Thursday, May 15, 2014

Thursday of the Fourth Week of Easter

(Acts 13:13-25; John 13:16-20)

The man is an active Catholic working with youth in his parish.  He has a small, successful business and is married with a family.  He would hardly have dreamt being so blessed seventeen years ago.  Then he was in jail reeling from a troubled childhood.  In time he met the Lord largely, as he tells the story, through the prison chaplain.  The encounter turned his life around.  His story parallels that of St. Paul preaching in a synagogue in the first reading today.

Capture the irony.  Just a few years before Paul would have been in a similar synagogue ferreting out Jews having inclinations toward Jesus whom Christians believed was the Christ or Messiah.  Now he preaches quite openly that indeed Jesus is the savior of the people.  His turnabout came through a palpable encounter with Jesus risen from the dead.

Many today have experiences such as Paul’s.  The Church sponsors activities such as “Cursillo” and “Christ Renews His Parish” so that participants may know Christ in ways beyond the intellect.  Many others have a relationship with Christ without such a felt experience.  They know him to be real and influential although they would never admit to hearing him speak to them.  In any case we should treat Jesus as he is preached by Paul – a friend who comes to save us from our folly and all its effects.

Wednesday, May 14, 2014

Feast of Saint Matthias, apostle

(Acts1:15-17.20-26; John 15:9-17)

Many like to think of themselves as pro-active.  They want to be seen as autonomous, that is self-directed.  The very assertive might call themselves Type-A.  Such individuals run the risk of thinking too much of themselves.  In today’s gospel Jesus indicates who really is in charge, at least of his disciples.

When he says that he has chosen his disciples and not vice versa, Jesus echoes a basic Old Testament theme.  There God is always the actor with the people responding to his initiatives.  The first reading from Acts gives testimony that the disciples have understood the lesson.  They make no pretense at all about choosing a successor to Judas but allow God to indicate His choice casting lots.

There is nothing intrinsically wrong with being an assertive person.  It should be said as well that casting lots in most circumstances is hardly the best way to determine God’s will on a matter.  However, we do need to defer to God in prayer before we act and then to give Him thanks for enabling us to do what we must in any situation.  Far from intending to dominate our will, God wants to lead us to our destiny as His daughters and sons.

Tuesday, May 13, 2014

Tuesday of the Fourth Week of Easter

(Acts 11:19-26; John 10:22-30)

Fr. Cornelius would sit at the back of church before masses in which young Dominican friars were ordained. He knew that some of the people attending the mass would need the Sacrament of Reconciliation and wanted to make himself available.  He was a good man in the style of Barnabas of the first reading today.

There really is no need for the reading to say that Barnabas is a "good man" since Acts has already spelled out how he had sold his property and gave the proceeds to the community of disciples in Jerusalem.  Here he recognizes the good of foreigners (that is, non-Jews) accepting faith in Jesus as Lord.  He will go on to preach to the Gentiles along with Paul.

We hope that others say of us that we are good men and women.  A sure sign of goodness is openness to different kinds of people.  We should not judge others before getting to know them.  Indeed, we want to extend a hand of friendship to the strangers that we meet.

Monday, May 12, 2014

Monday of the Fourth Week of Easter

(Acts 11: 1-18; John 10:11-18)

At the Second Vatican Council discussion of religious freedom became a burning issue.  Some felt that a social policy protecting the freedom of each person to worship as she thinks is necessary since conscience should not be forced.  Others thought a policy favoring Catholic belief would be preferable since only the Church professes the fullness of faith.  Adherents to this thinking like to charge, “Error has no rights.”  The American Jesuit John Courtney Murray countered that neither error nor truth has rights since they are abstractions.  People have rights, one of which is to pursue religious practice as he sees fit.  In the reading from Acts today the Christian community in Jerusalem grapples with a similar issue.

Jewish Christians are upset by the news that Peter not only baptized Gentiles but ate at their table.  They demand some explanation since the law forbids taking foods that are not kosher.  Peter explains that the Holy Spirit indicated that he should eat all kinds of food and to accept non-Jews directly into the community of faith.  According to Luke, the author of Acts, Peter’s explanation convinced his critics, but it should be kept in mind that Luke himself regularly promotes harmony.

It is easy for one to say that the Holy Spirit or “the spirit” moved her to do something.  But such a defense for an innovation begs more justification.  The Holy Spirit is not just the Spirit of peace and tranquility but also of wisdom and prudence.  We must question actions that veer from established norms.  Are they motivated out of love? Do they contradict the teachings of Jesus? Are they reasonable?  Only after receiving the appropriate answers to these questions may we accept the actions as the will of God.

Friday, May 9, 2014

Friday of the Third Week of Easter

(Acts 9:1-20; John 6:52-59)

In the classic tragedy Oedipus Rex, spiritual and physical blindness interplay to the enlightenment of all.  Oedipus’ father, King Laius, is told in an oracle that his son will kill him and marry his wife.  Determined that this not happen, Laius plans to have his infant son Oedipus killed.  However, the deed is never carried out, and Oedipus eventually fulfills the prophecy.  In the end Oedipus blinds himself in shame and remorse. In the first reading there is a parallel story of spiritual and physical blindness.

After Saul’s inquisitorial journey is interrupted by the appearance of Jesus, he becomes blind.  The infliction functions first as a metaphor of Saul’s spiritual blindness in punishing Christians.  Then the blindness serves as a catharsis so that Saul may repent of his malicious zeal.  When the blindness dissipates, Saul not only knows the truth but makes amends for his past errors.

Spiritual blindness inflicts most people at one time or another.  We misread situations and cast blame unjustly.  We seek apparent goods like illicit sex or easy money that bring embarrassment if not downfall and shame.  We miss seeing Jesus in the suffering.  Christ’s light burns away this blindness like a laser cutting away unwanted tissue.  We meet him in the sacraments, and the encounters leave us in the glow of his love and truth until he comes for us in full glory at the end of time.