Year
B Ordinary Time 23rd Sunday Sts. Peter and Paul Parish Diocese of
Sorsogon
Mass
Readings: http://www.universalis.com/20120909/mass.htm
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First reading
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Isaiah 35:4-7 ©
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Say to all faint hearts,
‘Courage! Do not be
afraid.
Look, your God is
coming,
vengeance is coming,
the retribution of God;
he is coming to save
you.’
Then the eyes of the
blind shall be opened,
the ears of the deaf
unsealed,
then the lame shall leap
like a deer
and the tongues of the
dumb sing for joy;
for water gushes in the
desert,
streams in the
wasteland,
the scorched earth
becomes a lake,
the parched land springs
of water.
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Psalm
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Psalm 145:6-10 ©
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My soul, give praise to
the Lord.
or
Alleluia!
It is the Lord who keeps
faith forever,
who is just
to those who are oppressed.
It is he who gives bread
to the hungry,
the Lord,
who sets prisoners free,
My soul, give praise to
the Lord.
or
Alleluia!
It is the Lord who gives
sight to the blind,
who raises
up those who are bowed down,
the Lord, who protects
the stranger
and upholds
the widow and orphan.
My soul, give praise to
the Lord.
or
Alleluia!
It is the Lord who loves
the just
but thwarts
the path of the wicked.
The Lord will reign forever,
Zion’s God,
from age to age.
My soul, give praise to
the Lord.
or
Alleluia!
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Second reading
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James 2:1-5 ©
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My brothers, do not try
to combine faith in Jesus Christ, our glorified Lord, with the making of
distinctions between classes of people. Now suppose a man comes into your
synagogue, beautifully dressed and with a gold ring on, and at the same time a
poor man comes in, in shabby clothes, and you take notice of the well-dressed
man, and say, ‘Come this way to the best seats’; then you tell the poor man,
‘Stand over there’ or ‘You can sit on the floor by my foot-rest.’ Can’t you see
that you have used two different standards in your mind, and turned yourselves
into judges, and corrupt judges at that?
Listen, my
dear brothers: it was those who are poor according to the world that God chose,
to be rich in faith and to be the heirs to the kingdom which he promised to
those who love him.
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Gospel Acclamation
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1S3:9,Jn6:68
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Alleluia, alleluia!
Speak, Lord, your
servant is listening:
you have the message of
eternal life.
Alleluia!
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Or
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cf.Mt4:23
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Alleluia, alleluia!
Jesus proclaimed the
Good News of the kingdom
and cured all kinds of
sickness among the people.
Alleluia!
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Gospel
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Mark 7:31-37 ©
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Returning from the
district of Tyre, Jesus went by way of Sidon towards the Sea of Galilee, right
through the Decapolis region. And they brought him a deaf man who had an
impediment in his speech; and they asked him to lay his hand on him. He took
him aside in private, away from the crowd, put his fingers into the man’s ears
and touched his tongue with spittle. Then looking up to heaven he sighed; and
he said to him, ‘Ephphatha’, that is, ‘Be opened.’ And his ears were opened,
and the ligament of his tongue was loosened and he spoke clearly. And Jesus
ordered them to tell no one about it, but the more he insisted, the more widely
they published it. Their admiration was unbounded. ‘He has done all things
well,’ they said ‘he makes the deaf hear and the dumb speak.’
Patristic
Commentaries: http://dhspriory.org/thomas/CAMark.htm#7
32. And they bring unto Him
one that was deaf, [p. 142] and had an impediment in his speech; and they
beseech him to put His hand upon him.
33. And He took him aside from
the multitude, and put His fingers into his ears, and He spit, and touched His
tongue;
34. And looking up to heaven,
He sighed, and saith unto him, “Ephphatha,” that is, “Be opened.”
35. And straightway his ears
were opened, and the string of his tongue was loosed, and he spake plain.
36. And He charged them that
they should tell no man: but the more He charged them, so much the more a great
deal they published it;
37. And were beyond measure
astonished, saying, “He hath done all things well: he maketh both the deaf to
hear, and the dumb to speak.”
Theophylact: The Lord did not wish to stay in the parts of the Gentiles, lest
He should give the Jews occasion to say, that they esteemed Him a transgressor
of the law, because He held communion with the Gentiles, and therefore He
immediately returns.
Wherefore it is said, “And
again departing from the coasts of Tyre, He came through Sidon, to the sea of
Galilee, through the midst of the borders of Decapolis.”
Bede, in Marc., 2, 31: Decapolis is a region of ten cities, across the
Jordan, to the east, over against Galilee [ed. note: It appears, however, from
Reland, Pales. v.1, p198, that a portion of Decapolis, including its
metropolis, Scythopolis, was on this side Jordan, and therefore this text of
St. Mark may be taken literally.] When therefore it is said that the Lord came
to the sea of Galilee, through the midst of the borders of Decapolis, it does
not mean that He entered the confines of Decapolis themselves; for He is not
said to have crossed the sea, but rather to have come to the borders of the
sea, and to have reached quite up to the place, which was opposite to the midst
of the coasts of Decapolis, which were situated at a distance across the sea.
It goes on, “And they bring
Him one that was deaf and dumb, and they besought Him to lay hands upon him.”
Theophylact: Which is rightly placed after the deliverance of one possessed
with a [p. 143] devil, for such an instance of suffering came from the devil.
There follows, “And He took
him aside from the multitude, and put His fingers into his ears.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He takes the deaf and dumb man who
was brought to Him apart from the crowd, that He might not do His divine
miracles openly; teaching us to cast away vain glory and swelling of heart, for
no one can work miracles as he can, who loves humility and is lowly in his
conduct. But He puts His fingers into his ears, when He might have cured him
with a word, to shew that His body, being united to Deity, was consecrated by
Divine virtue, with all that He did. For since on account of the transgression
of Adam, human nature had incurred much suffering and hurt in its members and
senses, Christ coming into the world shewed the perfection of human nature in
Himself, and on this account opened ears, with His fingers, and gave the power
of speech by His spittle.
Wherefore it goes on, “And
spit, and touched his tongue.”
Theophylact: That He might shew that all the members of His sacred body are
divine and holy, even the spittle which loosed the string of the tongue. For
the spittle is only the superflous moisture of the body, but in the Lord, all
things are divine.
It goes on, “And looking up
to heaven, He groaned, and saith unto him, Ephphatha, that is, Be opened.”
Bede: He looked up to heaven, that He might teach us that thence is to
be procured speech for the dumb, hearing for the deaf, health for all who are
sick. And He sighed, not that it was necessary for Him to be any thing from His
Father with groaning, for He, together with the Father, gives all things to
them who ask, but that He might give us an example of sighing, when for our own
errors and those of our neighbours, we invoke the guardianship of the Divine
mercy.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He at the same time also groaned,
as taking our cause upon Himself and pitying human nature, seeing the misery
into which it had fallen.
Bede: But that which He says, “Ephphatha, that is, Be opened,” belong
properly to the ears, for the ears are to be opened for hearing, but the tongue
to be loosed from the bonds of its impediment, that is may be able to speak.
Wherefore it goes on, “And
straightway his ears were opened, and the string of his tongue was loosed, and
he spake plain.”
Where each nature of one and
the same Christ [p. 144] is manifestly distinct, looking up indeed into Heaven
as man, praying unto God, He groaned, but presently with one word, as being
strong in the Divine Majesty, He healed.
It goes on, “And He charged
them that they should tell no man.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: By which He has taught us not to
boast in our powers, but in the cross and humiliation. He also bade them
conceal the miracle, lest He should excite the Jews by envy to kill Him before
the time.
Pseudo-Jerome: A city, however, placed on a hill cannot be hid, and lowliness
always comes before glory.
Wherefore it goes on, “but
the more He charged them, so much the more a great deal they published it.”
Theophylact: By this we are taught, when we confer benefits on any, by no
means to seek for applause and praise; but when we have received benefits, to
proclaim and praise our benefactors, even though they be unwilling.
Augustine: If however He, as one Who knew the present and the future wills
of men, knew that they would proclaim Him the more in proportion as He forbade
them, why did He give them this command? If it were not that He wished to prove
to men who are idle, how much more joyfully, with how much greater obedience,
they whom He commands to proclaim Him should preach, when they who were
forbidden could not hold their peace.
Gloss.: From the preaching however of those who were healed by Christ,
the wonder of the multitude, and their praise of the benefits of Christ,
increased.
Wherefore it goes on, “And
they were beyond measure astonished, saying, He hath done all things well; he maketh
the deaf to hear, and the dumb to speak.”
Pseudo-Jerome: Mystically, Tyre is interpreted, narrowness, and signifies
Judaea, to which the Lord said, “For the bed is grown too narrow,” [Isa 28:20]
and from which He turns Himself to the Gentiles. Sidon means, hunting, for our
race is like an untamed beast, and “sea”, which means a wavering inconstancy.
Again, the Saviour comes to save the Gentiles in the midst of the coasts of
Decapolis, which may be interpreted, as the commands of the Decalogue.
Further, the human race
throughout its many members is reckoned as one man, eaten up by varying
pestilence, in the first created man; it is blinded, that is, its eye is evil;
it becomes deaf, when it listens to, and dumb when it speaks, evil. And they
prayed Him to lay His hand upon him, because many just men, and [p. 145]
patriarchs, wished and longed for the time when the Lord should come in the
flesh.
Bede: Or he is deaf and dumb, who neither has ears to hear the words
of God, nor opens his mouth to speak them, and such must be presented to the
Lord for healing, by men who have already learned to hear and speak the divine
oracles.
Pseudo-Jerome: Further, he who obtains healing is always drawn aside from
turbulent thoughts, disorderly actions, and incoherent speeches. And the
fingers which are put into the ears are the words and the gifts of the Holy
Ghost, of whom it is said, “This is the finger of God.” [Ex 8:19; Luke 11:20]
The spittle is heavenly
wisdom, which loosens the sealed lips of the human race, so that it can say, I
believe in God, the Father Almighty, and the rest of the Creed. “And looking up
to heaven, he groaned,” that is, He taught us to groan, and to raise up the
treasures of our hearts to the heavens; because by the groaning of hearty
compunction, the silly joy of the flesh is purged away. But the ears are opened
to hymns, and songs, and psalms; and He looses the tongue, that it may pour
forth the good word, which neither threats nor stripes can restrain.
Personal
Reflection
*
Pagmata ta pagka-aga tulos yaon na an mga imágenes naglalaog sa satuyang mga
mata. An ilaw, an mga bagay, an tv, yaon
na luminalaog na sa satuyang mga isip sa paagi kan mga mata. Pagmata ta palang sa aga yaon na an mga man
laen-laen na mga tataramon na naglalaog sa satuyang talinga. An ribok sa luwas asin sa laog, an radio, an
tv, tulos luminalaog sa satuyang mga isip sa paagi kan mga talinga. Pagmata ta pagka-aga kita tulos man minasambit
kan mga tataramon, sa paki-olay sa iba, sa familia, sa mga kataraed, sa
cellphone. Daing pahingalo an satuyang
mga mata, talinga asin ngimot hanggang sa kita maghigda naman pakabanggi.
*
Gabos kita cada dia binobombahan kan mga imágenes asin mga tanog asin kita man
aro-aldaw nagco-contribuir man sa pagtao kan mga imágen asin tanog sa iba. Daing tapos kitang nagrerecibe asin nagtatao
ki imágen asin tanog. Abnormal an
silencio, normal an kariribokan.
*
An hapot satuya ngonyan kan Kagurangnan, pakatapos ta makaag sa satuyang
atención an satuyang situación, iyo ini: tunay kaya kitang nakakahiling? Tunay kaya kitang nakakamate? Tunay kaya kitang nakikipag-comunicar? Ta kun satuyang paghohorop-horopan ining
satuyang situación puede ta ngonian sabihon na bako, bako asin bako! May mga mata ako alagad daghang veces buta
ako. May mga talinga ako alagad daghang
veces bungol ako. May dila ako alagad
daghang veces ngula ako. Dai ako
makahiling, dai ako makadangog, dai ako makataram.
*
A ver, sa satuyang experiencia, sa satuyang nagigiromdoman ngonian sana na aga
na ini: ano an sakuyang mga nahiling, sisay sisay, anong mga bagay? Nagigiromdoman ko kaya kun ano an sakuyang
hitsura kanina kan ako nagsalamin? Ano
an sakuyang mga nadangog: ano an mga sinabi ni Mama, ni Papa, ni Ate, ni
Kuya? Ano an mga nasabi ko na: sa laog
kan harong ano na an mga nasabi ko, ano an sinabi ko sa tricycle driver o sa
mga nakatapo ko sa dalan pagdigdi ko sa pagsimba, ano na an mga nagluwas sa
sakuyang mga ngimot? Dificil
pagsirimbagon, ano po, ining mga kahaputan, na dapat ngani facil sana an mga
kasimbagan.
*
Tunay na ngonian sa puntong ini masasabi ta na an buta asin bungol sa Evangelio
ni Marcos capitulo 7 iyo man kita. Tunay
na ngonian maaako ta sa satuyang sadiri an sinabi ni Santiago sa capitulo 2 na
dai kita nakakahiling. Kagurangnan tunay
na buta ako ta ako may mga mata pero dai ako nakakahiling, dai ko nahihiling an
sakong sadiri, dai ko nahihiling an iba, dai ko Ika nahihiling. Kagurangnan, tunay na bungol ako ta dai ko
namamate an sakong sadiri, dai ko namamate an iba, dai ko Ika namamate. Kagurangnan, tunay na ngula ako ta nagtataram
ako alagad dai ko nakaka-olay an iba, dai ko Ika nakakaolay. Nakakakita ako alagad dai ako nakakahiling,
nakakamate ako alagad dai ako nakakadangog, nakakataram ako alagad dai ako
nakiki-olay.
*
Ngonian Kagurangan, bulonga man ako. Sabi
ni Isaias, Ika an nakakapahiling sa mga buta, sabi kan Salmista, Ika an
nagtatao ki paghiling sa mga dai nakakahiling.
Pahilinga ako Kagurangnan.
Padangoga ako Kagurangnan. Tukdoe
ako na tunay na maki-olay sa kapwa ko asin Saimo.
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