Readings
Job 7:1-4, 6-7
Psalm 147:1-6
1 Corinthians 9:16-19, 22-23
Mark 1:29-39

Chants

In today’s First Reading, Job describes the futility of life before Christ. His lament reminds us of the curse of toil and death placed upon Adam following his original sin (see Genesis 3:17-19).

Men and women are like slaves seeking shade, unable to find rest. Their lives are like the wind that comes and goes.

But, as we sing in today’s Psalm, He who created the stars, promised to heal the brokenhearted and gather those lost in exile from Him (see Isaiah 11:12; 61:1). We see this promise fulfilled in today’s Gospel.

Simon’s mother-in-law is like Job’s toiling, hopeless humanity. She is laid low by affliction but too weak to save herself.

But as God promised to take His chosen people by the hand (see Isaiah 42:6), Jesus grasps her by the hand and helps her up. The word translated “help” is actually Greek for raising up. The same verb is used when Jesus commands a dead girl to arise (see Mark 5:41-42). It’s used again to describe His own resurrection (see Mark 14:28; 16:7).

What Jesus has done for Simon’s mother-in-law, He has done for all humanity—raised all of us who lay dead through our sins (see Ephesians 2:5).

Notice all the words of totality and completeness in the Gospel. The whole town gathers; all the sick are brought to Him.

He drives out demons in the whole of Galilee. Everyone is looking for Christ.

We too have found Him. By our baptism, He healed and raised us to live in His presence (see Hosea 6:1-2).

Like Simon’s mother-in-law, there is only one way we can thank Him for the new life He has given us. We must rise to serve Him and His gospel.

Our lives must be our thanksgiving, as Paul describes in today’s Epistle. We must tell everyone the good news, the purpose for which Jesus has come—that others, too, may have a share in this salvation.

_______________

Saint Jerome (347-420)
from Commentary on Saint Mark's Gospel

"Jesus approached her, grasped her hand and helped her up." For indeed, the sick woman was unable to get up on her own. Since she was confined to bed, she could not come before Jesus. This compassionate doctor came to her bed himself and he who carried a sick lamb on his shoulders now drew near to this bed... He draws closer that he might heal more fully. Take good note of what is written here...

"You should certainly have come to meet me, you should have come to greet me at the threshold of your house, but in that case your healing would have been the result, less of my compassion than of your will. But since such a strong fever oppresses you and prevents you from getting up, I am coming myself."

"And he helped her up." As she couldn't stand up by herself, it was the Lord who helped her. "He grasped her hand and helped her up." When Peter was in danger on the sea, just as he was going to drown, he too was grasped by the hand and raised up...

What a beautiful sign of friendship and love towards this sick woman! He helped her up by taking her hand; his hand healed the sick woman's hand. He grasped that hand as a doctor would have done, he who was both doctor and remedy took her pulse and assessed the gravity of the fever. Jesus touched it and the fever vanished.

Let us want him to touch our hand so that in this way what we do may be made pure. Should he enter our house, let us get off our bed at last and not remain lying down. Jesus stands at our bedside and will we remain lying down? Come on! To your feet!... "There is one among you whom you do not recognize" (Jn 1,26); "the kingdom of God is among you" (Lk 17,21). Let us have faith and we shall see Jesus among us.

John Tauler
from Sermon 15, for the Vigil of Palm Sunday

When the Son of God "raised his eyes to heaven and said: 'Father, glorify your Son'" (Jn 17,1), he taught us by this action that we should raise on high all our senses, our hands, our faculties and our soul and pray in him, with him and through him.

This was the most loving and holy deed the Son of God could have done here below: to worship his beloved Father. However, this far surpasses any intellectual reasoning and we cannot in any way reach and understand it except in the Holy Spirit. Saint Augustine and Saint Anselm tell us concerning prayer that it is "a raising of the soul to God"...

For my part, I tell you only this: truly detach yourself from yourself and from all created things and raise your soul wholly to God above all creatures, into the deep abyss. There, immerse your spirit in God's spirit in true abandonment..., in a real union with God..., Ask God there for everything he wants us to ask him, what you desire and what other people desire from you.

And hold this as certain: what a tiny, little coin is with regard to a hundred thousand gold pieces, that is what all external prayer is with regard to this prayer, which is a real union with God, and with regard to this inflowing and fusion of the created spirit in the uncreated spirit of God...

If someone asks you for a prayer, it is a good thing to do so in an external way as you were asked and as you promised to do. But, as you do so, draw your soul to the heights and into this interior desert drive your whole flock as Moses did (Ex 3,1)...

"True worshippers worship the Father in spirit and in truth" (Jn 4,23). In this interior prayer every practice, every formula, and all those kinds of prayer that, from Adam until now, have been offered and will yet be offered until the last day, are fulfilled. All of them are brought to perfection in a moment in this true and essential recollection.

Pope Benedict XVI
from Homily, February 5, 2006

The Gospel we have just listened to begins with a very nice, beautiful episode but is also full of meaning. The Lord went to the house of Simon Peter and Andrew and found Peter's mother-in-law sick with a fever. He took her by the hand and raised her, the fever left her, and she served them.

Jesus' entire mission is symbolically portrayed in this episode. Jesus, coming from the Father, visited peoples' homes on our earth and found a humanity that was sick, sick with fever, the fever of ideologies, idolatry, forgetfulness of God. The Lord gives us his hand, lifts us up and heals us.

And he does so in all ages; he takes us by the hand with his Word, thereby dispelling the fog of ideologies and forms of idolatry. He takes us by the hand in the sacraments, he heals us from the fever of our passions and sins through absolution in the Sacrament of Reconciliation.

He gives us the possibility to raise ourselves, to stand before God and before men and women. And precisely with this content of the Sunday liturgy, the Lord comes to meet us, he takes us by the hand, raises us and heals us ever anew with the gift of his words, the gift of himself.

But the second part of this episode is also important. This woman who has just been healed, the Gospel says, begins to serve them. She sets to work immediately to be available to others, and thus becomes a representative of so many good women, mothers, grandmothers, women in various professions, who are available, who get up and serve and are the soul of the family, the soul of the parish. ...

Jesus slept at Peter's house, but he rose before dawn while it was still dark and went out to find a deserted place to pray. And here the true centre of the mystery of Jesus appears.

Jesus was conversing with the Father and raised his human spirit in communion with the Person of the Son, so that the humanity of the Son, united to him, might speak in the Trinitarian dialogue with the Father; and thus, he also made true prayer possible for us. In the liturgy Jesus prays with us, we pray with Jesus, and so we enter into real contact with God, we enter into the mystery of eternal love of the Most Holy Trinity.

Jesus speaks to the Father: this is the source and centre of all Jesus' activities; we see his preaching, his cures, his miracles and lastly the Passion, and they spring from this centre of his being with the Father.

And in this way this Gospel teaches us that the centre of our faith and our lives is indeed the primacy of God. Whenever God is not there, the human being is no longer respected either. Only if God's splendour shines on the human face, is the human image of God protected by a dignity which subsequently no one must violate.

The primacy of God. Let us see how the first three requests in the "Our Father" refer precisely to this primacy of God: that God's Name be sanctified, that respect for the divine mystery be alive and enliven the whole of our lives; that "may God's Kingdom come" and "may [his] will be done" are two sides of the same coin; where God's will is done Heaven already exists, a little bit of Heaven also begins on earth, and where God's will is done the Kingdom of God is present.

Since the Kingdom of God is not a series of things, the Kingdom of God is the presence of God, the person's union with God. It is to this destination that Jesus wants to guide us.

The centre of his proclamation is the Kingdom of God, that is, God as the source and centre of our lives, and he tells us: God alone is the redemption of man. ...

The continuation of the Gospel itself powerfully confirms this. The Apostles said to Jesus: come back, everyone is looking for you. And he said no, I must go on to the next towns that I may proclaim God and cast out demons, the forces of evil; for that is why I came.

Jesus came - the Greek text says, "I came out from the Father" - not to bring us the comforts of life but to bring the fundamental condition of our dignity, to bring us the proclamation of God, the presence of God, and thus to overcome the forces of evil. He indicated this priority with great clarity: I did not come to heal - I also do this, but as a sign -, I came to reconcile you with God. God is our Creator, God has given us life, our dignity: and it is above all to him that we must turn.