Wednesday of the Fifth Week of Easter

(Optional Memorial for Saint Joseph the Worker)
 
Proper readings for the Memorial of St. Joseph the Worker
 
Biographical information for St. Joseph the Worker

“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.
-------------------------------------------
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
-------------------------------------------
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.
-------------------------------------------
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.
 
-------------------------------------------
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
-------------------------------------------
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
 

---

[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

Optional Memorial for Saint Pius V, Pope, Religious

 
Proper readings for the Memorial of St. Pius V
Biographical information for St. Pius V

“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
-------------------------------------------
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.”
 
-------------------------------------------
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

---

[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, p. 661.

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 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
-------------------------------------------
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.
-------------------------------------------
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
-------------------------------------------
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
-------------------------------------------
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
 

---

[1] The picture 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 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, p. 659-60.
[6] Id. p. 808.

Fifth Sunday of Easter

Catechism Links [1]
 
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 755, 736, 755, 787, 1108, 1988, 2074: Christ is the vine, we are the branches
CCC 953, 1822-1829: charity

“Virgin and Child with a Bunch of Grapes”
by Lucas Cranach the Elder, 1509-10

 
Readings for the Fifth Sunday of Easter [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
First Reading: Acts 9:26-31
 
When Saul arrived in Jerusalem he tried to join the disciples,
but they were all afraid of him,
not believing that he was a disciple.
Then Barnabas took charge of him and brought him to the apostles,
and he reported to them how he had seen the Lord,
and that he had spoken to him,
and how in Damascus he had spoken out boldly in the name of Jesus.
He moved about freely with them in Jerusalem,
and spoke out boldly in the name of the Lord.
He also spoke and debated with the Hellenists,
but they tried to kill him.
And when the brothers learned of this,
they took him down to Caesarea
and sent him on his way to Tarsus.
 
The church throughout all Judea, Galilee, and Samaria was at peace.
It was being built up and walked in the fear of the Lord,
and with the consolation of the Holy Spirit it grew in numbers
-------------------------------------------
Commentary on Acts 9:26-31
 
This story of St. Paul’s return to Jerusalem, the first of six mentioned in Acts, follows the first account of “Saul’s” conversion. It is the same visit mentioned in Galatians 1:18. We see how the news of his arrival is seen with alarm by the Apostolic College who meets with him only after Barnabas intercedes for him. Even at this early stage, St. Paul’s focus is on the Jews who were not from the region (“He also spoke and debated with the Hellenists”).
 
St. Paul’s bold preaching earns him the same enmity he had earlier encountered in Damascus (Acts 9:21), and he is forced to leave Jerusalem for his place of birth, Tarsus. St. Luke concludes this episode saying that the newly formed church was at peace and growing thanks to the efforts of the community.
 
-------------------------------------------
Responsorial Psalm: Psalm 22:26-27, 28, 30, 31-32
 
R. (26a) I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
 
I will fulfill my vows before those who fear the LORD.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
"May your hearts live forever!"
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
 
All the ends of the earth
shall remember and turn to the LORD;
all the families of the nations
shall bow down before him.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
 
To him alone shall bow down
all who sleep in the earth;
before him shall bend
all who go down into the dust.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
 
And to him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 22:26-27, 28, 30, 31-32
 
Psalm 22 is an individual lament. The psalmist, in unusually passionate terms, describes the devotion of the faithful and the trust that God’s rule over all will be just. The final strophe is a pledge of faithfulness for all generations to come. The psalmist gives the response to God’s covenant. It supports the idea from Hebrews 12:1-4 that this act of worship is done in community by the individual. In fact, the song presumes a communal worship of God. (“Let the coming generation be told of the Lord that they may proclaim to a people yet to be born the justice he has shown.”)
 
CCC: Ps 22 304; Ps 22:27 716
-------------------------------------------
Reading II: 1 John 3:18-24
 
Children, let us love not in word or speech
but in deed and truth.
Now this is how we shall know that we belong to the truth
and reassure our hearts before him
in whatever our hearts condemn,
for God is greater than our hearts and knows everything.
Beloved, if our hearts do not condemn us,
we have confidence in God
and receive from him whatever we ask,
because we keep his commandments and do what pleases him.
And his commandment is this:
we should believe in the name of his Son, Jesus Christ,
and love one another just as he commanded us.
Those who keep his commandments remain in him, and he in them,
and the way we know that he remains in us
is from the Spirit he gave us.
-------------------------------------------
Commentary on 1 Jn 3:18-24
 
The ending of Chapter 3 from St. John’s first epistle speaks of Christians living a life of faith in Jesus, and how, in that faith, they are assured, through mutual love, that the faithful are in the Lord and the Lord also resides in them. In adhering to this most important of commandments, the Lord becomes indwelling. As a consequence of Christian obedience, the love of Christ and love of each other naturally follows.
 
“The development of John’s thought in this section, and its relation to his earlier teaching, can now be understood plainly. An interpretative key is provided by the concepts of ‘abiding” or “remaining’ (using the verb “to abide”) and obedience, which link together John’s successive ideas. In 2:6 he speaks of “abiding” in God through Jesus as conditioned by an imitation of Christ’s example. Similarly ‘remaining in the light,’ it is claimed, depends on obedience to the love command (2:7–11); just as ‘living in the Son and in the Father’ is guaranteed by allowing the divine Spirit and Word to ‘remain’ in us, and to produce the fruits of right belief and right (loving) conduct (2:20–29).” [5]
 
CCC: 1 Jn 3:19-24 2845; 1 Jn 3:19-20 208, 1781; 1 Jn 3:21 2778; 1 Jn 3:22 2631
-------------------------------------------
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 every one 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.
 
"The wood of the vine is the more contemptible if it does not abide in the vine, and the more glorious if it does abide. [...] For, being cut off it is profitable neither for the vinedresser nor for the carpenter. For one of these only is it useful--the vine or the fire. If it is not in the vine, it goes to the fire; to avoid going to the fire it must be joined to the vine" (St. Augustine "In Ioann. Evang.", 81, 3).
 
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
-------------------------------------------
Reflection:
 
“I am the vine, you are the branches;”
 
The Gospel of story from St. John’s Gospel is like a familiar place we go to visit that floods us with pleasant and peaceful memories.  “I am the vine, you are the branches”; that phrase gives us a feeling of being connected with Christ in a very personal way.  At my house I have a vine.  Some years back I built a small deck off the back of my house about 10 by 16 feet, and over the deck we built an arbor.  I planted one wild grape vine the same year it was finished and let it grow up and over the arbor.  It was for shade rather than grapes.  That single vine grew to cover the entire arbor, draping down all four sides in a few short years.  When people look at the cover it provides, they often think there are several vines, but it’s just one.  Each year now I have to keep it trimmed because it tries to grow onto the roof of my house. It clings to the siding and grows into shrubs at the sides.  It’s because of this trimming I noticed something remarkable about grape vines.  Once the branch is cut from the vine – it withers almost immediately. 
 
The monologue Jesus is starting with the Gospel today, beyond that feeling of connectedness, has other meanings and I thought I would tell a story to draw those out.
 
Many centuries ago, in a remote part of Northern Europe, on a small island in the Baltic Sea there was the small village, Varge. What was unique about Varge was, because it was so remote, it became insulated from the outside world.  Its Christian founders initially had no clergy, only their basic understanding of the faith given to them by their ancestors. After some years a missionary priest joined them, and this branch was once more connected to the vine.
 
 For two hundred years there were virtually no outside visitors to their community.  Infrequent merchants had to come by boat over often inhospitable seas and there was nothing of real value at Varge so the little trade there was, did not connect the town to civilization.
 
Like many small, isolated communities the family units in Varge were very closely knit.  The community, in fact, was so interdependent that it was very much like an extended family.  The values held and taught in the community were those passed on by the missionary priest who was the moral and spiritual guide of the island’s inhabitants.  Children in that community belonged to everyone; were watched over and taught by everyone.  All in all, they were happy and content, for the most part.
 
Living in the community was a young boy named Jon.  Jon’s mother and father had died when he was quite young.  His mother had died in childbirth and his father a few years later in a fishing accident.  Jon was bitter.  He didn’t like the fact that his aunt and uncle, who had raised him as one of their own, made him work.  When he was not being taught by Fr. Charles with the other children, he had to work with his uncle George, mending nets or baiting long lines (Varge was a fishing village after all).  Jon didn’t like all the rules and every time he tried to sneak off and have some fun, someone from the village seemed to notice and soon his Aunt Martha or uncle would be giving him extra chores or making him go to bed early.
George and Martha loved Jon and tried to tell him that the life of faith and work would lead to peace in this life and the next, but Jon knew in his heart that there was something better. 
 
In the spring, when George was 15, a trader came to the island.  It was an exciting time for Varge.  News of the outside world was always welcome (although not always pleasant).  In this case the news was very bad. There was black plague in Poland and people were dying by the hundreds.  Jon heard this with dread because as soon as the news had reached him that a trader’s barge was sighted, he had made a decision.  He’d had enough of Aunt Martha and Uncle George; he’d had enough of Father Charles telling him that being connected to Christ was important for him.  He didn’t need Christ and he didn’t need his aunt and uncle.  He would hide out on the trader’s barge and make his own way in the world.
 
Not thinking of the possible consequences for himself or for his family, Jon packed a bundle of dried fish and goat cheese, a small flask of water and hid in the cargo hold of the small barge the trader used to visit the islands.  Jon had to time it just right because his aunt and uncle said night prayers each night and Jon was required to join them.  He knew, with a fisherman’s sense of wind and tides, that the trader would leave very early the next morning so, after everyone had gone to bed, he snuck out his window and got in the boat, hiding among the barrels of fish in the hold.
 
The boat had not been at sea very long when Jon started to regret his decision.  It was cold and smelly.  A few times he was awakened by rats running across his feet.  When the boat docked a few days later, Jon was able to sneak off, but he smelled badly of rotting fish and bilge water. He was in the good sized city of Ventspils in what is today Estonia.  He did not speak the language (only Polish) and was almost instantly lost.  You see Jon, although he did not know it, had grown up in a community that loved him and cared for him, even when he didn’t want to be cared for.  Here, no one cared if he was hungry or cold.  They did not care if his stomach hurt or if he needed a bath and dry clothes.  When he did realize this, he was stunned.  He wanted to go back but his pride would not let him.  He had cut himself off from the vine and saw no way out.  He began to wilt like a grape leaf plucked from its vine.
 
Finally, so hungry he was looking for rats to eat, he begged for food from merchants along the docks.  The first week he didn’t have much luck, he was kicked and hit for being a pest by many of the merchants.  Having him around was bad for business.  Ironically, being bruised from the kicks and slaps coupled with his filthy cloths and sickly pallor got him some food scraps, mostly from wives who felt sorry for him.  But his condition worsened, and no one would help.  He slept in the streets and became quite ill.  It was in this condition he was found by Father Dominick.  It seems that, once Father Charles had been told of Jon’s disappearance by his aunt and uncle, they figured out what he had done and had sent a message to Father Charles’ Abbot.  The Abbot had sent word to his priests to keep an eye out for a young boy in trouble. It was only by the grace of God that Fr. Dominick had found him in time.  Jon was rescued and reunited with his family.  While they forgave him immediately, it took Jon a while to forgive himself.  Eventually they all lived happily ever after.
 
The vine and branches analogy works well in reminding us of our relationship to the life-giving vine.  Unlike the grape vine, whose branches wither and die quickly, Jesus the vine will always welcome back a branch cut away by foolishness, indifference, anger, or sloth.  The branch will be healed and once more be invited to bear fruit.
 
As people of God, we are all encouraged to reach out to those who have cut themselves off from the life-giving vine.  The small faith-sharing groups formed during Lent and still meeting are one way we strengthen our ties to the living vine.  There will be more ways you can reach out to the lost in the coming months; to the "Jons" in your life to bring them back.  That is the miracle of the vine and the branches – the Good Shepherd and his sheep.  We are called to seek the lost and bring them back.  It is never too late to find ones who are lost and invite them back to a joyful welcome.
 
Pax
 
In other years on this date: Optional Memorials for Saint Louis Mary De Montfort, Priest
or Saint Peter Chanel, Priest and Martyr

---

[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 “Virgin and Child with a Bunch of Grapes” by Lucas Cranach the Elder, 1509-10
[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] Stephen S. Smalley, 1, 2, 3 John, vol. 51, Word Biblical Commentary (Dallas: Word, Incorporated, 1984), 213.