Third Sunday of Easter

Catechism Links [1]
CCC 642-644, 857, 995-996: the Apostles and disciples as witnesses of the Resurrection
CCC 553, 641, 881, 1429: the risen Christ and Peter
CCC 1090, 1137-1139, 1326: the heavenly liturgy

“The Denial of St Peter “
by Gerrit van Honthorst, 1622-24

 
Readings or the Third Sunday of Easter [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Acts 5:27-32, 40b-41
 
When the captain and 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.”
 
The Sanhedrin ordered the apostles
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.
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Commentary on Acts 5:27-32, 40b-41
 
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”).
 
While we do not hear the rationale from Gamaliel (St.Paul’s mentor) that killing the Apostles would serve no useful purpose (Acts 5:34-39), and we do not hear that they are scourged (Acts 5:40a), we pick up the tale of the Apostles after they were beaten.
 
Gamaliel was indeed wise, recognizing that, even before it formally existed, the blood of martyrs is seed for new members of the Church. Indeed, 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.”)
 
CCC: Acts 5:28 597; Acts 5:29 450, 2242, 2256; Acts 5:30 597; Acts 5:41 432
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Responsorial Psalm: Psalm 30:2, 4, 5-6, 11-12, 13
 
R. (2a) I will praise you, Lord, for you have rescued me.
or:
R. Alleluia.
 
I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.
R. I will praise you, Lord, for you have rescued me.
or:
R. Alleluia.
 
Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.
R. I will praise you, Lord, for you have rescued me.
or:
R. Alleluia.
 
Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.
R. I will praise you, Lord, for you have rescued me.
or:
R. Alleluia.
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Commentary on Ps 30:2, 4, 5-6, 11-12, 13
 
This song of thanksgiving highlights the theme that God intervenes for his faithful.  While the psalm remembers the Diaspora and Israel’s deliverance, we see it also refers to Christ’s saving mission.
 
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Reading II: Revelation 5:11-14
 
I, John, looked and heard the voices of many angels
who surrounded the throne
and the living creatures and the elders.
They were countless in number, and they cried out in a loud voice:
“Worthy is the Lamb that was slain
to receive power and riches, wisdom and strength,
honor and glory and blessing.”
Then I heard every creature in heaven and on earth
and under the earth and in the sea,
everything in the universe, cry out:
“To the one who sits on the throne and to the Lamb
be blessing and honor, glory and might,
forever and ever.”
The four living creatures answered, “Amen, “
and the elders fell down and worshiped.
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Commentary on Rev 5:11-14
 
The profuse adoration and praise for the Lamb is referring to an earlier question. The chapter begins with: "Who is worthy to open the scroll and break its seals?" (referring to God’s scroll fixed with seven seals). The scroll in this case represents God’s plan for salvation. The angels, who act as an honor guard, reply listing all (seven) of those blessings which apply to God. So the response we hear in our Scripture today answers that question: “Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing."
 
CCC: Rv 5:9-14 2642; Rv 5:9-10 1546; Rv 5:13 449, 2855
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Gospel:
Longer Form: John 21:1-19
 
At that time, Jesus revealed himself again to his disciples at the Sea of Tiberias.
He revealed himself in this way.
Together were Simon Peter, Thomas called Didymus,
Nathanael from Cana in Galilee,
Zebedee’s sons, and two others of his disciples.
Simon Peter said to them, “I am going fishing.”
They said to him, “We also will come with you.”
So they went out and got into the boat,
but that night they caught nothing.
When it was already dawn, Jesus was standing on the shore;
but the disciples did not realize that it was Jesus.
Jesus said to them, “Children, have you caught anything to eat?”
They answered him, “No.”
So he said to them, “Cast the net over the right side of the boat
and you will find something.”
So they cast it, and were not able to pull it in
because of the number of fish.
So the disciple whom Jesus loved said to Peter, “It is the Lord.”
When Simon Peter heard that it was the Lord,
he tucked in his garment, for he was lightly clad,
and jumped into the sea.
The other disciples came in the boat,
for they were not far from shore, only about a hundred yards,
dragging the net with the fish.
When they climbed out on shore,
they saw a charcoal fire with fish on it and bread.
Jesus said to them, “Bring some of the fish you just caught.”
So Simon Peter went over and dragged the net ashore
full of one hundred fifty-three large fish.
Even though there were so many, the net was not torn.
Jesus said to them, “Come, have breakfast.”
And none of the disciples dared to ask him, “Who are you?”
because they realized it was the Lord.
Jesus came over and took the bread and gave it to them,
and in like manner the fish.
This was now the third time Jesus was revealed to his disciples
after being raised from the dead.
When they had finished breakfast, Jesus said to Simon Peter,
“Simon, son of John, do you love me more than these?”
Simon Peter answered him, “Yes, Lord, you know that I love you.”
Jesus said to him, “Feed my lambs.”
He then said to Simon Peter a second time,
“Simon, son of John, do you love me?”
Simon Peter answered him, “Yes, Lord, you know that I love you.”
Jesus said to him, “Tend my sheep.”
Jesus said to him the third time,
“Simon, son of John, do you love me?”
Peter was distressed that Jesus had said to him a third time,
“Do you love me?” and he said to him,
“Lord, you know everything; you know that I love you.”
Jesus said to him, “Feed my sheep.
Amen, amen, I say to you, when you were younger,
you used to dress yourself and go where you wanted;
but when you grow old, you will stretch out your hands,
and someone else will dress you
and lead you where you do not want to go.”
He said this signifying by what kind of death he would glorify God.
And when he had said this, he said to him, “Follow me.”
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Commentary on Jn 21:1-19
 
The Gospel from St. John gives us the Lord’s third appearance to the disciples. Again, he is not at first recognized. In typical Johannine fashion, the first to recognize the Lord was the disciple whom Jesus loved, presumed to be St. John himself.
 
Without the Lord being present, they have caught no fish.  Jesus tells them where to cast the net and, indeed, they net a great number of fish (153 probably symbolic of universal mission of the Church - the total species of fish known at the time or the sum of numbers from 1-17). Peter is so excited he jumps in and swims to shore, discovering Jesus with a fish already cooking and bread, a eucharistic reference. When they are joined by the other disciples, they were so overawed that they could not even speak. Then the Lord broke the bread.
 
Following the revelation story above, Jesus focuses on Peter, making sure he understands his role in the foundation of the Church. The triple confession of Peter reverses his earlier denials of the Lord on the night of the passion (John 18: 16, 25, 27). This is also a key passage, identified by the Church as Christ’s post-resurrection assignment of Peter to be the shepherd of the Church, essentially establishing the beginning of apostolic succession.
 
CCC: Jn 21:4 645, 645, 659; Jn 21:7 448, 645; Jn 21:9 645; Jn 21:12 1166; Jn 21:13-15 645; Jn 21:15-17 553, 881, 1429, 1551; Jn 21:18-19 618
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Or
Shorter Form: John 21:1-14
 
At that time, Jesus revealed himself to his disciples at the Sea of Tiberias.
He revealed himself in this way.
Together were Simon Peter, Thomas called Didymus,
Nathanael from Cana in Galilee,
Zebedee’s sons, and two others of his disciples.
Simon Peter said to them, “ am going fishing.”
They said to him, “e also will come with you.”
So they went out and got into the boat,
but that night they caught nothing.
When it was already dawn, Jesus was standing on the shore;
but the disciples did not realize that it was Jesus.
Jesus said to them, “Children, have you caught anything to eat?”
They answered him, “No.”
So he said to them, “Cast the net over the right side of the boat
 
and you will find something.”
So they cast it, and were not able to pull it in
because of the number of fish.
So the disciple whom Jesus loved said to Peter, “(It is the Lord.”
When Simon Peter heard that it was the Lord,
he tucked in his garment, for he was lightly clad,
and jumped into the sea.
The other disciples came in the boat,
for they were not far from shore, only about a hundred yards,
dragging the net with the fish.
When they climbed out on shore,
they saw a charcoal fire with fish on it and bread.
Jesus said to them, “Bring some of the fish you just caught.”
So Simon Peter went over and dragged the net ashore
full of one hundred fifty-three large fish.
Even though there were so many, the net was not torn.
Jesus said to them, “Come, have breakfast.”
And none of the disciples dared to ask him, “Who are you?”
because they realized it was the Lord.
Jesus came over and took the bread and gave it to them,
and in like manner the fish.
This was now the third time Jesus was revealed to his disciples
after being raised from the dead.
-------------------------------------------
Commentary on Jn 21:1-14
 
In this shorter form, the focus is on Christ’s third appearance and his revelation as newly resurrected. The reference: “This was now the third time Jesus was revealed to his disciples after being raised from the dead,” may have a deeper meaning in Hebrew as we know that in order to express the most complete form of a word it was repeated three times (i.e. rather than holy, holier, holiest the word was repeated “holy, holy, holy”). With his third appearance in St. John’s Gospel, Christ revealed himself completely to the disciples. This is coupled in the longer form with St. Peter’s three affirmations of love for the Lord, presumably to atone for his three-fold denial in the courtyard. (John 18: 16, 25, 27)
 
CCC: Jn 21:4 645, 645, 659; Jn 21:7 448, 645; Jn 21:9 645; Jn 21:12 1166; Jn 21:13-15 645
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Reflection:
 
As we begin our third week of Easter, we are reminded just how far we have come.  In the Gospel we find Peter, who had just flung himself into the water to get to Jesus quickly, confronted by the Lord: "Simon, son of John, do you love me?" 
 
What must Peter have thought?  Scripture gives us a clue.  We recall that the night Jesus was betrayed, Peter was asked three times if he was one of the Lord’s followers.  Three times Peter denied he even knew Jesus.  Now, probably filled with guilt, Peter is asked three times if he loves the Lord.
 
Then comes the mission, the mission that Jesus had for Peter almost from the beginning: "Tend my sheep."  Peter, a fisherman, was to become a shepherd.  And we understand instantly who the sheep are within this metaphor, it is the flock of the Christian faithful, the Church.
 
And what would we say and hear from Jesus under the same circumstances?  We, who by our words and actions have denied the Lord many times, what would we say if Jesus asked: “Do you love me?”  We would say, “Yes Lord, I love you.”  And what would he ask of us? 
 
That is not a question we will answer here, it is the question we ponder.  What does the Lord want from us?  Upon St. Peter the Lord placed a tremendous burden, to shepherd the Church through its infant years, years when first the Sanhedrin and then the Romans would try to destroy it.  But what does the Lord want from us?
 
Pax
 
In other years on May 1^st: Optional Memorial for Saint Joseph the Worker

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[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 “The Denial of St Peter “ by Gerrit van Honthorst, 1622-24.
[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.

Saturday of the Second Week of Easter

(Optional Memorial for Saint Pius V, Pope, Religious)

 
Proper readings for the Memorial of St. Pius V

Biographical information about St. Pius V

“St. Stephen is Consecrated Deacon” (detail)
by Vittore Carpaccio, 1511

 
Readings for Saturday of the Second Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
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.
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Commentary on Acts 6:1-7
 
This account from Acts 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.”) [4]
 
CCC: Acts 6:6 2632; Acts 6:7 595, 1569
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Responsorial Psalm: Psalm 33:1-2, 4-5, 18-19
 
R. (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
Exult, you just, in the Lord;
praise from the upright is fitting.
Give thanks to the Lord on the harp;
with the ten-stringed lyre chant his praises.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
 
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 33:1-2, 4-5, 18-19
 
Psalm 33 is a hymn of praise. In these strophes, we hear the note of thanksgiving for God’s salvation and complete faith in God’s mercy. The final strophe (v. 18-19) hearkens to a time of great tribulation where the Lord’s saving hand was clearly seen. (“The eyes of the Lord are upon those who fear him, upon those who hope for his kindness.”) This song also can also be applied to the virtue of the seven deacons  (See Acts 6:1-7 and 1 Timothy 3:12-13 "Upright is the word of the Lord, and all his works are trustworthy”).
 
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Gospel: John 6:16-21
 
When it was evening, the disciples of Jesus went down to the sea,
embarked in a boat, and went across the sea to Capernaum.
It had already grown dark, and Jesus had not yet come to them.
The sea was stirred up because a strong wind was blowing.
When they had rowed about three or four miles,
they saw Jesus walking on the sea and coming near the boat,
and they began to be afraid.
But he said to them, “It is I. Do not be afraid.”
They wanted to take him into the boat,
but the boat immediately arrived at the shore to which they were heading.
-------------------------------------------
Commentary on Jn 6:16-21
 
This is the fifth sign of Jesus’ identity as the Son of God from John’s Gospel. We see Jesus sharing God’s power (see also Job 9:8). The disciples are in a boat at night and the sea is up (“The sea was stirred up because a strong wind was blowing”). They were clearly frightened by their situation.  We recall that a good number of the disciples were professional sailors (fishermen), so the storm being described must have been very severe.  The Lord appeared to them, walking on the water and said: “It is I, Do not be afraid.” Immediately they were relieved and wanted to take him aboard but before they could do so they arrived at their destination.
 
CCC: Jn 6 1338
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Reflection:
 
We have choices again today as to which part of Scripture we reflect upon.  While the story from the Gospel is compelling because of all the neat metaphors built into the story (the disciples’ fear and how the Lord’s presence calmed them; their need to bring him into the boat; the Lord’s identity revealed as he assumed power reserved to the Father), the deacon must address the reading from Acts.
 
In the passage proclaimed today from the Acts of the Apostles an important event is defined in Scripture.  Most biblical and Church scholars agree that the appointment of the seven Hellenists represents the establishment of the Order of Deacons (the diaconate) in the Christian community.
 
St. Timothy later fleshes out the selection criteria for deacons (1 Timothy 3:12-13), but here the Apostles select these men to provide service to the community.  They pray over them and impose hands upon them, calling them pointedly to service.
 
Since the modern permanent diaconate was reestablished at the Second Vatican Council, the diaconate has grown faster and in different ways than was anticipated in Sacrum Diaconatus Ordinem.  Permanent deacons are, for the most part, now widely accepted as the “servant clergy” they were intended to be.  There are some notable exceptions.  Unless I missed something, the Knights of Columbus still do not recognize deacons as clergy at the national level, and many of the older religious orders are still in denial, seeing the permanent diaconate as some sort of lay apostolate with delusions of grandeur. But the true servant finds these kinds of push-backs a grace from God.  They remind him that what he does in ministry, for God’s greater glory, sets him on the proper course, in the footsteps of his Savior who was also not always held in high esteem. And, as we will see later in the story of St. Stephen, deacons should not expect an easy road.
 
St. Paul says it best in his First Letter to the Corinthians: “There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone.” (1 Corinthians 12:4-6) Perhaps what we need to remember most is that Christ came to serve all mankind, and that service was not intended to generate honor for those who serve, but for the God in whose name that service was done.  If we can keep that squarely in focus, we will be with him who died as his final service to us.
 
Pax
 

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[1] The Picture is “St. Stephen is Consecrated Deacon” (detail) by Vittore Carpaccio, 1511.
[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] CCC 1288.

Memorial of Saint Catherine of Siena, Virgin and Doctor of the Church

Proper readings for the Memorial of St. Catherine of Siena
 
Biographical information about St. Catherine of Siena

"The Ecstasy of St Catherine of Siena" 
by Pompeo Batoni, 1743

 
Readings for Friday of the Second Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
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 with 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 had 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.”)
 
CCC: Acts 5:41 432
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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
 
Psalm 27 is an individual lament. Here, the singer expresses faith in God, who is the refuge of the faithful, longing to find ultimate safety and the bounty of God’s heavenly kingdom. This passage from the psalm captures the two major themes: hope in God’s mercy, and complete trust in his goodness. In these strophes, David longs for the Lord’s protection and the gift of life which flows from God's 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 6:34-44, Luke 9:10-17, Matthew 14:13-21 and Matthew 15:32-39) in most details.
 
We see in this passage the strong reference to the Eucharist as well as a demonstration of God’s great love and mercy. 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. This implied that the people were immediately aware of the great sign he had facilitated.
 
CCC: Jn 6 1338; Jn 6:5-15 549; Jn 6:15 439, 559
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Reflection:
 
We are most struck today 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 came 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.  The Sanhedrin had told the Apostles to stop, and they did not.  They threw a couple of them in prison, and those imprisoned somehow got free of a locked and guarded cell.  There was fear mixed with the anger. The Sanhedrin felt they were being disobeyed, having their authority flouted.
 
Standing in front of the Sanhedrin, 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 (St. Paul’s mentor and teacher).  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; how incredible the working of the Holy Spirit! We pray that the Lord come into this time of strife and do amazing things as well.
 
Pax

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[1] The picture used is "The Ecstasy of St Catherine of Siena"  by Pompeo Batoni, 1743.
[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 re-publication is not authorized by USCCB and is for private use only.

Thursday of the Second Week of Easter

(Optional Memorial for Saint Peter Chanel, Priest and Martyr)
Proper readings for the Memorial of St. Peter Chanel
Biographical information about St. Peter Chanel
 
Or
 
(Optional Memorial for Saint Louis Grignion de Montfort, Priest)
Proper readings for the Memorial of St. Louis Grignion de Montfort
Biographical information about St. Louis Grignion de Montfort
 

“Dispute before Sanhedrin”
by Fra Angelico, 1447-49

Readings for Thursday of the Second Week of Easter [1]
 
Readings from the Jerusalem Bible [2]
 
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 spreading the cult of Jesus, to seeking their death in accordance with Mosaic Law on blasphemy (Deuteronomy 13:6-10). The Apostles seem to be following the path that their Savior had walked.
 
CCC: Acts 5:28 597; Acts 5:29 450, 2242, 2256; Acts 5:30 597
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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.
-------------------------------------------
Commentary on Ps 34:2 and 9, 17-18, 19-20
 
The psalm and response offer 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. ("The LORD confronts the evildoers, to destroy remembrance of them from the earth.") The psalmist calls out to the poor in spirit inviting them to trust in God's mercy and consolation.
 
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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.
-------------------------------------------
Commentary on Jn 3:31-36
 
This selection draws a parallel with vv. 16-21 of the discourse with Nicodemus. It is almost a reflection by the Gospel writer on the preceding dialogue and monologue. The Lord is, in no uncertain terms, telling the community 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 God's authority given to him 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.”
 
CCC: Jn 3:34 504, 690, 1286; Jn 3:36 161
-------------------------------------------
Reflection:
 
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 Jesus’ monologue following the acknowledgment of St. John the Baptist that "He must become greater; I must become less" (the event that immediately preceded the selection just proclaimed). 
 
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 on the nature of God and his Only Begotten Son.  The man has either been struggling with issues (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). (For those interested in this topic, there was an excellent piece published in the Blog – Parishable Items)
 
The point is this, that when the reformation took place in the 15^th 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. Having discarded Church authority, they then decided to throw out the Canon of Sacred Scripture (the contents of the Bible established in the 2^nd and 3^rd centuries) as well, adopting their own, leaving the books of the “Apocrypha” in the dust.
 
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 20^th 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. It could also be likened to a photograph that was copied, and then the copy copied, and so on, losing some resolution each time until the image was almost unrecognizable.
 
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, whose essence is also present in the Eucharist we hope soon to share.
 
Pax

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[1] The picture used is “Dispute before Sanhedrin” by Fra Angelico, 1447-49.
[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.