Leon Bent –
Oscar Wilde in A Woman of No Importance, narrates: “The only difference between the saint and the sinner is that, every saint has a past, and every sinner has a future”: There is the famous passage from the flagrant and obvious debauch, openly lustful and seductive, immorally wild St. Augustine, whose classical Book, Confessions, (after his dramatic conversion) in which is stated “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” Just like the Samaritan Woman, our hearts, too, are agitated, and Jesus at this point, offers us as he did the Samaritan woman, in John 4:10, saying, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, Grace and “Living Water,” in return, which, if relished and savoured ‘insatiably,’ will offer eternal bliss. Jesus presupposes, one gets unmerited grace if one gives, and goes on giving. You and I, must make a decision, to open our hands and heart, to these Gifts. The Samaritan Woman caught the ‘secret’ invitation in a flash…left all that she had, her precious water-pot, and ran to her village in an act of giving grace away, bringing her whole town to Jesus that, he might offer them, “Grace and Living Water – the Holy Spirit!” The Samaritan Woman was a sinner. Now, she becomes a saint and evangelelizer! Jesus singled her out as he does all sinners. What about us, today, now?
The reflection that follows is meant to offer this very same Gift of Grace, and “Living Waters that never run dry!” This is why the Gospel of the Samaritan Woman is inserted, right at the heart of Lent, on the third, out of five Sundays “to calm our restlessness,” and accepting to dwell forever, in the Lord’s heart. So crucial and vital, is the endowment, in question! We must treasure this goal in life, always keeping it in the forefront of our consciousness, as the Samaritan Woman and St. Augustine did! Now, on to the forever transcendent Paschal Mystery in Mark’s Gospel, which has to be read between the lines, which ooze sanctity!
Mark, (Latin Marcus; Gk. Markos), a popular Latin name borne by prominent Romans of his time, like, the ancient classical Latinist, Marcus Tullius Cicero, in 106 B.C.
Mark’s Gospel is the second book of the New Testament, but the first to be compiled. According to tradition, the Gospel was written by John Mark of Jerusalem. Early manuscripts bear the title “According to Mark.” The Literary features: The Gospel was probably written for Christians in Rome. Mark takes the time to explain Jewish customs, and to translate Aramaic expressions that, would have been unfamiliar, to a largely Gentile readership, and uses Latinisms and references to imperial Roman coinage. Mark’s Gospel is written in Koine Greek, the common Greek ‘lingua franca’ of the eastern Mediterranean.
Mark the Evangelist (Acts 12:12; 15:37), an associate proclaimer of St. Paul, and an ardent disciple of St. Peter, whose teachings the Gospel may reflect. It is the shortest and the earliest of the four Gospels, presumably written during the decade preceding the destruction of Jerusalem in 70 A.D. – so, probably around 66 A.D.
1:1-3: The first words of Mark, unequivocally identify Jesus as the Son of God, and the Messiah foretold by the prophets. Christ is the “Good News” (Gospel), sent by God the Father, since it is through his Passion, Death and Resurrection (the “Paschal Mystery”), we are redeemed. This Good News is entrusted to the Church, in turn, to be announced by all peoples (CCC 422, 515, 571,763).
1:2-3: Mark outlines the mission of Jesus by putting together three Old Testament passages: Isa.40:3; Ex.23:20; and Mal.3:1. Why? It may be roughly divided into three parts: (1) 1:1–8:26—the Galilean ministry—an account of mighty deeds (an aretalogy – equivalent term in Sanskrit is ātmastuti); (2) 8:27–10:52—discussions with his disciples centred on suffering; and (3) 11:1–16:8—controversies, Passion, death, the empty tomb, and the expected Parousia in Galilee.
1:14-20: “Repent and believe in the Gospel: The Greek metanoia, means a profound change of heart. Repentance is not reserved for only the beginning of the Christian life, but must be a constant disposition, through each day – everything, everywhere, all at once, over a lifetime. Lent is a special time to elicit conversion through prayer and penance (CCC, 541, 1422-1423, 1427).
1:17: These words indicate the nature of the apostles calling, to win others for Christ. What is the Bible’s definition of an apostle? Apostle, (from Greek “apostolos”, “person sent”), any of the 12 disciples chosen by Jesus Christ. The term is sometimes also applied to others, especially Paul, who was converted to Christianity, by Jesus himself, a few years after his death. They were called to preach the Gospel to all people. The Call of Christ is direct and personal (CCC 787).
14:14-23: The great tribulation Christ spoke of here, pertained to the destruction of Jerusalem, but it also applies to the persecution of Christians, throughout history, to the end of the world. Those who are true disciples of Christ will suffer, endlessly. Patience and hope are necessary to endure these trials (CCC 1820, 2642).
13:24-27: Christ foretold his Ascension (Mk.16:19-20), as well as his Second Coming at the end of the world, the Parousia, when he will judge the living and the dead. The idea is based on messianic prophecies and is part of most Christian theologies. The Second Coming (sometimes called the Second Advent or the Parousia) is a Christian, Islamic as well as Baha’i belief that, Jesus will return again after his ascension to heaven, which took place about than two thousand years ago. Bahá’ís believe that there is only one God, unknowable in His essence, who is the Creator and absolute ruler of the universe. Bahá’u’lláh says, “It is not for him to pride himself who loves his own country, but rather for him who loves the whole world. The earth is but one country and mankind its citizens.” This is a wonderful concept for our times.
14:22-25: Jesus, the spotless Lamb of God, offered his Body and Blood, as he instituted the Eucharist, at the Last Supper. The Eucharistic Liturgy is a participation in the heavenly Banquet, and a re-presentation of the “One Sacrifice” (Heb.10:1-18) of Christ: “through which the work of our redemption is accomplished,” most of all in the divine sacrifice of the Eucharist. At the Last Supper (Matthew 26:17–29; Mark 14:12–25; Luke 22:7–38; and I Corinthians 11:23–25). Jesus’ Eucharistic Sacrifice anticipated his Passion and Death in an ‘unbloody’ manner. At every Mass that same “One Sacrifice” is renewed. The Catholic Church has always taught that, through the words of Consecration, the Bread and Wine are not just changed but transubstantiated into the “Real Presence,” of Jesus Christ. In his encyclical Mysterium fidei in 1965, Pope Paul VI called for a retention of the dogma of Real Presence together with the terminology of transubstantiation in which it had been expressed (cf. CCC 1339-1340; 1374-1378)].
The Eucharist is the centre of the Catholic Church because Jesus Christ is the center of Catholic life and worship. The Church still professes, as it has for two millennia, that the Eucharist is nothing less than Jesus Christ himself. The Council document on the Church described the Eucharist as the “source and summit of the Christian life” (Lumen Gentium, 11). This means everything we do, should come from and lead to’ our celebration of our Sunday Mass. The Catechism of the Catholic Church (1324-1327), states that, “The Eucharist is, “the source and summit” of the Christian life. The other sacraments, and, indeed, all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. We must integrate this gold nugget into our subconscious and spiritual life.
14:22: Note how the words used to describe Christ’s actions in the institution of the Eucharist, were also used earlier, to describe the multiplication of loaves (cf. Mt. 6:41). The words – “took,” “blessed,” “broke,” “gave,” clearly link the feeding of the crowd, with the institution of the Eucharist. In turn, the institution of the Eucharist foreshadowed the offering of his Body and Blood on the Cross. The very same words are now used in the Eucharistic Prayer at Mass (cf. CCC 1328-1332).
14:24: Just as the blood of sacrifice was poured out at Mt. Sinai, to establish the Old Covenant with Moses, so was the Blood of Christ’s Sacrifice poured out to establish the New Covenant. The sacramental offering of his Body and Blood, reaffirms Christ’s New Covenant of grace and love (cf. CCC 1365).
14:25: The “new” wine represents the Wedding Feast in Heaven, “where the faithful will drink the new wine that has been transformed into the Blood of Jesus Christ” (cf. CCC 1335). Christ’s Passion and Death, are the definitive Passover and, at the same time, the reception of the Eucharist is the definitive Passover meal (cf. CCC 1402-1403). The wedding of the Lamb has an appointed time. In the parable of the wedding banquet in Matthew, the bride didn’t appear. However, in Revelation, John said that the bride of the Lamb made herself ready. Revelation is a book of prophecy that Apostle John wrote around A.D. 96 when he saw in a vision what would take place in the future. Therefore, the event that Revelation 19:7 speaks about—“The wedding of the Lamb has come, and his bride has made herself ready”—is to take place at Jesus’ second coming. The “feast” has more than just one meaning. This banquet is first of all the great gathering at the end of time when we join the Lord in heaven. This “heavenly banquet” is the final celebration when all the saints unite in the glory of the risen Jesus; what a meal that will be!
Furthermore, since the resurrection of Jesus, Christians have gathered together for the Lord’s Supper, where Christ himself feeds us with his Body and Blood. Here on Earth we are “saints in the making” who strive to follow the Lord through the struggles of life. This Eucharist is the feast that gives us the strength we need to face each day with faith, hope, and love.
Both of these banquets – one on heaven, the other on Earth – are presented by the Lord. We receive Christ’s body and blood so that we might follow the Lord through this world to the world that has no end. (CCC 1328-1344).
14:32 -42: The first abandonment of Christ occurred in the Garden of Gethsemane. Gethsemane in Hebrew is “oil press.” Rather than remain awake and watchful, as he had asked, the Apostles fell asleep while Christ prayed. Prayer and watchfulness are essential in resisting the temptation to reject the Cross, and to persevere in our commitment to Christ. ‘Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak’ (Matthew 26 41). This describes the fundamental problem of sin. We must not only desire the good, but must train ourselves to control our sensual appetites. Praying ‘with shameless persistence’ and self-denial or mortification, are essential for this battle (cf. CCC 2849).
It struck me that he must have been feeling weighed down by three strong emotions that all of us experience at various times in our lives: fear, loneliness, and a sense of failure. So powerful were those feelings that, as the Gospel of Luke tells us, “Jesus’ sweat became like drops of blood falling on the ground” (Lk. 22:44). This is not hyperbole but a medical phenomenon: Under severe emotional stress, the small capillaries can become so bulging with blood that they burst, allowing blood to seep through the sweat glands. Knowing what was ahead of him, it is understandable that Jesus would be overwhelmed by his emotions. Luke’s description of this dramatic scene invites us to engage in deeper reflection and consider times when we, too, have succumbed to our feelings.
14:36: Remove this chalice…what you will: In his anguish and fear, Jesus asked his Father to take this suffering from him. Nevertheless, he clearly stated in his prayer that, he completely accepted the Father’s will (cf. CCC 473, 2607, 2620, 2701).
14:43-52: With Jesus’ arrest, the disciples abandoned him. Included among those who fled, was a young man who ran away naked, in fear. Some scholars suggest this may refer to none other than the young Evangelist, Mark himself (cf. CCC 1851).
14:58: I will destroy this Temple…not made with human hands: Christ did predict the destruction of the Temple (cf. Mk.13:2), but was referring to the Temple of his body that, would be rebuilt in three days through his Resurrection (cf. CCC 593).
14:62: “I am”: These words of Jesus are reminiscent of YHWH (cf. Ex.3:14-15), the name of God given to Moses. God said to Moses, “I AM WHO I AM.” This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14). The phrase translated “I am who I am” in Hebrew is ehyeh asher ehyeh. The word ehyeh is the first person common singular of the verb to be. I AM, is the Blessed Trinity, from everlasting to everlasting. God IS! Not was, not will be! Here Christ accepted the title, “Son of the Blessed” (that is, “Son of God”), leading to his conviction for blasphemy. At the right hand of Power: This indicates Jesus’ honour and glory, as one of the Three Persons of the Blessed Trinity. The Apostles’ Creed and the Nicene Creed, both affirm that Christ, after his Ascension, sits at the right hand of God, the Father (CCC 659,663).
14:63: Tore his clothes: This was a dramatic act that, Caiphas accuses Jesus, expresses great distress as well as indignation, and protest against sacrilege or blasphemy. By rending his clothes, Caiphas accused Christ of blasphemy; however, he also violated the same Mosaic Law (cf. Lev.21:10), under which he had just condemned Jesus. As John pointed out, the tunic of Christ, was a symbol of his eternal high priesthood, would not be rent (cf. Jn. 19:23-24).
June 1. The Feast of Our Lord Jesus Christ, Eternal High Priest, on the first Thursday after Pentecost, focuses on Jesus’ Priestly Office (Latin: Munus sacerdotale). Jesus is considered the model for believers, and for the clergy in particular, with priests acting in persona Christi (“In the person of Christ”).
14: 66-72: Although Peter denied Jesus, just as the latter predicted, Peter immediately recalled the predictions and wept bitterly in repentance for his sin (cf. CCC 1429). Peter, affirming his loyalty, his determination, his resolution, said that he would never deny. But the fear of men came upon him and the weakness of his flesh overtook him, and under the pressure of accusation, his resolution crumbled. Then, recognizing his wrong and weakness, “he went out, and wept.”
According to Hebrews 12:15 there is only one failure you need to fear … “Be careful that no one fails to receive the grace of God.” When you and I fail, we need to repent and confess our failure … then receive the amazing grace of God and be restored … then go and let God’s grace flow through us to others.
What did Jesus say to Peter after he denied him?
“Follow me” After having said all the above, Jesus said to Peter, “Follow me” (John 21:19).
In light of Peter’s denial, Jesus pointedly asks him if he still considers himself the most faithful disciple. Peter is forced to consider the rashness of previous commitments.
Three times the Lord asks if Peter loves Him, and each time Peter affirms that he does. Each time Jesus instructs the disciple to demonstrate that love by serving the church. Jesus then explains to Peter that he is, in fact, going to suffer for following Him. And after all this, Jesus issued the same invitation that He gave Peter at the beginning, “Follow me.”
15:15: Pilate was a weak character who knew fully that, Christ was innocent but proclaimed him guilty, out of cowardice and delivered him to be crucified, to placate the jeering crowds. Scourged: Scourging was a form of punishment that, involved lashing the victim 39 times, with a whip. (cf. CCC 572).
15:34: My God, my God, why have you forsaken me? Christ’s cry was taken from Psalm 22, a prayer of a holy man, who is mocked and persecuted, but will eventually emerge victorious, showering praise on God, for his ultimate assistance. Psalm 22 is a prophecy expressing the deep agony of the Messiah’s distress and death for the world’s sin. Jesus knew that he would be temporally separated from the Father, the moment he took upon himself the sins of the world. This separation was what he had dreaded as he prayed in Gethsemane. The physical affliction was absolutely and incredibly horrifying, but the spiritual alienation from God was the ultimate torture. Though without sin, Jesus identified with sinners, including the pain of abandonment caused by the alienation of sin (cf. CCC 603, 2605).
15:37: With a loud cry, Jesus breathed his last. The centurion who heard his cry and saw how he died said, “Surely this man is the Son of God!”
The Confession and Conversion of a Roman Centurion: In the Bible we are given a glimpse of a man who was present during Jesus’ crucifixion. This man was a Roman Centurion, the commander of over 100 soldiers in the Roman army. We know little about the man except that he was probably a hardened soldier and a veteran of so many wars and conflicts during that time. He had, in all likelihood, presided over the crucifixion of hundreds or even thousands of men and must have become insensitive to the agony these men endured. The Roman Centurion saw God working where God was most active. The sad irony is that nobody saw it. We read Mark and we get it, why didn’t everyone else standing around the cross see it?
My dear friends, Jesus loves you enough to forgive and save your soul tonight—whatever sins you have committed—however long you have kept away from Him.
Come! Come to Jesus who loves you, and He will wash your sins away in His precious Blood! Come! Amen.
15:38: Torn in two from top to bottom: This curtain separated the people from God’s presence in the Holy of Holies, in the inner sanctum of the Temple, where the high priest could go, but strictly, only once a year. Its tearing apart symbolizes the reconciliation of God and humanity, the rending of what separated the human person from God. The Old Covenant had fulfilled its role, and now, the New Covenant in Christ, takes over. For the ones who were supposed to see Him (the Jewish people) there was blindness. When we get to Mark chapter 15, the story turns, and unexpectedly it is the bit-player who sees, even while the privileged characters miss the whole point. Mark’s Gospel is all about seeing.
God tears the veil and access is opened up to a new chapter in the life of God among humanity, and the first to take a step towards this is a Roman Centurion who sees God working. This makes sense of the narrative, not because it is Mark’s narrative, but because it is the Word of God.
15:42-47: Pilate’s men confirmed that Christ had died, and a prominent member of the Sanhedrin, Nicodemus, had his body buried in a tomb made by the latter for himself. The burial had to be done in haste because the Sabbath would begin at sundown (cf. CCC 641).
16:1-8: Christ’s Resurrection was reported to the faithful women by an angel, Jesus Appears to Mary Magdalene: 11 Now, Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb 12 and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. 13 They asked her, “Woman, why are you crying?” “They have taken my Lord away,” she said, “and I don’t know where they have put him.” 14 At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. 15 He asked her, “Woman, why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” 16 Jesus said to her, “Mary.” She turned toward him and cried out in Aramaic, “Rabboni!” (“Teacher”).
17 Jesus said, “Do not cling to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”
18 Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her…and became an “apostle to the apostles”!
The Resurrection is vitally necessary for several reasons: (1) The Resurrection ensures that, the ruler of God’s eternal kingdom will be the living Christ. (2) Jesus’ Resurrection assures us that, we too, will be resurrected. (3) The Resurrection provides the Church’s witness to the world. We do not proclaim merely lessons from the life of a good preacher and miracle-maker; we proclaim the reality of the Resurrection of Jesus.
The woman were afraid to speak…However, the appearance of Jesus to Mary Magdalene, brings her to belief.
16:12-14: Mark offered only a brief summary of Jesus’ appearances to the men on their way to Emmaus, unlike Luke who gave a detailed account (Lk.24:13-35). When Jesus broke the Word of God to them, their “hearts burned within them!” Try it yourself, you will never be the same again. I will give them a new heart, and put a new spirit within them; I will remove the heart of stone from their flesh and give them a heart of flesh, so that they may follow my statutes and keep my ordinances and obey them. Then they shall be my people, and I will be their God (Ezek. 11:19-20). “A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh” (Ezek.36:26-27).
16:15: Jesus’ mandate to his Apostles was universal, that is, to take the Gospel message to the ends of the earth. He also promised the assistance of the Holy Spirit, the Paraclete, (Ancient Greek: παράκλητος, Latin: paracletus means ‘advocate’ or ‘helper’). In Christianity, the term Paraclete most commonly refers to the Holy Spirit, who gives strength and guidance to fulfil this mission. The mandate given to the Apostles continues to be the chief task of the Church, which is led by the bishops – the successors of the Apostles – along with their priests and deacons, as co-workers in the ministry. Lay persons are called to share unflinchingly, in this apostolic mission, by living and evangelizing in faithfulness to his Church (cf. CCC 888-889, 897-900, 977).
16:19-20: After Jesus ascended into Heaven, the disciples continued his mission on which he had sent them. The Ascension of Jesus – Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. While he was blessing them, he withdrew (Lk.24:50-53: Acts 1:6-14).
The best attested ending, is called the “Marcan Appendix” or the longer ending, as mentioned by Raymond E. Brown, in his scholarly Book, Introduction to the New Testament, and is printed as part of the text of Mark in many Bibles. It records three appearances of the Risen Jesus to Mary Magdalene, his intimate friend, (who spontaneously reached out to touch him….Jesus warned her not to do so, as he now has a “”Spirit-Body), then he made his presence felt, to two disciples on the road to Emmaus, and to eleven at table. Jesus made ten appearances to his disciples. The meaning of the Ascension for Christians is derived from their belief in the glorification and exaltation of Jesus, following his death and Resurrection, as well as from the theme of his return to God the Father. The Ascension shows that, “Jesus had really overcome death – he wasn’t just resurrected to die again, but to live forever.” For many Christians, the fact that Jesus’ followers witnessed him ascending into the clouds, leaves no doubt that Jesus is alive and with God the Father in Heaven, and is no longer limited to living on Earth.
If you have participated in this Lenten Reflection, laced with the Paschal Mystery, with sheer authenticity, and ruminated (ruminant animals the cows and camels, etcetera, have four stomachs; they chew cud, over and over again, silently (a mystery is always cocooned in silence), fragrance will emerge from your ‘sacred’ heart, and move heavenward, like curls of incense. Then, you will be heralded as a living saint, leaving behind an aromatic, ambrosial perfume, everywhere, all the time. You and I will be perfect witnesses to all who inhale our inspiring, mint-fresh, healing balm of Gilead (Jer. 8:22).
Leon Bent is an ex-Seminarian and studied the Liberal Arts and Humanities, and Philosophy, from St. Pius X College, Mumbai. He holds Masters Degree in English Literature and Aesthetics. He has published three Books and have 20 on the anvil. He has two extensively “Researched” Volumes to his name: Hail Full of Grace and Matrimony: The Thousand Faces of Love. He won The Examiner, Silver Pen Award, 2000 for writing on Social Issues, the clincher being a Researched Article on Gypsies in India, published in an issue of the (worldwide circulation) Vidyajyoti Journal of Theological Reflection, New Delhi. On April, 28, 2018, Leon received the Cardinal Ivan Dias Award for a research paper in Mariology.