Memorial of Saint Charles Lwanga and Companions, Martyrs
In A Grief Observed, his memoir of dealing with the death of his wife, C.S. Lewis exhibits no euphoria about eventual reunion. He almost dismisses the idea saying that it is not biblical and, in any case, cannot be a replay of earthly bliss. In this last remark Lewis reflects the surprising teaching of Jesus in today’s gospel.
Tuesday of the Ninth Week in Ordinary Time
(II Peter 3:12-15a.17-18; Mark 12:13-17)
The recent motion pictures “Man of God” relates the saintly
life of the Greek Orthodox priest, Nektarios of Aegina. Nektarios demonstrated holiness when he gave
a beggar the shoes on his feet, when he retired to prayer and work in a
monastery, and – most of all -- when he refused to use his popularity as a
platform to attain high ecclesial office.
In a poignant scene, Nektarios is urged to seek the patriarchy of
Alexandria for the sake of the people.
He told his promoter that he was tempting him with power. In today’s gospel Jesus similarly resists the
flattery of the Herodians and Pharisees.
In Jerusalem to give himself as God’s servant, Jesus is
approached by his enemies. Before they
ask a question meant to ensnare him in controversy, they try to flatter him
with accolades about his integrity.
Jesus, however, knows their hearts, refuses to respond to the flattery,
and then deftly responds to the question.
The scene ends with even his opponents amazed at Jesus’ astuteness.
Flattery plays on our pride, the basest vice because it inflates
our ego. Thinking of ourselves as
important, we think less of God. We are
wise to be wary of excessive attention to us and to acknowledge the Lord behind
any virtue we possess.
Memorial of Saint Justin, Martyr
(II Peter 1:2-7; Mark 12:1-12)
Today’s first reading resonates with the life of its patron,
St. Justin Martyr. The reading speaks of
the need to fortify one’s hope with virtue.
Desiring eternal life alone will not accomplish it. Rather, we must strive to live in accord with
the classical virtues. Christ will then
crown our achievement with the courage to live and die for him.
St. Justin was such a sterling example of a virtuous life crowned
with Christ that “Martyr” has become his last name. Born of pagan parents, he studied philosophy
before he became a Christian. When he converted,
he used his developed reasoning and oratory skills to defend the Church. His legacy includes not only arguments for
Christianity but also descriptions of early Christian liturgy.
The word “martyr” today is often used to chide someone who
strives to live virtuously. Some would
say to such a person, “Why do want to be a martyr?” as if the person wanted harm
to be done to her. However, the root meaning of “martyr” is witness --
not necessarily dying witness but living witness as well. We all can and should strive to be martyrs.
SOLEMNITY OF THE MOST HOLY TRINITY
(Exodus 34:4-6, 8-9; II Corinthians 13:11-13; John 3:16-18)
Today’s readings focus on one of the deepest mysteries of
our Christian faith. From almost the very beginning, the Church has proclaimed
the Father, the Son, and the Holy Spirit as God. In time, the triune God came
to be called “the Most Holy Trinity.” For eight centuries there were
controversies about how the three persons relate to one another. Even today
there is misunderstanding of the doctrine. So we may ask: why does the Church
bring the Trinity into the liturgy at all? The answer is not difficult: because
the doctrine of the Trinity shapes the way we live our daily lives.
The Judeo‑Christian understanding of God differs from others.
The defining characteristic of the God of the Bible is not power but love.
Almost all ancient peoples believed that the world was created through battles
among the gods. The culture of Babylon, where the Jewish leaders were exiled for
half a century, offers a typical example. The Babylonians believed that the
great goddess Tiamat represented all the forces of terror: storms, floods,
famine, and invasion by foreign tribes. To defend themselves from disaster, the
lesser gods asked the great god Marduk to protect them from Tiamat. Marduk
agreed to save them on the condition that they become his servants. Then Marduk
cut Tiamat’s body in two to form the sea and the land. Once the world was
established, the gods created human beings to bear the yoke of divine service.
They were in no way equal to the gods—neither their partners, nor their image-bearers,
nor stewards of their lands.
The Babylonian creation story is completely different from
the biblical account. In the Bible, the one God created the world with the
intention of allowing human beings, made in his image, to care for it. In time,
God shared with them his name so they could call upon him in their need. In the
reading from Exodus, God reveals himself as “compassionate and gracious, slow
to anger, rich in mercy and faithfulness.” In other words, God is loving.
The understanding of God as loving expanded with the coming
of Christ. Today’s Gospel speaks of God’s “only Son.” There is great love
between the Father and the Son. Yet the Father handed over his Son to save us
from sin. If it is true that one who loves much, does much, then this gift
of the Son reveals the Father’s love for us as well. As Saint Paul: “I am
convinced that neither death nor life, nor angels nor principalities, nor the
present nor the future, nor any powers, nor height nor depth, nor any other
creature will ever be able to separate us from the love of God in Christ Jesus
our Lord” (Rom 8:38‑39).
The love between the Father and the Son is identified as the
Holy Spirit. The Spirit is not merely a common trait of the Father and the Son
like strength. Rather, the Spirit is the dynamic love that unites them forever.
Their mutual love overflows and reaches us so that we may become holy like they
are.
The Most Holy Trinity is utterly unique. It cannot be
described easily. What distinguishes the three persons? It is not what they
think for all three think alike. Nor is what they want for all three want the
same. Nor is it where they are for wherever one is, the other two are present.
Nor is it what they do; what one does, the others do as well. The only way they
differ is in their relationships with one another. One is Father, another is
Son, and another is the Spirit of love.
The doctrine of the Trinity serves to remind us of the
priority of love in our behavior. Just as the Father loves the Son and the Son
loves the Father, so we are called to love one another.
Friday of the Eighth Week in Ordinary Time
(I Peter 4:7-13; Mark 11:11-26)
If you are offended by today’s gospel, you are not alone. Some sympathize with the money changers and
the dove merchants in the Temple. Soft
hearts say, “They are only doing what others have done for centuries to earn a
living for their families.” Or you may
be scandalized by Jesus’ condemnation of the fig tree. “Is Jesus ecologically indifferent?” tree-huggers
ask.
The problem lies, however, not in Jesus’ actions but in people’s
inability to appreciate what is taking place. It may not be “the time for figs,”
but it is the time for salvation. The
world must stop and take notice if it is to survive. More than humankind is at stake. With the Death, Resurrection, Ascension of
Jesus and the Descent of the Holy Spirit all creation will be renewed. This is not a business-as-usual moment, but one
that cries for repentance and belief.
St. Paul will tell us in his Second Letter to the
Corinthians, “Behold, now is a very acceptable time; behold, now is the day of
salvation.” We must always live in this
“now” by practicing every word that Jesus has taught us. Jesus may offend at times, but his offense is
given to heal us. He calls our attention
to his redemption that is taking place.
Thursday of the Eighth Week in Ordinary Time
(I Peter 2:2-5.9-12; Mark 10:46-52)
The other day the newspaper reported on a family with
combined income of $500,000 a year. The
feature of the story was that the family considered themselves “middle class”
struggling to make ends meet. Imagine
that: earning a half million dollars a year and thinking you are just like
anyone else! Some people of privilege cannot
think of themselves as special. This seems
to be the state of mind of the those whom the Letter of Peter addresses in
today’s first reading.
The author of the letter reminds the people of how fortunate
they are. He tells them that they are
privileged to be called by Christ and accepted into his Church. Now their lives, cleansed from sin by
Baptism, give praise to God. They should
see themselves as the building stones of a magnificent cathedral revealing the glory
of Christ and the saints.
We enjoy the same special status as the early
Christians. We too have been called to
stand out as people renewed by Christ’s teachings and the Holy Spirit. It is important to remember why we are privileged. The Lord has gifted us not so much for our
sake but for his mission. We are chosen in
order to model for others God’s justice.
The half million dollar calling must not be squandered but put to good
use.
Wednesday of the Eighth Week in Ordinary Time
(I Peter 1:18-25; Mark 10:32-45)
Renaissance bishops were no less notorious than Renaissance
popes for “lording it over their subjects.”
Church reform in the Council of Trent included bishops governing no more
than one diocese and residing within that diocese. In today’s gospel Jesus indicates serving the
members of their diocese is essential as well for successors to the apostles.
Most bishops today render such care. One bishop stood out among his peers for such
service twenty-five years ago. Bishop Kenneth
Untener of Saginaw, Michigan, sold the bishop’s palace after his ordination. He then stayed with pastors in rectories for
extended visits to parishes. When
Untener discovered how dissatisfied parishioners were with rambling homilies,
he resolved to give homiletic workshops.
Bishop Untener traveled throughout the country showing priests how to
limit homilies to one point and four minutes.
As Jesus wanted his disciples to care for the faithful, he
wants all of us to serve one another.
This rule especially to those in positions of authority. Whether we are baseball managers or
baby-sitters, our principal concern should be modeling Jesus’ way of
leadership. We should be slow to
criticize and quick with gratitude. We
should be patient and kind, never rude or demeaning. Like Jesus, we should be ready to make sacrifices
for the good of our charges.
Memorial of Saint Philip Neri, priest
(I Peter 1:10-16; Mark 10:28-31)
Novelist Ann Lamott writes of Rosie, a young tennis player who is prone to cheating. Rosie calls balls that hit the line “out” in order not to lose a point. A man sees her doing this and tells her so. But more than correcting her, he befriends Rosie and admits, “I did what you did....I cheated.” The young player eventually recognizes her fault and overcompensates. She starts calling balls that go beyond the line “in” so as not to appear dishonest. But then Rosie summons the courage to call all the shots as she sees them. One day during a match her friend sees Rosie calling shots correctly and begins to leave. Rosie’s mother asks him if he doesn’t want to see Rosie win. The man answers, “’I already have.’”
In today’s first reading Peter calls the Christian community to the integrity which the man calls Rosie. Christians are to give up “the desires of our former ignorance.” In turn, they are to live in accord with the holiness of God. Honesty needs to be implicit in everything they do. For this reason, they are to “gird up the loins of (their) mind.” That is, they are to stand ready to do what is right and not what is self-serving.
Perhaps more than ever we are inclined to lie. Social media have multiplied the desire to exaggerate if not to fabricate. To initiate a message or image that “goes viral” fulfills the dreams of many even if it distorts reality. In truth, however, it is just another example of the oldest sin, pride. In line with our Christian vocation, we should take care not to exaggerate and never to lie.
Memorial of the Blessed Virgin Mary, Mother of the Church
(Genesis 3:9-15.20; John 19:25-34)
Today’s readings present two paths for life’s journey. Like in Robert Frost’s poem “The Road Not
Taken,” the journeyer must choose one of them to follow. The first is set by Eve. She is enticed by the serpent’s promise that
eating the fruit of the Tree of Knowledge of Good and Evil will bring handsome
benefits. The second path is blazed by
Mary, the mother of Jesus. She stays
close to her son not only to support him but also to receive his guidance.
Eve’s path is superficially fair and well-trodden. However, it led to her downfall and, as “mother
of all the living,” to our propensity toward evil. Taking it, we would be ruined. Mary’s path has had fewer takers and, consequently,
is less worn. Still, it is fairer
because it brings us righteousness leading to eternal life.
Mary, as Mother of the Church, now gives us guidance and
support. She has shown us how to follow her
son and prays that we might do so.
PENTECOST SUNDAY
(Acts 2:1-11; I Corinthians 12:3-7, 12-13; John 20:19-23)
Pentecost is the feast of the Holy Spirit. On this day we
celebrate the coming of the Spirit upon Jesus’ disciples to proclaim him as
Lord. This feast has never received much attention in the United States. For most
people here, Mother’s Day and Father’s Day overshadow its importance. In other
countries, however, Pentecost attracts the attention of both Catholics and
non-Catholics. These nations have retained the custom of observing the day afterwards
as a public holiday.
Perhaps the difficulty in celebrating Pentecost lies in the
mysterious figure of the Holy Spirit. In the Bible, God the Father and God the
Son are presented as human figures, but the Spirit is portrayed through unusual
images. He appears as a dove descending upon Jesus at his Baptism. He is the
wind hovering over the waters in the creation story of Genesis and restraining
the waves in the salvation story of Exodus. In the gospel passage today, the Spirit
is described as the breath Jesus blows on his disciples.
Another difficulty faced when considering the Holy Spirit as
God is defining his role in creation. If the Father is the Creator and the Son
is the Redeemer, what does the Spirit do? To answer properly, we must clarify
that the Son and the Spirit also share roles in creation. Furthermore, the
Father and the Spirit carry out redemption together with the Son. Because God
is one, the roles of the three Persons cannot be separated. Generally, the
Spirit is associated with the sanctification of humanity, although the Father
and the Son also participate in this work.
We call the Spirit “the Sanctifier,” the one who fills the soul with
grace.
We can examine the Scripture readings today for additional
ways of understanding the Holy Spirit. In
addition to describing how the Holy Spirit moves Jesus’ disciples to proclaim
him to the world, the reading from the Acts of the Apostles presents the Spirit
as the New Law. To understand how we must understand the context. The feast of
Pentecost is of Jewish, not Christian. origin. The Jews celebrated God’s giving
their ancestors the Law on the fiftieth day of their exodus from Egypt. Here
God presents to the disciples of Jesus his Spirit as a law written upon the
heart. God is fulfilling His promise to the prophet Jeremiah to write a new law
on human hearts. This law works within us so that the love it commands becomes
our way of life. (Yes, at times it seems difficult to live it out, but we have
the witness of the saints that it is possible.)
Saint Paul writes about the gifts of the Holy Spirit in the
First Letter to the Corinthians. They are more numerous than the seven
mentioned by the prophet Isaiah. But all
are necessary because the project of the Spirit is to build up the Church, the
Body of Christ, throughout the world. Additionally, the Spirit forms us into that
Body which the Spirit Himself animates. In
other words, the Spirit, who is love, acts through us, the members of Christ’s
body. The importance of this truth may be seen in the final biblical passage
today.
The Gospel shows how the Holy Spirit renews the face of the
earth. By empowering the apostles to
forgive sins, the Spirit saves people from being lost in guilt. Forgiveness
grants us a new opportunity to please God through our service. Furthermore, the
Spirit of forgiveness is bestowed upon all of Jesus’ disciples, whether ordained
or not. He, the Spirit, enables us to
forgive offenses committed against us. Without this aid to forgiveness, the
world would have no future. It would be destroyed by revenge, growing ever more
violent through the centuries with technology.
In short, the Holy Spirit is God’s gift of Himself to us. We
are edified as He builds us into the Body of Christ. As members of Christ’s
Body, we become participants of His divine nature and heirs of His eternal
happiness.
Friday of the Seventh Week of Easter
Thursday of the Seventh Week of Easter
(Acts 22:30.23:6-11; John 17:20-26)
From its earliest days the Church has been plagued by disunity. In several places the New Testament tells of unauthorized
preachers spreading discord. There are
thousands of sects today. Recently two
large groups have strained relations with the Bishop of Rome to the extent that
both may splinter.
One group claims that the Second Vatican Council was in
error. It specifies, contrary to the
Council’s teaching, that people may not follow their consciences in choosing a
religion and that seeking reunion with break-off churches and communities undermines
the pope’s authority. The other group
seeks to liberalize the Church’s teachings on sexual morality.
In today’s gospel Jesus prays for unity among all who believe
in him. He realizes the difficulty of keeping
human minds and hearts united endowed as they are with free will and a gamut of
emotions. Accordingly, Pope Leo recognizes that true unity comes from full union
with Christ. The Church must ever strive
to attain the love Jesus had for his disciples.
It does so by rooting itself in his teaching and seeking reunion based
on its truths.
Wednesday of the Seventh Week of Easter
(Acts 20:28-38; John 17:11b-19)
Is the world as evil as Jesus indicates in today’s gospel
reading? He says, “… the world hated (his disciples) because they do not belong
to the world.” Yet we don’t experience everything
in the world objectionable. Don’t we enjoy
seeing butterflies and listening to music, even find them edifying?
Without taking away the unique brilliance of the fourth
gospel, commentators have noted its tendency to categorize all things as good
or bad. The good is what belongs to God’s
original creation and to what Christ has redeemed. Some of creation’s good, however, has been corrupted
by Satan’s rebellion against God’s order. These are actions stemming from pride
and its derivatives: lust, greed, and thirst for power.
Followers of Christ are in the world, but they resist Satan’s
evildoing. They may use and indeed enjoy
aspects of the world when those things are aligned with God’s authority. But when the things compete with God for
priority, Christ’s disciples reject them firmly. In the gospel, Jesus prays that his Father
enlightens his followers to always choose wisely.
Tuesday of the Seventh Week of Easter
(Acts 20:17-27; John 17:1-11a)
The two principal readings today present parting words. In the first, Paul bids farewell to the
leaders of the Church in Ephesus. In the
gospel, Jesus prays for his disciples as he prepares to hand himself over to
redeem the world. Both men give strong
testimony to their faith, Paul in Jesus and Jesus in his Father.
Paul is not bragging when he mentions his efforts to preach
the gospel. He is saying that the gospel
deserves one’s best efforts. It brings
life if accepted and death if rejected.
Jesus says something similar. As he
prays, he tells his disciples that the Father has chosen them with the
implication that they go out to tell the world about Him. They must teach others
about God’s ways as he taught them.
We have had preachers and teachers tell us about God. We continue to learn God’s ways from them. But our responsibility does not end with knowledge. We too have been chosen to tell others
about God’s ways. As Paul says, it is a
matter of life and death.
Monday of the Seventh Week of Easter
(Acts 19:1-8; John 16:19-23)
In today’s passage from the Gospel of John Jesus tells his
disciples that they will leave him for their own homes. In fact, the gospel reports this
happening. After Jesus’ resurrection
appearances in the locked room, the disciples are next seen back in Galilee. Jesus will appear to them again standing on
the seashore. He will urge them to
preach the gospel when he tells them to cast their nets. He will also commission Peter to support and
guide those who believe in the disciples’ preaching.
During today’s discourse Jesus indicates the reason for
their eventual leaving Jerusalem. They will
have no peace there. They will fear the Jews
who will not want them around to preach in Jesus’ name. Depressed that Jesus’ mission is apparently lost,
they will not bother to pursue it further. Jesus here gives advanced warning so that fear
and depression do not overwhelm them. He
reassures them of his presence by stating that the Father is with him. Earlier in the discourse (14:20), he told
them that as the Father is in him, he is in his disciples.
Fear and depression keep some of us from living our faith in
Christ. In parts of the world Christians
are being harassed and persecuted. In
western societies we shun the loneliness and frustration of living in accord
with principles of faith. It is critical that we remember Jesus’ promise to be
with us. We can turn to other members of
his Body as validating what he said. He is
turning our desolation to fulfillment and our sadness to joy.
THE ASCENSION OF THE LORD
(Acts 1:1-11; Ephesians 1:17-23; Matthew 28:16-20)
There are only two accounts of the Ascension in the Bible;
both were written by Luke. The first is found in his Gospel, and the second in
the Acts of the Apostles. Interestingly, the accounts do not agree, at least
regarding the day of the event. In the Gospel, the Ascension takes place on the
night of the Resurrection. In Acts, Jesus stays with his disciples for forty
days before ascending into heaven.
We may ask: which date is correct? Scholars do not offer a
definitive answer to this question. They say that Luke probably wanted to
conclude his Gospel on the very day of the Resurrection, the event of overwhelming
importance for the Church, then and now. Meanwhile, they view the forty days of
appearances as symbolic, indicating a period of instruction parallel to Jesus’
time in the desert. In any case, they consider the date of the Ascension less
important than its meaning.
The Ascension affirms the lordship of Jesus Christ. When he
ascends into heaven, the Father gives him all power to guide the events of the
world to their fulfillment. He does this through the Holy Spirit, who forms the
Church as the Body of Christ. Empowered by the Holy Spirit, the Church
proclaims the Gospel to the whole world. In this way, it offers all men and
women the opportunity to embrace salvation. While Jesus remains in the world,
the Spirit stays with him. But once he takes his place at the Father’s side,
the Son asks the Father to send the Spirit upon us. The Spirit makes us members
of his Body to carry out his mission in the world.
We receive the Holy Spirit in Baptism. His presence within
us is strengthened through Confirmation and the Eucharist. What are we going to
do with so great a gift? In today’s Gospel, Jesus sends the apostles to all
nations to teach what he has commanded. We can fulfill our role in this great
mission by living with the selfless love inspired by the Spirit. Or we can
avoid participation in the mission until the power of the Spirit atrophies
within us like muscles that are never moved.
If we pray daily, asking the Lord for our relatives and
companions, for those in need, and even for our enemies, we are fulfilling our
role in the great mission of Jesus Christ. If we carry out our work well,
fulfill our responsibilities at home, and live faithfully as citizens, we are
fulfilling our role in the great mission. If we visit the sick, share our
resources with the less fortunate, or teach those who lack education, we are
also fulfilling our role in the mission.
On the other hand, if we pray only when we feel like it, we
are avoiding participation in the mission of Jesus. If we always seek our own
comfort, the praise of others, or financial gain, we are avoiding participation
in the mission. If we perform no works of mercy, whether corporal or spiritual,
we are also avoiding the mission.
There is a widow in El Paso, Texas, who for more than twenty
years crossed the border once a week to teach English to the women of a sewing
cooperative. Now, in her old age, she can no longer travel as before. Yet she
continues serving the poor by writing thank-you notes to the cooperative’s
benefactors. She is a living example of a person filled with the Holy Spirit,
carrying out her role in the mission of Jesus.
Next Sunday we will celebrate Pentecost, the feast of the
Holy Spirit. We will remember the coming of the Spirit upon the apostles and
how he drove them out from the Temple to preach the Lord Jesus to the ends of
the earth. The same Spirit sends us forth from this and every Mass to carry out
our role in the mission of Jesus.
Friday of the Sixth Week of Easter
(Acts 18:9-18; John 16:20-23)
Successful poker players know when to play their hand and
when to give it up. From years of experience,
they have a sense when their cards will win and when they will lose. Similarly, in today’s reading from Acts Paul
has an intuitive “vision” what the Lord Jesus wants him to do. He has developed a firm understanding of his
will through years of prayer. He can say
with confidence that the Lord wants him to stay in Corinth to preach the
gospel.
Corinth is Greece’s principal port city. From it ships traverse the Mediterranean, the
center of the western world. Based there,
preachers have access to all the known nations.
The city was like a major airport hub city today. From it preachers can easily reach the places
in need of the Word of God. Probably for
this reason, the Lord wants Paul to establish a Christian base there.
In Paul’s vision the Lord assures him of both his
accompaniment and his influence. These
advantages are immediately evidenced.
Gallio, the proconsul or governor of Corinth, is such a “friend” of the
Lord. He dismisses the Jews’ charge
against Paul as frivolous so that Paul can continue preaching.
The Lord is with us as well.
We need to develop a close relationship with him through prayer. Then he will tell us when to proceed on a project
and when to give it up as futile. Paul gives
the reason for his confidence in his Letter to the Romans: “If God is for us, who
can be against us?”
Feast of Saint
Matthias, apostle
(Acts 1:15-17.20-26;
John 15:9-17)
Today’s reading from
Acts gives us hope and a warning. Peter proclaims, “’The Scripture
had to be fulfilled.’” He is referring to Psalm 41 which says: “Even
the friend who had my trust, who shared my table, has scorned me.” His
statement also rings true generally. Scripture, the Word of God,
will be fulfilled. It includes the good news that God exonerates us
from sin when we embrace His grace. The
gospel will likewise alleviate the fear deep within that our sins and
shortcomings will ruin us.
Peter’s message
implies that those of us who betray Jesus will be punished. Whether
because they do not follow Jesus’ teachings or because they absolutely reject
Jesus as Lord, betrayers will be ousted from the community of the saved. This
judgment may sound harsh until we think of all the ways Jesus has favored us.
Do you suppose
Matthias was happy to be chosen to replace Judas? Maybe
not! The apostles were told that they would suffer the fate of
Jesus, which meant a violent death. Yet he promised as well that he would
accompany them until the end. That is
not death but eternal life. This promise has become Scripture to be
fulfilled. With Jesus at our side as well, there is nothing to
fear. The bad news-good news we hear
from Peter becomes our assurance of reaching our destiny in Christ.
Wednesday of the Sixth Week of Easter
Jesus underscores the unity of the Trinity when he says that the Spirit will teach only what it receives from him. In turn Jesus passes on only what he has received from the Father. One might ask whether only the Spirit would be present to Jesus’ disciples or to Christians today. No, Jesus has said in this same discourse that all three are present to his disciples. The Church would formulate the Trinity’s presence in this way: “The Father is present to us through the Son and in the Holy Spirit.”
Although they are one, we can develop a relationship with each of the three divine persons. To do this daily we can make an examination of conscience with the three in mind. We can say, “Thank you” to the Father, the source of all things, for any good that we have experienced during the day. We can say, “Forgive me,” to the Son who died because of our sins for any sins we committed. And we can say, “Please…” to the Holy Spirit who is sent to help us for any special need we have tomorrow.
Tuesday
of the Sixth Week of Easter
(Acts
16:22-34; John 16:5-11)
Robert
Duvall, the recently deceased actor, made a movie called “The Apostle.” He played the title role, a flawed but charismatic
preacher. The movie ends with the
preacher on a chain gang leading fellow prisoners in a song praising the
Lord. Much like Paul and Barnabas in
today’s reading from Acts, he never stopped evangelizing.
Song lifts
up hearts. It is especially helpful when
working with children, the aged and the sick.
These people have limited self-preoccupation so that they aren’t
embarrassed raising their voices, even if they sing off key. Asking them to sing praise to God not only
evangelizes; it also heightens their hope.
Nevertheless,
singing is usually better when done well.
Even those who are inhibited when quality is lacking may be stirred to
join in good singing. In any case, singing praise to God should be encouraged because it gives God added glory.
Monday of the Sixth Week of
Easter
(Acts 16:11-15; John 15:26-16:4a)
A most disconcerting aspect of the allegations against Cesar
Chavez is that he was a representative of the Catholic Church as well as farmworker
justice. Chavez featured an image of Our
Lady of Guadalupe on his protest marches.
He also acknowledged Catholic social teaching as a basis for worker
rights, and he consulted churchmen on his policies and practices. He even broke a twenty-five day fast by
publicly taking Holy Communion.
Now that he is being discredited, the urgency of Jesus’
statement in today’s gospel that his followers testify to him is
underscored. Like priests’ abusing
children, Chavez’ actions will turn people away from Christ instead of toward
him. They will deny themselves the truth
and coherency of Christ’s teaching.
They will also be hindered from the benefit of faith in death. It may be said without pretension that the welfare
of the world depends upon good Christian witness. Chavez unfortunately gave
the opposite.
In a way we are in a bind.
We know that, by-and-large, committed Christians are faithful to Christ’s
moral teachings. Yet the exceptions to
this rule cause public scandal and resultant harm. Should
we hide our faith so that we do not bring disgrace to Christ? Of course, this suggestion opposes Jesus’ desire
that we give testimony to him. Rather a
much better way of life is to develop virtue by right living when seen and
unseen and by asking the Lord to send his Spirit to assist us.
SIXTH SUNDAY OF EASTER(Mother's Day)
(Acts
8:5-8, 14-17; 1 Peter 3:15-18; John 14:15-21)
Today is Mother’s Day, not only here but in many countries
around the world. Because mothers have played such a vital role in our lives,
it is worth reflecting on their spiritual contribution to us. By "spiritual" we mean our
orientation toward God. We want to examine how our mothers have helped us draw
closer to Him? Let’s look at the
readings we have just heard for some principles of the spiritual life and apply
them to the role of motherhood through examples from Scripture and the lives of
the saints.
The reading from the Acts of the Apostles shows Peter and
John praying for the converts in Samaria to receive the Holy Spirit. The
Apostles want them to offer thanks and praise to God that characterize the
Spirit. In the Gospel of Luke, Elizabeth is described as "filled with the
Holy Spirit" when Mary visits her. The mother of John the Baptist exalts
God when she declares Mary and the child in her womb "blessed." Saint
Monica, the mother of Saint Augustine, similarly praised the Lord for her son's
conversion. She told her son: "One
thing only did I desire... that I might see you a Catholic Christian before I
died. My God has exceeded this abundantly, so that I see you now even despising
earthly happiness and consecrated to His service." Our mothers taught us
how to give thanks and praise to God when they taught us the Lord's Prayer.
In his letter, the Apostle Peter counsels his readers to be
"ready to give an explanation to anyone who asks you for a reason for your
hope." As Christians, we seek to evangelize others with truthful and solid
explanations. This reminds me of the Canaanite mother who gives the Lord a
compelling reason to cast the demon out of her daughter. Saint Perpetua was a
mother when she was arrested for being a Christian. In her diary she wrote how
she explained to her father that she preferred to suffer martyrdom rather than give
up her faith. Our mothers taught us how to defend the faith when they answered
our earnest questions, such as: "What happens when we die?"
Today's Gospel urges us to love Christ by keeping His
commandments. His first commandment is to love God above all things. In the
Second Book of Maccabees, we read about a widowed mother who watched each of
her seven sons be martyred. She consoled her youngest and last to be killed:
"The Creator of the universe... will in his mercy give life and breath
back to you again, since you now disregard yourselves for the sake of his
laws" (II Mac 7:22-23). In the last century, Saint Gianna Beretta Molla,
an Italian physician, refused a treatment that would have saved her own life
but destroyed the life of her unborn baby. It was an act of selfless love for
God as much as for her daughter. For many of us, our mothers were the first to
teach us to follow God's will by obeying our consciences. They would tell us: "Let your conscience
be your guide."
When the children of one family asked their mother what she
would like for Mother’s Day, Christmas, or her birthday, she invariably responded:
"Good children." It is true. To please our mothers, we need only
develop virtue so that we live justly amidst the evil of this world. We may add
that living virtuously includes observing the Fourth Commandment: "Honor
your father and your mother."
Friday of the Fifth Week of Easter
(Acts 15:22-31; John 15:12-17)
Sr. Marie Chin was a Sister of Mercy from Jamaica who became
famous as a speaker on the spirituality of mercy. She told the story of how she discovered
mercy with the help of a leper. When she
was in secondary school she accompanied a woman religious to a leper
colony. Knocking on the door of one of
the huts, they heard a voice from inside say, “Come in.” Entering, she saw
something that repulsed her. The leper,
named Miss Lillian, had a completely deformed face. When she stretched out her arm, which was
little more than a stump without fingers, to the youth, Marie was taken aback
again. “Go on,” Miss Lillian prodded, “put
your hand in mine.” Marie responded, “I
can’t; I’m afraid.” The leper woman said,
“Yes, you can.” Marie said that she did
not know where the grace came to touch the rotten flesh, but suddenly she was
shaking hands with the leper. The story may help us to understand why Jesus has
to command us to love one another.
As anyone over twenty should realize, love is often not
easy. Fyodor Dostoyevsky called love in
action “a harsh and dreadful thing.”
Love, after all, requires commitment and often suffering as well. We could never love everybody, and some of us
might never love anybody without Jesus’ command. We also need Jesus’ help to accomplish the seemingly
impossible feat of loving as he loved.
Let us not worry if we do not feel affection for
others. Affection is not of the essence
of love. We must, however, treat
everyone with respect. Those for whom we
feel a particular repulsion we can, at least, pray for. We pray that they receive God’s grace to
become better people and to know His eternal love.
Thursday of the Fifth Week of Easter
(Acts 15:7-21; John 15:9-11)
The primitive Church community faces a monumental problem in
today’s reading from Acts. Should it set aside the Jewish law that has given
its members a sense of distinctiveness, rectitude, and stability to accept new
members who for good reason cannot abide by the rule? The Church here is not alone in confronting a
dilemma imposed by the law. In the play Billy
Budd, the protagonist -- as innocent a soul as ever existed -- is tried for
an infraction that carries a death sentence. Budd did what was prohibited by
law, but the circumstances seem to excuse him.
Maliciously accused by an officer of mutiny, Budd’s speech
impediment incapacitated him from defending himself verbally. To protest the lie, Budd struck the officer who
fell to the floor, hit his head, and died. The jury must decide if Budd is guilty of striking an officer. Similarly in the first reading, the governing body of apostles and presbyters must
decide whether God permits willing but uncircumcised men into the community of disciples. Peter provides the winning argument. He tells the jury that circumcision, the
traditional sign of faith, is not the only sign. Rather evidence of being moved by the Holy
Spirit provides even greater evidence of a person’s faith.
After James, the leader of the community, indicates
agreement with Peter, the leadership decides to allow admittance of
uncircumcised men to the community. In contrast,
Billy Budd is hanged for his action. We are
chastened to be very discerning about how we judge. Rules need not dictate every case. Rather intent and other circumstances may
affect culpability.
Wednesday of the Fifth Week of Easter
(Acts 15:1-6; John 15:1-8)
“Mary’s Meals” sounds like a local church outreach to impoverished
homebound people. The reality, however,
is that the organization feeds three million children a day at educational
sites in seventeen underdeveloped countries.
The organization was founded by a Catholic Scotsman as the fruit of his
devotion to the Blessed Mother. It exemplifies
the abundant fruit on the branches in today’s gospel parable.
Jesus uses the image of a vine and branches to indicate the potential
of his love. Staying connected to Jesus,
disciples receive a copious supply of his love.
Nourished by that love, they will do much good. Disciples are under the Father’s care. He will prune them of defects that hinder fructification. But disciples must stay connected to Jesus
through Scripture and the sacraments. If
they wander from him, their fruit will taste like bitter grapes.
Sometimes our lives become very busy. We have a dozen things to do and very little
time. We may have to limit our prayer,
but we should never eliminate it. Quite
the contrary, we should pray as we begin to address the demands before us and
periodically turn to Jesus in our activity.
Keeping Jesus in mind will make our work abundantly worthwhile.
Tuesday of the Fifth Week of Easter
(Acts 14:19-28; John 14:27-31a)
Most Americans are aware of Adolph Hitler’s false promise of
peace to English Prime Minister Neville Chamberlain before World War II. Far fewer realize that the United States
government made a similar bogus promise to the Sioux Nation in 1868. In the Treaty of Fort Laramie the U.S.
government promised the Sioux a reservation that included the Black Hills. Then, after gold was discovered in the Black
Hills. Congress unilaterally abrogated that treaty. The point here is not to condemn the United
States, but to show how tenuous peace is among humans.
For this reason Jesus tells his disciples in today’s gospel
that the peace he gives is not like the world’s peace. His peace is the shalom of closeness
to God. Its surety might be compared to
the security a child feels sleeping between his parents. Jesus can promise this peace because in dying
to redeem the People, he carries out his Father’s will.
We should be wary of false promises of peace in our
day. A home in the country, a cruise in
the Mediterranean, or a luxury SUV may turn into a nightmare. But when we put our trust in God, we will not
end disappointed.
Monday of the Fifth Week of Easter
(Acts 14:5-18; John 14:21-26)
Today’s reading from Acts relates to what Pope Leo XIV told the
people of Angola two weeks ago. The reading
tells how St. Paul chastises the people of Lystra for wanting to offer sacrifices
to men as if they were gods. In Angola
Pope Leo warned the people of syncretism, the amalgamation of established faith
with pagan practices to essentially form a new religion.
Appearing in Christian practice, syncretism corrupts the truth
of faith. When the Lystrians prepare
sacrifices for Paul and Barnabas, they are making them gods. They should realize, before they lose their
way to Him, that the true God requires their utmost devotion. If they dally with other gods, who can give
them nothing, they will not develop the sacrificial love that leads to
salvation.
We think of syncretism as a practice of unsophisticated
people. But individuals in developed countries also practice syncretistic belief. Burying a statue of St. Joseph upside-down to
sell one’s house, for example, combines superstition with the cult of the
saints. Something similar may be said of
entering a church for Mass and then refusing to participate in the prayers. We can depend on God’s love for us. But our love for God, which is necessary for
salvation, requires the truth of faith.
FIFTH SUNDAY OF EASTER
(Acts 6:1–7; 1 Peter 2:4–9; John 14:1–12)
Each year during the seven weeks of Easter, we hear passages
from the Acts of the Apostles. This biblical book narrates the development of
the early Christian community in Jerusalem and shows how the Holy Spirit
promotes the spread of the Gospel throughout the world. The reading we hear
today recounts how the community overcomes a problem inherent in every human
organization.
Administrative problems appear in organizations as small as
the family and as large as the national government. It is inevitable that, at
some point, those responsible for administration will overlook someone’s need
or have disagreements among themselves. The early Christian community is no
exception. But it is exceptional in that it resolves the problem without
resentment (at least as recorded in Acts) and with dependence on God.
Believers follow Jesus by holding close to their hearts
certain principles regarding the disposition of material resources. First, no
one should be in need. Clearly, the concern here is for the poor. Second,
everyone should place their goods at the service of the community. This
principle challenges especially the well to do. Typically, they have worked
hard to obtain their possessions and do not want to see them wasted. And third,
the apostles should distribute goods from the community dispensary according to
each person’s need.
However, as the community experiences rapid growth, the
apostles are unable to meet the increasing demand. The reading tells us that
the widows of the Greek-speaking group are lacking food. They are Jews of the
diaspora, who settled in Jerusalem and converted to Jesus. They turn to the
apostles for help in sustaining themselves. But, being devoted to preaching,
the apostles cannot meet their needs. For this reason, they must find another
way to care for the widows.
Their procedure is instructive. Rather than viewing the
problem as political, the apostles address it as administrative. That is, they
do not dwell on why it is the “Greek widows” who are in need. Instead, they
propose a solution that may cost them influence but will, in the long run,
benefit everyone. They call the community together to select seven men who can
serve as administrators of the communal pantry.
Three qualities are proposed for selecting the seven. Each
must be a man of good reputation so that people can trust him. He must be
filled with the Holy Spirit in order to guide others in ways of justice.
Finally, he must have prudence to manage the common resources. Then the
apostles lay hands on them to invoke the Spirit, who grants them the authority
to carry out their new ministry.
We might ask how the Holy Spirit comes to the seven. Today’s
Gospel gives us the key to understanding the transmission of the Holy Spirit.
Jesus says that he goes to prepare a place for his disciples in his Father’s
house. We often think of God’s house as being in some heaven beyond the stars.
But at the beginning of this Gospel, Jesus associates his Father’s house with
his own body. Jesus prepares a place for us in his Father’s house by giving
himself over to be crucified and rising from the dead. Baptized into this
Paschal mystery, we become members of the Body of Christ, the house of the
Father where the Holy Spirit dwells.
The presence of the Holy Spirit within us gives us a new
life of grace to live in this world with eternal life as our goal. The seven
receive a double portion of the Spirit for their ministry of attending to the
physical needs of the people.
We are approaching Pentecost, the feast of the Holy Spirit.
More than celebrating the “birthday of the Church,” it is a time to reflect on
how the Holy Spirit is guiding us and to ask for the gifts needed to do His
will. He will not fail us. He must renew the face of the earth, and He wants us
to help Him in this task.
Friday of the Fourth Week of Easter
(Acts 13:26-33; John 14:1-6)
In driving out its merchants, Jesus equated the Temple with
his Father’s house. “’… stop making my Father’s
house a marketplace,’” he said. He also
likened the Temple to his own body. “’Destroy
this Temple,’” he added referring to his body, “’and in three days I will raise
it up.’” In today’s passage he speaks of
going to his Father’s house to prepare places for his disciples. Of course, he
is not speaking of tidying guest rooms.
Rather he has in mind making his disciples members of his Body.
He does this, as Thomas understandably does not yet realize,
by suffering crucifixion and rising from the dead. It is a brutal road. Jesus is the one whose heart should be
troubled. But he bravely underplays his
own emotion to take note of his disciples’ anxiety.
As members of Jesus’ Body, we too suffer and rise. The experience brings us a new intimacy with
God and with one another. Suffering with
Christ, we develop a dependence on the Father that magnifies faith. We also acquire empathy – that virtue which enables
solidarity with the poor. We need not be troubled by Jesus' having gone away, only by our unwillingness to follow.
Thursday of the Fourth Week of Easter
(Acts 13:13-25; John 13:16-20)
In John Milton’s epic poem Paradise Lost the great angel Lucifer takes a definitive stand
against the Lord God. “I will not serve,” he says. To emphasize the point, he gives his
reason. It is “better to reign in hell”
he says, “than to serve in heaven.” Then,
after distorting the notion of service, he goes off to bring havoc to the world.
For some, service undermines the exalted idea they have of themselves. It shows them that they are not the force
that sets the universe in motion but a small cog in the order of things. Yet Jesus served -- very visibly the night he
took off his tunic to wash the feet of his disciples. Service then does not demean our stature;
quite the contrary, it conforms us to the Lord.
When we serve faithfully and well, we show ourselves worthy of a place
in God’s house, a seat at His table.
The reference to Judas in the gospel reading today points to
a man who, like Lucifer, refuses to serve.
It is thought – perhaps because he was the treasurer of the community --
that Judas rivaled Peter as head disciple.
In the reading Jesus implies that Judas’ difficulty is that he cannot
see himself taking off his tunic, much less give his life, in faithful
service. Thus, he too takes a definitive
stand against the Lord.
Memorial of Saint Catherine of Siena, Virgin and Doctor of the Church
(Acts 12;24-13:5A; John 12:44-50)
To appreciate Catherine of Siena, we might think of Joan of
Arc. Like the Maid of Orleans, Catherine
was a young woman from whom older men took orders. Both were anomalies revered for their bravery
in worldly affairs: Joan in warfare and Catherine in both Church and civil
politics.
Catherine was raised in a pious family without formal
education but with a fervent spirituality.
As a child, she gave herself to Christ with whom she shared spiritual
intimacy. In her teens she deepened her relationship
with the Lord by living three years in isolation on her family’s property. Then at seventeen or eighteen she burst onto
the world with a mission to Church, state and “family.” Her charisma was so enthralling that a
diverse group of followers traveled with her and called her “Mama.“ She acted as a peace legate among the
city-states of Italy. Most importantly,
she influenced Pope Gregory XI to leave the decades-long papal retreat in
Avignon. And her vast correspondence counseled
hundreds of people from prisoners to kings.
Catherine was eccentric in ways, perhaps most of all in her
love for Christ. As with Catherine, a
vivacious love for Christ can spur to accomplish much good. It may not move us to great achievements, but
it can enable us to live for God.
Tuesday of the Fourth Week of Easter
(Acts 11:19-26; John 10:22-30)
The Jews want Jesus to reveal his full identity. They see that he is a capable teacher and prodigious
deeds. But is he the long-awaited
Messiah? “’If you are the Christ, tell
us plainly,’” they demand. Of course,
they mean the one who will convert his knowledge into battle strategy and his
deeds into victory over their Roman occupiers.
Many today unknowingly ask the same question of Jesus. Is he the Messiah? Of course, they do not mean a military hero
but one who could assure fulfilment of their desires. They see their salvation in a meaningful life
with challenging work, the benefits of large compensation, and interesting
friends.
But these outcomes are not what Jesus promises in the Gospel. Especially in the version of John, Jesus
offers his followers “eternal life.” For
most this means a heavenly placement after death. And that’s too “iffy” of a proposition to hold
their attention. So, they place their
hopes in the expectations from being accepted to a top-tiered university:
prestige, connections, even a good education.
But Jesus’ offer of “eternal life” includes more than out of
this world retirement benefits. It is
being part of his flock with him as a sure guide whom they can encounter
spiritually. It is living with the other
“sheep” – some of whom exceed us in every way.
It is knowing that the trials, which all lives have, are not obstacles
in the way of happiness. On the
contrary, they are facilitators of a closer relationship with the one who
conquered death. How can we not accept
him as Messiah?
Monday of the Fourth Week of Easter
(Acts 11:1-18; John 10:11-18)
A woman had an executive position with a Church
organization. Yet she put her life on
hold to take care of her mother in a persistent vegetative state. The woman was not looking for admiration, much
less to be called a saint or to be paid.
She gave of herself out of love for her mother and for God. She wanted to please God who, she knew, commanded
attention to one’s parents. This woman
was acting like Jesus as he describes himself in today’s gospel.
The gospel completes Jesus’ Good Shepherd Discourse begun in
yesterday’s mass. Where yesterday he
identified himself as the “gate for the sheep,” today he uses the more familiar
metaphor. He gives two reasons why the
analogy obtains. First, he will die for
his sheep, and secondly, he knows his sheep.
Jesus also knows that God, the Father, loves him for giving his life to
save his sheep.
When we pray to God, “…lead us not into temptation,” we are
asking deliverance from situations like the woman in the true story or like
Jesus. If we do find ourselves facing a
difficult task, there may be alternatives which would cost us less than
everything. Nevertheless, we should also pray regularly that if complete self-sacrifice
is ever required, we will summon the love and courage to meet the challenge.
Fourth Sunday of Easter
(Acts 2:14.36-41; I Peter 2:20-25; John 10:1-10)
Fifty years ago, some laypeople and clergy objected to
referring to the laity as “sheep.” Their argument was that most people
associate sheep with incompetence, submissiveness, and fear. They maintained
that many laypeople are well educated, articulate, and quite capable of making
decisions for their own good.
Without wishing to offend anyone, the comparison can be
defended with three observations. First, the Bible—and especially this Gospel
of John—refers to the faithful as sheep in need of strong and sensible
shepherds. Second, the comparison is not really an insult, since sheep are not
as weak as popular opinion suggests. Farmers and scientists recognize the
intelligence of sheep: they can recognize faces, find natural remedies for
their illnesses, and know how to protect themselves when a storm is approaching.
The third observation is not complimentary to humanity. If
sheep can wander off and get lost, many men and women behave in a similar way.
Numerous people fall into addictions that they know are harmful. Drugs,
high-risk gambling, and pornography are just some of the many vices that
ensnare us. Wars, fights, reckless driving, and betrayals give testimony to the
human tendency toward self-destruction. Let us now consider these observations
in light of the Gospel.
Today’s reading forms the first part of Jesus’ great
Discourse of the Good Shepherd in the Gospel according to John. In it, Jesus
describes the true shepherd as one who leads his sheep to verdant pastures.
Because he cares for them, the sheep follow him; indeed, they recognize his
voice and do not follow strangers. False shepherds — the strangers—try to lead
the sheep out of the fold in order to take advantage of them.
It is interesting to note that, in this passage, Jesus does
not present himself as the shepherd. He reserves that title for the second part
of the discourse. Here, Jesus describes himself as the “gate for the sheep,”
whose role is to guard the entrance. The gatekeeper allows entry to legitimate
shepherds—the apostles and their successors, the bishops, as well as priests,
the bishops chief assistants—and at the same time keeps out thieves and robbers
who seek to harm the sheep. Who are these evildoers? Jesus regards the
Pharisees, to whom he is addressing this discourse, as enemies of the flock.
They impose on the people traditions and rules that are extraneous, turning
religion into an obstacle rather than a stimulus for a living relationship with
God.
Enemies can change over time. One of the most formidable in
our own day is a false idea of freedom. For many, freedom consists simply in
the removal of restrictions. Certainly, the abolition of slavery and the
overcoming of racial discrimination have been great advances in human history.
However, removing external injustices is only part of true freedom. We must
also free ourselves from internal constraints, such as addictions to drugs and
pornography, which not only divert the will from what is truly good but also
degrade the person.
The greatest internal restriction from which we must
liberate ourselves is ignorance. We are
free from it when we learn and practice what is good, true, and loving. In
short, we must come to know and imitate God. Is not a virtuoso pianist freer to
produce beautiful music than a beginner? So it is in life: we are truly free
when we develop our abilities to reach our true goal which is life with God.
The bishops of the Church are chosen for their above average
intelligence and their fidelity to Catholic doctrine. For the most part, they
are honorable and kind men, though not perfect. Christ, the gate, has admitted
them into his fold. They repeatedly call upon legislators to safeguard
authentic freedom for all. More importantly, they promote the knowledge of God
through various programs and initiatives. We follow them—especially the
Pope—because we trust that they will not lead us astray but rather guide us to God’s
eternal pasture.
Friday of the Third Week of Easter
(Acts 9:1-20; John 6:52-59)
Today’s first reading helps us appreciate the Easter
mystery. Saul, on his way to Damascus,
has a vision of the risen Lord. What does
he see? The passage does not say
directly. It says that there was “a light
from the sky” evidently so intense that Saul reacted by falling to the ground
in fear. The peculiarity of this vision
should be compared to the oddities of other visions of the resurrected Jesus.
In his appearance to Mary Magdalene in the Gospel of John Jesus
cannot be readily recognized. He looks different:
the text says like a gardener. In the appearance
on the road to Emmaus, the two disciples likewise cannot identify their teacher
until he breaks bread with them.
Similarly, when the resurrected Jesus invites his disciples to breakfast
on the shore of Lake Tiberias, none but the Beloved Disciple recognize him on
sight. This disciple was the one who
believed in Jesus from seeing his burial cloths in his tomb.
Upon seeing the light in today’s reading from Acts, Saul is
blinded. He is forced to look inwardly to know himself and, more importantly,
to recall the Scriptures. With this
introspection and recollection, he can understand what the voice from the sky
told him: “’I am Jesus …’” As this name
indicates, Jesus is the one through whom God saves. He fulfills our deepest longings for truth,
justice, and love. His resurrected body,
though indescribable, is God’s verification that his mission has been
accomplished. It begs us, as it did
those who saw it, to believe in him.
Thursday of the Third Week of Easter
(Acts 8:26-40; John 6:44-51)
There is a magnificent painting of Christ, the Lamb of God,
hanging in the Prado Museum, Madrid. It
has no human characteristics. Rather the
artist, Francisco de Zurbaran, portrays Christ as an unblemished lamb bound and
ready for slaughter. The painting
reflects the prophecy of Christ in Isaiah which the official of the candace is reading in today’s
first reading.
The court official of the Candace would be interested in
this figure as he too is bound and forced to suffer. Although he is not a poor man, as a eunuch he
cannot worship in the Jewish Temple. Christ,
however, died for all so that eunuchs, Africans and people of all stripes suffer
no inherent impediment to praising God in him.
Of course, the court official accepts Christian baptism.
Like Christ and like this Ethiopian, we are called to
suffer. We may have a painful disease, burdensome
responsibilities, or just periodic trials.
In any case, let us bear them for and with Christ. He endured unmitigated
suffering so that our sins might be forgiven.
He now allows us to contribute to the merit of his suffering as members
of his Body.
Wednesday of the Third Week of Easter
(Acts 8:1b-8; John 6:35-40)
The old man laughed to himself as he watched
television. He took delight in the
commercials offering luscious foods without mentioning any cost. “Give me some,” he said in broken English,
“I’ll take it.” Jesus similarly offers
desirable food in today’s gospel It is not for the stomach, however, but for
the soul.
Echoing a theme of Second Isaiah, Jesus describes himself as
the “bread of life” that has come down from heaven. He will nourish his followers with divine wisdom
that, when heeded, brings eternal life. Being
the Word of God that II Isaiah promised, Jesus will not lose any follower. Quite the contrary, he will save each one.
Does the wisdom Jesus offers come without cost? it is fair
to ask. We might say with the poet T.S.
Eliot that it costs “not less than everything.”
Like the pearl of great price in the gospel parable, divine wisdom is
worth all we can give. We should not
pass by Jesus’ offer.
Tuesday of the Third Week of Easter
(Acts 7:51-8:1a; John 6:30-35)
Stephen hardly seems “filled with the Holy Spirit” as he
castigates the Jews in today’s first reading. However, it should be remembered
that the altercation has grown bitter. A
previous passage reads that Stephen’s adversaries paid people to testify
against him with insidious lies. St.
Luke, the author of Acts, wants to show how Stephen imitates Jesus when the latter
uttered similar disparagements against the Pharisees.
Stephen also imitates Jesus as he is being stoned to
death. Like Jesus, he asks the Lord
Jesus to pardon his executioners and entrusts his spirit to the same Lord. Something even more significant is in Luke’s
mind here. The evangelist has written
that Jesus’ death eventually brought the Holy Spirit upon his disciples to
complete his mission in the world. With
Stephen’s execution, Luke presents Saul (i.e., Paul of Tarsus). This Pharisee will become the principal instrument
of Jesus’ message to the non-Jewish world.
Luke shows readers like us that the mission is
inexorable. Whether we join it or not,
it will go on because it is propelled by the Holy Spirit. Nevertheless, it behooves us to join because with
it we move along our course to eternal life.
Monday of the Third Week of Easter
(Acts 6:8-15; John 6:22-29)
In the “Grand Inquisitor” Fyodor Dostoyevsky presents a
searing socialist critique of Christianity.
The inquisitor chastises Christ for not accepting Satan’s invitation to
turn stone into bread. If he had fed the
world with that bread, the inquisitor claims, he would have its allegiance forever. In contrast, he says, all Christ attained was
freedom which few people appreciate.
But, some will object, Christ fed the multitudes as the gospels
of yesterday and today attest. It should be clear from both passages, however,
that the intention of the feeding was not to win the people’s allegiance. Jesus worked the miracle as a sign of the
Eucharist which is available to the world as the key to full or eternal life.
In the Eucharist we take and consume the Body and Blood of
Christ not to satisfy physical but spiritual needs. In the Eucharist we hear the Word of God which
makes us attentive to His will. Then we offer
to Him what we have in gratitude for that gracious Word. Of course, the greatest gift that we give to
God is His own Son. He, Jesus Christ -- human
and divine -- is who the bread, blessed and broken by the priest, and the wine,
blessed and poured out, have become. Ingesting
him, we become not only free but also loving as he is.
Third Sunday of Easter
(Acts 2:14, 22–33; 1 Peter 1:17–21; Luke 24:13–35)
Each year on
this Third Sunday of Easter, we hear the account of an appearance of the risen
Jesus. Today we are told of his encounter with two disciples on the road to
Emmaus. I would like to take this opportunity to reflect on the nature of the resurrection,
both of Jesus and of our own at the end of time. The resurrection is one of the
central truths of the Christian faith. However, it is not as easy to understand
as is often assumed.
To arrive at
a proper understanding, we must clarify some misconceptions about the
resurrection. Many people today regard the resurrection as a myth meant to say
that Jesus lives on in the hearts of his disciples. Myths are stories without a
historical foundation and whose purpose is to express a human truth. The “Tower
of Babel,” for example, is a myth that attempts to explain the many languages of
the world. This is not the case with the account of Jesus’ resurrection. Its
historical foundations are well established: Jesus was crucified by order of
Pontius Pilate, governor of Judea, when Caiaphas was the high priest. His
resurrection took place on the third day after this event.
According to
another mistaken idea, the risen Jesus was a ghost which some people saw
briefly. This misconception makes Jesus similar to the prophet Samuel, whom
Saul summoned from the dead to gain information about his enemies. But his disciples
experienced the risen Jesus as a living person with whom they could share a
meal.
A third false
idea of the resurrection makes Jesus like Lazarus, whom Jesus resuscitated. But
this concept also clashes with what the gospels tell us. Lazarus came back to
life with a body like our own. The body
of the risen Jesus, on the other hand, has been transformed. Jesus can pass through closed doors and
appear and disappear suddenly.
There are
several common features in these appearances that help us understand their
nature. First, the risen Jesus is seen but not readily identified. The
disciples on the road to Emmaus do not recognize him at first. When he appears
to Paul on the road to Damascus, he is perceived as a bright light. As we said,
his body has been transformed and is no longer subject to previous limitations.
Another
characteristic of the risen Christ is that he communicates with those to whom
he appears. His message can be challenging, as when he reproaches his disciples
for not believing the women, according to the longer ending of Mark’s Gospel.
But more often, he greets them with the word “peace.” This word in Hebrew is shalom
and means much more than “hello” or “good morning”. Shalom expresses the fullness of
well-being. Then Jesus sends his apostles out to proclaim the Good News
everywhere.
Finally, Jesus
shares meals with those to whom he appears. In today’s Gospel, the disciples
recognize him in the breaking of the bread, a gesture that recalls the
Eucharist. He is continuing his previous practice of table fellowship as a way
of expressing the intimacy of his love.
From all
this, we can say that the resurrection represents a new level or mode of human
existence. It is a qualitative leap,
similar to, in a sense, the one that occurred when primates evolved into human
beings. The Risen One has a transformed body, and his love is no longer limited
as it once was. During his earthly life, Jesus was could not reach everyone.
Now, in his risen state, he not only reaches all but is able to embrace every
man, woman, and child within himself. In this way, a new communion with God and
with one another is established.
Our love is limited in more fundamental ways than that of Jesus. We cannot love without some degree of self-interest. This is not wrong until we seek our own satisfaction to the detriment of the other’s welfare. However, in the resurrection, our bodies will be transformed in such a way that the love for which they were created to show will no longer be merely one of sensual desire, or even only of friendship. Rather, our love for others will manifest the complete selflessness that characterizes Jesus’ love for his disciples. We will be able to love all people in a way unlike anything we have ever known. We will be able to love others like God loves us.
