Farewell

Brothers and Sisters in Christ:

After nearly 5 years of daily reflections upon the Sacred Scripture in this space I have been told by the Associate Director, permissions at the USCCB that my posting of the daily Mass readings is in violation of their policy and have been told to cease forthwith. Although I cannot understand how this policy advances the work of the Church in the world, I am a Deacon of the Church and as such will accede to this demand.

For those of you who walked with me on this journey, I encourage you to continue to read the word of God and hear his voice. This will be my last post.

Pax,

Deacon Jim Miles
St. Thomas the Apostle Church
Ann Arbor, Michigan, USA

Friday of the Second Week of Easter

Friday of the Second Week of Easter

Readings for Friday of the Second Week of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 5:34-42

A Pharisee in the Sanhedrin named Gamaliel,
a teacher of the law, respected by all the people,
stood up, ordered the Apostles to be put outside for a short time,
and said to the Sanhedrin, "Fellow children of Israel,
be careful what you are about to do to these men.
Some time ago, Theudas appeared, claiming to be someone important,
and about four hundred men joined him, but he was killed,
and all those who were loyal to him
were disbanded and came to nothing.
After him came Judas the Galilean at the time of the census.
He also drew people after him,
but he too perished and all who were loyal to him were scattered.
So now I tell you,
have nothing to do with these men, and let them go.
For if this endeavor or this activity is of human origin,
it will destroy itself.
But if it comes from God, you will not be able to destroy them;
you may even find yourselves fighting against God."
They were persuaded by him.
After recalling the Apostles, they had them flogged,
ordered them to stop speaking in the name of Jesus,
and dismissed them.
So they left the presence of the Sanhedrin,
rejoicing that they had been found worthy
to suffer dishonor for the sake of the name.
And all day long, both at the temple and in their homes,
they did not stop teaching and proclaiming the Christ, Jesus.
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Commentary on Acts 5:34-42

This passage concludes the Apostles’ second confrontation of the Sanhedrin. Gamaliel (probably St. Paul’s mentor Acts 22:3), dissuades the Jewish leadership from killing the Apostles; to let them off with scourging (probably also at the hands of the same men who scourged the Lord). St. Luke records an enlightened view from the great Hebrew Teacher. Having witnessed a number of false prophets rise and fall, he tells the Sanhedrin that “... if this endeavor or this activity is of human origin, it will destroy itself. But if it comes from God, you will not be able to destroy them”.

Gamaliel was indeed wise, recognizing that, even before it formally existed, the blood of martyrs is the seed for new members of the Church. Even persecution has a positive effect on the faith and fervor of the Apostles (“So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.”)

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Responsorial Psalm: Psalm 27:1, 4, 13-14

R. (see 4abc) One thing I seek: to dwell in the house of the Lord.
or:
R. Alleluia.

The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. One thing I seek: to dwell in the house of the Lord.
or:
R. Alleluia.

One thing I ask of the LORD
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.
R. One thing I seek: to dwell in the house of the Lord.
or:
R. Alleluia.

I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. One thing I seek: to dwell in the house of the Lord.
or:
R. Alleluia.
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Commentary on Ps 27:1, 4, 13-14

The selection from Psalm 27 presents as an individual lament. David here longs for the Lord’s protection and the gift of life which flows from his salvation.

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Gospel: John 6:1-15

Jesus went across the Sea of Galilee.
A large crowd followed him,
because they saw the signs he was performing on the sick.
Jesus went up on the mountain,
and there he sat down with his disciples.
The Jewish feast of Passover was near.
When Jesus raised his eyes and saw that a large crowd was coming to him,
he said to Philip, "Where can we buy enough food for them to eat?"
He said this to test him,
because he himself knew what he was going to do.
Philip answered him,
"Two hundred days' wages worth of food would not be enough
for each of them to have a little."
One of his disciples,
Andrew, the brother of Simon Peter, said to him,
"There is a boy here who has five barley loaves and two fish;
but what good are these for so many?"
Jesus said, "Have the people recline."
Now there was a great deal of grass in that place.
So the men reclined, about five thousand in number.
Then Jesus took the loaves, gave thanks,
and distributed them to those who were reclining,
and also as much of the fish as they wanted.
When they had had their fill, he said to his disciples,
"Gather the fragments left over,
so that nothing will be wasted."
So they collected them,
and filled twelve wicker baskets with fragments
from the five barley loaves that had been more than they could eat.
When the people saw the sign he had done, they said,
"This is truly the Prophet, the one who is to come into the world."
Since Jesus knew that they were going to come and carry him off
to make him king,
he withdrew again to the mountain alone.
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Commentary on Jn 6:1-15

This selection from St. John is the fourth sign from his Gospel, the multiplication of the loaves. It is the only miracle story carried in all four Gospels and closely follows the synoptic Gospels (Mark, Matthew, and Luke) in most details.

Placed in Eastertide the Eucharistic symbolism is most striking. More subtle is the reference to feeding the poor. Barley loaves were traditionally the fare of the poor. It is also interesting to note that in the Jerusalem translation the Lord “escaped” into the hills at the end of the story, implying the people were immediately aware of the great sign he had facilitated.

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Reflection:

We are most struck to day by the prophetic words of Gamaliel, the Hebrew scholar mentioned in the first reading from the Acts of the Apostles. He did not believe that Jesus was the Messiah. Had that been the case, he surely would have been standing with the Apostles rather than advising the Sanhedrin. He is typical of the unlikely fingerprints of God in the world and we are amazed at the subtlety of the Lord’s plan of salvation.

We consider the climate of the scene painted by the words of St. Luke. The upstart Jesus, who had worked signs and wonders (like the multiplication of the loaves presented in St. John’s Gospel) had been taken care of by Pilate. Yes, there had been some issues with the execution. The body of Jesus had disappeared and his disciples had claimed to have seen him alive. But the Sanhedrin had already bribed the Roman guards at the tomb to say this preacher’s own disciples had stolen the body. That was not hard since the Guards did not want to admit that they had seen nothing and the body was gone.

Now, some days later, the remnants of the young carpenter’s group come to the temple with the same message that this Jesus had used when he was alive, a message that resonated with the masses. On top of that, they too had started to perform miraculous signs in the name of Jesus. This was starting to get out of hand. They told the Apostles to stop and they did not. They threw a couple of them in prison and they somehow got free of a locked and guarded cell. There was fear mixed with the anger the Sanhedrin felt at being disobeyed; having their authority flouted.

Now, standing in front of them, there were not just two, but eleven all saying the same outrageous things – that their Rabbi, Jesus of Nazareth, had risen from the dead as predicted by the prophecy of the Messiah. Further, they were laying His blood on the august body of which they were a part; saying they had killed God. It was outrageous. What should they do?

Into this emotional debate comes the cool politically motivated Gamaliel. His thoughts probably took into account the options. They could have these eleven condemned by Pilate as they had done with Jesus. And while Pilate probably would not mind, killing a few more religious fanatics would likely make his life easier, it would be a bother and there was some popular support for these people so money would need to be spent. Or they could simply discipline them and let them go. It was highly likely that Gamaliel’s analytical mind could not conceive what God had planned for these simple men. So he easily convinced his fellows to take the course of least resistance and have them flogged and released.

What if they had killed all eleven? Would Mary, the Mother of God and the faith filled women have taken up the light of Christ? Would it have been some other unlikely hero, perhaps even one reclining among the multitudes eating barley loaves and fish? The fact is the Apostles walked free, emboldened by the fact that they had shared some of Christ’s suffering and the Word of God came into the world, this time through them. How amazing is our God!

Pax

[1] ALTRE
[2] The picture used is “Gamaliel's Counsel” from The Bible and its Story Taught by One Thousand Picture Lessons, edited by Charles F. Horne and Julius A. Bewer, published by Francis R. Niglutsch, New York, in 1910. Artist is not cited.
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Thursday of the Second Week of Easter

Thursday of the Second Week of Easter

Readings for Thursday of the Second Week of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 5:27-33

When the court officers had brought the Apostles in
and made them stand before the Sanhedrin,
the high priest questioned them,
"We gave you strict orders did we not,
to stop teaching in that name.
Yet you have filled Jerusalem with your teaching
and want to bring this man's blood upon us."
But Peter and the Apostles said in reply,
"We must obey God rather than men.
The God of our ancestors raised Jesus,
though you had him killed by hanging him on a tree.
God exalted him at his right hand as leader and savior
to grant Israel repentance and forgiveness of sins.
We are witnesses of these things,
as is the Holy Spirit whom God has given to those who obey him."

When they heard this,
they became infuriated and wanted to put them to death.
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Commentary on Acts 5:27-33

As in the previous case when they had cured the lame beggar, the Apostles (this time all of them, not just Peter and John) are brought before the Sanhedrin. It is interesting to see that the elders and scribes fear to speak the name of Jesus in these proceedings (“…stop teaching in that name”).

Peter now assumes his role as leader of the Apostles and again boldly professes his faith that Jesus, in whose name they speak and whose name the Sanhedrin fear to speak, is the Son of God (“We must obey God rather than man.”).The intent of the Sanhedrin at this point changes from telling the Apostles to stop to seeking their death in accordance with Mosaic Law Deuteronomy 13:6-10. The Apostles seem to be following the path that their Savior had walked.

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Responsorial Psalm: Psalm 34:2 and 9, 17-18, 19-20

R. (7a) The Lord hears the cry of the poor.
or:
R. Alleluia.

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.

The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.

The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
Many are the troubles of the just man,
but out of them all the LORD delivers him.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.
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Commentary on Ps 34:2 and 9, 17-18, 19-20

The Psalm and response are of praise and thanksgiving for God’s saving works and his special care for the poor. The Old Testament God of Justice is very visible in this selection.

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Gospel: John 3:31-36

The one who comes from above is above all.
The one who is of the earth is earthly and speaks of earthly things.
But the one who comes from heaven is above all.
He testifies to what he has seen and heard,
but no one accepts his testimony.
Whoever does accept his testimony certifies that God is trustworthy.
For the one whom God sent speaks the words of God.
He does not ration his gift of the Spirit.
The Father loves the Son and has given everything over to him.
Whoever believes in the Son has eternal life,
but whoever disobeys the Son will not see life,
but the wrath of God remains upon him.
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Commentary on Jn 3:31-36

In this selection provides the conclusion of the discourse with Nicodemus. It is almost a reflection by the Gospel writer on the proceeding dialogue and monologue. The Lord is, in no uncertain terms, telling Nicodemus that the Messiah, who comes from above is of God and with God in his kingship over all creation. He goes on to explain that all he has said and taught, since it proceeds from that authority given by the father, is true and all who believe in this truth shall receive eternal life.

The passage concludes with a formula similar to the “blessings and curses” statements made in God’s covenants with Abraham and Moses. “Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.”

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Homily:

A question was recently posed asking how to respond to a person of another faith who believed that Jesus did not become true God until he was hanging upon the cross. This is of course heretical from the Catholic perspective. But it allows us to point to St. John’s Gospel in the monologue with Nicodemus which continues today.

The man in question, whose name was given simply as Clyde and apparently is a member of “The Church of God” demonstrates for us what happens when schism takes place and there is no competent authority to interpret sacred scripture or to provide consistent teaching about the nature of God and his Only Son. The man has either been struggling with issues that were taken up and resolved by the Church in the second through fourth centuries as great thinkers like St. Cyril of Jerusalem fought the great Christological Heresy of Arianism or he was misinformed by his own pastor. Many of the early Church Fathers debated and came to faith in the Triune God which is a theological understanding rather than purely scriptural. They codified these beliefs in Church Councils, the last of which was the Second Vatican Council (1962-1965).

The point is this, that when the reformation took place in the 15th Century and the Protestant sects began to spring up, they adopted the Bible as their guide and threw out the Teaching Magisterium of the Church and all the wisdom held faithfully by the Church since Peter and the Apostles. Revelation ended with Christ but our understanding of that revelation has continued to grow through the ages of history. It is for this reason that the Church sees many of the Christian denominations as possessing some truth – but only the Catholic Church, whose continuity stretches back to St. Peter and the Apostolic age has the whole truth. This statement is not a boast but an observation made by one who was raised in a Protestant denomination.

To use an analogy, a Protestant denomination like the Church of God (as in Clyde’s case) claiming to be an authority on the nature of God in Christ is like a group of scientists joining together at the beginning of the 20th century and saying that only elements they personally discovered were true elements and that while they accepted matter as being made up of atomic particles, only distinct parts they discovered must be true. Then they would shout Eureka when they discovered some fact known to others before they broke contact with the mainstream scientific community and threw out those findings.

As St. John’s Gospel clearly demonstrates in the Lord’s monologue, Jesus knew his relationship and nature. From his conception in the blessed womb of Mary, Jesus was true man and true God. A union only possible to the Father whose essence also is present in the Eucharist we share.

Pax

[1] ALTRE
[2] The picture used is “Christ and Nicodemus” artist and date are UNKNOWN
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Wednesday of the Second Week of Easter

Wednesday of the Second Week of Easter

Readings for Wednesday of the Second Week of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 5:17-26

The high priest rose up and all his companions,
that is, the party of the Sadducees,
and, filled with jealousy,
laid hands upon the Apostles and put them in the public jail.
But during the night, the angel of the Lord opened the doors of the prison,
led them out, and said,
"Go and take your place in the temple area,
and tell the people everything about this life."
When they heard this,
they went to the temple early in the morning and taught.
When the high priest and his companions arrived,
they convened the Sanhedrin,
the full senate of the children of Israel,
and sent to the jail to have them brought in.
But the court officers who went did not find them in the prison,
so they came back and reported,
"We found the jail securely locked
and the guards stationed outside the doors,
but when we opened them, we found no one inside."
When the captain of the temple guard and the chief priests heard this report,
they were at a loss about them,
as to what this would come to.
Then someone came in and reported to them,
"The men whom you put in prison are in the temple area
and are teaching the people."
Then the captain and the court officers went and brought them,
but without force,
because they were afraid of being stoned by the people.
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Commentary on Acts 5:17-26

This is the second time the Apostles are attached by the Sanhedrin. They have already been told by the Jewish leadership to stop teaching and have been condemned as false prophets so there is no need for a second trial – they are jailed. Jailing Apostles in Acts don’t seem to work very well (see also Acts 12:6-11; 16:25-29.) They fearlessly return to the Temple area and resume their mission to proclaim Christ Crucified and Risen, forcing the Sanhedrin to take action.

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Responsorial Psalm: Psalm 34:2-3, 4-5, 6-7, 8-9

R.(7a) The Lord hears the cry of the poor.
or:
R. Alleluia.

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.

Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.

Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.

The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. The Lord hears the cry of the poor.
or:
R. Alleluia.
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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9

This song of thanksgiving places emphasis on God’s mercy and compassion. The Lord in his faithful love always hears those who call to him for help and salvation.

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Gospel: John 3:16-21

God so loved the world that he gave his only-begotten Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Whoever believes in him will not be condemned,
but whoever does not believe has already been condemned,
because he has not believed in the name of the only-begotten Son of God.
And this is the verdict,
that the light came into the world,
but people preferred darkness to light,
because their works were evil.
For everyone who does wicked things hates the light
and does not come toward the light,
so that his works might not be exposed.
But whoever lives the truth comes to the light,
so that his works may be clearly seen as done in God.
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Commentary on Jn 3:16-21

The dialogue Jesus was having with Nicodemus has now turned into a famous monologue in this passage from the Gospel of St. John. Here Jesus is clear about his own identity as God’s “only-begotten Son” and his mission “…that the world might be saved through him.”

The Lord continues by explaining that the salvific event is dependent upon faith and acceptance by those to be saved (“…whoever believes in him will not be condemned”) and those who reject this belief are already condemned. The passage is concluded with the analogy or light and darkness where the Lord who is light comes to save the people but will be rejected by many (“…but people preferred darkness to light”). Those who believe in the Lord will be identified by their good works and the glory that those works bring to God the Father.

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Reflection:

We come, in the Lord’s address to Nicodemus, to a very sticky point with regard to our faith and it’s relation to the rest of the world. If, as the Gospel says, “…who every does not believe has already been condemned” then all those who have either never heard of Jesus, those whose faith does not include Jesus, and those who have heard of Jesus but have not come to faith are condemned to eternal death. This one failing has the consequence of denying a person the eternal life of heaven.

As Christians we are taught to follow the Lord and that means we are constantly asking ourselves “How would Jesus love?” in the various situations we encounter daily. When we meet a person who rejects Christianity or even rejects the divinity of Christ we feel sorrow for that person who in rejecting Christ has invited Hell. You may be surprised at the strength of that word used to describe relatively innocent individuals. After all, a person could be a moral person, a good person but not believe in Christ. So why would we say that person invites Hell?

Hell we are taught from the Catechism of the Catholic Church has the following attribute:

“Hell's principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.” (CCC 1057)

By rejecting Christ, who alone can offer entrance to the heavenly kingdom, that person rejects God. How should we feel about a person who, out of ignorance, rejects a life with God? We should, if we follow God’s law of love, feel sorrow for that person and do all we can to invite them to a deeper belief.

What we should not do is be condescending toward such a one. It has happened many times in the history of Christianity, usually with disastrous results. There are times, even in recent memory when it appears that we, as Church, behaved in a superior way. Because we have the truth, we sound to others to be condescending when we tell them that “Oh, by the way, because you have rejected the truth we offer, you are going to hell.” If we ever take that tone, we’ve just bought ourselves some serious time in Purgatory. That is not the attitude of Christ.

Today we will pray for those who, as the petitions on Good Friday recounted, do not believe in Christ or do not believe in God. May they be given one last opportunity to embrace the Risen Son of God when they come before the Judgment seat of Christ and by their profession gain entry into the heavenly kingdom.

Pax

[1] ALTRE
[2] The picture used is “The Resurrection of Christ” by Paolo Veronese , c. 1570
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Tuesday of the Second Week of Easter

Tuesday of the Second Week of Easter
Saint Martin I, Pope, Martyr

Alternate Proper for the Memorial of St. Martin I

Readings for Tuesday of the Second Week of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 4:32-37

The community of believers was of one heart and mind,
and no one claimed that any of his possessions was his own,
but they had everything in common.
With great power the Apostles bore witness
to the resurrection of the Lord Jesus,
and great favor was accorded them all.
There was no needy person among them,
for those who owned property or houses would sell them,
bring the proceeds of the sale,
and put them at the feet of the Apostles,
and they were distributed to each according to need.

Thus Joseph, also named by the Apostles Barnabas
(which is translated "son of encouragement"),
a Levite, a Cypriot by birth,
sold a piece of property that he owned,
then brought the money and put it at the feet of the Apostles.
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Commentary on Acts 4:32-37

This selection from Acts is the second summary describing the community of faith at Jerusalem. The description is of a community completely unified in the faith of the risen Lord living, in accordance with the practices followed by the disciples when they were with Jesus, sharing all material possessions. The Barnabas mentioned in this selection is the presumed to be the same person who later joins Paul in his missionary quests.

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Responsorial Psalm: Psalm 93:1ab, 1cd-2, 5

R. (1a) The Lord is king; he is robed in majesty.
or:
R. Alleluia.

The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.

And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.

Your decrees are worthy of trust indeed:
holiness befits your house,
O LORD, for length of days.
R. The Lord is king; he is robed in majesty.
or:
R. Alleluia.
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Commentary on Ps 93:1ab, 1cd-2, 5

“The Lord is king”: literally, "the Lord reigns." This psalm, and Psalms 47; 96-99, are sometimes called enthronement psalms. They may have been used in a special liturgy during which God's ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.”[4]

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Gospel: John 3:7b-15

Jesus said to Nicodemus:
"'You must be born from above.'
The wind blows where it wills, and you can hear the sound it makes,
but you do not know where it comes from or where it goes;
so it is with everyone who is born of the Spirit."
Nicodemus answered and said to him,
'How can this happen?"
Jesus answered and said to him,
"You are the teacher of Israel and you do not understand this?
Amen, amen, I say to you,
we speak of what we know and we testify to what we have seen,
but you people do not accept our testimony.
If I tell you about earthly things and you do not believe,
how will you believe if I tell you about heavenly things?
No one has gone up to heaven
except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life."
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Commentary on Jn 3:7b-15

Jesus continues the discourse with Nicodemus started in John 3:1-8. When Nicodemus still does not understand the resurrection to which Jesus points saying “You must be born from above”, the
Lord becomes more explicit, using the remedy of the saraph serpents employed by Moses (Numbers 21:9) as an analog to his own Crucifixion, the salvation of all who are poisoned by sin.

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Reflection:

The dialogue between Jesus and Nicodemus points out a paradox that has long driven different people to express the lived faith differently. We see this expressed in St. Luke’s description of the early church in the Acts of the Apostles selection heard as the first reading today.

Accepting Jesus as the Son of God; as the one who came from heaven to earth, bringing the revelation of God’s love, and knowing he died and rose again, returning to the Father, Christians are asked to follow what he taught. They are to try to emulate the perfect unity with Christ that exists in his Heavenly Kingdom. To do this the Christian is called to remain separate from the world but paradoxically is sent into the world to bring the Good news to all they encounter. In the very early Church we see that some remain very isolated from the world, attempting the communal life that both insures the love of the poor is expressed and at the same time insulates the community from secular mores and attitudes.

This idyllic expression of compete devotion to Christ is expressed today in monastic communities and the cloistered life of religious brothers and sisters. It is also expressed by some movements within the greater faith community, people who feel they need to completely align themselves with specific practices in order to express their faith and love of God.

There is an inherent difficulty with these communities. It is difficult to remain balanced. There is a balance between remaining separate from the world and being a part of it. The model of the Apostles was extraordinary because of the strength of the Holy Spirit that was given to them. Many times, in attempts to imitate that beautiful communal existence of a large family unified in faith, the weaknesses of human character are exposed and individuals take advantage of the willingness of the community to support all equally and some might feel they contribute too much while others not enough and visa versa.

We have seen the lengths to which these abuses of power the willingness of some to take advantage of the generosity others can go. Unfortunately, we must always remember that our only true head is Christ and our informed conscience must always measure the direction given by human leaders according to that standard. The fact remains that we are called to follow Christ as best we can by remaining apart from the world and its secular values yet bring Christ to it by our witness. We pray today for the strength of the Holy Spirit to provide us with the guidance to place those two commands in balance.

Pax

[1] ALTRE
[2] The picture used is “Christ Crucified between the Virgin and Nicodemus“ by Michelangelo Buonarroti c. 1552-54
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See NAB footnote on Ps 93

Monday of the Second Week of Easter

Monday of the Second Week of Easter

Readings for Monday of the Second Week of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 4:23-31

After their release Peter and John went back to their own people
and reported what the chief priests and elders had told them.
And when they heard it,
they raised their voices to God with one accord
and said, "Sovereign Lord, maker of heaven and earth
and the sea and all that is in them,
you said by the Holy Spirit
through the mouth of our father David, your servant:

Why did the Gentiles rage
and the peoples entertain folly?
The kings of the earth took their stand
and the princes gathered together
against the Lord and against his anointed.

Indeed they gathered in this city
against your holy servant Jesus whom you anointed,
Herod and Pontius Pilate,
together with the Gentiles and the peoples of Israel,
to do what your hand and your will
had long ago planned to take place.
And now, Lord, take note of their threats,
and enable your servants to speak your word
with all boldness, as you stretch forth your hand to heal,
and signs and wonders are done
through the name of your holy servant Jesus."
As they prayed, the place where they were gathered shook,
and they were all filled with the Holy Spirit
and continued to speak the word of God with boldness.
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Commentary on Acts 4:23-31

This selection from Acts picks up after Peter and John return from being threatened by the Sanhedrin for proclaiming Jesus and performing signs in His name. They are reminded of Psalm 2: 1-3 used today as the responsorial psalm. The passage concludes with their prayer for strength in continuing their work and the presence of an earth tremor taken to symbolize God’s presence and affirmative response.

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Responsorial Psalm: Psalm 2:1-3, 4-7a, 7b-9

R. (see 11d) Blessed are all who take refuge in the Lord.
or:
R. Alleluia.

Why do the nations rage
and the peoples utter folly?
The kings of the earth rise up,
and the princes conspire together
against the LORD and against his anointed:
"Let us break their fetters
and cast their bonds from us!"
R. Blessed are all who take refuge in the Lord.
or:
R. Alleluia.

He who is throned in heaven laughs;
the LORD derides them.
Then in anger he speaks to them;
he terrifies them in his wrath:
"I myself have set up my king
on Zion, my holy mountain."
I will proclaim the decree of the LORD.
R. Blessed are all who take refuge in the Lord.
or:
R. Alleluia.

The LORD said to me, "You are my Son;
this day I have begotten you.
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. Blessed are all who take refuge in the Lord.
or:
R. Alleluia.
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Commentary on Ps 2:1-3, 4-7a, 7b-9

This is one of the “Royal Psalms”. While the Davidic peoples understood it as stating the King of Israel was preeminent among earthly rulers, Christians see the messianic meaning as it refers to Christ.

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Gospel: John 3:1-8

There was a Pharisee named Nicodemus, a ruler of the Jews.
He came to Jesus at night and said to him,
"Rabbi, we know that you are a teacher who has come from God,
for no one can do these signs that you are doing
unless God is with him."
Jesus answered and said to him,
"Amen, amen, I say to you,
unless one is born from above, he cannot see the Kingdom of God."
Nicodemus said to him,
"How can a man once grown old be born again?
Surely he cannot reenter his mother's womb and be born again, can he?"
Jesus answered,
"Amen, amen, I say to you,
unless one is born of water and Spirit
he cannot enter the Kingdom of God.
What is born of flesh is flesh
and what is born of spirit is spirit.
Do not be amazed that I told you,
'You must be born from above.'
The wind blows where it wills,
and you can hear the sound it makes,
but you do not know where it comes from or where it goes;
so it is with everyone who is born of the Spirit."
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Commentary on Jn 3:1-8

The scripture shifts us now away from the post-resurrection events to the teachings of Jesus from the Gospel of St. John. During the Passover Feast, Jesus instructs Nicodemus on the need to turn away from the world of the flesh and focus instead on life in the Spirit of God.

This passage is filled with the images of the Christian baptismal calling “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.” Placed in the Easter season, this can be seen as a reference to the Lord’s resurrection in the spirit. It further points out that the Holy Spirit is itself a mystery that cannot be fully fathomed by human understanding but its affects are quite apparent.

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Reflection:

There is a common theatrical device for creating excitement, doubt and tension in the audience that is frequently used in mystery, horror, and science fiction that can be called – the unknown persona. That means the audience is not told who is good and who the true antagonist is until their motives become obvious in some overt action. For example if you have seen any of the early episodes of the Harry Potter series which is, for those who have not seen any of the movies or read the books, a fictional morality play. There is a character named “Professor Snape”, brilliantly played by Alan Rickman, who in various episodes is suspected of being evil but has the trust of one of the main heroes and is therefore possibly good. The dynamic tension between good and evil plays well in him. It is not until the most recent episode that his true character is revealed and even then, one is not positive that he is completely evil.

The point being made with this example is that art imitates life. In the theater, the audience is always shocked when someone thought to be good turns out to be evil. The same is true in life. We never know who follows Christ and who has aligned themselves with the forces of evil until some overt act exposes them. Our only hope is that about our own character there is not doubt.

In Jesus’ discourse with Nicodemus the Lord tells the Hebrew scholar that human motives and desires are obvious and the source of the actions that flow from them, i.e. self interest, are clear and understandable to all who embrace the human desires of the secular world. However, one who embraces God’s will, who has come from God, will be dominated by the Holy Spirit, an unseen and unknown motivation which while hidden from the natural eye, is obvious to the spiritual senses. Further, he explains to Nicodemus that this Holy Spirit is attainable by anyone who has the will to turn away from the secular motives of this world and recant – repent – turn away, and allow that spirit of holiness to provide them a different view of this world and the next.

We are reminded once more that the natural world and the spiritual world are at constant odds with one another. We are also reminded by the Lord that one who has allowed the Holy Spirit free will in their lives will show this character with actions that will be unmistakable. The love of God leaves visible marks that express themselves in outward acts which advance God’s Easter Mission. We pray today that we are so exposed to the world that there is no doubt – we serve the Lord!

Pax

[1] ALTRE
[2] The picture used is “Nicodemus and Jesus” by Alexandre Bida, 1874
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Second Sunday of Easter

Second Sunday of Easter
(Divine Mercy Sunday)

Information on the Divine Mercy Chaplet

Readings for the Second Sunday of Easter[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Acts 5:12-16

Many signs and wonders were done among the people
at the hands of the apostles.
They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord,
great numbers of men and women, were added to them.
Thus they even carried the sick out into the streets
and laid them on cots and mats
so that when Peter came by,
at least his shadow might fall on one or another of them.
A large number of people from the towns
in the vicinity of Jerusalem also gathered,
bringing the sick and those disturbed by unclean spirits,
and they were all cured.
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Commentary on Acts 5:12-16

The disciples continue to evangelize the people of Jerusalem in this, the third of St. Luke’s descriptive summaries. We see a continuation of the healing power of their ministry in the name of Jesus and feel belief in the risen Lord grow.

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Responsorial Psalm: Psalm 118:2-4, 13-15, 22-24

R. (1) Give thanks to the Lord for he is good, his love is everlasting.
or:
R. Alleluia.

Let the house of Israel say,
“His mercy endures forever.”
Let the house of Aaron say,
“His mercy endures forever.”
Let those who fear the LORD say,
“His mercy endures forever.”
R. Give thanks to the Lord for he is good, his love is everlasting.
or:
R. Alleluia.

I was hard pressed and was falling,
but the LORD helped me.
My strength and my courage is the LORD,
and he has been my savior.
The joyful shout of victory
in the tents of the just:
R. Give thanks to the Lord for he is good, his love is everlasting.
or:
R. Alleluia.

The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
This is the day the LORD has made;
let us be glad and rejoice in it.
R. Give thanks to the Lord for he is good, his love is everlasting.
or:
R. Alleluia.
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Commentary on Ps 118:2-4, 13-15, 22-24

For the third day in a row the litany of thanksgiving in Psalm 118 is used. On Divine Mercy Sunday we begin the selection appropriately with “His mercy endures forever”

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Reading 2: Revelation 1:9-11a, 12-13, 17-19

I, John, your brother, who share with you
the distress, the kingdom, and the endurance we have in Jesus,
found myself on the island called Patmos
because I proclaimed God’s word and gave testimony to Jesus.
I was caught up in spirit on the Lord’s day
and heard behind me a voice as loud as a trumpet, which said,
“Write on a scroll what you see.”
Then I turned to see whose voice it was that spoke to me,
and when I turned, I saw seven gold lampstands
and in the midst of the lampstands one like a son of man,
wearing an ankle-length robe, with a gold sash around his chest.

When I caught sight of him, I fell down at his feet as though dead.
He touched me with his right hand and said, “Do not be afraid.
I am the first and the last, the one who lives.
Once I was dead, but now I am alive forever and ever.
I hold the keys to death and the netherworld.
Write down, therefore, what you have seen,
and what is happening, and what will happen afterwards.”
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Commentary on Rev 1:9-11a, 12-13, 17-19

We are given St. John’s first vision from his revelation as he is instructed to write down all he sees for the seven (Lamp Stands) Churches of his time (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea). We also note that the vision of the Son of Man bares a striking resemblance to St. Faustina’s vision of the risen Lord.

St. John is reassured that the Risen Lord has indeed conquered death and now lives forever at the right hand of the Father. (“Once I was dead, but now I am alive forever and ever. I hold the keys to death and the netherworld”)

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Gospel: John 20:19-31

On the evening of that first day of the week,
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, “Peace be with you.”
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, “Peace be with you.
As the Father has sent me, so I send you.”
And when he had said this, he breathed on them and said to them,
“Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”

Thomas, called Didymus, one of the Twelve,
was not with them when Jesus came.
So the other disciples said to him, “We have seen the Lord.”
But he said to them,
“Unless I see the mark of the nails in his hands
and put my finger into the nailmarks
and put my hand into his side, I will not believe.”

Now a week later his disciples were again inside
and Thomas was with them.
Jesus came, although the doors were locked,
and stood in their midst and said, “Peace be with you.”
Then he said to Thomas, “Put your finger here and see my hands,
and bring your hand and put it into my side,
and do not be unbelieving, but believe.”
Thomas answered and said to him, “My Lord and my God!”
Jesus said to him, “Have you come to believe because you have seen me?
Blessed are those who have not seen and have believed.”

Now Jesus did many other signs in the presence of his disciples
that are not written in this book.
But these are written that you may come to believe
that Jesus is the Christ, the Son of God,
and that through this belief you may have life in his name.
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Commentary on Jn 20:19-31

St. John gives us the picture of the disciples (now Apostles) in hiding immediately following the Lord’s crucifixion. Twice Jesus comes to them once with Thomas absent and then again when he is present.

There are a number of very important elements of this version of the story. First, the Lord’s greeting, “Peace be with you.” While this may have been a simple Shalom, it is more likely intended to emphasize the rejoicing sense of the meeting. Immediately the Lord sends them on their mission, “As the Father has sent me, so I send you." As part of this action we are told the Lord gives the gift of the Holy Spirit to strengthen them and gives them authority to act in his name.

The significance of Thomas’ absence is used as an evangelizing moment. Doubting Thomas is confronted in the second visit by the risen Christ and almost in recompense for his role as disbeliever; he provides the title with which Jesus is understood now as True God as well as True Man – “My Lord and my God.” The Lord then delivers a beatitude in response, for future generations of Christians; “Blessed are those who have not seen and have believed."

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Reflection:

On this Divine Mercy Sunday we reflect upon the word mercy and what St. Faustina’s vision means for the Church and the world. The dictionary defines the word “Mercy” in a number of contexts:

1. compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one's power; compassion, pity, or benevolence: Have mercy on the poor sinner.

2. the disposition to be compassionate or forbearing: an adversary wholly without mercy.

3. the discretionary power of a judge to pardon someone or to mitigate punishment, esp. to send to prison rather than invoke the death penalty.

4. an act of kindness, compassion, or favor: She has performed countless small mercies for her friends and neighbors.

5. something that gives evidence of divine favor; blessing: It was just a mercy we had our seat belts on when it happened. [4]

It is interesting to note that the origin of the word comes from a sixth century usage that meant “heavenly reward”. It seems therefore that the word was created to describe an attribute of God. The Father’s ultimate act of mercy was defined forever when he sent his Son, Jesus, to reveal his love for us. And as if to emphasize the depth of his love and forgiveness, the very image of God’s love personified was crucified as the ultimate sacrifice for our salvation.

Indeed, God’s mercy flows like an ocean over us as we recall the glorious events of a week ago. The whole purpose of the resurrection was to show us that God’s mercy does not stop with his grace poured out on us in this life, but extends to all eternity as we are invited into his heavenly kingdom.

On this, the seventh day since the great Alleluia was shouted by the whole church at the sight of the empty tomb, we recall the Lord’s wondrous gift of mercy offered to all his creation.

Pax

[1] ALTRE
[2] The picture is the vision of Christ seen by St. Faustina Kowalska artist and date are UNKNOWN
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] mercy. (n.d.). Dictionary.com Unabridged. Retrieved April 10, 2010, from Dictionary.com website: http://dictionary.reference.com/browse/mercy