February 20, 2009
Sunday Scripture
Seventh Sunday in Ordinary Time
BY FATHER DONALD DILGER
From Capernaum, his headquarters on the northwest shore of the Sea of Galilee, Jesus had gone on an extensive tour of his home province of Galilee in northern Palestine. He had drawn such large crowds at various rendezvous that he had to meet people outside cities and towns instead of in the confines of urban congestion. Now he returns to Capernaum. Mark writes that word spread that Jesus was “at home.” This was not his own home, but the home of Simon (Peter) and Andrew. It was in this home and in the immediately adjacent synagogue that Jesus had restored to health Simon’s mother-in-law and cast out a demon respectively.
We know from archaeology that Simon and Andrew’s house had a large courtyard.This must have filled up with Jesus’ fans, so that “there was not even rom at the door.” From the door he addressed them, “preaching the word.” Among the many sick who were brought to him for his healing touch there was a man suffering from paralysis. He was carried on a bed by four men. Unable to bring him close to Jesus, they tore a hold in the roof and let him down in back of Jesus who was addressing the crowd at the door of the house. Their dramatic and implicit act of faith gets Jesus’ attention. He is deeply impressed. His response to their faith teaches something about the power of vicarious prayer — prayer for others.
Jesus does not immediately cure the paralysis. Perhaps this is an example of holistic healing. Jesus first addresses the man’s spiritual state, “Child, your sins are forgiven.” Mark does not tell us the paralytic’s petition or reaction. The real interest is in the religious “police” sitting by, who began to grumble, “This man (Jesus) is a blasphemer. Only God can forgive sins.” But Jesus, who had first understood and then cured the spiritual illness of the paralytic, can also read their hearts, and says, “Why are you thinking such thoughts in your hearts?” This surely came as a surprise to his critics. Mark’s irony is at work here in this way. When Jesus’ critics say, “Who but God can forgive sins,” they are not only protesting Jesus’ implicit claim to being God, but their very words profess his “Godness.”
They want proof. He gives them proof. He asks them, “Which is easier to say, ‘Your sins are forgiven, or to say, ‘Rise, pick up your mat and walk.’” Anybody can say, “Your sins are forgiven,” and no human being will know that it actually took place. But if the one who claims to forgive sins, an act which clearly is reserved to God, says to a paralyzed man, “Get up! Fling your mat across your shoulders and go on home,” and it actually happens in the sight of all, then that person must be the One he implicitly claims to be by forgiving sins. The formerly paralyzed man does exactly what Jesus commands. Mark has once again given proof of what he claimed in the first sentence of his gospel, “The good news of Jesus Christ, Son of God.”
Mark does not follow up on the story, like Matthew does, by extending the divine power of forgiveness to a ministry of the Church. Matthew writes, “The crowds . . . glorified God, who had given such authority to human beings.” Mark’s theology had not reached that state of development, and therefore the people in his gospel respond, “We have never seen anything like this.” Part of a common proverb, “To forgive is divine,” recognizes forgiveness as being Godlike. Not all Christians have been given the sacramental power of forgiveness, but all the baptized, even the unbaptized, can share in the divine prerogative of forgiveness by forgiving those who offend them. “Be merciful as your heavenly Father is merciful.”
The prophet we call “Second Isaiah” is in Babylon with fellow-Israelite exiles. He reminds them why they are in exile. The Lord says, “You did not call upon me, because you got tired of me. Instead you burdened me with your sins, and made me tired with your crimes.” Through the prophet the Lord promises something new, “I am doing something new. I want my people to proclaim my praise. So here’s what I am going to do. For my own sake, I, the great Eraser, will erase your offenses. Your sins I will remember no more.” Can we be that divine in our acts of forgiveness? That would be “something new!” Or do we say, “I will forgive but not forget?” Being Godlike is not easy!
The combination of Paul’s letters which form what we now call “The Second Letter of Paul to the Corinthians” is a very personal and defensive letter. In today’s reading Paul takes up the accusation against him that he was wishy-washy, a fence-sitter, speaking out of both sides of his mouth. Paul swears, a common practice with him, that his own word is as secure as the “Yes” or “No” and “Amen” of God, who anointed him and gave him the Holy Spirit. That’s ultimate security and credibility!