Friday of the Second Week of Easter
(Acts 5:34-42; John 6:1-15)
The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.
Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.
People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.
Thursday, April 19, 2012
Thursday of the Second Week of Easter
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
(Acts 5:27-33; John 3:31-36)
Shakespeare professors sometimes test students by having them identify the play, the speaker, and the circumstances of isolated lines. The gospel today tests readers in much the same way.
The passage follows the famous quotation of John the Baptist that Jesus must increase while he must decrease. Thus, this John may be the intended speaker. But the words themselves are very similar to Jesus’ in his dialogue with Nicodemus at the beginning of John 3. It could be that somehow they came unmoored from their original setting and found their way to the end of the chapter. The translators of the New American Bible evidently think that the words most likely belong to the evangelist himself as they are not framed in quotation marks.
In any case the words summarize what has been said of Jesus to this point in the gospel. He is from God and has come into the world to give life to those who accepts his testimony. Reading these words, we should become anxious to learn the full testimony given in the remaining chapters.
Wednesday, April 18, 2012
Wednesday of the Second Week of Easter
(Acts 5:17-26; John 3:16-21)
The fundamental idea of missiology or the theology of missions was once very simple. It claimed that missionaries bring Christ to peoples who do not know him. We find this idea reflected in both readings today. The gospel proclaims that God so loved the world that He gave His only son so that all who believe in him might have everlasting life. This is basic kerygma, the missionary message. The passage from Acts shows the apostles preaching in the Temple area – the paradigm of missionary activity.
As always, reality has complicated the simple vision. Missionaries going to non-Christian areas lands often find, in a sense, Christ already there. They see the people cooperating with one another and expressing genuine concern for the needy. The missionaries conclude that the Holy Spirit working within minds and hearts has molded the people in Christ’s ways.
Still missionaries bring something new and authentically Christian to the people. The gospel remains a unique document expressing the fullness of God’s promise even if it is sometimes misrepresented by self-serving evangelizers. Most importantly, missionaries bring the Eucharist, the sacrament of Christ’s death and resurrection which assures the people of God’s love no matter who or where they are.
(Acts 5:17-26; John 3:16-21)
The fundamental idea of missiology or the theology of missions was once very simple. It claimed that missionaries bring Christ to peoples who do not know him. We find this idea reflected in both readings today. The gospel proclaims that God so loved the world that He gave His only son so that all who believe in him might have everlasting life. This is basic kerygma, the missionary message. The passage from Acts shows the apostles preaching in the Temple area – the paradigm of missionary activity.
As always, reality has complicated the simple vision. Missionaries going to non-Christian areas lands often find, in a sense, Christ already there. They see the people cooperating with one another and expressing genuine concern for the needy. The missionaries conclude that the Holy Spirit working within minds and hearts has molded the people in Christ’s ways.
Still missionaries bring something new and authentically Christian to the people. The gospel remains a unique document expressing the fullness of God’s promise even if it is sometimes misrepresented by self-serving evangelizers. Most importantly, missionaries bring the Eucharist, the sacrament of Christ’s death and resurrection which assures the people of God’s love no matter who or where they are.
Tuesday, April 17, 2012
Tuesday of the Second Week of Easter
(Acts 4:32-37; John 3:7b-15)
“’How can this happen?’” Nicodemus asks Jesus in the gospel. It’s the same question many would ask of the first reading. How can people sell their houses and property and donate all the proceeds to the community?
Luke, the author of the Acts of the Apostles, tells of Joseph’s generosity to illustrate the power of the Holy Spirit. He is saying that under the Spirit’s influence people can put aside self-concern for the good of all. It must be noted that the wholesale mutuality of the primitive Christian community does not last long. The story of Joseph’s selflessness is immediately followed by the sober tale of a believer’s deception out of self-interest. Then, in the next chapter, the squabble between the Greek-speaking and Hebrew-speaking disciples is related. It must be concluded that human nature is not completely resurrected with the coming of the Spirit however much individuals are enabled to love others.
Christian shortcomings cause scandal both in the world and within the community. At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation. Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy. And certainly Christians have been guilty of racial and religious bigotry over the centuries. There is need for investigating these matters lest too severe judgments are made. Yet repentance and penance are also in order. It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead. We must turn back to the Spirit with sincere hearts.
(Acts 4:32-37; John 3:7b-15)
“’How can this happen?’” Nicodemus asks Jesus in the gospel. It’s the same question many would ask of the first reading. How can people sell their houses and property and donate all the proceeds to the community?
Luke, the author of the Acts of the Apostles, tells of Joseph’s generosity to illustrate the power of the Holy Spirit. He is saying that under the Spirit’s influence people can put aside self-concern for the good of all. It must be noted that the wholesale mutuality of the primitive Christian community does not last long. The story of Joseph’s selflessness is immediately followed by the sober tale of a believer’s deception out of self-interest. Then, in the next chapter, the squabble between the Greek-speaking and Hebrew-speaking disciples is related. It must be concluded that human nature is not completely resurrected with the coming of the Spirit however much individuals are enabled to love others.
Christian shortcomings cause scandal both in the world and within the community. At the end of the Middle Ages the selling of indulgences by clerics gave rise to the Protestant Reformation. Today many are reserved about receiving the sacraments because of the revelations of child abuse by clergy. And certainly Christians have been guilty of racial and religious bigotry over the centuries. There is need for investigating these matters lest too severe judgments are made. Yet repentance and penance are also in order. It is not that the Spirit has abandoned the Church but that Church members have failed to follow its lead. We must turn back to the Spirit with sincere hearts.
Monday, April 16, 2012
Monday of the Second Week of Easter
(Acts 4:23-31; John 3:1-8)
The RCIA director was reflecting on her experience of the Easter Vigil. It was amazing, she said; men and women were changed as if they had completely new lives. It may be presumed that it was not just the participation in the services of Holy Saturday that transformed the people. Rather they became new creations by the process of continual meeting, reflection and prayer. This kind of change seems to be what Jesus is getting at in his conversation with Nicodemus in today’s gospel.
The passage begins with Nicodemus coming to Jesus at night. Perhaps the intention here is only to explain how a Jewish leader could consult Jesus for theological truth. However just as likely, “night” is used here to give a nefarious tone to the scene. Like most people, Nicodemus comes to Jesus as a sinner. So conditioned, he has difficulty grasping what Jesus is saying. In fact, to Nicodemus Jesus’ message sounds ludicrous. “How can a man once grown old,” he asks, “be born again?” Sinners do not appreciate, and much less anticipate, the work of the Spirit that revitalizes people by giving both new reasons and new directions for living.
Graciously Nicodemus does not remain in darkness forever. Once Jesus hands over his spirit in death, Nicodemus will take it up to give Jesus in daylight the royal burial that he is due. The same Spirit is working in us as we show respect to everyone, even those who wrong us.
(Acts 4:23-31; John 3:1-8)
The RCIA director was reflecting on her experience of the Easter Vigil. It was amazing, she said; men and women were changed as if they had completely new lives. It may be presumed that it was not just the participation in the services of Holy Saturday that transformed the people. Rather they became new creations by the process of continual meeting, reflection and prayer. This kind of change seems to be what Jesus is getting at in his conversation with Nicodemus in today’s gospel.
The passage begins with Nicodemus coming to Jesus at night. Perhaps the intention here is only to explain how a Jewish leader could consult Jesus for theological truth. However just as likely, “night” is used here to give a nefarious tone to the scene. Like most people, Nicodemus comes to Jesus as a sinner. So conditioned, he has difficulty grasping what Jesus is saying. In fact, to Nicodemus Jesus’ message sounds ludicrous. “How can a man once grown old,” he asks, “be born again?” Sinners do not appreciate, and much less anticipate, the work of the Spirit that revitalizes people by giving both new reasons and new directions for living.
Graciously Nicodemus does not remain in darkness forever. Once Jesus hands over his spirit in death, Nicodemus will take it up to give Jesus in daylight the royal burial that he is due. The same Spirit is working in us as we show respect to everyone, even those who wrong us.
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