Monday of the Fifth Week of Easter

“Disputation over the Trinity”
by Andrea del Sarto, 1517

Readings for Monday of the Fifth Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 14:5-18
 
There was an attempt in Iconium
by both the Gentiles and the Jews,
together with their leaders,
to attack and stone Paul and Barnabas.
They realized it,
and fled to the Lycaonian cities of Lystra and Derbe
and to the surrounding countryside,
where they continued to proclaim the Good News.
 
At Lystra there was a crippled man, lame from birth,
who had never walked.
He listened to Paul speaking, who looked intently at him,
saw that he had the faith to be healed,
and called out in a loud voice, "Stand up straight on your feet."
He jumped up and began to walk about.
When the crowds saw what Paul had done,
they cried out in Lycaonian,
"The gods have come down to us in human form."
They called Barnabas "Zeus" and Paul "Hermes,"
because he was the chief speaker.
And the priest of Zeus, whose temple was at the entrance to the city,
brought oxen and garlands to the gates,
for he together with the people intended to offer sacrifice.
 
The Apostles Barnabas and Paul tore their garments
when they heard this and rushed out into the crowd, shouting,
"Men, why are you doing this?
We are of the same nature as you, human beings.
We proclaim to you good news
that you should turn from these idols to the living God,
who made heaven and earth and sea and all that is in them.
In past generations he allowed all Gentiles to go their own ways;
yet, in bestowing his goodness,
he did not leave himself without witness,
for he gave you rains from heaven and fruitful seasons,
and filled you with nourishment and gladness for your hearts."
Even with these words, they scarcely restrained the crowds
from offering sacrifice to them.
-------------------------------------------
Commentary on Acts 14:5-18
 
“In an effort to convince his hearers that the divine power works through his word, Paul cures the cripple. However, the pagan tradition of the occasional appearance of gods among human beings leads the people astray in interpreting the miracle. The incident reveals the cultural difficulties with which the church had to cope. Note the similarity of the miracle worked here by Paul to the one performed by Peter in Acts 3:2-10.”[4]
 
The response by Paul and Barnabas at being hailed as gods demonstrates their Christian character as well as providing an example of Christ-like humility. When the amazed pagan crowds think they are gods, they first “tore their garments.” This act, in biblical times, was significant. It meant that the apostles felt grief coupled with indignation at the action (see also Genesis 37:29; 1 Samuel 4:11-12; 2 Chronicles 34:26-27; Matthew 26:62-65). They immediately launch into a corrective dialogue that, while forestalling the worst affront to God, at least prevents the pagans from outright worship.
 
CCC: Acts 14:15 32; Acts 14:17 32, 1147
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Responsorial Psalm: Psalm 115:1-2, 3-4, 15-16
 
R. (1ab) Not to us, O Lord, but to your name give the glory.
or:
R. Alleluia.
 
Not to us, O LORD, not to us
but to your name give glory
because of your mercy, because of your truth.
Why should the pagans say,
"Where is their God?"
R. Not to us, O Lord, but to your name give the glory.
or:
R. Alleluia.
 
Our God is in heaven;
whatever he wills, he does.
Their idols are silver and gold,
the handiwork of men.
R. Not to us, O Lord, but to your name give the glory.
or:
R. Alleluia.
 
May you be blessed by the LORD,
who made heaven and earth.
Heaven is the heaven of the LORD,
but the earth he has given to the children of men.
R. Not to us, O Lord, but to your name give the glory.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 115:1-2, 3-4, 15-16
 
In this hymn of praise, we are again reminded of the difference between God and idols as the song contrasts idolatry (“Their idols are silver and gold, the handiwork of men”) with the Lord (“Our God is in heaven; whatever he wills, he does”).
 
CCC: Ps 115:3 268, 303; Ps 115:4-5 2112; Ps 115:8 2112; Ps 115:15 216, 287; Ps 115:16 326
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Gospel: John 14:21-26
 
Jesus said to his disciples:
"Whoever has my commandments and observes them
is the one who loves me.
Whoever loves me will be loved by my Father,
and I will love him and reveal myself to him."
Judas, not the Iscariot, said to him,
"Master, then what happened that you will reveal yourself to us
and not to the world?"
Jesus answered and said to him,
"Whoever loves me will keep my word,
and my Father will love him,
and we will come to him and make our dwelling with him.
Whoever does not love me does not keep my words;
yet the word you hear is not mine
but that of the Father who sent me.
 
"I have told you this while I am with you.
The Advocate, the Holy Spirit
whom the Father will send in my name
he will teach you everything
and remind you of all that I told you."
-------------------------------------------
Commentary on Jn 14:21-26
 
This dialogue between the Lord and his disciples takes place immediately following the first time he promised to send the Holy Spirit (the new Advocate – the Paraclete). He now reinforces that promise with a summation of his great commandment, and then completes our understanding of the Holy Trinity with: “The Advocate, the Holy Spirit that the Father will send in my name – he will teach you everything and remind you of all that I told you.” The Father and the Son are one, and in the name of the Son, the Holy Spirit now remains with us.
 
"Jesus' reply [to Judas Thaddeus] may seem evasive but in fact, by referring to the form his manifestation takes, he explains why he does not reveal himself to the world: he makes himself known to him who loves him and keeps his commandments. God repeatedly revealed himself in the Old Testament and promised to dwell in the midst of the people (cf. Exodus 29:45; Ezekiel 37:26-27; etc.); but here Jesus speaks of a presence of God in each person. St. Paul refers to this presence when he asserts that each of us is a temple of the Holy Spirit (cf. 2 Corinthians 6:16-17)."[5]
 
CCC: Jn 14:22 647; Jn 14:23-26 2615; Jn 14:23 260; Jn 14:26 243, 244, 263, 692, 729, 1099, 2466, 2623
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Reflection:
Pentecost is still three weeks away and we are introduced to the New Advocate. Our focus in this Easter season is still on Christ Risen, but since the Holy Trinity cannot be divided, we are reminded of the Holy Spirit's presence today. The Holy Spirit was the gift he left us. The Holy Spirit is the one we depend upon day by day to help us move toward the great ideal he provided.
 
We are told in Scripture of Paul and Barnabas using the Holy Spirit (the very Spirit Jesus refers to in John’s Gospel) to heal. The pagans think they are emissaries of Zeus or Hermes who, according to their tradition, had once visited the area and performed wonders for those who gave them hospitality.[6] The apostles immediately react to being thought of as “gods” by rending their garments – an act of grief or great distress.
 
Notice that the lame man they cured was studied by Paul and seen as having faith to be cured.  There is clear linkage in this understanding that, in order for the Holy Spirit to have its efficacious presence felt, there needs to be an openness to God’s will.  We see this same effect when Jesus visits Nazareth in Mark 6:4-6: “So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them.”
 
There are times when we wonder why God does not simply cure people who are afflicted by illness and disease. We see in these passages that, while the Holy Spirit is willing and active, a free gift given in baptism and sealed in confirmation, there needs to be a deep and abiding faith in the power of the Holy Spirit to allow for its full force to be witnessed.  In those with even greater faith, visible marks of that faith may occur (e.g. the stigmata of Padre Pio).
 
As we hear once more the promise of the gift from Christ and see it active in the Acts of the Apostles, we pray that the strength of faith evidenced by the lame man at Lystra might be ours as well.
 
Pax
 

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[1] The picture is “Disputation over the Trinity” by Andrea del Sarto, 1517.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Acts 14:5-18.
[5] The Navarre Bible, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 659-60.
[6] Id. p. 808.

Fifth Sunday of Easter

Catechism Links [1]
 
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 661, 1025-1026, 2795: Christ opens for us the way to heaven
CCC 151, 1698, 2614, 2466: Believing in Jesus
CCC 1569-1571: The order of deacons
CCC 782, 803, 1141, 1174, 1269, 1322: “A chosen race, a royal priesthood”

“First Deacons Appointed” Detail
by Fra Angelico, c. 1339

 
Readings for the Fifth Sunday of Easter [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Acts 6:1-7
 
As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.
-------------------------------------------
Commentary on Acts 6:1-7
This account from Acts of the Apostles is considered to be the institution of the diaconate or the Order of Deacons. There is a clear delineation of roles. The apostles retain their pastoral role as shepherds of the faith (through “prayer and ministry of the word”), while assigning the service role (distribution of food and material to the needy) to Stephen and his six brother deacons. It is noteworthy to observe that Stephen and Philip especially began their own service of the word as well, but in an evangelical rather than liturgical way.
 
Understanding the roots of the imposition of hands is key to understanding the rationale for its use as an ordaining function. While this was a Hebrew tradition for designating a person for a task, it was later adopted by the Church as a mark of ordination and sacramental selection by God. ("From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of baptism.” [5]).
 
CCC: Acts 6:6 2632; Acts 6:7 595, 1569
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Responsorial Psalm: Psalm 33:1-2, 4-5, 18-19
 
R. (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
Exult, you just, in the Lord;
praise from the upright is fitting.
Give thanks to the Lord on the harp;
with the ten-stringed lyre chant his praises.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 33:1-2, 4-5, 18-19
 
Psalm 33 is a hymn of praise. In these strophes, we hear the note of thanksgiving for God’s salvation and complete faith in God’s mercy. The final strophe (v. 18-19) hearkens to a time of great tribulation where the Lord’s saving hand was clearly seen. (“The eyes of the Lord are upon those who fear him, upon those who hope for his kindness.”) This song also can also be applied to the virtue of the seven deacons  (See Acts 6:1-7 and 1 Timothy 3:12-13 "Upright is the word of the Lord, and all his works are trustworthy”).
 
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Reading 2: 1 Peter 2:4-9
 
Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.
 
You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.
-------------------------------------------
Commentary on 1 Pt 2:4-9
 
St. Peter begins this selection exhorting the Christian reader to build the spiritual house of God. He tells the Christian to be part of that house and strengthen it through prayer and sacrifice (the reference here seems to point to the Eucharistic sacrifice common in the homes of the persecuted Church).
 
The passage continues with the “building” analogy, the use of the foundation and cornerstone simile. ”Christ is the cornerstone (cf. Isaiah 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Peter 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Peter 2:8); cf. Romans 11:11.” [6]
 
CCC: 1 Pt 2:1-10 2769; 1 Pt 2:4-5 1141, 1179; 1 Pt 2:4 552; 1 Pt 2:5 756, 901, 1268, 1330, 1546; 1 Pt 2:9 709, 782, 803, 1141, 1268, 1546
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Gospel: John 14:1-12
 
Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”
-------------------------------------------
Commentary on Jn 14:1-12
This dialogue with the disciples takes place at the Last Supper. Jesus has already responded to Peter and now Thomas chimes in with: “Master, we do not know where you are going; how can we know the way?” To which Jesus responds with a phrase known to all Christians: “I am the way and the truth and the life.” He ends with another phrase that has been used and twisted throughout the history of Christianity: “No one comes to the Father except through me.”
 
Also in this passage from St. John’s Gospel, part of the “Many Dwellings” discourse, we see the confusion in some of the disciples. St. Philip asks Jesus to show them the Father. This request allows Jesus to remind them that he and the Father are one, and that since they have seen Jesus, they have seen the Father.
 
He concludes this passage with a clear statement about the power of faith in himself saying that whatever is asked for in his name will be granted. Note especially that Jesus says these prayers (requests) will be granted for the glory of the Father.
 
CCC: Jn 14:1 151; Jn 14:2-3 2795; Jn 14:2 661; Jn 14:3 1025; Jn 14:6 74, 459, 1698, 2466, 2614; Jn 14:9-10 470; Jn 14:9 516
-------------------------------------------
Reflection:
 
In 1986, a few years after I was ordained for St. Thomas by the late Bishop Povish, I was asked to do a talk on Mary by the Altar Rosary Society.  At that time, the parish offices were housed across the street in what is now Saint Catherine House.  I needed to get keys for the space I was going to use and as I was leaving the house our pastor, Fr. Lundsford (now monsignor) call me to him at the door of rectory across the street. 
 
Being a zealous and spry (I was just 38 at the time.) young deacon, I rushed down the stairs intending to go diagonally across the street to meet father.  What I had not realized was that someone had decided to re-plant grass on the right of way and had strung a rope on the far side of the sidewalk along Elizabeth Street between me and the road. When I saw it I had a choice to make.  I was moving to quickly to stop so I could try to jump over it, duck under it, or run through it.  I ducked under. 
 
This action put me off balance, my body ahead of my feet and, rather than fall in the dirt (I was wearing a suit.) I decided to run my feet under me.  But, when I got onto the pavement it became clear that I was too overbalanced to do that so, remembering my days as a college gymnast, I decided to tuck and roll, minimizing the damage to my suit.
 
I had not taken into account the 15 years that had passed since my gymnastic career had ended and found upon sitting up in the middle of Elizabeth Street that I had broken my collar bone.  I missed my talk with the ladies of the Altar Rosary Society and almost scared Fr. Lundsford to death.
 
You may wonder why I told this story today.  No, it is not because I was thinking of the many dwellings Jesus mentions in the Gospel.  And it was not to astound you that the old deacon you now see was once an athlete.  I suppose you could think that I should have built a house of living stone as St. Peter suggested in the epistle and that’s not it either. And I was not trying for martyrdom following St. Stephen, the first deacon mentioned in the reading from Acts of the Apostles.
 
The big and rather disappointing lesson I learned that day was my body could no longer do what my mind remembered doing those 15 years ago.  I had not practiced, and my remembered skill was gone, just when I needed it.  And it occurred to me as I listened to the disciples, uncharacteristically not understanding what Jesus was telling them in the Gospel discourse (in St. John’s Gospel the disciples usually understand instantly the important lessons Jesus teaches), that if we do not continue to build our faith through practice that when it comes time to follow the Lord, we not be able to do so.  Our faith, while a gift from God, must be exercised.
 
The path each of us has accepted, and we say this because you are here, worshiping our Lord and Savior, Jesus Christ, is a difficult one.  Jesus knew this clearly when he gave his “many dwellings” discourse.  He knew that once he was gone, once he had accepted his great passion and returned to the Father, these friends of his would carry on his great work of salvation.  They would spread the word that he had been spreading and like him, they would encounter fear, greed, and hatred.  They would be put to the test and would follow him.  Indeed, all but one of their number would be put to death and the one who survived would do so on a remote island.
 
One of their number reminds us of how important it is to build our inner spiritual strength so we can continue to follow the way Christ leads.  St. Peter tells the early Christians to “build spiritual bodies using the very rock of our salvation, the rock the builders rejected, the stumbling stone for the scribes and Pharisees, the Messiah that did not fit their image as a savior.  It is that spiritual rock that must be our armor against the world that has not fallen in love with Jesus but resents almost everything he stands for.
 
How do we build this armor, develop a faith that can withstand the kind of rejection that society will certainly heap upon us if we dare to be visible disciples of the Lord in our places of business, at school, or just in public?  We must learn who Jesus is and do our best to be like him. 
 
Jesus was formed in Scripture.  We must form ourselves with the Bible.
 
Jesus constantly talked to his Heavenly Father in prayer.  We must be a people of prayer.
 
Jesus loved all those with whom he had contact.  We must be a people who love, not hate.
 
Jesus reminded called everyone to follow his way, the way to the Father.  That must be our invitation to others as well.
 
This is very difficult, and it is not popular, less so today than even 40 years ago.  But it is what we are called to be and if we don’t exercise our faith through prayer, scripture, and the sacraments that give us grace and strengthen us, we will, one day, find that we have lost those muscles and cannot make that final climb.  As much as we hate to exercise, this is an area we cannot ignore.  Great words today from those who have gone before us in faith.
 
Pax

In other years on May 3rd: Feast of Saints Philip and James, Apostles

[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “First Deacons Appointed” Detail by Fra Angelico, c. 1339.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] CCC 1288.
[6] NAB footnote on 1 Peter 2:4-8.

Memorial of Saint Athanasius, Bishop and Doctor of the Church

Proper readings for the Memorial of St. Athanasius
 
Biographical information about St. Athanasius

“St. Athanasius”
artist and date are unknown

 
Readings for Saturday of the Fourth Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Acts 13:44-52
 
On the following sabbath
almost the whole city
gathered to hear the word of the Lord.
When the Jews saw the crowds, they were filled with jealousy
and with violent abuse contradicted what Paul said.
Both Paul and Barnabas spoke out boldly and said,
"It was necessary that the word of God be spoken to you first,
but since you reject it
and condemn yourselves as unworthy of eternal life,
we now turn to the Gentiles.
For so the Lord has commanded us,
I have made you a light to the Gentiles,
that you may be an instrument of salvation
to the ends of the earth."
 
The Gentiles were delighted when they heard this
and glorified the word of the Lord.
All who were destined for eternal life came to believe,
and the word of the Lord continued to spread
through the whole region.
The Jews, however, incited the women of prominence who were worshipers
and the leading men of the city,
stirred up a persecution against Paul and Barnabas,
and expelled them from their territory.
So they shook the dust from their feet in protest against them
and went to Iconium.
 
The disciples were filled with joy and the Holy Spirit.
-------------------------------------------
Commentary on Acts 13:44-52
 
This excerpt is part of Paul’s first missionary trip. His encounter with the Jewish community in Antioch continues.  He had finished his exhortation about Jesus the Messiah to the members of that community. We see the angry rejection by many of the Jews.  Once the Jews refuse to acknowledge Christ as Messiah, we are given Paul’s logical defense.  He then turns to the Gentiles of the region who embrace the faith with great fervor, upsetting the Pharisaic community who then force Paul to leave.
 
"The opposition of these Jews, who in their jealousy contradict what Paul says, will from now be the typical attitude of the synagogue to the Gospel. It emerges everywhere the Apostle goes, with the exception of Beroea (cf. 17:10-12)." [4]
 
CCC: Acts 13:48 2640
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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4
 
R. (3cd) All the ends of the earth have seen the saving power of God.
or:
R. Alleluia.
 
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. All the ends of the earth have seen the saving power of God.
or:
R. Alleluia.
 
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. All the ends of the earth have seen the saving power of God.
or:
R. Alleluia.
 
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. All the ends of the earth have seen the saving power of God.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 98:1, 2-3ab, 3cd-4
 
Psalm 98 is a song of praise and thanksgiving. We see in this selection how God is praised for the strength he lends his people, and the salvation he brings to those who are faithful. The psalm rejoices in God’s salvation. The Lord has revealed his compassion toward the people, and they sing his praises in response. The Hebrews saw this as salvation for the people of Israel from its enemies. Christians see the deeper expression of God’s love, as he sent his Son for salvation and justice for the whole world.
 
This is an excellent example of how Christians, heirs to the Judeo-Christian truth, can see clearly in these ancient texts the references to the Christ: “The Lord has made his salvation known.” It is this event about which we “sing joyfully to the Lord.”
 
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Gospel: John 14:7-14
 
Jesus said to his disciples:
"If you know me, then you will also know my Father.
From now on you do know him and have seen him."
Philip said to Jesus,
"Master, show us the Father, and that will be enough for us."
Jesus said to him, "Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, 'Show us the Father'?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.
And whatever you ask in my name, I will do,
so that the Father may be glorified in the Son.
If you ask anything of me in my name, I will do it."
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Commentary on Jn 14:7-14
 
In this passage from St. John’s Gospel, part of the “Many Dwellings” discourse, we find Jesus still responding to St. Philip’s request that Jesus show them the Father. This request is a platform for Jesus to once again remind them that he (Jesus) and the Father are one, that they have seen him, and they have seen the Father. He concludes this passage with a clear statement about the power of faith in the Son of God, saying that whatever is asked for in his name will be granted. Note especially that Jesus says these prayers (requests) will be granted for the glory of the Father.
 
“Since Jesus is going to the Father and the divine glory will transform his humanity, Jesus will be in the position to hear and answer prayers. Like these “greater works,” the granting of these petitions asked by the disciples in communion with Jesus reveals the glorified humanity of the Son existing with the father, so that the Father may be glorified in the Son.” [5]
 
CCC: Jn 14:9-10 470; Jn 14:9 516; Jn 14:13-14 2614; Jn 14:13 2614, 2633, 2815
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Reflection:
 
Some days it is harder than others to hear God’s voice and respond. Some days we know that our message to others will not be heard or we, the messengers, will be ineffective in proclaiming it. There is probably a great prayer written somewhere for those of us who try to take God’s Good News out with us when we leave each day to go our various ways. Perhaps one of the best reminders around is one that used to hang inside a small church in rural Michigan over the main doors that read (as you exited): “Beware – you are now entering mission territory.”
 
Sts. Paul and Barnabas, in our first reading from the Acts of the Apostles, clearly knew they were in that situation. They are back in Antioch, and St. Paul had just finished his first kerygmatic proclamation. While his speech was eloquent, the Jews, who were his first and principal audience, rejected what he said. So, he “took it to the streets,” as they say. He proclaimed the message to the Gentiles in this cosmopolitan trading city. To the Jews, this was a slap in the face, one of their own inviting non-believers to hear the word of God, which had been given to them, the chosen people. And worse still, from the perspective of the Jewish leadership, the Gentiles hear the truth and love it.
 
We see the result of St. Paul’s initiative. The Jewish community, very influential in Antioch, has Paul and Barnabas driven from the area. But too late; the seed has been planted and it will grow, “whatever you ask in my name, I will do.” We see those words at work with the spreading of the Good News.
 
When we get tired of the rejection of our Gospel, lived in our daily lives, when we grow weary thinking, we have failed let us remember those words of the Lord and take heart: “whatever you ask in my name, I will do.” But a word of caution – the Lord’s time is not our time.
 
Pax
 

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[1] The picture is “St. Athanasius” artist and date are unknown.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 806.
[5] Francis Martin and William M. Wright IV, The Gospel of John (Baker Academic, Grand Rapids MI © 2015), 247.

Friday of the Fourth Week of Easter

Optional Memorial for Saint Joseph the Worker
 
Proper readings for the Memorial of St. Joseph the Worker
 
Biographical information for St. Joseph the Worker

“The Face of Jesus”  
by Ariel Agemian, 1935

 
Readings for Friday of the Fourth Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 13:26-33
 
When Paul came to Antioch in Pisidia, he said in the synagogue:
"My brothers, children of the family of Abraham,
and those others among you who are God-fearing,
to us this word of salvation has been sent.
The inhabitants of Jerusalem and their leaders failed to recognize him,
and by condemning him they fulfilled the oracles of the prophets
that are read sabbath after sabbath.
For even though they found no grounds for a death sentence,
they asked Pilate to have him put to death,
and when they had accomplished all that was written about him,
they took him down from the tree and placed him in a tomb.
But God raised him from the dead,
and for many days he appeared to those
who had come up with him from Galilee to Jerusalem.
These are now his witnesses before the people.
We ourselves are proclaiming this good news to you
that what God promised our fathers
he has brought to fulfillment for us, their children, by raising up Jesus,
as it is written in the second psalm,
You are my Son; this day I have begotten you."
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Commentary on Acts 13:26-33
 
In this passage from Acts we find Paul on his first missionary journey to Asia. He is speaking to a mixed crowd of Jews and Gentiles, explaining that Jesus came to fulfill what was written in the Hebrew Scriptures. He concludes his discourse with a quote from Psalm 2:7: "You are my Son; this day I have begotten you." For the Jews this proclamation by the psalmist would have seemed a natural continuation of the understanding of the Hebrew people in salvation history, that the "chosen people" should enjoy God's promised salvation (in the resurrection). For the Gentiles the adoption by God, implicit in the quote, would have been seen as an invitation.
 
CCC: Acts 13:27-28 597; Acts 13:29 601; Acts 13:31 647; Acts 13:32-33 638; Acts 13:32 653; Acts 13:33 445, 2606
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Responsorial Psalm: Psalm 2:6-7, 8-9, 10-11ab
 
R. (7bc) You are my Son; this day I have begotten you.
or:
R. Alleluia.
 
"I myself have set up my king
on Zion, my holy mountain."
I will proclaim the decree of the LORD:
The LORD said to me, "You are my Son;
this day I have begotten you."
R. You are my Son; this day I have begotten you.
or:
R. Alleluia.
 
"Ask of me and I will give you
the nations for an inheritance
and the ends of the earth for your possession.
You shall rule them with an iron rod;
you shall shatter them like an earthen dish."
R. You are my Son; this day I have begotten you.
or:
R. Alleluia.
 
And now, O kings, give heed;
take warning, you rulers of the earth.
Serve the LORD with fear, and rejoice before him;
with trembling rejoice.
R. You are my Son; this day I have begotten you.
or:
R. Alleluia.
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Commentary on Ps 2:6-7, 8-9, 10-11ab
 
Psalm 2 is a “royal psalm.” The proclamation of adoption is set in legal terms of the day to establish the relationship between people and God. We hear in this language the baptismal adoption we received, making us God’s children and favored above all creation.
 
CCC: Ps 2:6-7 745; Ps 2:7-8 2606; Ps 2:7 441, 653, 2836
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Gospel: John 14:1-6
 
Jesus said to his disciples:
"Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father's house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way."
Thomas said to him,
"Master, we do not know where you are going;
how can we know the way?"
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me."
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Commentary on John 14:1-6
 
This dialogue with the disciples is taking place at the Last Supper. Jesus has already responded to Peter and now Thomas continues to question with: “Master, we do not know where you are going; how can we know the way?” To which Jesus responds with a phrase known to all Christians: “I am the way and the truth and the life.” He ends with another phrase that has been used throughout the history of Christianity, from an evangelical perspective as an invitation, and negatively as a statement of exclusivity: “No one comes to the Father except through me.”
 
"Thomas, the loyal but undiscerning disciple (cf. 11:16), voices the incomprehension of the rest of the group. His question echoes that of Peter in 13:36, and reflects a complete failure to grasp the implications of vv 2–3. He seems to want to know precisely where the Father’s house is located and where Jesus is going to prepare a place for them (cf. Hort: 'In his eyes the journey must be like one from land to land, or, as we might say, from planet to planet'; The Way, the Truth and the Life, 15).
 
"The disciple’s lack of understanding, as so often, provides opportunity for Jesus to clarify the revelation. The saying is commonly recognized as ranking with 3:16 as an outstanding expression of the Gospel. 'It forms a classical summary of the Johannine doctrine of salvation that is based entirely on Jesus Christ' (Schnackenburg, 3:65)." [4]
 
CCC: Jn 14:1 151; Jn 14:2-3 2795; Jn 14:2 661; Jn 14:3 1025; Jn 14:6 74, 459, 1698, 2466, 2614
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Reflection:
 
For the past several days we have been very focused on our faith in Jesus and how that faith leads us in life. Today we are given a glimpse of the reward. John’s Gospel is so full of familiar phrases and sayings. Today we find two:
 
In my Father’s house there are many dwelling places.
If there were not, would I have told you that I am going to prepare a place for you?
 
And
 
“I am the way and the truth and the life.
No one comes to the Father except through me.”
 
These two concepts are linked within this Scripture. First, the heavenly reward for living a life of faith: the Lord goes on before us to prepare a place for us. If we are faithful to what he has asked of us, we are given a home. This Scripture is frequently used as our consolation at wakes and funerals because of the great need for hope at these times. We get it here today and are grateful because we who struggle with our mortality need to be given this hope as well.
 
The second half of the second quote: “No one comes to the Father except through me” is problematic for many Christians and non-Christians alike. It tells us, if we look at it from the other direction, that unless you accept Jesus as God and Savior, you cannot get to the Father. That’s unambiguous. It also begs the “Gandhi Question” as it has been called. (Thanks for that label, Nic.)
 
This one statement is frequently used by biblical literalists to say that Jesus excludes any who do not, upon hearing of the existence of Christ, convert to Christianity. They point to this as an absolute doctrine of faith. (Ironically many in this same group also reject the equally unambiguous statement: “My body is real food and my blood real drink” (John 6:55) and say that is somehow symbolic.)
 
Just as we disagree with some who believe that the earth must have been created in six twenty-four hour days (because we disagree about God’s time-sense) we also remember that God’s perspective about time and ours are different when it comes to looking at eternal life.
 
All Christians believe that they will, in the end, come before the judgment seat of Christ. He will look at our faith and actions and decide if we are to come to him. As Catholics, our belief is more complex. We believe that before we can take our place with the Father and his Son, we must be washed clean of the earthly burden we take with us when our mortal bodies perish. (Would we go before Christ in filthy rags?)
 
This cleansing takes place in a state (not place) we call purgatory and thank God for it. In this state we have time/space to recant our earthly sins and become once more justified, that is just as if we had never sinned. With this in mind, the next statement should feel right. As we understand Jesus, true God and true Man, the Only Begotten Son of God who came into the world to save all mankind, he was perfect love and forgiveness. We look at very good people who do not believe in him because of geography or circumstance and say, Jesus would understand, Jesus would love, Jesus would forgive and give another chance. As someone very dear to me has said; “Gandhi may not have believed in Jesus, but Jesus believed in Gandhi.”
 
We, as Catholics, say each time we attend Mass: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”(Matthew 8:8) We receive Christ and he receives us, not by some merit on our part, but because of his great love for us. We cannot be perfect in this life, but we believe we will see him, in his glory, face to face, when we are perfected in the new resurrection.
 
Pax
 

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[1] The picture used is “The Face of Jesus”  by Ariel Agemian, 1935.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 252.