Wednesday of the Fifth Week of Easter

“The Virgin of the Grapes”
by Pierre Mignaro, 1640’s

Readings for Wednesday of the Fifth Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 15:1-6
 
Some who had come down from Judea were instructing the brothers,
"Unless you are circumcised according to the Mosaic practice,
you cannot be saved."
Because there arose no little dissension and debate
by Paul and Barnabas with them,
it was decided that Paul, Barnabas, and some of the others
should go up to Jerusalem to the Apostles and presbyters
about this question.
They were sent on their journey by the Church,
and passed through Phoenicia and Samaria
telling of the conversion of the Gentiles,
and brought great joy to all the brethren.
When they arrived in Jerusalem,
they were welcomed by the Church,
as well as by the Apostles and the presbyters,
and they reported what God had done with them.
But some from the party of the Pharisees who had become believers
stood up and said, "It is necessary to circumcise them
and direct them to observe the Mosaic law."
 
The Apostles and the presbyters met together to see about this matter.
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Commentary on Acts 15:1-6
 
In this passage we see the issue being raised: should the Gentile Christians be required to follow all Hebrew law (as Jesus and his disciples did)? The practice they are debating is circumcision.  The question is, should the male Gentiles be required to be circumcised? The disagreement over this question was serious enough to send Paul and Barnabas back to Jerusalem where we hear the debate continue.
 
This event helps us understand how teaching in the early church was kept consistent. Peter and the apostles were the authority. On important questions of the faith, they were the ones who made decisions. Local presbyters did not.
 
CCC: Acts 15:5 595
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Responsorial Psalm: Psalm 122:1-2, 3-4ab, 4cd-5
 
R. (see 1) Let us go rejoicing to the house of the Lord.
or:
R. Alleluia.
 
I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
or:
R. Alleluia.
 
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
or:
R. Alleluia.
 
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
or:
R. Alleluia.
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Commentary on Ps 122:1-2, 3-4ab, 4cd-5
 
Psalm 122 is a song of thanksgiving centered upon returning to the temple in Jerusalem. (Mosaic Law required such a trip three times in an individual's life.) The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom. There the Lord sits in judgment.
 
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Gospel: John 15:1-8
 
Jesus said to his disciples:
"I am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit,
and everyone that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you.
Just as a branch cannot bear fruit on its own
unless it remains on the vine,
so neither can you unless you remain in me.
I am the vine, you are the branches.
Whoever remains in me and I in him will bear much fruit,
because without me you can do nothing.
Anyone who does not remain in me
will be thrown out like a branch and wither;
people will gather them and throw them into a fire
and they will be burned.
If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you.
By this is my Father glorified,
that you bear much fruit and become my disciples."
-------------------------------------------
Commentary on Jn 15:1-8
 
This selection begins the discourse on the vine and the branches – really a monologue on the union with Jesus. It is part of Jesus’ farewell speech. The familiar theme of the vineyard and the vines is used which has imagery in common with Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1, the identification of the vine as the Son of Man in Psalm 80:15 and wisdom's description of herself as a vine in Sirach 24:17. This monologue becomes a unifying tie that pulls the entire farewell speech together.
 
CCC: Jn 15:1-17 1108; Jn 15:1-5 755; Jn 15:1-4 1988; Jn 15:3 517; Jn 15:4-5  787; Jn 15:5 308, 737, 859, 864, 1694, 2074, 2732; Jn 15:7 2615; Jn 15:8 737
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Reflection:
 
The theme of unification of Christians is strongly portrayed today. First, we hear of Paul and Barnabas returning to Jerusalem to resolve an important issue within the infant Church. Rather than making an authoritative statement and thereby risk dividing the community (remember, this debate was started because other Jews from Judea had come to join their brethren), they brought this question before the apostles, prefiguring the later conciliar structure.
 
While they did not have full authority to speak for the disciples, Paul and Barnabas, who were sent by Peter and the other disciples, had undoubtedly been instructed by them. Barnabas may have even been an eyewitness to the Lord’s Passion. It is then critical that Paul and Barnabas act as they did, getting a consensus from the common authority. It also gives them a chance to reinforce the message they had seeded along the way. In this case, the vine had grown rapidly and sent off many branches.
 
In the second instance, the Lord’s monologue in his farewell speech to the disciples is also speaking of the unity the disciples must foster. He tells them in clear words: “Remain in me, as I remain in you.” Here we leap to an understanding of Jesus’ presence in the Eucharist. From the vine’s fruit comes wine, and the wine becomes the blood, and the blood remains in us as we remain in him.
 
The picture painted is one of concentric circles. The outer circle is the unity of the Church, and the inner circle is our individual unity with Christ. Like rays shining out from a central light, the inner circle, that is the individual members, supports the outer circle (the Church) against all challenges that might break it apart. Imagery aside, our personal relationship with the Lord is bound up with his universal relationship with the Church. With her we remain in him.
 
Pax

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[1] The picture used is “The Virgin of the Grapes” by Pierre Mignaro, 1640’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.

Tuesday of the Fifth Week of Easter

“Peace”
by Théodore Chassériau, 1844-48

Readings for Tuesday of the Fifth Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Acts 14:19-28
 
In those days, some Jews from Antioch and Iconium
arrived and won over the crowds.
They stoned Paul and dragged him out of the city,
supposing that he was dead.
But when the disciples gathered around him,
he got up and entered the city.
On the following day he left with Barnabas for Derbe. 
 
After they had proclaimed the good news to that city
and made a considerable number of disciples,
they returned to Lystra and to Iconium and to Antioch.
They strengthened the spirits of the disciples
and exhorted them to persevere in the faith, saying,
"It is necessary for us to undergo many hardships
to enter the Kingdom of God."
They appointed presbyters for them in each Church and,
with prayer and fasting, commended them to the Lord
in whom they had put their faith.
Then they traveled through Pisidia and reached Pamphylia.
After proclaiming the word at Perga they went down to Attalia.
From there they sailed to Antioch,
where they had been commended to the grace of God
for the work they had now accomplished.
And when they arrived, they called the Church together
and reported what God had done with them
and how he had opened the door of faith to the Gentiles.
Then they spent no little time with the disciples.
-------------------------------------------
Commentary on Acts 14:19-28
 
This selection recounts the first missionary journey of Paul and Barnabas. It describes the model of how the church was built. Persecution drives further expansion of the church to another town. Paul and Barnabas would enter a region and proclaim the Good News. They would then identify leaders among the converted, entrust the word to them and then move on having accomplished the establishment of a foothold among the Gentiles. (See also 1 Corinthians 16:9 and 2 Corinthians 2:12.)
 
CCC: Acts 14:22 556, 2847
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Responsorial Psalm: Psalm 145:10-11, 12-13ab, 21
 
R. (see 12) Your friends make known, O Lord, the glorious splendor of your kingdom.
or:
R. Alleluia.
 
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. Your friends make known, O Lord, the glorious splendor of your kingdom.
or:
R. Alleluia.
 
Making known to men your might
and the glorious splendor of your kingdom.
Your kingdom is a kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your kingdom.
or:
R. Alleluia.
 
May my mouth speak the praise of the LORD,
and may all flesh bless his holy name forever and ever.
R. Your friends make known, O Lord, the glorious splendor of your kingdom.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 145:10-11, 12-13ab, 21
 
Psalm 145 is a hymn of praise and thanksgiving. The psalmist exhorts the faithful to give thanks and praise to God with their works as well as their worship. The Lord deserves absolute and complete dedication from his chosen ones. “May my mouth speak the praise of the Lord, and may all flesh bless his holy name forever and ever.”
 
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Gospel: John 14:27-31a
 
Jesus said to his disciples:
"Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid.
You heard me tell you,
'I am going away and I will come back to you.'
If you loved me,
you would rejoice that I am going to the Father;
for the Father is greater than I.
And now I have told you this before it happens,
so that when it happens you may believe.
I will no longer speak much with you,
for the ruler of the world is coming.
He has no power over me,
but the world must know that I love the Father
and that I do just as the Father has commanded me."
-------------------------------------------
Commentary on Jn 14:27-31a
 
In this passage Jesus continues his monologue to the disciples at the Last Supper. They are afraid because of what he has told them and now he calms their fears. “Peace I leave with you, my peace I give to you.” He explains once more that he is returning to the Father so that the world might know his love for God and his faithfulness to the Father’s will.
 
“On our Lord's lips this common greeting [peace] acquires its deepest meaning; peace is one of the great messianic gifts (cf. Isaiah 9:7; 48:18; Micah 5:5; Matthew 10:22; Luke 2:14; 19:38). The peace which Jesus gives us completely transcends the peace of the world, which can be superficial and misleading and compatible with injustice. The peace of Christ is, above all, reconciliation with God and reconciliation of men with one another; it is one of the fruits of the Holy Spirit (cf. Galatians 5:22-23); it is 'serenity of mind, tranquility of soul, simplicity of heart, a bond of love, a union of charity: no one can inherit God if he does not keep His testament of peace, or live in unity with Christ if he is separated from Christianity' (St. Augustine, ‘De Verbis Domini Serm.’, 58).”[4]
 
CCC: Jn 14:30 1851, 2853; Jn 14:31 606
-------------------------------------------
Reflection:
 
“Peace I leave with you; my peace I give to you.” There were three great gifts left to us by Jesus. In this Gospel, we hear the first one – peace. The other two are his great sacrifice, which took with it our sins, and finally the gift we look forward to in just a few weeks, the gift of the Holy Spirit. Today we try to accept the “peace” he left us.
 
We try to accept his peace because it is not offered as the world offers. The peace of Christ comes only with faith, hope, and trust. It is said that a child’s ability to have faith in God is completely formed by the time that child is two years old. That statement, made by recognized authorities in the psychological field, is made because, in those first two years, the child has perfect trust and faith in its parents who love and nurture it. If that faith and trust is not there in their first two years, the child cannot find it in God later in life.
 
We try to reach back into our innocent memories to accept the peace of Christ. Like children, he calls us to place our faith in him. We must find that place in our hearts where there is complete confidence that he is with us. Like a small child, he has taken us by the hand and leads us down right paths, safe from any harm in that inmost place. How difficult it is to accept the peace of Christ. We look around and see all the turmoil the world casts our way.
 
As difficult as it is to find the peace of Christ, we cannot see our path clearly unless we try to accept it. The analogy has been made by Diadochus of Photice (fifth century mystic and bishop) in his Treatise on Spiritual Perfection:
 
“Therefore, we must maintain great stillness of mind, even in the midst of our struggles. We shall then be able to distinguish between the different types of thoughts that come to us: those that are good, those sent by God, we will treasure in our memory; those that are evil and inspired by the devil we will reject.
 
"A comparison with the sea may help us. A tranquil sea allows the fisherman to gaze right to its depths. No fish can hide there and escape his sight. The stormy sea, however, becomes murky when it is agitated by the winds. The very depths that it revealed in its placidness, the sea now hides. The skills of the fisherman are useless.”
 
The peace of Christ is found in the stillness of mind to which Diadochus refers. Today let us try to find that place in our hearts, a place embodied in the Bread of Life, the grace Christ gives us in his second gift, the gift of his sacrifice.
 
Pax

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[1] The picture is “Peace” by Théodore Chassériau, 1844-48.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 661.

Monday of the Fifth Week of Easter

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

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

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

Fifth Sunday of Easter

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

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

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

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

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