Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: 1 Corinthians 2:1-5
St. Paul's Preaching in Corinth
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[1] When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom. [2] For I decided to know nothing among you except Jesus Christ and him crucified. [3] And I was with you in weakness and in much fear and trembling; [4] and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and power, [5] that your faith might not rest in the wisdom of men but in the power of God.
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Commentary:
1-3. The Apostle had come to Corinth from Athens, as we know from the Acts of the Apostles (17:16-34); in that city he had not made many converts, despite his brilliant discourse in the Areopagus. This fact, and the moral corruption of Corinthian society, may explain his arriving "in much fear and trembling" (v. 3); he must have felt that he had a difficult task ahead of him. As it turned out, he must have met many difficulties: our Lord appeared to him at night in a vision to comfort and encourage him: "Do not be afraid, but speak and do not be silent; for I am with you" (Acts 18:9-10). St Paul, therefore, putting no reliance on carefully argued speeches, proclaims Christ crucified, to make sure that faith is grounded on God alone.
St Paul sums up his entire message here "Jesus Christ and him crucified". The Church, on whom it devolves to continue the mission of the Apostles, does nothing but make Jesus Christ known: "Our spirit is set in one direction," Pope John Paul II reminds us; "the only direction for our intellect, will and heart is towards Christ our Redeemer, towards Christ, the Redeemer of man. We wish to look towards him because there is salvation in no one else but him, the Son of God-- repeating what Peter said, 'Lord, to whom shall we go? You have the words of eternal life' (Jn 6:68) [...]. The Church lives his mystery, draws unwearyingly from it and continually seeks ways of bringing this mystery of her Master and Lord to mankind--to the peoples, the nations, the succeeding generations, and every individual human being--as if she were ever repeating, as the Apostle did, 'For I decided to blow nothing among you except Jesus Christ and him crucified' (1 Cor 2:2). The Church stays within the sphere of the mystery of the Redemption, which has become the fundamental principle of her life and mission" ("Redemptor Hominis", 7).
Every Christian, for his part, should try to see that those around him "desire to know Jesus Christ and him crucified and that they be firmly convinced and with the most heartfelt piety and devotion believe that no other name under heaven has been given to men by which we may be saved (cf. Acts 4:12), since he is the expiation for our sins (cf. 1 Jn 2:2)" ("St Pius V Catechism", Introduction, 10).
4-5. Just as Paul's preaching did not rely on eloquence, so too faith must not be based on human wisdom (cf. note on 1 Cor 1:20-25). He says that he based his message on "demonstration of the Spirit and power"-- probably a reference to the powerful action of divine grace on those who listened to his preaching, with grace manifesting itself in conversions and extraordinary charisms. This power of God explains how they came to believe.
God continues to act through the Christian message, which "is unique. It cannot be replaced. It does not permit either indifference, syncretism or accommodation. It is a question of people's salvation. It is the beauty of the Revelation that it represents. It brings with it a wisdom that is not of this world. It is able to stir up by itself faith--faith that rests on the power of God (cf. 1 Cor 2:5). It is truth. It merits having the apostle consecrate to it all his time and all his energies, and to sacrifice for it, if necessary, his own life" (Paul VI "Evangelic Nuntiandi", 5).
John the Baptist Beheaded
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[17] For Herod had sent and seized John, and bound him in prison for the sake of Herodias, his brother Philip's wife; because he had married her. [18] For John said to Herod, "It is not lawful for you to have your brother's wife." [19] And Herodias had a grudge against him, and wanted to kill him. But she could not, [20] for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. [21] But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. [22] For when Herodias' daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will grant it." [23] And he said to her, "Whatever you ask me, I will give you, even half of my kingdom." [24] And she went out, and said to her mother, "What shall I ask?" And she said, "The head of John the Baptizer." [25] And she came in immediately with haste to the king, and asked, saying, "I want you to give me at once the head of John the Baptizer on a platter." [26] And the king was exceedingly sorry; but because of his oath and his guests he did not want to break his word to her. [27] And immediately the king sent a soldier of the guard and gave him orders to bring his head. He went and beheaded him in prison, [28] and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. [29] When his disciples heard of it, they came and took his body, and laid it in a tomb.
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Commentary:
14. Following the popular custom, St. Mark called Herod "king", but in strict legal terminology he was only tetrarch, which is the way St. Matthew (14:1) and St. Luke (9:7) describe him, that is, a governor of certain consequence. The Herod referred to here was Herod Antipas, the son of Herod the Great who was king of the Jews at the time of Jesus' birth.
16-29. It is interesting that the extensive account of the death of John the Baptist is inserted here in the Gospel narrative. The reason is St. John the Baptist's special relevance in the history of salvation: he is the Precursor, entrusted with the task of preparing the way for the Messiah. Besides, John the Baptist had a great reputation among the people: they believed him to be a prophet (Mark 11:32); some even thought he was the Messiah (Luke 3:15; John 1:20); and they flocked to him from many places (Mark 1:5). Jesus Himself said: "Among those born of women there has risen no one greater than John the Baptist" (Matthew 11:11). Later, the Apostle St. John will speak of him in the Gospel: "There was a man sent from God, whose name was John" (John 1:6); but the sacred text points out that, despite this, he was not the light, but rather the witness to the light (John 5:35). We are told here that he was a righteous man and preached to everyone what had to be preached: he had a word for people at large, for publicans, for soldiers (Luke 3:10-14); for Pharisees and Sadducees (Matthew 3:7-12); for King Herod himself (Mark 6: 18-20). This humble, upright and austere man paid with his life for the witness he bore to Jesus the Messiah (John 1:29 and 36-37).
26. Oaths and promises immoral in content should never be made, and, if made, should never be kept. This is the teaching of the Church, which is summed up in the "St. Pius X Catechism", 383, in the following way: "Are we obliged to keep oaths we have sworn to do unjust and unlawful things? Not only are we not obliged: we sin by making such oaths, for they are prohibited by the Law of God or of the Church.
Source: Daily Word for Reflection—Navarre Bible Commentary