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Posted on 01/27/2024 5:53:09 PM PST by fidelis
In the Readings for this Sunday, we are following 1 Corinthians and the Gospel of Mark ad seriatim, so there is less cohesion between the Second Reading and the Gospel than on a high feast day. Nonetheless, the Readings this week can be linked by the theme of “hearing the voice of the prophet.”
1. The First Reading is a very famous passage from the Book of Deuteronomy that should be familiar to every Catholic student of biblical theology.
Reading 1: Deuteronomy 18:15-20
Moses spoke to all the people, saying: "A prophet like me will the LORD, your God, raise up for you from among your own kin; to him you shall listen. This is exactly what you requested of the LORD, your God, at Horeb on the day of the assembly, when you said, 'Let us not again hear the voice of the LORD, our God, nor see this great fire any more, lest we die.' And the LORD said to me, 'This was well said. I will raise up for them a prophet like you from among their kin, and will put my words into his mouth; he shall tell them all that I command him. Whoever will not listen to my words which he speaks in my name, I myself will make him answer for it. But if a prophet presumes to speak in my name an oracle that I have not commanded him to speak, or speaks in the name of other gods, he shall die.'"
The context: at the end of his life, Moses is giving his valedictory speech to the people of Israel (which is basically the whole Book of Deuteronomy), and amongst his various warnings and promises, he prophesies that God will one day send the people of Israel a prophet like himself, to whom they will need to listen in order to be saved.
On the basis of this prophecy in Deuteronomy 18, the “Prophet like Moses” became one of the standard anticipated eschatological figures in Judaism, along with the prophet Elijah (based on Malachi 4:5) and the Son of David (based on Ezekiel 37:24-25 and many other texts). This is necessary background information for understanding what the priests and Levites mean when they ask John the Baptist, “Are you the Prophet?” in John 1:21. They mean, "Are you the Prophet like Moses of Deuteronomy 18?" Also, the Samaritans, since they did not accept as canonical anything but the Pentateuch, had no other Messianic expectation than for the “Prophet like Moses.” So when the Samaritan woman at the well says, “I know that the Messiah is coming” (John 4:25), her understanding of the Messiah would have been shaped almost solely in Mosaic terms.
The one catch was, when the “Prophet like Moses” did come, everyone had to listen to him, or else face the judgment of God.
2. Responsorial Psalm: Ps 95:1-2, 6-7, 7-9
R. (8) If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
The Psalm ties closely to the First Reading. It urges us to listen to the voice of God—something that the Israelite tribes didn’t want to do. Not only did they not want to hear God’s voice directly (see the First Reading) but time and again they rebelled against God’s Word given to them through Moses (there are nine rebellions recorded in the Book of Numbers). With the coming of Jesus, we have a new chance, a new start, a New Covenant. Let’s listen to the new Prophet like Moses and obey his words while we have the opportunity:
3. Reading 2: 1 Corinthians 7:32-35
Brothers and sisters: I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband. I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction.
I once lived in a Christian community that had many positive features, but unfortunately almost no theology of singleness or celibacy, no use for the religious life, and in fact a contempt for the practice of religious celibacy in the Catholic tradition. One of the results of this attitude was a strong pressure in my former community for everyone to marry, and a feeling of pity for anyone who made it out of the college years without finding a spouse: a kind of sense that the single person could not be happy or was incomplete.
In hindsight I’m surprised that I and my community did not reflect more on Paul’s teaching given to us in the Second Reading, especially since we were so focused on Scripture and especially the writings of Paul. In this passage, Paul points out that singleness is to be encouraged, because it means freedom: a freedom to be fully focused on the Lord. The celibate life should not be construed in terms of restriction (what he can’t do) but in terms of freedom (what he can do because he is available for the Lord). The single Christian is not “incomplete” and doesn’t deserve “pity,” but ought to use his or her freedom from encumbrance to focus more deeply on a life of prayer and service. Such a person is able to hear and respond more quickly and fully to the voice of God, as the previous Psalm urged us.
4. Gospel: Mk 1:21-28
Then they came to Capernaum, and on the sabbath Jesus entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are? the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him." His fame spread everywhere throughout the whole region of Galilee.
The Gospel continues our journey through Mark. We find that Jesus, viral You Tube videos notwithstanding, does not disdain the practices of “religion,” but participates in the study, prayer, and worship of the local synagogue along with his fellow Jews. His manner of teaching shocks people: he teaches “with authority” unlike the scribes. The scribes were religious scholars (like me, Brant, and Michael : ) who were taught to argue based on detailed arguments and careful citation of texts and older, authoritative teachers. Jesus, on the other hand, taught on the basis of his personal authority, as Prophet and as God.
That Jesus actually did have this authority is demonstrated dramatically when the “unclean spirit” heeds his voice and departs from the possessed man.
First, it is interested that the possessed man was present in the synagogue. It shows us that those under the influence of spirits of evil may be found even in places of worship. Even today, the Church is not free from the activity of persons who are diametrically opposed to her mission, and need to be liberated from the bondage to evil that afflicts them.
Second, we note that the power over the spirits of evil is still exercised by the Church, most dramatically in formal exorcism, but also in the other sacraments, particularly Confession. I have spoken on this on many occasions, but the sacrament of confession has great power for spiritual warfare, and those in spiritual bondage should make frequent recourse to it. The Church’s power over the spirits of evil derives from her bond with her Lord: she is the body of Christ, and she speaks with Christ’s authority. And Christ is the new Prophet like Moses, the definitive spokesman of God, to whom all must listen or else stand before God to give account.
Please keep in mind that this is a Catholic Caucus/Devotional thread for the purpose of prayerful reflection on the Sacred Scriptures and is closed to debate of any kind. Per FR policy on Religion Caucus threads, off-topic, argumentative, and abusive comments are not allowed and will be submitted to the Mods for deletion. Thanks, and God bless you.
Pinging the weekly Sacred Page list!
Never thought of that passage in terms of the Sacrament of Reconciliation. Excellent!
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