Passion - Revision history

David Persyn: /* Contemplation on the Passion */ formats

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‎Contemplation on the Passion: formats

David Persyn: /* Contemplation on the Passion */ footnotes

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‎Contemplation on the Passion: footnotes

David Persyn: /* The Passion of Jesus in Mark and in Pre-Marcan Tradition (14:32-15:37) */ footnotes

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‎The Passion of Jesus in Mark and in Pre-Marcan Tradition (14:32-15:37): footnotes

David Persyn: /* The Passion of Jesus in Mark and in Pre-Marcan Tradition (14:32-15:37) */ more formats

2015-01-08T18:25:10Z

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David Persyn: /* The Passion of Jesus in Mark and in Pre-Marcan Tradition (14:32-15:37) */

2015-01-08T18:20:17Z

‎The Passion of Jesus in Mark and in Pre-Marcan Tradition (14:32-15:37)

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David Persyn: /* The Final Words of Jesus */

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‎The Final Words of Jesus

David Persyn: /* The Final Words of Jesus */ Footnotes and Formats

2015-01-08T17:37:51Z

‎The Final Words of Jesus: Footnotes and Formats

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@@ Line 450: / Line 450: @@
 •	the persons in the scene along with Jesus, then
 •	Jesus’ attitude toward the people in the scene (recalling that Jesus’ attitudes are reflected in the beatitudes – humble-hearted, gentle-hearted, merciful, peacemaking, etc.), then
 •	Jesus’ relationship to the Father (applying Psalm 22, the Suffering Servant song – Isaiah 52:13-53:12, and Jesus’ prayer in the Garden), then
 •	Jesus’ universal salvific intent (applying the simile of the paschal lamb and the words “This is my body,” “the blood of the covenant,” “for all,” and “Do this in remembrance of me” – see Chapter 9, Section II.B), then
 •	Jesus’ love for the people in the scene (including His persecutors), His love of the Father, and His love of humankind.

@@ Line 443: / Line 443: @@
 == Contemplation on the Passion ==
-The passion narratives open upon a virtually limitless depth of love, which can best be gleaned through contemplation.  As explained in the previous chapter, Jesus views His passion as the culmination of His mission, the concretization of His unconditional Love in history, and His gift of unconditional Love to the world for all eternity (through the Eucharist).  The reader’s time will be well spent on considering His loving intention, attitude, and feeling in His gift of self in the events of the passion.
+The passion narratives open upon a virtually limitless depth of love, which can best be gleaned through contemplation.  As explained in the previous chapter, Jesus views His passion as the culmination of His mission, the concretization of His unconditional Love in history, and His gift of unconditional Love to the world for all eternity (through the Eucharist).  The reader’s time will be well spent on considering His loving intention, attitude, and feeling in His gift of self in the events of the passion.<ref>I have written about contemplation in a broader context than the passion in a book entitled, Five Pillars of the Spiritual Life: A Practical Guide to Prayer for Active People (2008).  See Chapters 6-8.</ref>
-One successful method of entering into contemplation is recommended by Saint Ignatius of Loyola in his Spiritual Exercises.   It entails entering into the scene, considering the personalities and dispositions of people in the scene, and focusing on the heart of Jesus manifest through the people and events in the scene.
+One successful method of entering into contemplation is recommended by Saint Ignatius of Loyola in his Spiritual Exercises.<ref>Ignatius of Loyola 1951.</ref>  It entails entering into the scene, considering the personalities and dispositions of people in the scene, and focusing on the heart of Jesus manifest through the people and events in the scene.
 In light of the above, one may want to use the following structure to contemplate on the passion.  After reading a particular passage at least twice, first consider various physical aspects of the scene, then:

@@ Line 434: / Line 434: @@
 ''' ''And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath,'' ''' 43 ''Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate, and asked for the body of Jesus.''  44 And Pilate wondered if He were already dead; and summoning the centurion, he asked him whether He was already dead.  45 ''' ''And when he learned from the centurion that He was dead, he granted the body to Joseph.'' '''  46 ''And he bought a linen shroud, and taking Him down, wrapped Him in the linen shroud, and laid Him in a tomb which has been hewn out of the rock; and he rolled a stone against the door of the tomb.''  47 ''' ''Mary Magdalene and Mary the mother of Joses saw where He was laid.'' '''
 As can be seen from the above, most scholars consider the vast majority of the passion narrative to have come from a pre-Marcan tradition(s) which would presumably include some accounts from Peter.  Notice that the probable Marcan redactions are not concerned with the torment, crucifixion, and death of Jesus.  They are meant to explain who is primarily guilty (i.e., Judas, the chief priests, and the council), who is less culpable (i.e., Pilate), and who is ironically the prophetic spokesman of the meaning of the passion (i.e., the centurion).  They also center on Mark’s interpretation of why Jesus was accused of blasphemy (i.e., identifying Himself with the eschatological Son of Man in Daniel 7:13-14).  If these elements are “bracketed,” the passion story retains its poignant central core, which likely represents the traditions which Mark received as he prepared his narrative.
@@ Line 441: / Line 439: @@
 The question of whether the pre-Marcan tradition is faithful to accounts from eyewitnesses and earwitnesses is more difficult to ascertain.  One cannot assume that a verse was witnessed simply because it was included in a pre-Marcan tradition.  As was made clear in Section I.B, the pre-Marcan tradition relied on pre-Gospel traditions and stories, and had developments and accretions arising out of catechetical and pedagogical concerns.  Nevertheless, it is likely that the pre-Marcan tradition(s) contained a considerable amount of “witnessable” and witnessed data for the reasons mentioned in Section I above – particularly as regards the betrayal by Judas, the arrest, a Jewish judicial inquest, Peter’s denials, the involvement of Pontius Pilate, the involvement of Jewish authorities in accusing Jesus, the release of Barabbas, the involvement of Roman soldiers, and facts surrounding the crucifixion (e.g., being scourged, being crowned with thorns, the vinegary wine, being hanged on a cross, the inscription on the cross, and the two other criminals).  I would also include Jesus’ final words as recounted in Mark’s Gospel (for the reasons mentioned in the previous section), and the fact of Jesus’ burial (for the reasons mentioned in Chapter 4, Section II.B).  A more detailed list of other “witnessable” data which is common to both the Marcan and Johannine traditions may be found above in Section I.B.  Additional details about the historicity of particular verses in the pre-Marcan tradition(s) may be found in the “Analysis” sections following each major part of Raymond Brown’s The Death of the Messiah.
-An appreciation of the significance of the passion, particularly as regards the central question of this book (i.e., “Is Jesus Emmanuel?”), cannot be attained through exegetical and historical analysis alone.  Though this analysis is necessary in order to understand the meaning and reality of the events surrounding Jesus’ death, it almost blocks out the heart’s reasons to give greater clarity to the mind’s reasons.  I can’t speak for you, the reader, but when I am applying criteria and techniques of historicity to particular texts, I am not being flooded with inspiration and love; and so I find it necessary to move to the domain of contemplation after I have satisfied myself about the historicity of the essential elements of Jesus’ passion.  Contemplation allows one to be moved in the heart  – to be struck with delight, or wonder, or amazement; to perceive beauty; to exalt; to be moved with gratitude; to feel awe and glory; to be inspired; to be moved by what is just and good and generous, and above all, to be moved by love – unconditional Love.  Thus, contemplation is essential to the appreciation of Jesus’ passion, which is above all an act of incredible love.
+An appreciation of the significance of the passion, particularly as regards the central question of this book (i.e., “Is Jesus Emmanuel?”), cannot be attained through exegetical and historical analysis alone.  Though this analysis is necessary in order to understand the meaning and reality of the events surrounding Jesus’ death, it almost blocks out the heart’s reasons to give greater clarity to the mind’s reasons.  I can’t speak for you, the reader, but when I am applying criteria and techniques of historicity to particular texts, I am not being flooded with inspiration and love; and so I find it necessary to move to the domain of contemplation after I have satisfied myself about the historicity of the essential elements of Jesus’ passion.  Contemplation allows one to be moved in the heart<ref>See Josef Pieper’s analysis of the medieval distinction between ratio (reason – the active enterprise of accumulating evidence, assembling it logically, and testing its probative capacity) and intellectus (contemplative understanding which is the more passive enterprise of recognizing and appreciating the depth of Reality manifest in, say, the five transcendentals – Love itself, Goodness itself, Beauty itself, Truth itself, and Being Itself).  Pieper 1998.</ref> – to be struck with delight, or wonder, or amazement; to perceive beauty; to exalt; to be moved with gratitude; to feel awe and glory; to be inspired; to be moved by what is just and good and generous, and above all, to be moved by love – unconditional Love.  Thus, contemplation is essential to the appreciation of Jesus’ passion, which is above all an act of incredible love.
 == Contemplation on the Passion ==

@@ Line 415: / Line 415: @@
 And they led Jesus to the high priest; and all the chief priests and the elders and the scribes were assembled.  And Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, and warming himself at the fire.  55 Now the chief priests and the whole council sought testimony against Jesus to put Him to death; but they found none.  56  ''' ''For many bore false witness against Him, and their witness did not agree.'' '''   57 And some stood up and bore false witness against Him, saying, “We heard Him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’”  Yet not even so did their testimony agree.  And the high priest stood up in the midst, and asked Jesus, “Have you no answer to make?  What is it that these men testify against you?  61 ''' ''But He was silent and made no answer.  Again the high priest asked Him, “Are you the Christ, the Son of the Blessed?”'' '''  62 And Jesus said, “I am; and you will see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven.”<ref>I relied completely on Soards’ chart of scholars in Soards 1994, pp. 1502-1517.  The key reflects what the majority of scholars assessed by Soards believe about the Marcan or pre-Marcan origins of particular verses.</ref>    63 ''' ''And the high priest tore his mantle, and said, “Why do we still need witnesses?  You have heard His blasphemy.  What is your decision?”  And they all condemned Him as deserving death.'' '''  65 ''And some began to spit on Him, and to cover His face, and to strike Him, saying to Him, “Prophesy!”  And the guards received Him with blows.''
-''And as Peter was below in the courtyard, one of the maids of the high priest came; 67 and seeing Peter warming himself, she looked at him, and said, “You also were with the Nazarene, Jesus.”  But he denied it, saying, “I neither know nor understand what you mean.”  And he went out into the gateway.  69 And the maid saw him, and began again to say to the bystanders, “This man is one of them.”  70 But again he denied it.  And after a little while again the bystanders said to Peter, “Certainly you are one of them; for you are a Galilean.”  71 But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.”  72 And immediately the cock crowed a second time.  And Peter remembered how Jesus had said to him, “Before the cock crows twice, you will deny me three times.”  And he broke down and wept.''
+''' ''And as Peter was below in the courtyard, one of the maids of the high priest came;'' ''' 67 ''and seeing Peter warming himself, she looked at him, and said, “You also were with the Nazarene, Jesus.”  But he denied it, saying, “I neither know nor understand what you mean.”  And he went out into the gateway.'' 69 ''' ''And the maid saw him, and began again to say to the bystanders, “This man is one of them.”'' '''  70 ''But again he denied it.  And after a little while again the bystanders said to Peter, “Certainly you are one of them; for you are a Galilean.”  71 But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.”'' 72 ''' ''And immediately the cock crowed a second time.  And Peter remembered how Jesus had said to him, “Before the cock crows twice, you will deny me three times.”  And he broke down and wept.'' '''
 Mark Chapter 15

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 (1) Complaint, repeated requests, descriptions of suffering, and expressions of confidence.
-My God, my God, why have you forsaken me?
+''My God, my God, why have you forsaken me?
 Why are you so far from saving me,
@@ Line 213: / Line 213: @@
 Oh my God, I cry out by day, but you do not answer,
-and by night, but I have no rest.
+and by night, but I have no rest.''
 Then, the psalmist shifts perspective as he does several times throughout the Psalm, and introduces the theme of God’s holiness and grandeur, worthy of praise and trust:
-Yet you are enthroned as the Holy One;
+''Yet you are enthroned as the Holy One;
 you are the praise of Israel.
@@ Line 227: / Line 227: @@
 They cried to you and were saved;
-in you they trusted and were not disappointed.
+in you they trusted and were not disappointed.''
 The psalmist then turns back to the deplorable nature of his condition:
-But I am a worm and not a man,
+''But I am a worm and not a man,
 scorned by men and despised by the people.
@@ Line 245: / Line 245: @@
 Let Him deliver him
-since He delights in him.
+since He delights in him.''
 The uncanny resemblance between the psalmist’s words and the events taking place around Jesus give one pause.  After describing the inauthentic words of the crowd (who believe that the Lord will not fulfill the trust of the psalmist), the psalmist shifts back to his fervent trust in the Lord:
-Yet you brought me out of the womb;
+''Yet you brought me out of the womb;
 you made me trust in you;
@@ Line 257: / Line 257: @@
 From birth I was cast upon you;
-from my mother’s womb you have been my God.
+from my mother’s womb you have been my God.''
 Having renewed his trust in the Lord, the psalmist makes an earnest petition for help:
-Do not be far from me,
+''Do not be far from me,
 for trouble is near
@@ Line 271: / Line 271: @@
 Roaring lions tearing their prey
-open their mouths wide against me.
+open their mouths wide against me.''
 Then the psalmist uses the same words seen in the suffering servant song (Is 52:13-53:12) and Jesus’ eucharistic words:
-I am poured out like water,
+''I am poured out like water,
 and all my bones are out of joint.
@@ Line 287: / Line 287: @@
 and my tongue sticks to the roof of my mouth;
-you lay me in the dust of death.
+you lay me in the dust of death.''
 In continuing his description of his suffering to Yahweh, the psalmist again describes events uncannily similar to Jesus’ crucifixion:
-Dogs have surrounded me;
+''Dogs have surrounded me;
 a band of evil men has encircled me,
@@ Line 303: / Line 303: @@
 They divide my garments among them
-and cast lots for my clothing.
+and cast lots for my clothing.''
 The psalmist makes another earnest petition for God’s help and consolation:
-But you, oh Lord, be not far off;
+''But you, oh Lord, be not far off;
 oh my Strength, come quickly to help me.
@@ Line 317: / Line 317: @@
 Rescue me from the mouth of the lion;
-save me from the horns of the wild oxen.
+save me from the horns of the wild oxen.''
 (2) Thanksgiving, in which the community is invited to share.  The psalmist then reaffirms his trust and confidence in the Lord, as if to say that he will live beyond his current persecution to bring the praise of the Lord’s name to all who fear him:
-I will declare your name to my brothers;
+''I will declare your name to my brothers;
 in the congregation I will praise you.
@@ Line 329: / Line 329: @@
 All you descendents of Jacob, honor him!
-Revere him, all you descendents of Israel!
+Revere him, all you descendents of Israel!''
 The psalmist then gives his reason for his confidence in God, and his belief in his future:
-For he has not despised or disdained
+''For he has not despised or disdained
 the suffering of the afflicted one;
@@ Line 343: / Line 343: @@
 From you comes the theme of my praise in the great assembly;
-before those who fear you I will fulfill my vows.
+before those who fear you I will fulfill my vows.''
 The psalmist then moves into a prophetic, and even messianic tone, speaking of signs of the new Jerusalem; messianic signs which Jesus says, when quoting the prophet Isaiah, are being fulfilled in Himself:<ref>See Matt. 11:5ff and Lk 4:18ff, referring to Is 61:1ff.</ref>
-The poor will eat and be satisfied;
+''The poor will eat and be satisfied;
 they who seek the Lord will praise Him –
-may your hearts live forever.
+may your hearts live forever.''
 (3) The worldwide redemption and worship of Yahweh.  The psalmist then confidently suggests universality of salvation arising out of Yahweh’s mercy:
-All the ends of the earth
+''All the ends of the earth
 will remember and turn to the Lord,
@@ Line 365: / Line 365: @@
 for dominion belongs to the Lord
-and He rules over the nations.
+and He rules over the nations.''
 The psalmist then suggests that Yahweh’s salvation will extend to all those who are raised on high, and those who are in the grave:
-All the rich of the earth will feast and worship;
+''All the rich of the earth will feast and worship;
 all who go down to the dust will kneel before Him –
@@ Line 383: / Line 383: @@
 to a people yet unborn –
-for He has done it.
+for He has done it.''
 This Psalm on the dying lips of Jesus is quite remarkable.  In the midst of recounting events quite similar to His crucifixion, the Psalm expresses His mind and heart as He cries out for help, as He is overwhelmingly confident in that help, and as He sees the ultimate result of that help in a salvation that will not only reach to the ends of the earth, but to all future generations on the earth, and even to those who are raised on high and those who “go down to the dust.”  Thus, the Psalm connects Jesus’ torment with His confidence in the Father as He looks beyond His suffering, beyond Jerusalem, beyond the present age, and beyond earthly existence, to a redemption which will take hold in the life of God Himself.  Jesus’ eucharistic words are not only consonant with those of the psalm, they give the psalm’s words ultimate meaning and reality; for they provide the vehicle through which Jesus’ person and love will save universally and eternally.

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 This leads to the obvious question of why Mark (who was addressing a mixed gentile-Jewish audience) would have retained Psalm 22 as Jesus’ final words when many of his audience members would have been likely to misinterpret them in the same way as John’s and Luke’s audiences.  Before responding, it is worth noting that this question does not apply to Matthew with the same force as Mark because the majority of Matthew’s audience was Jewish.  Many in that audience would have been educated enough to see Psalm 22 through Matthew’s Hebraic version of it, and many would have understood that the first line of the Psalm referred to the whole Psalm.  Brown points to a well-known hermeneutical principle in this regard:
-<blockquote>…a NT citation of a specific OT passage supposes that the readers will be familiar with the context of that passage and so understand implied references to that context.<ref>Brown 1994(b), p. 1050.
+<blockquote>…a NT citation of a specific OT passage supposes that the readers will be familiar with the context of that passage and so understand implied references to that context.<ref>Brown 1994(b), p. 1050.</ref></blockquote>
 In the case of Psalm 22, the context speaks of trust in God, vindication, and salvation for the world.