As the child’s father and mother were wondering at the things that were

being said about him, Simeon blessed them and said to Mary his mother,

‘Look, he is destined for the fall and for the rise of many in Israel,

destined to be a sign that is opposed

– and a sword will pierce your soul too -

so that the thoughts of many may be laid bare.’

(Luke 2:33-35 RNJB)

 

Luke the Evangelist continues the story of the Presentation of Jesus in the Temple. (Luke 2:22-40) Simeon has blessed God; in the child Jesus he has seen God’s salvation for all nations – a light for revelation to the Gentiles and the glory of your people Israel. God’s salvation is for all nations, Jews and Gentiles together.

 

Now Simeon blesses the parents, and speaks directly to Mary the mother of Jesus: this child will challenge and change many in Israel; he will be opposed; the truth in people’s divided hearts will be exposed. And it may break your own heart too. Mary already has an awareness of this division, as shown in the Magnificat Luke gave her to sing:

He has exerted the power of his arm,

he has scattered the proud in the thoughts of their heart.

He has taken down princes from thrones and raised up the lowly.

(Luke 1:51-52)

 

Luke brings another witness to the Temple scene, a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. A widow in her eighties, she never left the Temple, worshipping night and day with fasting and prayer. She came up just at that moment and began to praise God; and to speak about the child to all who looked forward to the deliverance of Jerusalem. (Luke 2:36-38) Did she speak with the parents? We are not told.

 

All these things are happening because of Mary’s response to the angel Gabriel: Mary said, ‘Here I am, the Lord’s servant, let it happen to me as you have said.’ And the angel left her. And a child is born! (See Luke 1:26-38)

 

Listen to Jesus’ take on his mother: He was told, ‘Your mother and brothers are standing outside, wanting to see you.’ But he said in answer to them, ‘My mother and my brothers are those who hear the word of God and do it.’ (Luke 8:19-21) As Luke tells it, Jesus feels at home and at peace with his family and household. And for Luke, that will last: after Jesus’ ascension, the Eleven apostles and the other disciples were awaiting the coming of the Holy Spirit at Pentecost – with one heart all these were constantly persevering in prayer, together with the women, including Mary the mother of Jesus, and with his brothers. (See Acts of the Apostles 1:12-14)

 

But on Calvary, all his friends stood at a distance, and also the women who had followed with him from Galilee, watching these things. (Luke 23:49) Had I been there, that’s where I would have gone searching for Mary: among her own people. In the end, the women from Galilee followed Joseph of Arimathaea and saw the tomb and how the body had been laid. They went back and prepared spices and ointments. And on the Sabbath day they rested, in accordance with the commandment. (Luke 23:50-56)

Psalm 150 completes the Daily Hallel (Psalms 146-150) with a universal call to Praise God!

 

Alleluia!

Praise God in his holy place;

praise him in his mighty heavens.

Praise him for his powerful deeds;

Praise his surpassing greatness.

(Psalm 150:1-2. Grail Translation)

 

Four lines, four images. Think billboards on a highway, showing various shapes of praise.

Holy place: the psalm refers to the Temple in Jerusalem; and Jesus spoke of “the temple of his body.” (John 2:19-21)

Mighty heavens: The “night sky” leaping over us – wonder and awe. In our own times, the visions of distant mirrors: Hubble, The James Webb Space Telescope. We belong in a splendid universe – vast and tiny.

Powerful deeds: For the Psalms: Exodus 14, the birth-pangs of a chosen people. For the Gospel, “The Word became flesh, and lived among us and we saw his glory.” (John 1:14)

Surpassing greatness: (Christ Jesus) humbled himself, becoming obedient unto death, death on a cross. And therefore God exalted him.... (Philippians 2:6-11)

 

O praise him with the sound of trumpet; praise him with lute and harp.

Praise him with timbrel and dance;

praise him with strings and pipes.

O praise him with resounding cymbals;

praise him with clashing of cymbals.

(Psalm 150:3-5)

 

Not a poem, nor the lyrics of a song; it tells no story. It seems to be a list of musical instruments, and the movement of body in dance and gesture. A band leader might single out some of the players and introduce them to the audience, so they can each display their skills and play their praise. BBC Radio 4 does as much with “Bells on Sunday.” They have a Prayer for the Day each weekday at 5.43 am. On Sundays, however, they broadcast church bells from locations all across the UK. Bell-ringers ringing Alleluia!

​

Musicians make their own beauty; their own way of praise; so do painters and sculptors and weavers and cooks; or as it might be, people who care, or heal, or help things grow. Or the juggling skills of the lowly monk who had entered the monastery from a life of entertaining at fairs and festivals and country crossroads; it was his only skill but a rich one. Sometimes, before the statue of the Virgin, he would perform a “concert,” with perhaps a new toss or move, in her honour and praise. The poet Carol Ann Duffy might call it, “Love’s gesture.”

 

Let everything that lives and that breathes

give praise to the LORD! Alleluia!

(Psalm 150:6)

 

One line for life. We search the universe for signs of other life; but must not neglect the life which is closest to us, including the One who came among us to breathe – the Way, the Truth and the Life (See John 14:6) to give praise to the LORD! Alleluia!         

And see, your cousin Elizabeth also, in her old age, has conceived a son, and she who was said to be barren is now in her sixth month, for nothing is impossible to God.

Luke 1:36; 1:26-56; Genesis 18:14

​

For Luke the Evangelist, anything can happen on a journey! “A man was on his way down from Jerusalem to Jericho and fell into the hands of bandits...” (Luke 10:30) Or, One day he got into a boat with his disciples and said to them, ‘Let us cross over to the other side.’ (Luke 8:22-25) Or, ‘In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth....’ (Luke 1:26) 

 

ANNUNCIATION (Luke 1:26-38)

Luke, writing around 85 AD, recounts Gabriel’s Annunciation to Mary, using words and titles from the Jewish scriptures and early Christian preaching (see Romans 1:3-4): Rejoice full of grace! The Lord is with you. You will conceive in your womb and bear a son, and you shall name him Jesus. The Lord God will give him the throne of his ancestor David. The Holy Spirit will come upon you and the power of the Most High will overshadow you. And so the child will be holy and will be called Son of God. Mary said to the angel: ‘Here I am, the Lord’s servant, let it happen to me as you have said.’ And the angel left her. (Luke 1:38) 

 

VISITATION (Luke 1:39-45)

Before leaving Mary, the angel revealed that her cousin Elizabeth – like Abraham’s wife Sarah – had in her old age, conceived a son. Mary’s reaction was to head off on her own on a journey to visit her cousin! As Luke wrote, Mary went with haste into the hill country to a town in Judah, into Zechariah’s house and greeted Elizabeth. (Luke 1:39-41; Genesis 18:14)   

 

Luke describes great excitement at Mary’s arrival: when Elizabeth heard Mary’s greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. She gave a loud cry. (Luke 1:40-42) They had a lot of family news to share, and, of course, the two such marvellous  pregnancies. But it goes deeper than that. Although we never see him, Luke is the one to watch, as the Spirit inspires. The two babies, Jesus and John as yet unborn, already belong together in the unfolding of the will of God; the Good News is taking its shape. With words of wonder, and jumping for joy, the cousins recognise the Holy Spirit that surrounds and fulfils them. Elizabeth, the more senior cousin, blesses Mary’s faith: ‘And blessed is she who believed that what was said to her from the Lord would be fulfilled.’ (Luke 1:45)

 

MAGNIFICAT (Luke 1:46-55)

And Mary begins to sing, perhaps out of the power of Elizabeth’s blessing:

My soul proclaims the greatness of the Lord

and my spirit rejoices in God my Saviour

since he has looked with favour on the lowliness of his servant

For see, from now on all generations will call me blessed....

Luke may be quoting from an early Christian canticle of the poor and the lowly whose trust was in the Almighty who has taken down princes from thrones and raised up the lowly. Luke the Evangelist well knows that both of the children will die violently, Jesus Christ and John the Baptist. Yet nothing is impossible to God. (Genesis 18:14; Luke 1:37)  

 

Mary stayed with her some three months and then went back home. (Luke 1:56)

Happy Christmas! 

And they said nothing to anyone, for they were afraid.

(Mark 16:8, Revised New Jerusalem Bible)

​

During the night-darkness of the Easter Vigil each year, the Resurrection of the Lord is proclaimed from one of the Synoptic Gospels: Matthew, Mark or Luke. This year, on 3rd April 2021, it comes from Mark, the earliest-written of the Gospels, and the shortest. In general, Gospels are aligned along the life story of Jesus: through his birth, the living of his life, and through his death. It is usually in their final chapters that the Gospels describe the events after his resurrection.

 

THE FINAL CHAPTER

(Mark 16:1-8)

Three named, careful, courageous women watch as Jesus dies on Calvary; they note his place of burial. (Mark 15:40, 47) They wait through the Sabbath, before returning to the tomb:

 

When the Sabbath was over, Mary of Magdala, Mary the mother of James, and Salome bought spices so that they might go and anoint him. And very early in the morning on the first day of the week they went to the tomb when the sun had risen. They were saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ But when they looked up they saw that the stone – for it was very big – had already been rolled back. (Mark 16:1-4)

 

Within the tomb they found no body to anoint; only emptiness and an angel – a young man with a message for them to carry to the disciples and Peter:

 

On entering the tomb they saw a young man seated on the right-hand side clothed in a white robe, and they were amazed. But he said to them, ‘Do not be amazed. You are looking for Jesus of Nazareth, who was crucified: he has been raised, he is not here. See the place where they laid him. But go and tell his disciples and Peter, “He is going ahead of you to Galilee; there you will see him, just as he told you.”’ (Mark 16:5-7)

 

But the three women turn and run away:

And the women came out and fled from the tomb, for trembling and amazement had gripped them. And they said nothing to anyone, for they were afraid. (Mark 16:8)

 

For most scholars of the New Testament today, that is how Mark originally concluded his Gospel: the women were overwhelmed – by terror or grief or the sheer greatness of God. They abandoned the commission the young man had given them; they were afraid and, in Mark’s blunt words, they “said nothing to nobody.” And yet, these were brave women: they had kept watch on Calvary, and had returned to the tomb to do what they could – while the men, the disciples and Peter, had gone into hiding.

 

It is a bleak ending to a Gospel, and it seems likely that at some stage a later writer tried to take the bare look off it by adding, from other sources, the meetings with the risen Lord we now find in Mark 16:9-20. These back fillings are indeed recognised as part of the New Testament scriptures – just, not written by Mark! Some 15 years after Mark, the Gospels of Matthew and Luke (and later still, John) gave more complete accounts of Jesus’ post-resurrection encounters with his disciples, men and women, around Jerusalem and Galilee.

 

TALES FROM OUR OWN TIMES

In the 1970s, Margaret Daly-Denton was the Director of Music at the newly-founded Irish National Liturgy Centre at Killenard, Co Laois. Those were the times of the “New Liturgy,” following the reforms by the Second Vatican Council. Every Easter, Margaret composed a new musical setting for the proclamation of that year’s Easter Gospel, to be sung during the Night Vigil celebrated at the Liturgy Centre. And every year, with great kindness, she made sure that we, over at St Patrick’s College, Kiltegan, Co Wicklow got a timely copy of the music for our own Easter Vigil celebration – in those days there were still enough seminarians here for some fairly respectable Male Choir singing! We were very grateful for such a unique Easter Gift.

 

One Gospel in particular remains in my memory: Mark 16:1-8, as the women cut for cover, with not even a corpse for their loving, vital anointing. It seemed to me that for Mark’s Gospel, Margaret had composed in a more sombre mode; it ended in a sad, desperate cadence: And they said nothing to anyone, for they were afraid. Unresolved. Unfinished. But truthful: as you might say, “That’s Gospel!”

 

I wonder why it is that the Easter Gospel for 2021 is even more incomplete than Mark left it. It is given to us as Mark 16:1-7 [Lectionary 1:415] Why drop verse eight – the women flee the tomb? What are we afraid of? Already in Mark’s account of the Passion of Jesus, which we listened to on Palm Sunday, he had met with betrayal, denial, and dereliction from among his closest followers and friends; Mark did not attempt to deny or redact any of that! In life and in liturgy, our failures are part of the unfinished business of the mystery of Christ. So I suggest, on the night read – or sing – Mark 16:1-8!

 

A PRAYER FOR EASTER (Mark 9:24)

All three synoptic Gospels tell of the child with epilepsy whose father brought him to Jesus for healing, but only Mark reports the father’s desperate cry, ‘I have faith. Help my lack of faith!’ (Mark 9:14-29) We could make the same cry at an empty tomb in our own lives.

 

Happy Easter!

June 2020: The world is several months into the Covid-19 pandemic, taking cautious steps to exit. We have a long way to go. A new disease, with no known cure; the only strategy: stop the virus spreading from one person to another. Like urban warfare, it’s mobile and lethal, with the greatest danger at the gathering-places of our lives – at our work and worship and play; in our schools and homes; at the skin of our bodies. “When you come together.” 

 

In Kiltegan we’ve been on lockdown since the Unparaded St Patrick’s Day 2020: a large community of St Patrick’s Missionaries in various stages and conditions of life. One group is in nursing care, others are counted among “the over-70s and the vulnerable” (within the meaning of the law!), and some still active and in office. And of course, the great, dedicated people who care for us and work with us. Stories of courage and kindness, ingenuity and integrity continue to decorate the Covid-19 narrative. We have our own local heroes.

 

The Coronavirus itself is deadly, trailing its own tragedies. As yet there is neither vaccine nor cure, so like everyone else we try to prevent it spreading, in constant vigilance, by washing our hands, physical distancing, and staying at home. Innocuous enough, you might imagine; things anyone could do, young or old. In fact, those three needs – hand sanitation, distancing, and self-isolation – have upturned the world of humanity as we have known it. 

 

Like other buildings where people gather – stadiums, theatres, schools, markets – churches too had to be closed, and religious services drastically curtailed. Funerals were “private,” with grief left unattended, as mourners and friends must stand their prescribed distance. More sadness as first communions, confirmations and weddings were postponed or diminished. Masses live-streamed or broadcast on national television; it helped indeed, but we couldn’t come together. And Pope Francis prayed alone in an empty rain-drenched St Peter’s Square.

 

In our cocoon, there could be no large gatherings; 2-metres the measure expected in chapel, dining hall, TV room, even in the open air. A classroom which had formerly held over 80 students would allow only 18 when reconfigured for 2-metre spacing. As a result, we were unable to celebrate Holy Week and Easter as a community – a body-blow we shared with believers the world over. To proclaim and celebrate the Risen Lord, is at the heart of what we do as priests; it is what all Christians do, as St Paul reminded the Corinthians.  

As often as you eat this bread, then, and drink this cup, 

you are proclaiming the Lord’s death until he comes. 

(1 Cor 11:26) 

 

St Paul and the Corinthians may have something to teach us for when we regroup after Covid-19. There were rich and poor in Corinth, and competing loyalties – ‘I belong to Paul!’ ‘I belong to Cephas!’ ‘I belong to Christ!’ They did not mix easily, even when gathered for the Eucharist. (1 Cor 1:10-13; 11:17-34) Paul encourages and argues, but ends with a simple tenderness: When you come together for the meal, wait for one another. As he wrote later in the letter: Love is patient; love is kind. (1 Cor 13:4) Love waits.