Friday of the Third Week of Easter

Optional Memorial for Saint Fidelis of Sigmaringen, Priest and Martyr

 
Proper readings for the Memorial of Fidelis of Sigmaringen

Biographical information about St. Fidelis of Sigmaringen
 

“The Conversion of St. Paul”
by Parmigianino, 1530’s

Readings for Friday of the Third Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 9:1-20
 
Saul, still breathing murderous threats against the disciples of the Lord,
went to the high priest and asked him
for letters to the synagogues in Damascus, that,
if he should find any men or women who belonged to the Way,
he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus,
a light from the sky suddenly flashed around him.
He fell to the ground and heard a voice saying to him,
"Saul, Saul, why are you persecuting me?"
He said, "Who are you, sir?"
The reply came, "I am Jesus, whom you are persecuting.
Now get up and go into the city and you will be told what you must do."
The men who were traveling with him stood speechless,
for they heard the voice but could see no one.
Saul got up from the ground,
but when he opened his eyes he could see nothing;
so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank.
 
There was a disciple in Damascus named Ananias,
and the Lord said to him in a vision, "Ananias."
He answered, "Here I am, Lord."
The Lord said to him, "Get up and go to the street called Straight
and ask at the house of Judas for a man from Tarsus named Saul.
He is there praying,
and in a vision he has seen a man named Ananias
come in and lay his hands on him,
that he may regain his sight."
But Ananias replied,
"Lord, I have heard from many sources about this man,
what evil things he has done to your holy ones in Jerusalem.
And here he has authority from the chief priests
to imprison all who call upon your name."
But the Lord said to him,
"Go, for this man is a chosen instrument of mine
to carry my name before Gentiles, kings, and children of Israel,
and I will show him what he will have to suffer for my name."
So Ananias went and entered the house;
laying his hands on him, he said,
"Saul, my brother, the Lord has sent me,
Jesus who appeared to you on the way by which you came,
that you may regain your sight and be filled with the Holy Spirit."
Immediately things like scales fell from his eyes
and he regained his sight.
He got up and was baptized,
and when he had eaten, he recovered his strength.
 
He stayed some days with the disciples in Damascus,
and he began at once to proclaim Jesus in the synagogues,
that he is the Son of God.
-------------------------------------------
Commentary on Acts 9:1-20
 
This is the first of three accounts of the conversion of Saul of Tarsus, the hero of the second half of the Acts of the Apostles, written by St. Luke (see also Acts 22:1-16 and 26:9-18). With the topic of evangelization of the world already initiated with the story of Philip and the eunuch, St. Luke now focuses on evangelization of the Gentiles.
 
According to these accounts, Saul, the enforcer of the Sanhedrin in Jerusalem, was an involuntary convert. He was a person of zeal and energy that the Lord turned, as Scripture says, into God’s instrument. Although St. Luke only gives Saul the title “apostle” twice (Acts 14: 4; 14), this passage provides a parallel. Paul sees the Kyrios – the risen Lord; he is called, he is given the gift of the Holy Spirit, and he proclaims Christ crucified.
 
CCC: Acts 9:3-18 639; Acts 9:4-5 598; Acts 9:13 823; Acts 9:14 432; Acts 9:20 442
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Responsorial Psalm: Psalm 117:1bc, 2
 
R. (Mark 16:15) Go out to all the world and tell the Good News.
or:
R. Alleluia.
 
Praise the LORD, all you nations;
glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
or:
R. Alleluia.
 
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 117:1bc, 2
 
“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.” [4] Using a refrain from St. Mark’s Gospel, the psalm is one of praise for the Good News of God’s salvation.
 
-------------------------------------------
Gospel: John 6:52-59
 
The Jews quarreled among themselves, saying,
"How can this man give us his Flesh to eat?"
Jesus said to them,
"Amen, amen, I say to you,
unless you eat the Flesh of the Son of Man and drink his Blood,
you do not have life within you.
Whoever eats my Flesh and drinks my Blood
has eternal life,
and I will raise him on the last day.
For my Flesh is true food,
and my Blood is true drink.
Whoever eats my Flesh and drinks my Blood
remains in me and I in him.
Just as the living Father sent me
and I have life because of the Father,
so also the one who feeds on me will have life because of me.
This is the bread that came down from heaven.
Unlike your ancestors who ate and still died,
whoever eats this bread will live forever."
These things he said while teaching in the synagogue in Capernaum.
-------------------------------------------
Commentary on Jn 6:52-59
 
The “Bread of Life” discourse continues (somewhat redundant with the preceding verses), and the Lord escalates his language. The people who had come to him because they had been fed with the five barley loaves just cannot make the leap from bread made with wheat or barley to the “Bread of Life,” offered as true food and drink for the spirit. Even when he alludes to manna as an example of real food (Exodus 16:1ff), they still do not see that the Son of God offers them his resurrected body as their meal and they are repulsed, especially because of the language he uses (the word “gnaw” is used, not just “eat” in the original texts).
 
Verse 58 (“This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever”) conveys the key purpose to the Lord's discourse, the offer of salvation, eternal life with the Father.  Just as he will later say to the "Good Thief" as they hang on their crosses, "Today you will be with me in Paradise," (Luke 23:43) he speaks to this crowd of the offer he makes available through his sacrifice.
 
CCC: Jn 6 1338; Jn 6:53-56 2837; Jn 6:53 1384; Jn 6:54 994, 1001, 1406, 1509, 1524; Jn 6:56 787, 1391, 1406; Jn 6:57 1391; Jn 6:58 1509
-------------------------------------------
Reflection:
 
The story of St. Paul’s emotional conversion to Christianity does not say what happened to him in detail once he regained his sight and was baptized.  We are told only: “He stayed some days with the disciples in Damascus, and he began at once to proclaim Jesus in the synagogues, that he is the Son of God.”  However, knowing what we know about the early Christians, we can be quite confident that he participated in the Eucharistic meal with those who followed “The Way.”
 
What must that re-creation of the meal in the upper room have meant to St. Paul, one educated in Jewish law and tradition?  It followed a familiar pattern; it was like the Passover Meal at the beginning.  But then Jesus, the Kyrios, the Risen Lord, whom he had encountered on the road to Damascus, changed everything.  All his adult life, St. Paul had worshiped a God who accepted his sacrifices and holocausts (burnt offerings) at the temple.  St. Paul knew the psalms and had sung many times the great penitential songs which told of God’s desire for a contrite heart, not the blood of animals.  Here at last was the complete sacrifice, offered time and again for complete forgiveness.
 
We hear in his letters the impact this selfless offering had upon the apostle, made by the Only Son of God.  His zeal in persecuting the Christian community was an episode in his life that would haunt him.  While it was clear that Christ forgave him and St. Paul knew this, we are not convinced that he could ever have forgiven himself.  That is what the Eucharist did for St. Paul.  His numerous encounters with the Broken Bread made him whole and gave him strength. It was the Eucharist that led him to tell the known world of the Savior who gave his life for the sins of all mankind and left them an eternal legacy in his body and blood.
 
As we recall St. Paul’s conversion, let us remember the untold role that his sharing of the Eucharist must have played in his later accomplishments on the part of Christ.  Today we pray for all those who persecute the Church, especially in the Middle East, Africa, and Asia, that their eyes might be opened to see the Glory of the Risen Lord and that they be called to his table.
 
Pax

---

[1] The picture used is “The Conversion of St. Paul” by Parmigianino, 1530’s.
[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 Ps 117.

Thursday of the Third Week of Easter

Optional Memorial for Saint George, Martyr
 
Proper readings for the Memorial of St. George
Biographical information for St. George
 
Optional Memorial for Saint Adalbert, Bishop and Martyr
 
Proper readings for the Memorial of St. Adalbert
Biographical information for St. Adalbert

“Philip Baptizing the Ethiopian Eunuch”
by Maerten Jacobz van Heemskerck, c. 1545

Readings for Thursday of the Third Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 8:26-40
 
The angel of the Lord spoke to Philip,
"Get up and head south on the road
that goes down from Jerusalem to Gaza, the desert route."
So he got up and set out.
Now there was an Ethiopian eunuch,
a court official of the Candace,
that is, the queen of the Ethiopians,
in charge of her entire treasury,
who had come to Jerusalem to worship, and was returning home.
Seated in his chariot, he was reading the prophet Isaiah.
The Spirit said to Philip,
"Go and join up with that chariot."
Philip ran up and heard him reading Isaiah the prophet and said,
"Do you understand what you are reading?"
He replied,
"How can I, unless someone instructs me?"
So he invited Philip to get in and sit with him.
This was the Scripture passage he was reading:
 
Like a sheep he was led to the slaughter,
and as a lamb before its shearer is silent,
so he opened not his mouth.
In his humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.
 
Then the eunuch said to Philip in reply,
"I beg you, about whom is the prophet saying this?
About himself, or about someone else?"
Then Philip opened his mouth and, beginning with this Scripture passage,
he proclaimed Jesus to him.
As they traveled along the road
they came to some water,
and the eunuch said, "Look, there is water.
What is to prevent my being baptized?"
Then he ordered the chariot to stop,
and Philip and the eunuch both went down into the water,
and he baptized him.
When they came out of the water,
the Spirit of the Lord snatched Philip away,
and the eunuch saw him no more,
but continued on his way rejoicing.
Philip came to Azotus, and went about proclaiming the good news
to all the towns until he reached Caesarea.
-------------------------------------------
Commentary on Acts 8:26-40
 
In this story of Philip’s conversion of the eunuch, we are given a strong mystical nudge: first when Philip is instructed by an angel to leave on the trip, and again with his disappearance after the baptism of the eunuch. Scripture scholars point out that this Philip is likely the deacon appointed by the apostles in Acts 6:5 as opposed to the apostle Philip (see also Acts 21:4-8).
 
Even as Philip approaches the eunuch, he finds the process of conversion is set in motion through the oracle of Isaiah 53:7ff.  We are told Philip, when asked about the passage from the "Suffering Servant" oracle, proclaims Christ crucified, the truth of which completes the conversion process and the eunuch requests baptism.  His work of proclamation of the Gospel completed, Philip is "snatched " away to continue spreading the good news in Caesarea.
 
If we read this passage in context with verse numbers, we find v. 37 is not present in either the New American or the Jerusalem Bibles. That is because, in the oldest and best manuscripts, it was not present. But, for our benefit, v. 37 said, responding to the eunuch’s request for baptism: "And Philip said, 'If you believe with all your heart, you may.' And he said in reply, 'I believe that Jesus Christ is the Son of God.'"In modern texts it is omitted as probably a later addition by some early Christian redactor.
 
CCC: Acts 8:26-29 334; Acts 8:32-35 601; Acts 8:37 454
-------------------------------------------
Responsorial Psalm: Psalm 66:8-9, 16-17, 20
 
R. (1) Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
Bless our God, you peoples,
loudly sound his praise;
He has given life to our souls,
and has not let our feet slip.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
Hear now, all you who fear God, while I declare
what he has done for me.
When I appealed to him in words,
praise was on the tip of my tongue.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 66:8-9, 16-17, 20
 
Psalm 66 is a song of thanksgiving. It starts with part of the community blessing of the Lord, and follows with the second and third strophes being individual responses to the communal prayer.
 
-------------------------------------------
Gospel: John 6:44-51
 
Jesus said to the crowds:
"No one can come to me unless the Father who sent me draw him,
and I will raise him on the last day.
It is written in the prophets:
 
They shall all be taught by God.
 
Everyone who listens to my Father and learns from him comes to me.
Not that anyone has seen the Father
except the one who is from God;
he has seen the Father.
Amen, amen, I say to you,
whoever believes has eternal life.
I am the bread of life.
Your ancestors ate the manna in the desert, but they died;
this is the bread that comes down from heaven
so that one may eat it and not die.
I am the living bread that came down from heaven;
whoever eats this bread will live forever;
and the bread that I will give
is my Flesh for the life of the world."
-------------------------------------------
Commentary on Jn 6:44-51
 
St. John’s “Bread of Life” discourse continues in response to the protest of the crowd. In the first part of the passage, we hear Jesus telling the crowd that no one comes to God unless it is willed by the Father (who sent me). Then Jesus says the remarkable: “and I will raise him on the last day.” This is a clear statement that the Lord has been given the authority to judge the living and the dead on the eschaton (the last day).
 
The Lord makes reference to Isaiah 54:13 (“They shall all be taught by God.”), interpreting the passage as it relates to him as the “teacher” sent by God. He next launches into the answer to the earlier request: "Sir, give us this bread always" (John 6:34) saying: “I am the bread of life.” He follows this reiteration of his identity by recalling God’s salvation of the Hebrew people, who were fleeing Egypt and starving in the desert, but were rescued by God’s gift of manna (Exodus 16:1ff). Then, going further, he tells the crowd that they must eat (John uses the graphic word gnaw) the bread of life to have eternal life, and that the bread he gives them is his life for the salvation of all mankind.
 
CCC: Jn 6 1338; Jn 6:44 259, 591, 1001, 1428; Jn 6:46 151; Jn 6:51 728, 1355, 1406, 2837
-------------------------------------------
Reflection:
 
We are invited by Scripture to consider how our faith is spread and how we might participate.  The topic is presented in the face of the eucharistic discourse unfolding in St. John’s Gospel which is so central to our spirituality.  The gift of the Bread of Life gives us spiritual strength and purpose, all framed within the context of our daily lives.
 
Look at what is happening in the Acts of the Apostles.  Saul is attacking the Christian community in Jerusalem, and we were told previously that it was the Hellenistic Christians that were most affected. Philip is one of the first of the disciples to leave Jerusalem (note, it is likely that this Philip is the deacon confirmed by the apostles in Acts of the Apostles 6:5), taking the word to Samaria.  In the story today about the Ethiopian eunuch, he is again inspired by an angel to take the word of God farther.
 
Philip did not plan to go out and evangelize.  He is just going on his way and suddenly feels the Lord’s message to catch up with the eunuch.  They begin to talk, as travelers sometimes do, about things of faith (actually Philip sees he is studying Isaiah and jumps in).  We can see where this leads.  The eunuch is baptized in Christ. And while his story is not recorded in Scripture, we must assume, based upon the fervor of his faith, that he took the Gospel to his destination and the word spread.
 
Poor Saul, he thought that by persecuting the Christians he could stop the spread of the word.  It is like trying to contain water. It flows wherever there is a course for it to follow, and it evaporates, falling as rain. When it is used to baptize it seems to multiply.
 
But back to St. Philip’s example, we note that he did not consciously seek out the eunuch.  Rather he was prepared to offer him the Word of God when the opportunity presented itself.  He was not intrusive or obnoxious about it; he offered.  More importantly he was competent to take up the role of teacher/evangelist.  He had formed himself through his long journey with the Lord before Jesus died and was full of a lively faith.
 
This is St. Philip’s gift to us.  He shows us that we must form ourselves first, so that we are ready when the opportunity to share our faith with others presents itself.  That does not mean we all have to be scholars of the faith.  It does mean we should spend time forming ourselves in prayer, in Scripture, and spending time among our brothers and sisters in the faith, learning from them.  The more we know, the more we can share.  Of course, we strengthen ourselves with the Bread of Life and the grace we receive in the Most Holy Sacrament of the Altar.
 
Philip also showed us that we do not have to beat people up to make them accept Christ.  We engage them where they are on their own journey of faith.  We travel with them for a while, sharing what we have, and listening to understand what we can share that may help them.  Indeed, Philip has much to teach us (a good example of the diaconal servant ministry).
 
Today we again marvel at how God works in the lives of his children.  We pray that, like St. Philip, we might bring God’s gift to others and by doing so participate in our call.
 
Pax

---

[1] The picture used is “Philip Baptizing the Ethiopian Eunuch” by Maerten Jacobz van Heemskerck, c. 1545.
[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.

Wednesday of the Third Week of Easter

“The Entombment of St Stephen Martyr”
by Juan de Juanes, c. 1560

 
Readings for Wednesday of the Third Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 8:1b-8
 
There broke out a severe persecution of the Church in Jerusalem,
and all were scattered
throughout the countryside of Judea and Samaria,
except the Apostles.
Devout men buried Stephen and made a loud lament over him.
Saul, meanwhile, was trying to destroy the Church;
entering house after house and dragging out men and women,
he handed them over for imprisonment.
 
Now those who had been scattered went about preaching the word.
Thus Philip went down to the city of Samaria
and proclaimed the Christ to them.
With one accord, the crowds paid attention to what was said by Philip
when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice,
came out of many possessed people,
and many paralyzed and crippled people were cured.
There was great joy in that city.
-------------------------------------------
Commentary on Acts 8:1b-8
 
This selection describes the first concerted effort to eradicate Christianity.  Following the death of St. Stephen, we are told that: “all were scattered … except the apostles.” This is pointed at by many scholars as implying that it was the Hellenists (Greek) Jews only who were scattered (recall that St. Stephen and the other deacons were appointed to minister to that community). It was St. Stephen who had enraged the Sanhedrin and was buried in this passage.
 
As the main force in this persecution, Saul (later St. Paul) clearly sees the threat by Christianity to the Jewish tradition that has evolved.  He leads the persecution of the Church, which has the unintended effect of spreading the Good News outside of the Jewish community in Jerusalem.  As if providing an example, St. Luke tells the story of St. Philip who takes the Gospel of Christ to Samaria with good results.
 
-------------------------------------------
Responsorial Psalm: Psalm 66:1-3a, 4-5, 6-7a
 
R. (1) Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, "How tremendous are your deeds!"
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
"Let all on earth worship and sing praise to you,
sing praise to your name!"
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
 
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 66:1-3a, 4-5, 6-7a
 
Psalm 66 is a hymn of praise and thanksgiving. In the first part, presented here, the psalmist praises God for his salvation, recalling the exodus from Egypt and the great signs he gave the people.
 
-------------------------------------------
Gospel: John 6:35-40
 
Jesus said to the crowds,
"I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst.
But I told you that although you have seen me,
you do not believe.
Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
For this is the will of my Father,
that everyone who sees the Son and believes in him
may have eternal life,
and I shall raise him on the last day."
-------------------------------------------
Commentary on Jn 6:35-40
 
St. John’s “Bread of Life” discourse continues with the repetition of the great eucharistic pronouncement – “I am the Bread of Life.” The Lord states that in spite of their lack of belief, his presence with them is part of God’s revelatory plan (“I came down from heaven not to do my own will but the will of the one who sent me”), and that all who come to believe in the Son of God, the Bread of Life, will be welcome (“I will not reject anyone who comes to me”).
 
"The Feeding Miracle is presented by the Evangelist as a sign of the gift by Jesus of the bread of life, through which a man may live and not die. The context within the chapter gives depth to this presentation. It is Passover season, with its associations of sacrifice, redemption, cultic meal, and eschatological deliverance. The people are looking for the return of the manna with the Messiah and the kingdom of God. Jesus, unlike Moses, gives the true bread from heaven, for with him comes the kingdom, and through him will come resurrection in the last day. All this suggests that the feeding miracle is understood as a celebration of the feast of the kingdom of God in the present, anticipating its continual celebration in the Church’s worship and its ultimate fulfillment in the last day." [4]
 
The selection concludes with the promise of eternal life for those who believe in Jesus, the Son of God. They will be raised with him in glory on the “last day.”
 
CCC: Jn 6:38 606, 2824; Jn 6:39-40 989, 1001; Jn 6:40 161, 994
-------------------------------------------
Reflection:
 
As we still marvel at the Easter event, Scripture from the Acts of the Apostles shows us how God’s plan moves ahead in unexpected ways. St. Stephen’s martyrdom at the hands of the Jewish community – enraged because Stephen, a Greek, had the audacity to tell them they did not understand Moses and how he pointed to Jesus as the Messiah – precipitates the first real attempt to blot out Christianity. The Hellenistic Christians are scattered and driven out of Jerusalem by the members of the Sanhedrin, headed up by the ultra-conservative Saul.
 
What took place next must have confounded the evil one, whose influence can be so clearly seen in these events. Instead of destroying the work the Son of God began, this scattering only served to provide the Good News with a broader audience. The apostles (unmolested probably because, as Hebrews, they did not represent a “foreign” threat) must have cheered when news of Philip’s success in Samaria reached them.
 
We look at the Gospel proclaimed today and see the message these displaced Christians took into the world. From the “Bread of Life” discourse we hear God’s promise and gift. The scattering Christians told anyone they stayed with, their friends, families, and even strangers, about the wonderful promise. Jesus had offered himself, not just for the Hebrews, but for all. It was he who came to fulfill all that God had told them through the Law and the Prophets. He was the sacrifice of atonement that threw open the gates of heaven, slammed shut when Adam and Eve first disobeyed God.
 
The Lord’s message was that, through the great love of God for all people, he would accept anyone who came to him. Jesus would not only accept them but extend to them the same promise he offered to all he had met before he rose from the dead and went back to his Father, our Father. He said, “[T]his is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day.”
 
The promise and the example of the early Church provide us with new zeal to take the message into the world as well. We rededicate ourselves to providing the invitation, to any we meet, to come to the Lord. He offers his love, and his body, the Bread of Life.
 
Pax

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[1] The picture is “The Entombment of St Stephen Martyr” by Juan de Juanes, c. 1560.
[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] Beasley-Murray, George R., John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, ©1999), 97–98.

Tuesday of the Third Week of Easter

(Optional Memorial for Saint Anselm, Bishop and Doctor of the Church)
 
Proper readings for the Memorial of St. Anselm
 
Biographical information about St. Anselm

“Eucharist in Fruit Wreath”
by Jan Davidsz. De Heem, 1648

 
Readings for Tuesday of the Third Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Acts 7:51—8:1a
 
Stephen said to the people, the elders, and the scribes:
"You stiff-necked people, uncircumcised in heart and ears,
you always oppose the Holy Spirit;
you are just like your ancestors.
Which of the prophets did your ancestors not persecute?
They put to death those who foretold the coming of the righteous one,
whose betrayers and murderers you have now become.
You received the law as transmitted by angels,
but you did not observe it."
 
When they heard this, they were infuriated,
and they ground their teeth at him.
But Stephen, filled with the Holy Spirit,
looked up intently to heaven and saw the glory of God
and Jesus standing at the right hand of God,
and Stephen said, "Behold, I see the heavens opened
and the Son of Man standing at the right hand of God."
But they cried out in a loud voice,
covered their ears, and rushed upon him together.
They threw him out of the city, and began to stone him.
The witnesses laid down their cloaks
at the feet of a young man named Saul.
As they were stoning Stephen, he called out,
"Lord Jesus, receive my spirit."
Then he fell to his knees and cried out in a loud voice,
"Lord, do not hold this sin against them";
and when he said this, he fell asleep.
 
Now Saul was consenting to his execution.
-------------------------------------------
Commentary on Acts 7:51—8:1a
 
St. Stephen is martyred for proclaiming Jesus Christ as God, which is considered blasphemy by the Sanhedrin. He is the first Christian martyr, stoned outside of Jerusalem with the consent of one of the representatives of the Sanhedrin (“The witnesses laid down their cloaks at the feet of a young man named Saul”) whom we know is later named St. Paul.
 
We note how St. Luke draws a parallel between the martyrdom of Stephen and the death of Jesus.  Both asked the Father to forgive their persecutors in their last moments (see Luke 23:34), and both called out to God to receive their spirit (see Luke 23:46).
 
CCC: Acts 7:52 597, 601; Acts 7:53 332; Acts 7:56 659; Acts 7:60 2635
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Responsorial Psalm: Psalm 31:3cd-4, 6 and 7b and 8a, 17 and 21ab
 
R. (6a) Into your hands, O Lord, I commend my spirit.
or:
R. Alleluia.
 
Be my rock of refuge,
a stronghold to give me safety.
You are my rock and my fortress;
for your name's sake you will lead and guide me.
R. Into your hands, O Lord, I commend my spirit.
or:
R. Alleluia.
 
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
My trust is in the LORD;
I will rejoice and be glad of your mercy.
R. Into your hands, O Lord, I commend my spirit.
or:
R. Alleluia.
 
Let your face shine upon your servant;
save me in your kindness.
You hide them in the shelter of your presence
from the plottings of men.
R. Into your hands, O Lord, I commend my spirit.
or:
R. Alleluia.
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Commentary on Ps 31:3cd-4, 6 and 7b and 8a, 17 and 21ab
 
Psalm 31 is an individual lament. The psalmist calls out to the Lord with confidence in God's salvation, in distress, as he is persecuted for being faithful: “Into your hands I commend my spirit” and “You hide them in the shelter of your presence from the plottings of men.”
 
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Gospel: John 6:30-35
 
The crowd said to Jesus:
"What sign can you do, that we may see and believe in you?
What can you do?
Our ancestors ate manna in the desert, as it is written:
 
He gave them bread from heaven to eat."
 
So Jesus said to them,
"Amen, amen, I say to you,
it was not Moses who gave the bread from heaven;
my Father gives you the true bread from heaven.
For the bread of God is that which comes down from heaven
and gives life to the world."
 
So they said to Jesus,
"Sir, give us this bread always."
Jesus said to them, "I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst."
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Commentary on Jn 6:30-35
 
Jesus continues the “Bread of Life” discourse. The people misunderstand and think Jesus is asking for faith in order to perform a sign (see also Mark 8:11, Matthew 16:1, and Luke 11:16). The Jews, in dialogue with Jesus, refer to the favor shown by God, as in the desert following the exodus, God showered manna upon the people. They quote Nehemiah 9:15, again seeking physical bread, when Jesus is offering the spiritual. In this selection St. John provides the most solemn of statements by Jesus, which are unambiguous statements about his real presence in the Eucharist: “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.” In this offer, Jesus provides sustenance for the spirit, while physical bread supports only the mortal body.
 
CCC: Jn 6 1338; Jn 6:26-58 2835; Jn 6:32 1094; Jn 6:33 423
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Reflection:
 
Deep into the Easter season, we are reminded of the Lord’s resurrection by the martyrdom of St. Stephen. We are also provided with one of the most moving passages in St. John’s Gospel, as the Lord tells us that we are called to be a “Eucharistic People.”  When we hear that call, as we must when we accept his body and blood, we must also ask ourselves what it means to be a people whose lives are bound up in God’s glorified body.
 
The Bread of Life is Jesus!  That is exactly what he says: “I am the bread of life.”  Acceptance of that offer has both an effect on those who accept it in faith, and an obligation based upon the gift given.
 
The grace we receive can be likened to a transfusion of blood to one who is in need. A transfusion to a patient in surgery, or to one injured in an accident, saves that person’s life.  There is no substitute for blood which carries life, air, and nourishment to each cell of the body.  Blood also carries away those things which would poison the body if they were allowed to remain.
 
In the same way the Eucharist brings life to each of us who accept it.  Not necessarily to the physical body, except as a consequence of faith which has the power to heal the body. No, the life most clearly provided is life of the soul, a joining to the supernatural body of the risen Christ, which is like physical blood that brings nourishment, and breathes life into us and washes away the poison of sin.
 
How much in awe we are of the sacrifice that placed this gift at our disposal?  As we celebrate this Easter of our joy, let us thank God without ceasing for the gift of this bread from heaven which brings us life in the next world and hope in this one.
 
Pax
 

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[1] The icon is “Eucharist in Fruit Wreath” by Jan Davidsz. De Heem, 1648.
[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.

Monday of the Third Week of Easter

“The Sermon of St Stephen”
by Vittore Carpaccio 1514

Readings for Monday of the Third Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 6:8-15
 
Stephen, filled with grace and power,
was working great wonders and signs among the people.
Certain members of the so-called Synagogue of Freedmen,
Cyreneans, and Alexandrians,
and people from Cilicia and Asia,
came forward and debated with Stephen,
but they could not withstand the wisdom and the Spirit with which he spoke.
Then they instigated some men to say,
"We have heard him speaking blasphemous words
against Moses and God."
They stirred up the people, the elders, and the scribes,
accosted him, seized him,
and brought him before the Sanhedrin.
They presented false witnesses who testified,
"This man never stops saying things against this holy place and the law.
For we have heard him claim
that this Jesus the Nazorean will destroy this place
and change the customs that Moses handed down to us."
All those who sat in the Sanhedrin looked intently at him
and saw that his face was like the face of an angel.
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Commentary on Acts 6:8-15
 
The first deacon, St. Stephen, through his zeal had angered the Jewish community in Jerusalem (as if the apostles were not enough). The witnesses testified that Stephen placed Jesus above Moses which was, in fact, true and there would have been no defense possible. There were two other charges: Stephen also disputed the centrality of the temple (“saying things against this holy place “), including its destruction. He also reminded them that through Jesus’ revelation, Mosaic customs would be transformed. With the introduction of false witnesses, St. Luke draws a parallel between St. Stephen and the fate of Jesus in the hands of the Sanhedrin.
 
“Luke deliberately portrays these events in terms that recall the trial and death of Jesus. Parallels include testimony from false witnesses (6:13: Matthew 26:60), reports that Jesus would destroy the Temple (6:14: Matthew 26:61). Visions of the Son of man in heaven (7:56: Luke 22:69), prayers of surrender to God (7:59: Luke 23:46), and petitions of forgiveness for executioners (7:60: Luke 23:34).” [4]
 
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Responsorial Psalm: Psalm 119:23-24, 26-27, 29-30
 
R. (1ab) Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
 
Though princes meet and talk against me,
your servant meditates on your statutes.
Yes, your decrees are my delight;
they are my counselors.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
 
I declared my ways, and you answered me;
teach me your statutes.
Make me understand the way of your precepts,
and I will meditate on your wondrous deeds.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
 
Remove from me the way of falsehood,
and favor me with your law.
The way of truth I have chosen;
I have set your ordinances before me.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
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Commentary on Ps 119:23-24, 26-27, 29-30
 
This psalm extols those who follow the Law of Moses. The response praises those who are steadfast in its observance. Psalm 119 takes the form of an acrostic poem. Each of the eight verses of the first strophe begins with the first letter of the Hebrew alphabet (aleph). Each verse of the second strophe begins with the second letter (beth) and so on. The psalm is one of the longest, and while its genre is somewhat mixed between wisdom, hymn, and lament, the entire work is in praise of the law. In this instance, that is ironic; in the reading from Acts, St. Stephen has just pointed to the fact that Jesus redefines Mosaic Law.
 
CCC: Ps119:30 2465
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Gospel: John 6:22-29
 
[After Jesus had fed the five thousand men, his disciples saw him walking on the sea.]
The next day, the crowd that remained across the sea
saw that there had been only one boat there,
and that Jesus had not gone along with his disciples in the boat,
but only his disciples had left.
Other boats came from Tiberias
near the place where they had eaten the bread
when the Lord gave thanks.
When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him,
"Rabbi, when did you get here?"
Jesus answered them and said,
"Amen, amen, I say to you, you are looking for me
not because you saw signs
but because you ate the loaves and were filled.
Do not work for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal."
So they said to him,
"What can we do to accomplish the works of God?"
Jesus answered and said to them,
"This is the work of God, that you believe in the one he sent."
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Commentary on Jn 6:22-29
 
This dialogue with the people begins St. John’s great discourse on the bread of life. In this selection Jesus begins by telling the crowd, which had just been witness to the feeding of the multitude with the barley loaves, that they should focus on spiritual food rather than filling their stomachs. The use of the word “bread” in this entire section is a metaphor for “doctrine.” His reference here is that through their belief in him as the Son of God, they are doing God’s will.
 
For on him the Father, God, has set his seal. "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally, which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" (St. Thomas Aquinas "Commentary on St. John, in loc.").
 
CCC: Jn 6 1338; Jn 6:26-58 2835
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Reflection:
 
The Acts of the Apostles speaks of the ministry of St. Stephen, the first deacon (and first martyr of the Church). He is doing more than he was ordained to do if you will remember earlier. His initial call was to make sure the widows and orphans of the Greek Christians were getting what they needed. Yet, here he is, filled with grace and power, working great wonders and signs among the people. It is instructive that the actions he performed on behalf of those widows and orphans should feed his spirit and cause him to appear suddenly, filled with the Spirit, performing signs among the people.
 
As we have seen in other parts of Scripture, Christians must believe that faith without action is empty. “For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.  He sees himself, then goes off and promptly forgets what he looked like.” (James 1: 23-24)  We believe that true faith must manifest itself in the world through the actions of believing individuals and a believing community.  These actions not only do good things for others, but also proclaim our belief in the Father.  We are instructed to do this by Christ in St. John’s Gospel as he tells us: “This is the work of God, that you believe in the one he sent.”
 
As we see in St. Stephen, deep faith in Christ, coupled with the gift of the Holy Spirit, is a powerful thing. It cannot be hidden or contained. It must shine forth in various ways. In many cases, the person in whom this Spirit resides, and in whom it shines out, does not even realize that they are a beacon.
 
Discerning what God wants us to do and be is a lifelong process. Many holy people have recommended that if we do the simple, inwardly focused, building of our own faith, those actions which glorify the Father naturally result.
 
Just in case a person new to the faith reads these words and thinks, “Gosh, that’s easy enough,” watch carefully what happens next to St. Stephen. There are people in his story that do not appreciate what he is doing and saying, even if it is coming from God. Like our Lord, all but one of the apostles discovers that being filled with faith is not a safe road for our earthly bodies.
 
Pax
 
Please pray for the repose of the soul of Esther Ruth Miles. (1925-2008)
 

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[1] The picture used is “The Sermon of St Stephen” by Vittore Carpaccio 1514.
[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] Ignatius Catholic Study Bible, Old and New Testament (Ignatius Press, © 2024, San Francisco, CA), 1945.