The Blessing Christ,
Fernando Gallego, 1492

Readings
Isaiah 35:4-7
Psalm 146:7-10
James 2:1-5
Mark 7:31-37

Chants

The incident in today’s Gospel is recorded only by Mark. The key line is what the crowd says at the end: “He has done all things well.” In the Greek, this echoes the creation story, recalling that God saw all the things he had done and declared them good (see Genesis 1:31). 

Mark also deliberately evokes Isaiah’s promise, which we hear in today’s First Reading that God will make the deaf hear and the mute speak. He even uses a Greek word to describe the man’s condition (mogilalon = “speech impediment”) that’s only found in one other place in the Bible—in the Greek translation of today’s Isaiah passage, where the prophet describes the “dumb” singing.

The crowd recognizes that Jesus is doing what the prophet had foretold. But Mark wants us to see something far greater—that, to use the words from today’s First Reading: “Here is your God.”

Notice how personal and physical the drama is in the Gospel. Our focus is drawn to a hand, a finger, ears, a tongue, spitting. In Jesus, Mark shows us, God has truly come in the flesh.

What He has done is to make all things new, a new creation (see Revelation 21:1-5). As Isaiah promised, He has made the living waters of baptism flow in the desert of the world. He has set captives free from their sins, as we sing in today’s Psalm. He has come that rich and poor might dine together in the Eucharistic feast, as James tells us in today’s Epistle.

He has done for each of us what He did for that deaf mute. He has opened our ears to hear the Word of God, and loosed our tongues that we might sing praises to Him.

Let us then, in the Eucharist, again give thanks to our glorious Lord Jesus Christ. Let us say with Isaiah, Here is our God, He comes to save us. Let us be rich in faith, that we might inherit the kingdom promised to those who love Him.

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Saint Laurence of Brindisi
from 11th Sunday after Pentecost, First homily, 1.9.11-12

Just as the divine law says that when God created the world "he saw all that he had made and it was very good," (Gn 1,31) so the gospel speaking of our redemption and re-creation, affirms: "He has done all things well" (Mk 7,37)... As fire can give out nothing but heat and is incapable of giving out cold; and as the sun gives out nothing but light and is incapable of giving out darkness, so God is incapable of doing anything but good, for he is infinite goodness and light He is a sun giving out endless light a fire producing endless warmth. "He has done all things well."

The law says that all God did was good; the gospel says he has done all things well. Doing a good deed is not quite the same as doing it well. Many do good deeds but fail to do them well. The deeds of hypocrites, for example, are good, but they are done in the wrong spirit, with a perverse and defective intention. Everything God does, however, is not only good but is also done well.

"The Lord is just in all his ways and holy in all his deeds. With wisdom you have done them all" (Ps 145[144].17)... Now if God has done all his good works and done them well for our sake, knowing that we take pleasure in goodness, why I ask do we not endeavor to make all our works good and to do them well, knowing that such works are pleasing to God?

Pope Benedict XVI,
from Homily, September 10, 2006

We have just listened to the three biblical readings which the Church's liturgy has chosen for this Sunday. All three develop a double theme which is ultimately one, bringing out - as circumstances dictate - one or another of its aspects. All three readings speak of God as the center of all reality and the center of our personal life. "Here is your God!", exclaims the prophet Isaiah in the first reading (35:4). In their own way, the Letter of James and the Gospel passage say the very same thing. They want to lead us to God, to set us on the right road in life.

But to speak of "God" is also to speak of society: of our shared responsibility for the triumph of justice and love in the world. This is powerfully expressed in the second reading, in which James, a close relative of Jesus, speaks to us. He is addressing a community beginning to be marked by pride, since it included affluent and distinguished persons, and consequently the risk of indifference to the rights of the poor.

James's words give us a glimpse of Jesus, of that God who became man. Though he was of Davidic, and thus royal, stock, he became a simple man in the midst of simple men and women. He did not sit on a throne, but died in the ultimate poverty of the Cross. Love of neighbour, which is primarily a commitment to justice, is the touchstone for faith and love of God. James calls it "the royal law" (cf. 2:8), echoing the words which Jesus used so often: the reign of God, God's kingship. This does not refer to just any kingdom, coming at any time; it means that God must even now become the force that shapes our lives and actions.

This is what we ask for when we pray: "Thy Kingdom come". We are not asking for something off in the distance, something that, deep down, we may not even want to experience. Rather, we pray that God's will may here and now determine our own will, and that in this way God can reign in the world. We pray that justice and love may become the decisive forces affecting our world. A prayer like this is naturally addressed first to God, but it also proves unsettling for us. Really, is this what we want? Is this the direction in which we want our lives to move?

For James, "the royal law", the law of God's kingship, is also "the law of freedom": if we follow God in all that we think and do, then we draw closer together, we gain freedom and thus true fraternity is born. When Isaiah, in the first reading, talks about God, saying “Behold your God!”, he goes on to talk about salvation for the suffering, and when James speaks of the social order as a necessary expression of our faith, he logically goes on to speak of God, whose children we are.

But now we must turn our attention to the Gospel, which speaks of Jesus' healing of a man born deaf and mute. Here too we encounter the two aspects of this one theme. Jesus is concerned for the suffering, for those pushed to the margins of society. He heals them and, by enabling them to live and work together, he brings them to equality and fraternity.

This obviously has something to say to all of us: Jesus points out to all of us the goal of our activity, how we are to act. Yet the whole story has another aspect, one which the Fathers of the Church constantly brought out, one which particularly speaks to us today. The Fathers were speaking to and about the men and women of their time. But their message also has new meaning for us modern men and women.

There is not only a physical deafness which largely cuts people off from social life; there is also a "hardness of hearing" where God is concerned, and this is something from which we particularly suffer in our own time. Put simply, we are no longer able to hear God - there are too many different frequencies filling our ears.

What is said about God strikes us as pre-scientific, no longer suited to our age. Along with this hardness of hearing or outright deafness where God is concerned, we naturally lose our ability to speak with him and to him. And so we end up losing a decisive capacity for perception. We risk losing our inner senses. This weakening of our capacity for perception drastically and dangerously curtails the range of our relationship with reality in general. The horizon of our life is disturbingly foreshortened.

The Gospel tells us that Jesus put his fingers in the ears of the deaf-mute, touched the sick man's tongue with spittle and said "Ephphatha" - "Be opened". The Evangelist has preserved for us the original Aramaic word which Jesus spoke, and thus he brings us back to that very moment. What happened then was unique, but it does not belong to a distant past: Jesus continues to do the same thing anew, even today.

At our Baptism he touched each of us and said "Ephphatha" - "Be opened" -, thus enabling us to hear God's voice and to be able to talk to him. There is nothing magical about what takes place in the Sacrament of Baptism. Baptism opens up a path before us. It makes us part of the community of those who are able to hear and speak; it brings us into fellowship with Jesus himself, who alone has seen God and is thus able to speak of him (cf. Jn 1:18): through faith, Jesus wants to share with us his seeing God, his hearing the Father and his converse with him. The path upon which we set out at Baptism is meant to be a process of increasing development, by which we grow in the life of communion with God, and acquire a different way of looking at man and creation.

The Gospel invites us to realize that we have a "deficit" in our capacity for perception - initially, we do not notice this deficiency as such, since everything else seems so urgent and logical; since everything seems to proceed normally, even when we no longer have eyes and ears for God and we live without him. But is it true that everything goes on as usual when God no longer is a part of our lives and our world? The tolerance which we urgently need includes the fear of God - respect for what others hold sacred. This respect for what others hold sacred demands that we ourselves learn once more the fear of God. But this sense of respect can be reborn in the Western world only if faith in God is reborn, if God become once more present to us and in us.

We impose our faith on no one. Such proselytism is contrary to Christianity. Faith can develop only in freedom. But we do appeal to the freedom of men and women to open their hearts to God, to seek him, to hear his voice. As we gather here, let us here ask the Lord with all our hearts to speak anew his "Ephphatha", to heal our hardness of hearing for God's presence, activity and word, and to give us sight and hearing.