July 3, 2009
Sunday Scripture
Fourteenth Sunday in Ordinary Time
BY FATHER DONALD DILGER
Jesus had been engaged in his ministry of teaching and healing for some months throughout Galilee, his native province. His healing activitiy even extended to restoring life to the dead. His fame had spread to Nazareth. His disciples accompany him. As a pious, observant Jew, Jesus goes to synagogue on the Sabbath. It was the custom to ask a distinguished visitor to speak after the Scripture readings. Jesus responded. We may assume that he taught in parables. The Nazarenes were impressed but could not see beyond the fact that until recently Jesus had been a skilled laborer among them without any notable education.
Mark expressed their amazement at the “new” Jesus. They were astonished and said with obvious disdain, ‘Where did this man get this? Whata is this wisdom given to him, besides the works of power done by his hands? Isn’t this the carpenter, the son of Mary, and brother of James and Joseph and Jude and Simon? And aren’t his sisters here among us?’ And they took offense at him.” What strikes many Catholics who hear this gospel read at Sunday Mass is the reference to Jesus’ siblings, six or more of them. How does this reference to Jesus’ siblings affect the Catholic teaching of Mary’s virginity?
In the whole New Testament, only Matthew and Luke affirm the virginity of Mary and do so only before and at the birth of Jesus. They are silent about her virginity after the birth of Jesus. Mark’s gospel is not the only reference to the “brothers and sisters” of Jesus. Matthew has the same. Luke, both in his gospel and Acts of Apostles, refers to the brothers of Jesus, as does the Gospel of John. Paul speaks of James, “brother of the Lord.” This James became a powerful leader of the Christian community at Jerusalem, probably because of his kinship to Jesus. How do we as Catholics who profess Mary as “ever virgin” unravel this puzzle?
There are basically three explanations. Many scholars take these statements at what seems to be their face value — that the “brothers and sisters” of Jesus were children of Joseph and Mary. This is called the Helvidian view, named after its fourth century proponent, Helvidius. His work is known through St. Jerome’s refutation of it. A second explanation accepts the “brothers and sisters” as children of Joseph by an earlier marriage. This view is dominant in the Orthodox Church and is certainly acceptable to Catholics. A third tradition explains the “brothers and sisters” as cousins within an extended family. The word “brother” or “sister” is understood as a general term for blood relationships. We Catholics generally think of these “siblings” as half-siblings, step-siblings, or even more distant relationships. Fathers of the Church held various views but profession of faith in the perpetual virginity of Mary became predominant.
In response to criticism from the Nazarenes, Jesus responds with a proverb, “A prophet is not without honor except in his native place and among his own relatives and in his own house.” It is clear from the gospels that Jesus’ own family was originally opposed to his ministry. It is also clear from the New Testament and literature outside the Bible that at least some of them became active in the Christian community and assumed leadership roles. Mark was not enthusiastic about Jesus’ relatives as is clear from 3:21, 31-35. At the end of Mark’s version of Jesus’ return home, the author writes a devastating judgment against the Nazarenes, “Jesus could not perform any deeds of power there, except that he cured a few sick people by imposition of hands.” In Mark’s view it is no longer the bystanders who are astounded at Jesus, but of Jesus himself he writes, “He was amazed at their lack of faith.” The proverb held true in this case, “You can’t go home again!”
The theme of a prophet unacceptable to his or her own people is widespread in the Old Testament. Ezekiel is only one example. The Lord usually addresses Ezekiel as “son of man,” that is, “Human, I am sending you to the Israelites, a bunch of rebels who have turned against me.” Ezekiel too was an Israelite. With them, he was in exile in Babylon. The exile is depicted as God’s punishment. The prophet must call their attention to this. The Lord will make Ezekiel as hardheaded as his people, “I will make your forehead like diamond, harder than flint, so don’t be scared of them, or at the way they will look at you . . .,” Ezekiel 3:9.
Paul is aware of his chosen status, even of mystical experiences. But there was a problem. His humanity kept asserting itself. He calls it “a thorn in the flesh, an angel of Satan.” This could have been a temptation of the flesh, chronic illness, or a flaw in character. There are many theories. Whatever it was, Paul could not be rid of it despite all this prayers for relief. He encourages all of us sinful humans with this response he got from the Lord, “My grace is sufficient for you, for power is made perfect in weakness.”