Friday of the Seventh Week of Easter
(Acts 25:13b-21; John 21:15-19)
George Orwell’s Animal Farm is an allegory of communism -- a society supposedly without leaders. Every animal is claimed to be equal to every other. No farmers remain to force any animal to do what he/she does not wish. The situation, of course, soon becomes inoperable. Some of the animals begin to claim that they are “more equal” than the others. The same division of labor ensues as when the farmers were in charge, but the situation is worse with new found tyranny not tempered by experience.
There is some evidence that the early Church saw no need for a leader to replace Jesus. His disciples expected Jesus to return soon after his going to the Father. Everyone associated with the various communities of disciples understood the primacy of love. With such high motivation, is a leader really necessary? Today’s gospel indicates that there is indeed such need if the institution’s existence stretches to any appreciable length. For this reason Jesus is seen appointing Peter as chief shepherd of his flock. But love is to play a major role in his leadership.
To assure that Peter understands what he is saying when he gives him authority over his following, Jesus has Peter profess his love to him three times. Later this love will be tested in an even more revealing way. When Jesus tells Peter that someone will lead him where he would not otherwise go, he is predicting Peter’s martyrdom. Leadership is fraught with pitfalls. Based on self-sacrificing love and guided by the Spirit’s gifts of justice and prudence, however, leaders perform an indispensable and necessary service.
Thursday, May 20, 2010
Thursday of the Seventh Week of Easter
(Acts 22:30.23:6-11; John 17:20-26)
Often when we feel criticized, we plan on how we are going to defend ourselves. We search for impressive words that will show off our wit and put down our critics. But this is a foolish strategy. We would do much better to listen carefully to what others are saying, pray to the Holy Spirit that we might respond prudently, and speak forthrightly what comes to mind. Jesus tells us as much when he says, “'When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.’”
In today’s reading from the Acts of the Apostles Paul seems to be following Jesus’ advice. He evaluates the situation and speaks to it. His reference to being a proponent of the resurrection of the dead divides his persecutors. What starts as a probable conspiracy to condemn Paul turns into a debate with half the assembly supporting him. The Holy Spirit is the driving force behind this move and the rest of the apostolic activities in Acts. He brings Christianity from its humble beginning in Jerusalem to center stage in Rome where it will fan out throughout the whole world.
The Holy Spirit is God’s incomprehensible gift of Himself to us. We are never abandoned when he settles upon us. The Spirit bestows peace in trial and strength to endure persecution. Sunday, the feast of Pentecost, we proclaim the Spirit’s coming. God is never reluctant to share His Spirit, but we should directly and persistently petition his presence.
(Acts 22:30.23:6-11; John 17:20-26)
Often when we feel criticized, we plan on how we are going to defend ourselves. We search for impressive words that will show off our wit and put down our critics. But this is a foolish strategy. We would do much better to listen carefully to what others are saying, pray to the Holy Spirit that we might respond prudently, and speak forthrightly what comes to mind. Jesus tells us as much when he says, “'When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.’”
In today’s reading from the Acts of the Apostles Paul seems to be following Jesus’ advice. He evaluates the situation and speaks to it. His reference to being a proponent of the resurrection of the dead divides his persecutors. What starts as a probable conspiracy to condemn Paul turns into a debate with half the assembly supporting him. The Holy Spirit is the driving force behind this move and the rest of the apostolic activities in Acts. He brings Christianity from its humble beginning in Jerusalem to center stage in Rome where it will fan out throughout the whole world.
The Holy Spirit is God’s incomprehensible gift of Himself to us. We are never abandoned when he settles upon us. The Spirit bestows peace in trial and strength to endure persecution. Sunday, the feast of Pentecost, we proclaim the Spirit’s coming. God is never reluctant to share His Spirit, but we should directly and persistently petition his presence.
Wednesday, May 19, 2010
Wednesday of the Seventh Week of Easter
(Acts 20:28-38; John 17:11-19)
The world for the Gospel of John, as for most of us, is both bad and good. Jesus can say, “God so loved the world that He gave his only Son...” and also, in today’s reading, “I do not belong to the world.” The ambivalence goes back to the Book of Genesis where God creates the world as good but then the woman and her husband sow havoc into the world by considering themselves as equal to God.
Now Jesus is reversing the trend. The world and its mire will not pollute his disciples because they have the word (the truth) of God which is love. They will overcome the world’s tendencies to self-promotion by loving one another even at the expense of self. Jesus has shown them the way. Soon they will follow. Their love for the world will take them to far away places to preach God’s love. Still they will not be ensnared by the world’s seamier side because Jesus has prayed for them.
His prayer protects us as well. There is no point in trying to flee the world. As long as we have bodies, the world will be part of us. In fact, we have a mission in the world as surely as the apostles in Acts. We too have to give witness to God’s love for the world by acts of care.
(Acts 20:28-38; John 17:11-19)
The world for the Gospel of John, as for most of us, is both bad and good. Jesus can say, “God so loved the world that He gave his only Son...” and also, in today’s reading, “I do not belong to the world.” The ambivalence goes back to the Book of Genesis where God creates the world as good but then the woman and her husband sow havoc into the world by considering themselves as equal to God.
Now Jesus is reversing the trend. The world and its mire will not pollute his disciples because they have the word (the truth) of God which is love. They will overcome the world’s tendencies to self-promotion by loving one another even at the expense of self. Jesus has shown them the way. Soon they will follow. Their love for the world will take them to far away places to preach God’s love. Still they will not be ensnared by the world’s seamier side because Jesus has prayed for them.
His prayer protects us as well. There is no point in trying to flee the world. As long as we have bodies, the world will be part of us. In fact, we have a mission in the world as surely as the apostles in Acts. We too have to give witness to God’s love for the world by acts of care.
Tuesday, May 18, 2010
Tuesday of the Seventh Week of Easter
(Acts 20:17-27; John 17:1-11a)
In a lay minister formation class recently a student asked, “What does ‘euthanasia’ mean?” The term is usually associated with taking a dying person’s life so that s/he does not suffer pain; however, its literal meaning is not outrageous. Euthanasia combines two Greek words: eu meaning good (think of euphemism or eugenics) and thanasia meaning death. Many limit their concept of a good death to not having to suffer, but certainly Christians hope for more than that when they are dying.
Because we desire to die in God’s grace, we consider having the sacraments of Penance, Anointing, and the Eucharist as part of a happy death. We also make wills to avoid disputes among relatives over our belongings. More importantly, we plan to assure those close to us of our love. Since an ideal Christian death includes reconciliation with one’s enemies, we will address as well those who have caused us difficulty. We still may lack one item on our agenda.
In the reading from Acts Paul has death on his mind as he speaks to the leadership of the Ephesian church. He intimates his affection for them by saying that he never held back in what is most important – telling them about the Lord Jesus. In this way he models the faith that we also hope to convey as we depart.
(Acts 20:17-27; John 17:1-11a)
In a lay minister formation class recently a student asked, “What does ‘euthanasia’ mean?” The term is usually associated with taking a dying person’s life so that s/he does not suffer pain; however, its literal meaning is not outrageous. Euthanasia combines two Greek words: eu meaning good (think of euphemism or eugenics) and thanasia meaning death. Many limit their concept of a good death to not having to suffer, but certainly Christians hope for more than that when they are dying.
Because we desire to die in God’s grace, we consider having the sacraments of Penance, Anointing, and the Eucharist as part of a happy death. We also make wills to avoid disputes among relatives over our belongings. More importantly, we plan to assure those close to us of our love. Since an ideal Christian death includes reconciliation with one’s enemies, we will address as well those who have caused us difficulty. We still may lack one item on our agenda.
In the reading from Acts Paul has death on his mind as he speaks to the leadership of the Ephesian church. He intimates his affection for them by saying that he never held back in what is most important – telling them about the Lord Jesus. In this way he models the faith that we also hope to convey as we depart.
Monday, May 17, 2010
Monday of the Seventh Week of Easter
(Acts 19:1-8; John 16:29-33)
What can it mean, “’We have never even heard that there is a Holy Spirit?’” Some may think of the Charismatic movement with its “Baptism in the Spirit” and opine that the majority of Christians do not really know the Holy Spirit because they do not speak in tongues or sway their arms in prayer. But more radically, never hearing of the Holy Spirit may refer to an insufficient appreciation of sanctifying grace, the work of the Spirit. It is a shortcoming just as prevalent today as it was in the beginning and perhaps throughout Church history.
In the days of St. Augustine a priest from Britain named Pelagius evidently taught that grace is not really necessary for eternal life. We say “evidently” because little of his writings remain. We can only surmise what Pelagius taught from what his critics, like Augustine and St. Jerome, wrote about him. However, these two scholars were so upset with Pelagius that his teachings must have been defective. According to our understanding today, Pelagius held that free will guided by Christ’s example is sufficient to overcome the pitfalls the world poses.
Such a concept conflicts with St. Paul’s teaching of Christ’s saving grace. Without such grace the strongest will falter and the weakest are lost from the start. With such grace everyone has hope. The grace, which we acclaim as “amazing,” should never be taken for granted.
(Acts 19:1-8; John 16:29-33)
What can it mean, “’We have never even heard that there is a Holy Spirit?’” Some may think of the Charismatic movement with its “Baptism in the Spirit” and opine that the majority of Christians do not really know the Holy Spirit because they do not speak in tongues or sway their arms in prayer. But more radically, never hearing of the Holy Spirit may refer to an insufficient appreciation of sanctifying grace, the work of the Spirit. It is a shortcoming just as prevalent today as it was in the beginning and perhaps throughout Church history.
In the days of St. Augustine a priest from Britain named Pelagius evidently taught that grace is not really necessary for eternal life. We say “evidently” because little of his writings remain. We can only surmise what Pelagius taught from what his critics, like Augustine and St. Jerome, wrote about him. However, these two scholars were so upset with Pelagius that his teachings must have been defective. According to our understanding today, Pelagius held that free will guided by Christ’s example is sufficient to overcome the pitfalls the world poses.
Such a concept conflicts with St. Paul’s teaching of Christ’s saving grace. Without such grace the strongest will falter and the weakest are lost from the start. With such grace everyone has hope. The grace, which we acclaim as “amazing,” should never be taken for granted.
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