MARK 16:9-15: SATURDAY'S GOSPEL FOR REFLECTION
Manuel Tuazon
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Ad Majorem Dei Gloriam (To the Greater Glory of God)
For: Saturday, April 18, 1998
Saturday Within the Octave of Easter
From: Mark 16:9-15
Jesus Appears to Mary Magdalene and to Two Disciples
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[9] Now when He (Jesus) rose early on the first day of the week, He
appeared first to Mary Magdalene, from whom He had cast our seven
demons. [10] She went and told those who had been with Him, as they
mourned and wept. [11] But when they heard that He was alive and had
been seen by her, they would not believe it.
[12] After this He appeared in another form to two of them, as they
were walking into the country. [13]And they went back and told the
rest, but they did not believe them.
Jesus Appears to the Eleven. The Apostles' Mission
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[14] Afterwards He appeared to the Eleven themselves as they sat at
table; and He upbraided them for their unbelief and hardness of heart,
because they had not believed those who saw Him after He had risen.
[15] And He said to them, "Go into all the world and preach the Gospel
to the whole creation."
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Commentary:
11-14. When reporting these first appearances of the risen Jesus, St.
Mark stresses the disciples' disbelief and their reluctance to accept
the fact of the Resurrection, even though Jesus foretold it (cf. Mark
8:31; 9:31; 10:34). This resistance shown by the Apostles is a further
guarantee of the truth of Jesus' resurrection; they were to be direct,
specially-appointed witnesses to the risen Christ, yet they were
reluctant to accept this role. They had personal, direct proof of the
truth of the Resurrection.
However, our Lord will say: "Blessed are those who have not seen and
yet believe" (John 20:29). In the Apostles' case, they needed, in
addition to faith in the risen Christ, clear evidence of His
resurrection, for they were to be the eye-witnesses, key witnesses who
would proclaim it as an irrefutable fact. In this connection [Pope]
St. Gregory the Great comments: "The reason why the disciples were slow
to believe in the Resurrection was not so much due to their weakness as
to our future firmness in the faith; what other purposes does this have
(the very Resurrection being demonstrated by many arguments to those
who were in doubt) than that our faith should be strengthened by their
doubt?" ("In Evangelia Homilae", 16).
12. Our Lord's appearance to these two disciples is reported more fully
by St. Luke (cf. 24:13-35).
15. This verse contains what is called the "universal apostolic
mandate" (paralleled by Matthew 28:19-20 and Luke 24:46-48). This is
an imperative command from Christ to His Apostles to preach the Gospel
to the whole world. This same apostolic mission applies, especially to
the Apostles' successors, the bishops in communion with Peter's
successor, the Pope.
But this mission extends further: the whole "Church was founded to
spread the Kingdom of Christ over all the earth for the glory of God
the Father, to make all men partakers in redemption and
salvation....Every activity of the Mystical Body with this in view goes
by the name of `apostolate'; the Church exercises it through all its
members, though in various ways. In fact, the Christian vocation is,
of its nature, a vocation to the apostolate as well. In the organism
of a living body no member plays a purely passive part, sharing in the
life of the body it shares at the same time in its activity. The same
is true for the body of Christ, the Church: `the whole body achieves
full growth in dependence on the full functioning of each part'
(Ephesians 4:16). Between the members of this body there exists,
further, such a unity and solidarity (cf. Ephesians 4:16) that a member
who does not work at the growth of the body to the extent of his
possibilities must be considered useless both to the Church and to
himself.
"In the Church there is diversity of ministry but unity of mission. To
the apostles and their successors Christ has entrusted the office of
teaching, sanctifying and governing in His name and by His power. But
the laity are made to share in the priestly, prophetical and kingly
office of Christ; they have therefore, in the Church and in the world,
their own assignment in the mission of the whole people of God"
(Vatican II, "Apostolicam Actuositatem", 2).
It is true that God acts directly on each person's soul through grace,
but it must also be said that it is Christ's will (expressed here and
elsewhere) that men should be an instrument or vehicle of salvation for
others.
Vatican II also teaches this: "On all Christians, accordingly, rests
the noble obligation of working to bring all men throughout the whole
world to hear and accept the divine message of salvation" ("ibid.",
3).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentary
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland. Printed in Hungary.
"The Navarre Bible: Text and Commentaries" is currently available in
the New Testament version only.
"Nihil Obstat": Stephen J. Greene, "Censor Deputatus".
"Imprimi Potest": J. O'Carroll, Diocesan Administrator, 15 October
1987.
Reprinted with permission from the U.S. publisher (see below).
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