This is My blood of the new covenant, which is shed for many

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.

- Mark 14:12-26

In recent readings it is Holy Week, and Jesus is in Jerusalem.  He has daily disputed in the temple, and told to the disciples the prophecy about the destruction of the temple and the city that is to come, and also about the time of His Return.  Yesterday we read that after two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."  And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."  Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him.

Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.   My study bible notes that the synoptic Gospels date Jesus' Crucifixion on the first day of Passover, but John's Gospel sets it on the Preparation Day (John 19:14), the day before Passover when the Passover lambs were killed.  Therefore, in the synoptic tradition, the Last Supper is the Passover meal, but John's Gospel tells us that Jesus as Lamb of God (John 1:29) dies at the same time as the Passover lambs are slain in the temple.  To set the date precisely is not possible, but Scripture works in ways unlike a scientific textbook:  both traditions are theologically true.  The Mystical Supper, my study bible says, is the fulfillment of the Passover meal (the synoptic tradition), and Christ's death itself is the fulfillment of the Passover lambs being slain (John's tradition).  Luke's Gospel tells us that the two disciples who were sent to prepare the Passover were Peter and John (Luke 22:8).  The Gospels consistently tell us of this deliberate and detailed preparation in which Jesus gives explicit instructions.  Clearly, the setting for this Passover is most important in its preparations and in Jesus' ministry.  It seems to suggest the participation of all cosmic witness, down to the details of God's pinpoint and timeless awareness, which Jesus has described by telling us the very hairs of our head are numbered, and that not one sparrow falls that the Father isn't aware of (Luke 12:4-7).

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."   My study bible says that Jesus' emphasis on both that His betrayer is one of the twelve and that he is one who dips with Me in the dish isn't in order to indicate the specific identity of the person who betrays Him.  Rather, He tells us the level of betrayal involved -- that this is one of His closest friends (see Psalm 55:12-14).  Jesus' expression of the divine foreknowledge of this betrayal takes away neither Judas' moral freedom, nor the accountability for his choice.  My study bible says that for God, all things are a present reality.  God sees all human actions, but does not cause them.  It is extremely touching that various disciples ask, "Is it I?"  It gives us a sense that by this point of His ministry, they are all aware of the potential of their own weakness, an awareness we should all share.  It also gives us a picture of what a frightening time this must be for them, in which - despite Jesus' explicit warnings - uncertainty rules as all their expectations of the manifestation of a kingdom are confounded.

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.  To sat He gave thanks in the Greek has as its root the Greek word eucharist.  This word immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  My study bible notes that in the Didache (a manuscript written before the end of the first century), the celebration of the Liturgy is referred to as "the Eucharist."  Writing in the year 150, St. Justin says of Holy Communion, "This food we call 'Eucharist,'of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  St. Justin also writes that "the food consecrated by the word of prayer which comes from Him is the flesh and blood of the incarnate Jesus."  For Eastern Christianity, this has always remained simply a mystical truth without explanation, given in the word of Christ in this solemn, detailed, and deliberate supper.  The Eucharist, from the very beginning of the early Church, has always been the supreme act of thanksgiving and praise to God.  The hymn sung at the supper is a psalm from a group of psalms which were traditionally sung after the Passover meal (Psalms 116-118).

The Last Supper becomes the centerpiece and capstone of ministry -- giving us intentionally a commemoration for all time to come, until the return of Christ.  It is deliberately and meticulously planned.  Clearly, it seems, the Eucharist and its commemoration are precisely what Jesus had in mind to give to the apostles and to the Church forever ("Do this in remembrance of Me," Luke 22:19, 1 Corinthians 11:24-25).  It is fitting that such a commemoration and final gesture, before giving His body and blood of the new covenant in sacrifice for many, should be an act of the greatest mystery.  It is one that recreates His life for us eternally and given so that we may participate in His life most deeply, a mystery that is given just before the sign given to all, that of His Resurrection (which He called "the sign of Jonah" as reported by Matthew and Luke).   The mystery surrounding the Eucharist should not, in my view, ever be taken lightly or as mere symbol.  I agree with the view that explanations are inadequate to either identify or categorize the levels of mystery and participation into which we are invited through the Eucharist -- as each of us is invited not only to share in His life but also His sacrifice and His Cross by taking up our own.  There is more to this than the material, just as there is far more to the Crucifixion and Resurrection of Christ than a man dying in a Roman punishment reserved for the worst criminals, and then His body missing from its tomb, surrounded by stories of Resurrection from His followers.  This final mystery given to us as commemorative sacrament in perpetuity touches us in ways that we can't even categorize; it allows us to have our own lives invested in His in ways we can't foretell and don't know.  In this sacrament we abide in Him and He in us.  Indeed, in John 15:4, He tells us that this is the one way in which we can bear fruit.  Clearly, if we are to go by John's account, well within the lifetimes of these first disciples, the Eucharist had attained the enormous significance of the words, "I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world" (John 6:51).  There is far too much significance here to be diminished into mere symbol, or even explanations of physical reality transformed.  This is the realm of the mystical, which involves all levels of reality, from the absolute to the daily routine of our lives and all in between, as well as the work of the Spirit, just as Christ's mysterious birth to Mary did as well.  When we think of this gift, it's not something we can quantify nor limit, as it is not our gift but rather the gift of God, of Christ Himself.   It is the gift of the fullness of His life and being, given to us in mystery as only God could give.  Also fittingly and tellingly, we give thanks simply through our acceptance of His gift!  We can but follow and seek to bear the fruit He asks of us, as we abide in Him and He in us.  "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:5).

Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her

 After two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."

Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him. 

- Mark 14:1-11

In yesterday's reading, Jesus completed His discourse on the times of the destruction of the temple and of His Return:  "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he find you sleeping.  And what I say to you, I say to all:  Watch!"

 After two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."  The Feast of Unleavened Bread begins with the Passover meal on the evening of 15 Nisan on the Jewish calendar.  It lasts seven days (see Exodus 12:12-20).  Both feasts together commemorate the liberation of Israel from slavery in Egypt.  Passover refers to the "passing over" of Hebrew homes by the angel of death when striking the firstborn of the Egyptians, the Jews having put lamb's blood on their doorposts as a sign (Exodus 12:13).   The unleavened bread, as part of the Passover meal, is a reminder of the immediate haste required the flight from Egypt (Exodus 12:39).  This Passover, my study bible tells us, was fulfilled in Christ, whose blood was shed to free humanity from bondage to sin and death.

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."   My study bible points out that Simon the leper must have been a man healed by Christ, as lepers were forbidden to live in towns.  This woman's great faith and love for Christ is such that he promises her act of grace perpetual public memory, wherever this gospel is preached in the whole world.   It's also noted that there is no consensus across the tradition of the Church as to who exactly this woman is in relation to accounts of similar events in the other Gospels (Matthew 26:5-13, Luke 7:36-38, John 12:1-8).  Some Fathers say that there were three different women in the four accounts, others that there were only two.  John's Gospel tells us specifically that it was Judas Iscariot (and names him Simon's son) who criticized the gift of this woman (John 12:4-7), and who was rebuked by Christ.

Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him.   My study bible says that Judas on his own initiative seeks to betray Jesus.  While his motivation has been historically debated, John tells us that his underlying motive was greed (John 12:4-7), being particularly upset about the "waste" of myrrh in the story of the woman who anointed Christ above, because he was a thief (see also 1 Timothy 6:10).    We may contrast, as do many traditional hymns for Wednesday of Holy Week, the greed of Judas with the generosity of the woman.

A rebuke from Christ is an act of love, intended for correction.  Proverbs 27:6 tells us "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful," illuminating quite starkly the future actions of Judas, although telling us a truth about human beings.  If, as John's Gospel seems to indicate, Judas openly criticized this woman at a dinner in his father's home, and was in return openly rebuked by Christ (who usually reserved correction for private times with the disciples), perhaps it was not only greed but also the open exposure of his motives that is at play here.  One can respond to a rebuke by Christ with acceptance, or with refusal to hear or listen or see one's own flaw.  The latter results in deeper problem, as the person "digs in" more deeply in the direction of the flaw.  This we can see quite clearly in Judas.  He has an opportunity for repentance, but does not take it.  Neither does he come to Christ or his fellow disciples with his problem.  He responds to the generous gift of this woman with a problematic censure:  it is her expression of great love that he has a problem with, focusing instead on the money.  The Gospels teach us all about the personal.  While we are instructed to love God and neighbor as friends of Christ, and as expression of our love for Christ, the abstract does not substitute for the personal.  What one sees in one's immediate circle that needs redress, attention, and love is often the tougher road of repentance and growth in our faith and following of Christ.  We look at Jesus' healings, and they are always personal.  They involve faith, and connection, relationship and participation in His love and person.  To seek to do acts of charity for others is always laudable, but repentance takes place in the heart not in the abstract but the personal level.  A response to injustice is more greatly challenged if it requires us to stand up to our own particular social circle, particularly those whose opinions of ourselves we regard as important.  In some sense, Jesus invites us into this challenge directly when He teaches, at the home of  an important Pharisee, that one should take the lowest place at a wedding feast, and be invited up.  Then He goes further by teaching, "When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just."  (See Luke 14:7-14).  Each of these acts is personal, requiring a deep shift in our relations with those of our own immediate social circle.  They require a kind of repentance, challenge our own hearts and the nature of the ways in which we operate within relationship.   They involve shame, and the willingness to bear that shame, as Christ says specifically in Luke 14:9.  In Mark 8:34-38, Jesus again links shame to service and love of Himself and His teachings, and couples it with Judgment.  He says, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.  For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."   This sort of shame is one that teaches us about humility and position within a social context.  Judas responds to Christ's rebuke not with humility, but rather with a rejection of this teaching.  Perhaps his father's home in Bethany suggests even more deeply a kind of humiliation among a social hierarchy, a position within the ruling or upper classes in Bethany near Jerusalem, a cross to bear that each of us might find quite difficult -- but called to bear that shame of rebuke he was, and he failed to accept it.  To bear shame for the love of Christ is our highest order, our greatest sacrifice.  The woman in this story is willing to humiliate herself for His love.  This does not involve diminishment of ourselves as persons; it is instead an exchange of one type of life for another that is greater, an expansion of ourselves.  This is the great truth of the Cross -- of each of our crosses -- which a worldly social construct will hide and has to be found in the personal, when we truly follow Him.  In order to understand this humility, we must contrast shame with guilt, and also with the service or obedience to any false idol, which are entirely different matters.  Jesus lauds this woman; in contrast to the others, He defends and praises her with highest honors, even ageless memory -- wherever this gospel is preached in the whole world.  Let us remember His love and what it teaches us.

And what I say to you, I say to all: Watch!

Panagia Grigoroussa

 "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he find you sleeping.  And what I say to you, I say to all:  Watch!"

- Mark 13:28-37

 In yesterday's reading, Jesus continued His discourse to the disciples on the time of the destruction of the temple (and the Siege of Jerusalem), and also of the end of the age.  (It began with Saturday's reading):  "So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains.  Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.  And let him who is in the field not go back to get his clothes.  But woe to those who are pregnant and to those who are nursing babies in those days!  And pray that your flight may not be in winter.  For in those days there will be tribulation, such has not been since the beginning of the creation which God created until this time, nor ever shall be.  And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom He chose, He shortened the days.   Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it.  For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect.  But take heed; see, I have told you all things beforehand.  But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken.  Then they will see the Son of Man coming in the clouds with great power and glory.  And then He will send His angels, and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven."

  "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away."  My study bible says that this generation refers to all believers at all times (that is, the generation of the Church).  It's not merely meant for those alive at the time of Christ, although in a limited sense -- meant to refer only to the events of the destruction of the temple and Jerusalem -- it does apply to "this generation" of His contemporaries, approximately 40 years later.  But the prophecy of His Return teaches us that the Church will continue to thrive until that time, my study bible notes -- no matter how desperate things may sometimes appear to be.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he find you sleeping.  And what I say to you, I say to all:  Watch!"  St. John Chrysostom writes that although Jesus declares that the Son does not know the day of His own return, this isn't to be understood literally but rather as a figure of speech.  It is simply to be taken by us as that He will not reveal to us the exact day -- and that believers should not be so bold as to ask it of Him.  The emphasis here is on what we are to be about during this time in which we await His return.  "Take heed, watch and pray" is our formula for obedient service, doing what our Master wishes from us. 

Jesus' final byword at the end of chapter 13 (and His warning about the destruction of Jerusalem and the temple, and the time of His Return), is "Watch!"  It's an important and significant word, coming as it does in this place.  In the Greek, "watch" is translated from γρηγορεῖτε (grigoreite'), in the plural second person, addressed to all of us as a command from the Master.  This word comes from one that might literally be meant to mean "quicken," but it is used to indicate watchfulness, as a guard is put on watch, or rousing from sleep -- alertness, wakefulness.  In modern Greek, its root is used to mean "fast" or "quickly."  One can imagine its use for the way a good servant or soldier would respond to a command, with alacrity.  It means to keep vigilant and be attentive, especially as used in the context of Scripture.  Interestingly, in the Greek Orthodox tradition there is also an icon of Mary with the title "Grigoroussa," meaning one who comes quickly in response to prayer -- as one who prays with us and hears our requests for her prayers to the Son in assistance to us.  (An original icon was brought by refugees from Asia Minor, and dedicated in 1945 to this church in Athens, Greece -- also times of great tribulation.)  To watch and be wakeful is, in the broadest sense in which Jesus uses this word, to be aware of the things of God, the things He's warned us about.  We are to know our places and our "work" as good servants who await the Master's return.  Taken with the context of the title for Mary, the one who comes quickly to pray with us, we can understand this command to "Watch!" as one to know what business we are to be about.  We remember that the Master may return at any moment, and at a time which we don't know.  Are there others who need our prayers, or our help in some form?  Is there something that we'd be quick to do if the Master's eye were upon us, and He were there in person standing before us?  These are the things we must be attentive to, alert to, vigilant about, and watchful for.  We're supposed to be aware, not sleeping, nor forgetful nor lax because the Master seems to be away for a long time.  This is what "Watch!" means as a command.  Mary, as our great example among the communion of saints, sets the tone by her love of Christ, her loyalty, and her vigilance.  She is the one who comes quickly to pray with us, who responds to true need, and does not turn away -- as she did not turn away nor desert her Son at the Cross, but remained vigilantly watching despite her pain.  How do you see your calling by Christ?  Is there someone who needs your prayers right now?  Is there something that needs doing?  If He were to return this moment, and were standing in front of you, His eyes upon you, what is it you need to be alert to?  What need do you see around you, or have in your own life to do things His way?  What needs your attention?  This is the great call we have, the way He calls us all to live.  Be alert to the things of God, of Christ.  Take heed, watch and pray. Above all, Watch!


 

Take heed; see, I have told you all things beforehand

 "So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains.  Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.  And let him who is in the field not go back to get his clothes.  But woe to those who are pregnant and to those who are nursing babies in those days!  And pray that your flight may not be in winter.  For in those days there will be tribulation, such has not been since the beginning of the creation which God created until this time, nor ever shall be.  And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom He chose, He shortened the days.   Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it.  For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect.  But take heed; see, I have told you all things beforehand.

"But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken.  Then they will see the Son of Man coming in the clouds with great power and glory.  And then He will send His angels, and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven."

- Mark 13:14-27

We are currently reading through the events of Holy Week in the Gospel of Mark.  On Saturday, we read that as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here!"  And Jesus answered and said to him, "Do you see these great buildings?  Not one stone shall be left upon another, that shall not be thrown down."  Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, "Tell us, when will these things be?  And what will be the sign when all these things will be fulfilled?"  And Jesus, answering them, began to say:  "Take heed that no one deceives you.  For many will come in My name, saying, "I am He,' and will deceive many.  But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet.  For nation will rise against nation, and kingdom against kingdom.  And there will be earthquakes in various places, and there will be famines and troubles.  These are the beginnings of sorrows.  But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues.  You will be brought before rulers and kings for My sake, for a testimony to them.  And the gospel must first be preached to all the nations.  But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak.  But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit.  Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.  And you will be hated by all for My name's sake.  But he who endures to the end shall be saved."

 "So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains.  Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.  And let him who is in the field not go back to get his clothes.  But woe to those who are pregnant and to those who are nursing babies in those days!  And pray that your flight may not be in winter.  For in those days there will be tribulation, such has not been since the beginning of the creation which God created until this time, nor ever shall be.  And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom He chose, He shortened the days.   Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it.  For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect.  But take heed; see, I have told you all things beforehand.  But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken.  Then they will see the Son of Man coming in the clouds with great power and glory.  And then He will send His angels, and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven."  Jesus continues His warning and prophecy to the apostles.  Events concerning both the fall of Jerusalem (particularly the destruction of the great temple) and the end of the age are mixed in this discussion, as the questions of the disciples included both (see Saturday's reading, above).  Here Jesus refers to the prophecy of Daniel (see Daniel 11:31, 12:11) and the "abomination of desolation" included in that prophecy.  This is considered to have happened during the Siege of Jerusalem, when the Roman general Titus entered the Holy of Holies.  After the near-total demolishing of the temple (with the exception of the Western Wall), the entire sacrificial system was ended, as was the Sanhedrin.   The destruction of the temple and the city, and the devastation of the people was unthinkable.  Heeding Christ's warnings, the early Church survived, earlier fleeing Jerusalem according to the signs He indicated.  There were those who claimed false christs, and false prophets, but we recall Jesus' words as He wept over Jerusalem, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes" (Luke 19:42).  The "abomination of desolation" works as a kind of type, as this had occurred centuries earlier when the First Temple was destroyed by Nebuchadnezzar II, and Jews were sent into captivity, changing the nature and emphasis of the practice of the faith.  The tribulation described here is also a sort of type, and extends to the entire age, as it refers not only to what happened then in Jerusalem, but to the entire Christian era -- and not merely the final years before the return of Christ.

What is tribulation?  We have to "take heed" of the difficulties that are put before us in Christ's prophecy and warning about "end times."  As we wrote in Saturday's commentary, and also above, end times does not just describe the immediate years before Christ's return, although the term has been popularly used as such.  But we live today in "end times," and these times -- or this era -- began with Christ's ministry into the world.  It is in these times of the end that we await His Return.  We live in a time of conflict and tribulation in the sense not only of the upheavals and violence and difficulties that we may witness and also experience, but in the sense that we are all faced with a choice, all the time.  Mentioned before in this blog is this book by Fr. Stephen Freeman.  Today I'd like to cite something he's recently written on his blog (Glory to God for All Things), in this recent post titled "Before the Judgment Seat of Christ."  Fr. Freeman wrote, "Peter’s judgment is instructive: The one who had denied Christ is not upbraided about that three-fold incident. He is asked, 'Do you love me?' It was doubtless the most searching question that could have been spoken. It is the likeliest form that the judgment will take for us all. Many times each day."   Jesus has taught us (in Thursday's reading) the greatest commandments: love of God and love of neighbor.  This love -- including its infinite potential expressions -- is the choice with which we are faced, and the choice at the center of tribulation and difficulties.  Jesus' words in His lament as He wept over those who did not know "the things that make for your peace" echo for us as well.  It is this question, "Do you love Me?" that contains in it the center of peace, as all things reconcile in Christ.  For this reason, He said that He brought a sword and division, and not peace (see Matthew 10:34-39).  Peace is something we answer for; it is not forced upon us.  God does not compel us to love God, to return God's love.  This is up to us.  Into this great cosmic mystery Christ tells us that our job during this entire period of the end is to "take heed."  We are to beware, and we are not to be deceived.  We are to endure as faithful servants and friends and those who will answer, "Yes, Lord."   This is what makes for our peace, even in the middle of tribulation or tough choices.  Let us make note that while Jesus was daily disputing in the temple in the readings of Holy Week that we have just been through, He found ways to respond to His questioners that avoided the traps that were set for Him.  He confounded their aims.  Life is like that, too.  We may find ourselves, in effect, between a rock and a hard place seemingly offered by the world.  But turning to our love for Christ finds us a way through, one we may not have expected -- with patience and endurance and forbearance, carrying our own cross.  We may not be equipped to change the world, nor the minds of anyone else.  But we are equipped for this choice of love.  This is His way, and He has told us all things beforehand.

Take heed that no one deceives you

Then as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here!"  And Jesus answered and said to him, "Do you see these great buildings?  Not one stone shall be left upon another, that shall not be thrown down."

Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, "Tell us, when will these things be?  And what will be the sign when all these things will be fulfilled?"  And Jesus, answering them, began to say:  "Take heed that no one deceives you.  For many will come in My name, saying, "I am He,' and will deceive many.  But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet.  For nation will rise against nation, and kingdom against kingdom.  And there will be earthquakes in various places, and there will be famines and troubles.  These are the beginnings of sorrows.

"But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues.  You will be brought before rulers and kings for My sake, for a testimony to them.  And the gospel must first be preached to all the nations.  But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak.  But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit.  Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.  And you will be hated by all for My name's sake.  But he who endures to the end shall be saved."

- Mark 13:1-13

In our current readings, it is Holy Week.  Jesus daily teaches in the temple, and has been engaged in confrontation with various people in the leadership.  In yesterday's reading, after having discussed with a scribe the greatest commandments in the Law,  Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David?  For David himself said by the Holy Spirit:  'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David himself calls Him 'Lord'; how is He then his Son?"  And the common people heard Him gladly.  Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  Now Jesus sat opposite the treasury and saw how the people put money into the treasury.  And many who were rich put in much.  Then one poor widow came and threw in two mites, which make a quadrans.  So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."

 Then as He went out of the temple, one of His disciples said to Him, "Teacher, see what manner of stones and what buildings are here!"  And Jesus answered and said to him, "Do you see these great buildings?  Not one stone shall be left upon another, that shall not be thrown down."   This prophecy of the destruction of the temple was fulfilled when the temple was destroyed by the Romans in the Siege of Jerusalem, AD 70.

Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, "Tell us, when will these things be?  And what will be the sign when all these things will be fulfilled?"  And Jesus, answering them, began to say:  "Take heed that no one deceives you.  For many will come in My name, saying, "I am He,' and will deceive many.  But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet.  For nation will rise against nation, and kingdom against kingdom.  And there will be earthquakes in various places, and there will be famines and troubles.  These are the beginnings of sorrows."  Jesus begins a discussion about "end times," which includes both the destruction of the temple and Siege of Jerusalem, as well as a discussion of the end of the world.  My study bible points out that in the entire passage (which will also include verses from our next reading on Monday, up to verse 23), the account of the end times is given in a reverse parallel (called chiastic) form -- the topics mentioned in the first half of the passage are repeated and amplified in the reverse order in the second half.  So this section begins and ends with a warning to take heed about false christs.  The second warning is about wars, the second-to-last (our next reading) is about tribulation. 

"But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues.  You will be brought before rulers and kings for My sake, for a testimony to them.  And the gospel must first be preached to all the nations.  But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak.  But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit.  Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.  And you will be hated by all for My name's sake.  But he who endures to the end shall be saved."  Here is the third warning, that His disciples will be delivered up to councils, and the third-to-last -- also about being delivered up, but this time by one's own family members.  But the very center of Jesus' prophecy here is that the gospel must first be preached to all the nations.  This is the heart of the apostolic ministry and mission of the Church, my study bible tells us (see Matthew 28:19-20). 

Jesus' warnings about the end times combine both the destruction of the temple (and the Siege of Jerusalem), and the times of the end of the world.  In an apocalyptic sense, these are mixed, as we are to understand that the epoch of "end times" truly begins with Jesus' ministry.  That is, the times in which we live, and the time since Jesus' mission on earth, have been the time of the end.  These images of destruction and conflict, of persecution and turmoil, the warnings of wars and rumors of wars, of false christs, and of all kinds of sorrows -- all of these things are in some sense, both literal and figurative, connected with His mission in the world and His return in Judgment.  Most particularly, His warnings here about persecution to come to His disciples, the preaching of the gospel to all the nations -- and betrayals by those who are closest to oneself -- all of these are connected to "end times" and the coming time of Judgment which closes the age.  The language here is legal, if we look closely, for the centerpiece is testimony.  The preaching of the gospel to all nations is testimony.  And there is direct action of the Holy Spirit:  "But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit."  We live in a time of choice, of conflict, and of testimony.  The gospel message going out into the world is one of ongoing mission.  The work of the Holy Spirit in the world is also one of ongoing "mission" -- and all of us are in the center of that mission.  There are those who die for their choice to love Christ, we call them martyrs, and martyr means "witness" in Greek.  The time of this mission and ministry is one of division and of persecution for His followers.  It is a time of choice, of making choices.   It is even a time of being "hated by all for My name's sake."   And most of all, for believers, it is a time of endurance, of enduring to the end, as Jesus says.  There are those who say that faith gives false assurance and security.  There are those for whom faith means a promise of prosperity.  But Jesus promises no such thing to His followers.  Rather He promises a time in which we are called to endure to the end, a time of conflicts and difficult choices, of testing and betrayals even by those whom we love in the world, of hatred for His name's sake.  The mission of Christ in the world to many of us today may not seem to parallel times of great persecution of the early Church and its missionaries, these men to whom Jesus speaks of the destruction of the temple and the end times.  We may live in countries where Christianity is well established, even associated with ruling or upper classes.  However, it is also true that we can indeed look around in the world today and find horrific places of Christian persecution on various continents, even genocide in recent memory.    But reading Jesus' words for ourselves, there may truly be times when in our own private lives, we find ourselves at odds with those whom we love "for His name's sake."  One may have to stand out in difficult ways from one's own social circle, regardless of what that particular personal circle is.  That Jesus begins today's reading with a prophecy of the destruction of the extraordinarily splendid temple at Jerusalem, one of the greatest wonders of the world in its time,  is a sign that we're not necessarily going to be prepared for the changes such struggle may bring us.  We find we need courage to follow our faith -- that the fragrant roses of faith are accompanied by things which are not so pleasant and invite us into a struggle rather than a pleasant walk in a park or garden.  In each of our lives, this is the time Jesus promises us, one of great rewards and depth nothing else can touch, but also one worthy of such a price as the struggle it may ask of us.

Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury

 Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David?  For David himself said by the Holy Spirit:

'The LORD said to my Lord,
"Sit at My right hand,
Till I make Your enemies Your footstool."'

Therefore David himself calls Him 'Lord'; how is He then his Son?"  And the common people heard Him gladly.

Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."

Now Jesus sat opposite the treasury and saw how the people put money into the treasury.  And many who were rich put in much.  Then one poor widow came and threw in two mites, which make a quadrans.  So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."

- Mark 12:35-44

In our current readings, it is Holy Week.  Yesterday we read that one of the scribes came to Jesus in the temple, and having heard them reasoning together, perceiving that He had answered His questioners well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now  when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.

Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David?  For David himself said by the Holy Spirit:  'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David himself calls Him 'Lord'; how is He then his Son?"  And the common people heard Him gladly.  We remember that Jesus has been welcomed into Jerusalem as king and Messiah, at the beginning of Holy Week.  And in yesterday's reading, He concluded His discussion with the scribe by saying, "You are not far from the kingdom of God."  So perhaps we can conclude that this question is designed to lead the scribe to the logical conclusion that He is God, giving that final statement a poignancy unseen by those who cannot understand Him.  It was assumed that the Messiah was a mere man, and in this sense the Messiah is the Son of David.  But David, as king of Israel, could not and would not address anyone as "Lord," says my study bible, except God.  But in Psalm 110:1, David calls the Messiah "Lord."  The only logical conclusion available to the scribe is that while the Messiah may be a descendant of David according to the flesh, He's also divine.   The people heard Him gladly because they delight in the revelation offered in His teaching.

Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."   Jesus goes further in His criticism of the scribes, this time giving the scribe a warning -- perhaps in Christ's role as Judge --  about hypocritical practices contrary to judgment and the kingdom of God.  In both the story of the Wicked Vinedressers and this criticism, Jesus teaches against materialism, a kind of practice of outward faith while coveting what can be gained from their positions.

Now Jesus sat opposite the treasury and saw how the people put money into the treasury.  And many who were rich put in much.  Then one poor widow came and threw in two mites, which make a quadrans.  So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."  One traditional understanding of this story is that the Lord accounts the value of a gift not by how much is given, but rather by how much is kept back.  This woman, a poor widow, is therefore counted as having given a great gift, as she kept nothing back for herself.  In the conversion of Cornelius, my study bible says, we learn that God takes note of our acts of giving (Acts 10:4).  It's interesting that Jesus can observe what is being put into the treasury.  It leads us perhaps to speculate that those who gave large sums did so with the opportunity to be conspicuous, while a poor woman like this widow would have seemed, to a point of view based solely on appearances and a materialistic mindset, to have given very little.

This is Jesus' last week on earth before His Crucifixion.  And yet, in the temple, He continues to teach those who will listen and delight in what He offers to them.  He speaks to this scribe, who answered well the question of the greatest commandments in yesterday's reading (above), and continues to teach him what is false about the teachings and practices of the scribes.  This leads us again to understand love in Jesus' perspective:  love does not flatter with falsehoods.  Love tells truths that need to be heard, for the good of the object of love.  Love can offer a rebuke when it is a necessary.  Love shares the perspective of reality.  In Jesus' love we are taught insight on the great value of the gift of a poor widow, and not to judge by appearances.  We are taught the type of hypocrisy and religion through appearance that makes for condemnation.  All of this Jesus offers us in His last week in the world as incarnate human being, and He offers us this in love and because He loves us.  This is yet another way a material outlook on love differs from the reality Jesus teaches us:  love doesn't sugarcoat things nor deny what is necessary for well-being, even if that means a needed rebuke -- or a warning of condemnation.  Let us find the love He calls us to emulate and participate in; let it shape us in the image He offers us as human being.  To do that, we give our whole heart to Him (see the first great commandment in yesterday's reading, above).  But we must also try to discern that even the seemingly small gifts others give us (even tender mercies or necessary corrections) just might be far greater than we imagine -- especially when given with love.

There is no other commandment greater than these

Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.

- Mark 12:28-34

In our current readings, it is Holy Week, and Jesus is in Jerusalem, daily disputing in the temple with the leadership.  Yesterday we read that the chief priests, the scribes, and the elders (after their own confrontation with Jesus) sent to Him some of the Pharisees and the Herodians, to catch Him in His words.  When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth.  Is it lawful to pay taxes to Caesar, or not?  Shall we pay, or shall we not pay?"  But He, knowing their hypocrisy, said to them, "Why do you test Me?  Bring Me a denarius that I may see it."  So they brought it.  And He said to them, "Whose image and inscription is this?"  They said to Him, "Caesar's."  And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."  And they marveled at Him.  Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  The first took a wife; and died, he left no offspring.  And the second took her, and he died; nor did he leave any offspring.  And the third likewise.  So the seven had her and left no offspring.  Last of all the woman died also.  Therefore, in the resurrection, when they rise, whose wife will she be:  For all seven had her as wife."  Therefore, in the resurrection, when they rise, whose wife will she be?  For all seven had her as wife."  Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?  For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.  But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?  He is not the God of the dead, but the God of the living.  you are therefore greatly mistaken."

Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.   Jesus quotes from the shema' in His response to the scribe.  Shema' means "hear" and it is the first word of the greatest Jewish confession of faith.  Deuteronomy 6:4-5 reads:  "Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength."  Jesus doesn't answer by giving a single commandment, but adds a second, which He says is like it, quoting from Leviticus 19:18, which reads:  "You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord."   My study bible says that Jesus takes what is already present in the Old Testament and creates a new understanding:  that love of neighbor is an expression of love of God.   The Pharisees had found 613 commandments in the Scriptures, and would debate over which one was central; Jesus expands the question with His own summary of the greatest commandments.

What is the link between love of God and love of neighbor?  Perhaps it's important that we review a significant question from Luke's Gospel.  Upon being told these two greatest commandments, a lawyer asked Jesus, "And who is my neighbor?"  To that question, Jesus replied with the parable of the Good Samaritan.  (See Luke 10:25-37.)   In that parable, the true neighbor was the one who took the initiative to act like a neighbor.  The link between people as neighbors wasn't custom nor culture nor nominal faith nor position nor affiliation, as the two people who passed the injured Jewish victim of a violent robbery were a priest and a Levite.  The bond between love of God and love of neighbor cuts straight to the heart, and in Jesus' hands so often everything comes down to a question of the heart.  Faith itself -- in this perspective in Jesus' answer to the question on the greatest commandment -- comes down to an affair of the heart.  To love God with all your heart, with all your soul, with all your mind, and with all your strength is to love God with a depth of the person that is more than paying lip service to an idea or an ideal.  This is an active love, an active participation, a true faith, with everything we've got.  It calls upon us to be "all in."  It is God who calls us to love of neighbor; thereby loyalty to God means this active love extended to the ways in which we choose to treat "neighbors" -- it is a voluntary choice to learn the love that God calls out of us.  Interestingly, this goes hand in hand with the forgiveness that Christ commanded His disciples when He taught them about the power of prayer (in Monday's reading).  The full command to love one's neighbor in Leviticus primarily includes the command to refrain from taking vengeance or bearing grudges.  But Jesus focuses on the positive aspect of the command:  "You shall love your neighbor as yourself," signifying the activity of love.  A genuine love isn't merely following a dictum or command, but it is an act of the heart:  a true love of Creator leads to a way in which we see all of Creation, including our neighbor.  There is a kind of respect for the "person" that is an inherent demand in our dealings, one that asks us to see that both of us are persons, and created in the image of God, and that we may consider to treat others in the way that we would wish to be treated (see Matthew 7:12, Luke 6:31, called "the golden rule").   Overall, Jesus' emphasis is on the positive.  It's up to us to be good neighbors, to put into practice our love of God.  If we look around in the world, Jesus' words seem to remind us that it's up to us to understand what it is to be "not far from the kingdom of God."  He calls us to bear fruit, as what we find in the world may not be the good fruit we're looking for -- but rather depends on those who willingly volunteer.

Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?

 Then they sent to Him some of the Pharisees and the Herodians, to catch Him in His words.  When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth.  Is it lawful to pay taxes to Caesar, or not?  Shall we pay, or shall we not pay?"  But He, knowing their hypocrisy, said to them, "Why do you test Me?  Bring Me a denarius that I may see it."  So they brought it.  And He said to them, "Whose image and inscription is this?"  They said to Him, "Caesar's."  And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."  And they marveled at Him. 

Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  The first took a wife; and died, he left no offspring.  And the second took her, and he died; nor did he leave any offspring.  And the third likewise.  So the seven had her and left no offspring.  Last of all the woman died also.  Therefore, in the resurrection, when they rise, whose wife will she be:  For all seven had her as wife."  Therefore, in the resurrection, when they rise, whose wife will she be?  For all seven had her as wife."  Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?  For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.  But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?  He is not the God of the dead, but the God of the living.  you are therefore greatly mistaken."

- Mark 12:13-27

In our current readings, it is Holy Week.  Jesus has been welcomed into Jerusalem as king and Messiah, and He has cleansed the temple.  In yesterday's reading, Jesus and the disciples came again to Jerusalem.  As he was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him,  "By what authority are You doing these things?  And who gave You this authority to do these things?"   But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."  Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, "They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:'The stone which the builders rejected has become the chief cornerstone.  This was the Lord's doing,and it is marvelous in our eyes'?"  And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.

Then they sent to Him some of the Pharisees and the Herodians, to catch Him in His words.  When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth.  Is it lawful to pay taxes to Caesar, or not?  Shall we pay, or shall we not pay?"  But He, knowing their hypocrisy, said to them, "Why do you test Me?  Bring Me a denarius that I may see it."  So they brought it.  And He said to them, "Whose image and inscription is this?"  They said to Him, "Caesar's."  And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."  And they marveled at Him.    The Herodians are the Jewish political supporters of the ruling house of Herod the Great (whose son, Herod Antipas, now rules Galilee).  Therefore, among this group that asks Jesus about paying taxes there are those who are willing servants of Rome.  But the question is designed as a trap.  If Jesus answers "yes," it will turn the Jewish public against Him.  Answering "no" will bring a charge of treason by the Romans.  His answer defeats the trap by suggesting that a believer can render the state its due while serving God.  My study bible says that as the coin bears the image of the emperor and is properly paid to him, so each person bears the image of God and therefore belongs to God.  Conflict between the two arises when the state demands that which is contrary to God.  It adds that God is the Lord over all of life including the secular.  But governmental requirement of citizenship are fulfilled, so long as they don't conflict with one's first responsibility to God.  Moreover, paying taxes and similar civic duties aren't detrimental to holiness.  See Romans 13:1-7; contrast with Acts 4:19, 5:29). 

 Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  The first took a wife; and died, he left no offspring.  And the second took her, and he died; nor did he leave any offspring.  And the third likewise.  So the seven had her and left no offspring.  Last of all the woman died also.  Therefore, in the resurrection, when they rise, whose wife will she be:  For all seven had her as wife."  Therefore, in the resurrection, when they rise, whose wife will she be?  For all seven had her as wife."  Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?  For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.  But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?  He is not the God of the dead, but the God of the living.  you are therefore greatly mistaken."   The Sadducees are yet another party among the leadership.  They represented landowners and other wealthy families in Jerusalem.  They held many high offices in Israel, and controlled the temple and the Sanhedrin.  The Sadducees were more politically prudent than the Pharisees, and in contrast to them adapted to the presence of the Romans.   They interpreted the law more rigidly than did the Pharisees, says my study bible -- and unlike them, rejected belief in angels and in the resurrection from the dead at the end of the age.  After the destruction of Jerusalem, this party completely disappeared.  Jesus tells them that they do not know the Scriptures nor the power of God.  In the Resurrection, life as we know it does not continue, but rather is changed; men and women are like angels in heaven.  Most powerfully, Jesus points out their failure to understand the Scriptures, and the word of God in Exodus, expressing the living reality of the name of God  (I AM) and of the communion of saints:  "I am the God of Abraham, the God of Isaac, and the God of Jacob"  (Exodus 3:6, 14-15). 

It's interesting to consider the notion of creation in today's reading.  Jesus contrasts the image and name (inscription) on the coin with the "image" of God.  My study bible explains that as we each bear the "image" of God as creations of God, so we belong to God. But in this same vein we have to consider the image of Caesar on the coin:  there is a system created in his image and under his ownership, but everything belongs to the Creator.  In some sense, it is an immediate comparison to the reading of the day before, when the leadership is rendered analogous to the vinedressers who wanted to "own" the vineyard and rid themselves of its heir.  When we serve God, even paying a tax becomes something we may do as those who love God, should it serve our faith to be good citizens.  Everything in life may become a question of a prayerful way of being in the world.  Jesus gives us a hint about things implied in the question when He wept over Jerusalem in Luke's Gospel:  "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes" (see Luke 19:41-42).  Even in the contrast with Barabbas, who is freed instead of Jesus who goes to His crucifixion, we have an extension of themes that are echoed in this question and in Christ's answer.  We must seek His way, and His way is rooted in questions of loyalty to Creator, and serving the image that Creator has placed in us, as God's own.  We can apply this same notion of true image to the question of the woman given to seven husbands.  Each of us bears the image of God within us, and Christ calls us to bear fruit in our lives that lays down testimony to that image, discarding whatever it is that defiles and diminishes it.  That would include ridding ourselves of what does not serve the love in the image, that extends itself in righteousness, right-relatedness to all of Creation.  It includes the power of transfiguration, that declares the living in heaven to be with us in the communion of saints.  All of this is living reality, with us and present at each moment of our lives, even contained in a moment of prayer when we choose what we do -- and how we respond to the demands of worldly citizenship.  Do we love our neighbor?  How do we do that?  And, who is our neighbor anyway?  How does Christ answer such questions?  What is it He tells us that makes for our peace?

This is the heir. Come, let us kill him, and the inheritance will be ours

Then they came again to Jerusalem.  And as he was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him,  "By what authority are You doing these things?  And who gave You this authority to do these things?"   But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, "They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected
Has become the chief cornerstone.
This was the Lord's doing,
And it is marvelous in our eyes'?"

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.

- Mark 11:27-12:12

Yesterday's reading told us that the day after His Triumphal Entry into Jerusalem, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

Then they came again to Jerusalem.  And as he was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him,  "By what authority are You doing these things?  And who gave You this authority to do these things?"   But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."   The chief priests, the scribes, and the elders come to Jesus in order to question Him about the cleansing of the temple (see yesterday's reading), in which Jesus drove out those who bought and sold in the temple, including the money changers and those who sold doves.  He's not a Levitical priest, and they want to know by what authority He has cleansed the temple.  My study bible says that, as Christ is careful not to reveal Himself to scoffers, He confounds them with a different question about John.  The elders' question regarding Christ's authority and well as Jesus' question about John require the same answer.   To answer His question would require confessing that His authority is from heaven, as was John's baptism.  In not answering these men directly,  Christ teaches us not to answer those who ask about holy things with a malicious intent.

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, "They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard."  Jesus gives a parable to the leadership, depicting a history of prophets sent to care for the people and the leadership that rejected them.  The man represents God the Father, the vineyard is God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people -- those whom He addresses are representatives of that contemporary leadership.   Each servant which is sent by the owner stands for an Old Testament prophet, who comes to call people back to God.  The beloved son is reference to Christ Himself.

Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone.  This was the Lord's doing, and it is marvelous in our eyes'?"  And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.   Jesus quotes to them from Psalm 118:22-23.

In telling the parable of the Wicked Vinedressers, Jesus presents us with an idea of God.  God wants care and nurturing for God's people.  There are those who are in charge of this important duty, of nurturing and caring for the vineyard, and these are the leaders of the people, those who form the elders and scribes and chief priests.  It's important that by contrast Jesus has been providing lessons in leadership -- the type of leadership He wants -- to His own disciples.  He has taught them about humility, that those who would rule among them must be servants of all, and that the one who would be first must be slave to all.  He has taught them that in caring for the least among them, they must behold those "least" as if they were receiving Christ Himself.  He has taught them about the immense power of prayer, but that prayer must always be accompanied by offerings of forgiveness as well:  all given to the Father.  We may therefore contrast such notions of leadership with the vinedressers in today's parable.  These care for the vineyard as possession, with a sense of ownership.  They behave as thieves, not as those who nurture and grow to provide fruit and harvest and to give a share to its owner.  When the owner sends servants to request that such due be honored, the vinedressers treat those servants as objects to be gotten rid of, with no regard for life, or care, or their relationship to the owner.  We can see in human nature these basic choices that are to be made in relationship both to the world and to one another.  We are either stewards of what God has provided, or we feel we are owners who can exploit at will simply for personal gain.  The parable teaches us what one way of thinking leads to, as opposed to proper relationship to all things which are created and given by God.  It is a parable that is meant to apply to the understanding of the care and nurturing of God's people, but one which we can apply to many things in life.  Do we have friends we care for, or relatives or loved ones, such as spouses and children?  If we apply the same parable to brothers and sisters in Christ, do we see a particular way in which we are being taught to relate to one another in this parable?  Is Church a place where we are to command a place in the social hierarchy, or where we find a possession we wish to control?  Are children and spouses a blessing, or are they possessions?  Our answer to each of these questions will determine the ways in which we care for each of them.  We are stewards of our world as well, as Christ has come and given Himself not only for each of us but for the life of the world, the whole of the world and everything in it which is God's creation.  The ways in which we understand all of this as God's creation and gift will also determine how we care for all of life itself.  What is the difference between exploitation and care?  But Jesus also adds the caveat of the working of God's power in the world.  Such a situation cannot go on forever.  This vineyard will go to others, because there is a law that cannot be denied -- and that very law is the authority these men question Jesus about.  We should remember that this parable applies to all of us, as well a the power of the stone that may be a stumbling block or one that crushes to dust.  We repeatedly violate the reality of God and God's teachings at our own risk.  We are lucky who merely stumble over this stone, and so have a chance to learn from our mistakes.  None of us are owners, we are all stewards with a charge to care for the life of our world, the little bit we may be responsible for, and to produce fruits from it.  The stone remains for us to accept and understand, or to reject in a foolish blindness.  And this, too, comes down to how we view the life of the world.