Christian Art | Feeding Five Thousand
Mark 8: 14-21 – Week 6 Ordinary Time, Tuesday (Audio Bible KJV, Spoken Word)
14 ¶ Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.
15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
16 And they reasoned among themselves, saying, It is because we have no bread.
17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?
18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.
20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.
21 And he said unto them, How is it that ye do not understand?
Jesus has performed the second miracle of the loaves and fishes, following which the Pharisees have come to him, demanding to see a sign from heaven to prove that he is the Messiah. Jesus rejects and departs from the Pharisees, and now warns his disciples to be wary of them.
Elsewhere (Luke 13: 20-21; Matthew 13: 33), Jesus uses the metaphor of leaven to describe the impact of his teaching on those who hear Jesus and who will hear his disciples convey his message. Just as the leaven is the yeast-bearing piece of dough, which, buried in the new dough, will cause the whole loaf to rise, so Jesus’ words, the meaning of which is hidden from many for now, will invite all humanity to be converted to Christianity, to be called to life.
This meaning of leaven is now reversed. The leaven of the Pharisees does the opposite of the good leaven; it is their hypocrisy and self interest and, along with Herod’s dissolute life, it poisons Israel. With these words, Jesus cautions us again to be alert, to watch, lest we be corrupted by the evils that are in our world, especially those which parade themselves seeking to be seen as good. We may be assured that, when we offer our lives to Jesus, in simplicity and purity of heart, we will be able to discern the evils of our time and not be seduced by them.
Jesus’ disciples are a recalcitrant bunch and experience enormous difficulty understanding what Jesus is teaching them. They hear Jesus speak of leaven and think only of the fact that they have forgotten to bring any more bread for their journey, no matter that they actually have Jesus with them and have recently witnessed the miracles of the feeding of the five thousand and the four thousand.
So often, in Mark’s Gospel especially, it is said that Jesus’ disciples do not understand, and in these Gospel verses they are castigated by Jesus for their failure. How can they have seen so much and understood so little? Are their hearts hardened also? Are they blind and deaf?
Yet it was these people Jesus chose to be his disciples, and to be the first to communicate his message to the world. It is a difficult journey for the disciples. First they walk with Jesus witnessing the tremendous miracles performed so many times, while they hear the parables and other teachings, and must delve for their meaning. Then they journey with Jesus to Jerusalem to experience the Passion, and the crushing blow to their hopes this must have seemed. Only at last, with the resurrection and the coming of the Holy Spirit do they finally understand. These are not, to start out with, extraordinarily gifted people, just regular folk. It is their journey with Jesus, in which they do get things wrong, that draws them to greatness, to become the founding pillars of the Church.
DOTH not wisdom cry? and understanding put forth her voice?
2 She standeth in the top of high places, by the way in the places of the paths.
3 She crieth at the gates, at the entry of the city, at the coming in at the doors.
4 Unto you, O men, I call; and my voice is to the sons of man.
5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. (Proverbs 8: 1-5)
Concluding Prayer
True Light of the world, Lord Jesus Christ,
as you enlighten all people for their salvation,
give us grace, we pray,
to herald your coming
by preparing the ways of justice and peace.
Who live and reign with the Father and the Holy Spirit,
God, for ever and ever.
Audio Bible KJV | Endnotes
The Way Of Christ And Hardness Of Heart
In this Gospel passage, Jesus and his disciples are traveling in a boat when Jesus warns the disciples to beware of the leaven of the Pharisees and of Herod. However, the disciples misunderstand Jesus’ warning and think that Jesus is rebuking them for not bringing any bread with them. Jesus then admonishes them for their lack of understanding and their hardened hearts.
The way of Christ is a path of humility, love, and sacrifice. Jesus came to this world to teach us how to love and serve one another. Jesus showed us the way of selflessness and compassion, and he calls us to follow in his footsteps. In Matthew 16:24, Jesus said: ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ This verse encapsulates the essence of the way of Christ. It calls us to deny our selfish desires and to follow Jesus’ example of self-sacrifice.
However, the way of Christ is not easy. It requires us to overcome our natural tendencies towards self-centeredness and pride. It demands that we humble ourselves before God and submit our wills to His. In James 4:6, we read: ‘God resists the proud, but gives grace unto the humble.’ This verse reminds us that God cannot work in us if we are filled with pride and self-righteousness. We must learn to submit ourselves to God and to seek His will in all things.
The hardness of heart, on the other hand, is the opposite of the way of Christ. It is a condition in which we are closed off to God’s love and grace. A hardened heart is resistant to the promptings of the Holy Spirit and is unwilling to repent of sin. In Hebrews 3:15, we read: ‘Today if ye will hear his voice, harden not your hearts, as in the provocation.’ This verse warns us not to harden our hearts like the Israelites did in the wilderness. Instead, we must be receptive to God’s voice and willing to obey Him.
The concept of the hardness of heart is a recurring theme in the Bible. In Exodus 7:13, we read that Pharaoh’s heart was hardened and he would not listen to Moses and Aaron. Similarly, in 1 Samuel 6:6, the Philistines’ hearts were hardened and they refused to repent of their sins. Throughout history, many religious authorities have written and spoken about the dangers of a hardened heart. For example, in his book The Imitation Of Christ, Thomas à Kempis wrote: ‘A hard heart is a miserable affliction, for it is the source of all evils and the cause of eternal damnation.’
In the context of Mark 8:14-21, the disciples’ misunderstanding and lack of faith can seem to demonstrate their hardened hearts. Despite witnessing Jesus’ miracles and hearing his teachings, they were still unable to comprehend the true nature of his message. As a result, Jesus rebukes them and urges them to seek understanding and wisdom from God. This passage reminds us that even those who are closest to Jesus can struggle with a hardened heart.
As we seek to follow Jesus’ example, let us pray for the grace to overcome our natural tendencies towards sin and to remain open to the promptings of the Holy Spirit.
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YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
