Christian Art | New Wine In Old Bottles
Mark 2: 18-22 – Week 2 Ordinary Time, Monday, and 8th Sunday Year B (Audio Bible KJV, Spoken Word)
18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
In today’s Gospel verses, as yesterday and tomorrow, Jesus finds himself in conflict with some of the Jewish religious leaders. Today, the issue is fasting. It seems Jesus and his disciples are not following received custom.
In reply, Jesus announces himself as the one who has come to fulfil, to renew and to reinterpret, to change, the Law and received custom. He speaks of himself as the bridegroom, his disciples as the guests at the wedding feast. This way of speaking is provocative indeed. Jesus is effectively saying that he is the Lord who has come to redeem Israel. Compare Isaiah 54: 5: ‘For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.’ Compare also Hosea 2: 18-22:
18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.
19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
20 I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.
The Jewish fasts and religious observances, and then more recently the ministry of John the Baptist, have prepared the way for Jesus, the Messiah. Now Jesus is here and the Old Testament must give way to the new. This is the wedding feast. To be with Jesus is to be in the presence of an entirely new way of being. This is the new wine, which will burst the old bottles, our new and eternal way of being alive – which cannot fit within the constraining moulds of the Old Law. The new wine must be put in new bottles. We are challenged to renew ourselves, to ditch our baggage and be fresh, to receive Jesus.
THE heavens declare the glory of God; and the firmament sheweth his handywork.
Day unto day uttereth speech, and night unto night sheweth knowledge.
There is no speech nor language, where their voice is not heard.
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.
His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. (from Psalm 19/18)
Concluding Prayer
Almighty Lord and God,
protect us by your power throughout the course of this day,
even as you have enabled us to begin it:
do not let us turn aside to any sin,
but let our every thoguht, word and deed
aim at doing what is pleasing in your sight.
We make our prayer through our Lord.
Audio Bible KJV | Endnotes
What is it to fast for Jesus?
What is it to fast for Jesus? Fasting has been a part of Christian tradition since the early days of the Church. In fact, Jesus Himself fasted for 40 days and 40 nights in the wilderness before beginning His ministry (Matthew 4:2). Fasting has been seen as a way to draw closer to God and to purify oneself in preparation for spiritual experiences.
The Church has a long history of fasting. The Catechism Of The Catholic Church states that fasting is an ‘expression of the interior penance of the Christian’ and that it ‘enables one to acquire mastery over one’s instincts and freedom of heart’ (CCC 2043). The Church has traditionally required Catholics to fast on Ash Wednesday and Good Friday, as well as on other days throughout the year.
Protestants also engage in fasting, although the practice is often less formalized than in the Church. Protestant theologians have written extensively on the topic of fasting, with some arguing that fasting should be a regular part of Christian life, while others view it as a more occasional practice.
Regardless of one’s denomination or tradition, the purpose of fasting is always the same: to draw closer to God. Fasting involves abstaining from food or other pleasures for a period of time, with the goal of redirecting one’s attention and energy towards prayer and spiritual contemplation. As the Catechism states, fasting ‘expresses mourning for sin and conversion of heart’ (CCC 1434).
Fasting can take many different forms. Some Christians choose to fast from all food for a period of time, while others may fast from certain types of food or from other pleasures such as television or social media. The duration of a fast can also vary, from just a few hours to several days or even weeks.
Throughout the Bible, fasting is portrayed as a powerful tool for spiritual growth and transformation. In the Old Testament, the prophet Isaiah wrote that true fasting involves not just abstaining from food, but also ‘loosing the bonds of wickedness, undoing the straps of the yoke, letting the oppressed go free, and breaking every yoke’ (Isaiah 58:6). In other words, true fasting involves not just abstaining from physical pleasures, but also using that time and energy to do good and serve others.
In the New Testament, Jesus gave instructions on how to fast, saying: ‘When you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.’ (Matthew 6:16-18)
The words of Jesus emphasize that fasting should not be done for show or to impress others. Rather, it should be a private and personal act of devotion to God. Fasting should be done with a spirit of humility and repentance, recognizing that we are all in need of God’s grace and mercy.
Early Church fathers also wrote extensively about fasting. Saint Augustine saw fasting as a way to strengthen the will and to overcome temptation. In his book City Of God, Saint Augustine wrote: ‘Let us fast and pray, let us make war against the flesh and subdue it, so that our soul may be free from its bondage and worthy to enjoy eternal life.’ (City Of God, Book X, Chapter 32)
Saint John Chrysostom also emphasized the importance of fasting in his homilies. Saint John Chrysostom saw fasting as a way to purify the soul and to draw closer to God. In one of his sermons, Saint John Chrysostom said: ‘Fasting is an ancient medicine, an appropriate remedy for every bodily disease… it extinguishes the passions, cleanses the soul, leads to contemplation, and draws us closer to God’ (Homily XXI on Matthew).
The Protestant Reformation also had a significant impact on the practice of fasting. Some Protestant theologians, such as John Calvin, saw fasting as a personal choice rather than a requirement of the Church. Calvin believed that fasting could be a helpful spiritual discipline, but that it should not be forced upon people by the Church.
John Wesley, founder of the Methodist Church, believed that fasting could help Christians to overcome their worldly desires and to focus on God. John Wesley wrote: ‘Fasting, properly understood and applied, is a help to the spiritual life, and an essential part of Christian discipline.’ (Sermon 27, The Duty of Constant Communion)
Jesus tells us to be vigilant. In Christ’s time, when the Jews would usually wear long, flowing garments, it was the practice to hitch them up, to gird oneself, in order to be ready to perform certain kinds of work. To gird oneself, therefore, and to keep lights burning, meant to be ready for action. Before the flight from Egypt, at the moment of the Passover, the Israelites had to gird themselves, to be ready to be able to leave immediately (Exodus 12:11) [ … ]
Jesus continues to prepare his disciples for the joy of his Resurrection and for the mission of the disciples, to evangelize, bringing to people all over the world the good news of Jesus Christ, of our salvation. Because they have believed in Jesus, they may ask what they wish of the Father in the Son’s name. In the Acts of the Apostles, we hear of the miracles worked by the disciples, these the signs and wonders which they are empowered to perform in order to help people to believe [ … ]
John 4:13-14 (KJV) ‘Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Introduction to the Life of Saint Bernadette Saint Bernadette Soubirous, a humble peasant girl from Lourdes, France, lived her life of faith, humility, and divine grace. Born on January 7, 1844, in the small town of Lourdes, Bernadette was the eldest of nine children in a poor and struggling family. Her father, François Soubirous, was a miller, and her mother, Louise, a laundress. The family lived in a former prison cell known as the Cachot, a damp and cramped space, according to their dire financial situation. Despite their poverty, the Soubirous family was deeply rooted in their Christian faith, a foundation that would profoundly shape Bernadette’s life and spiritual journey. Bernadette’s early years were marked by significant health challenges. She suffered from asthma and other respiratory ailments, which often left her weak and unable to attend school regularly. This lack of formal education meant that Bernadette struggled with reading and writing, and her understanding of Christian doctrine was limited. Nevertheless, she possessed a remarkable simplicity and purity of heart, qualities that would make her an ideal recipient of divine revelations. Bernadette’s life changed irrevocably on February 11, 1858, when she experienced the first of eighteen apparitions of the Blessed Virgin Mary at the grotto of Massabielle. On that cold winter day, Bernadette, her sister Toinette, and a friend were gathering firewood near the grotto when she heard a rustling sound and saw a beautiful lady dressed in white with a blue sash, holding a rosary. The lady, who later identified herself as the Immaculate Conception, appeared to Bernadette over the course of several months, delivering messages of penance, prayer, and the need for a chapel to be built at the site. Despite initial skepticism from her family and the local authorities, Bernadette remained steadfast in her account of the apparitions, enduring intense scrutiny and even ridicule. The apparitions drew enormous attention. Soon, people from all over France and beyond began to visit Lourdes, hoping to witness a miracle. One of the most significant messages conveyed by the Virgin Mary to Bernadette was the instruction to dig in the ground near the grotto, which led to the discovery of a spring. This spring, believed to have healing properties, became the focal point of the pilgrimage to Lourdes. Many miraculous healings have been attributed to the waters of Lourdes, reinforcing the belief in Bernadette’s visions and the sanctity of the site. As the apparitions concluded, Bernadette’s life took a different turn. In 1866, she joined the Sisters of Charity in Nevers, taking the name Sister Marie-Bernard. Her time in the convent was marked by continued poor health and humility, as she carried out menial tasks and lived a life of quiet service. Despite her physical suffering, Bernadette remained devout and accepted her hardships with grace, often repeating the phrase, “I am happier here in my little corner of the convent.” Her unwavering faith and dedication to her religious duties exemplified the depth of her spiritual commitment. Bernadette Soubirous passed away on April 16, 1879, at the age of 35, after a prolonged battle with tuberculosis. Her legacy, however, endured far beyond her earthly life. In 1933, she was canonized as a saint by Pope Pius XI, recognized for her humility, faith, and the miraculous events associated with her life. Today, millions of pilgrims flock to Lourdes each year, seeking spiritual renewal and physical healing at the site of her visions. Saint Bernadette’s life continues to inspire countless individuals around the world, reminding us of the power of faith, the virtue of humility, and the enduring presence of divine grace in our lives. To Visit Lourdes Visiting Lourdes, in the picturesque foothills of the Pyrenees in southwestern France, is an experience that transcends the physical journey, drawing pilgrims into a profound spiritual adventure. The small town, known for the Marian apparitions witnessed by Saint Bernadette Soubirous in 1858, has become one of the world’s most revered pilgrimage sites. As we approach the Sanctuary of Our Lady of Lourdes, the atmosphere is imbued with a palpable sense of reverence and anticipation. The grand basilicas, the tranquil Grotto of Massabielle and the gently flowing waters of the miraculous spring together create a sacred environment that invites reflection, prayer, and a deep connection with the divine. The focal point of any visit to Lourdes is the Grotto, where Bernadette experienced the apparitions of the Blessed Virgin Mary. Here, pilgrims can touch the rock face, light candles, and drink or bathe in the spring’s water, believed to possess healing properties. The profound silence and sense of sacredness at the Grotto allow visitors to contemplate their faith, seek solace and find spiritual renewal. The Rosary Basilica, with its mosaics, and the Basilica of the Immaculate Conception, perched above the Grotto, offer spaces for communal worship and personal meditation. The nightly candlelight processions, where pilgrims from around the globe unite in prayer and song, highlight the universal bond of faith and hope that Lourdes represents. Beyond its physical beauty and historical significance, visiting Lourdes offers a deeply personal and transformative experience. Pilgrims often arrive burdened with ailments, grief, or spiritual crises, seeking comfort and miracles. The stories of healing and faith that emerge from Lourdes are testimonies to the enduring power of belief and the intercession of the Blessed Virgin Mary. The communal aspect of the pilgrimage—sharing meals, prayers, and stories with fellow believers—fosters a sense of solidarity and mutual support. For many, the visit to Lourdes is a journey of healing, not only of the body but also of the soul, providing a renewed sense of purpose, peace, and spiritual clarity that lingers long after returning home. Prayer With Saint Bernadette Prayer for Intercession Dear […]
