363.
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Thank
you to Liturgical Press who makes
this page possible
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For
more information about the 3rd edition (2006) of
Preaching
the Lectionary click picture
above. |
Art by Martin Erspamer, O.S.B.
from Religious Clip Art for the
Liturgical Year (A, B, and
C).
Used by permission of Liturgy
Training Publications. This art may
be reproduced only by parishes who
purchase the collection in book or
CD-ROM form. For more information go
to: http://www.ltp.org/
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