Friday of the Fourth Week of Easter

 

“Christ Glorified in the Court of Heaven” (Detail) 
by Fra Angelico, 1428-30

 

Readings for Friday of the Fourth Week of Easter [1][2]

 

Readings from the Jerusalem Bible

 

Commentary:

 

Reading 1: Acts 13:26-33

 

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 be 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.

 

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

 

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.”

 

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 get 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 pretty 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] S.S. Commemoratio

[2] The picture used is “Christ Glorified in the Court of Heaven” (Detail) by Fra Angelico, 1428-30