Easter 6 C

6^th Sunday of Easter C

Readings: Acts 15:1‑2,22‑29    Revelation 21:10‑14,22‑23    

John 14:23‑29

As the Easter season moves toward completion, the Church's liturgy prepares for the descent of the Holy Spirit on Pentecost and its universal mission in the service of the gospel.  This Sunday's readings assure the Church of God's continual presence within her midst as she struggles to be "true" to Jesus' challenge to love as he has.  The Church is not called to an introverted life of self-serving preservation; her mission is to show forth God's loving presence to all peoples.  Despite her necessary struggles in striving to be faithful to the gospel, she is to be marked by peace.  Only in this way can we sing today's psalm response: "O God, let all the nations praise you" (Ps 67).

The first reading from Acts recounts the important Council of Jerusalem which settled the crucial question of whether or not  the salvation of Gentile converts to Christianity depended upon  their being “circumcised according to Mosaic practice.”  This controversy bitterly divided the early Church, but through the guidance of the Holy Spirit it was able to reach a decision to expand beyond its Jewish origins and preach the gospel to peoples of all cultures.  In their preaching to the Gentiles, Paul and Barnabas had not required circumcision, but other men from Judea insisted on its necessity (see Genesis 17).  In their deliberations the apostles and elders, on the basis of Peter's testimony about his baptism of the Roman centurion Cornelius (Acts 15:6‑12; cf. Acts 10), decide not to require that Gentiles be circumcised nor obey the whole Mosaic code.  The letter sent “to the brothers of Gentile origin in Antioch” simply asks that they observe the minimal requirements of non‑Jews living among Jews: abstaining from meat sacrificed to idols, from blood, from meat of strangled animals and from illicit sexual union (see Leviticus 17‑18).  Obedience to these prohibitions would insure that the Gentile converts could participate in table fellowship with their Jewish Christian brethren.

The second reading from Revelation continues last Sunday's vision of God's new creation by describing the heavenly Jerusalem as the bride of the Lamb.  This is John's vision of the final salvation which awaits God's faithful saints.  He deliberately contrasts the new Jerusalem with its antitype the selfish, blood thirsty harlot Babylon (see Revelation 17).   Drawing upon imagery found in the writings of the prophets (see Ezekiel 40‑48 and Isaiah 60‑62), John describes a city which radiates the presence of God.  Its precious stones "gleam with the splendor of God."  The massive walls have twelve gates inscribed with the names of the twelve tribes and are protected by angels.  On the foundation stones are written the names of the twelve apostles of the Lamb. God's presence is so complete that there is neither need for a temple nor the light provided by the sun or moon.  God and the Lamb are the temple, and their glory provides light for the city.

In the Gospel Jesus' words to his disciples from John's farewell discourse promise God's transforming presence to those who strive to be true to Jesus' command of love.  Faced with the prospect of Jesus' imminent departure, the disciples are understandably afraid, but Jesus assures them “Do not be distressed or fearful.”  His death and resurrection will be a return to the Father which will be followed by a new, even superior, presence with the disciples in which he and the Father and the Holy Spirit, the Paraclete, will dwell with them.  The Paraclete's role will be to instruct and remind the disciples of  all that Jesus told them so that after the resurrection the  significance of Jesus' actions and words will be more clear (see John  2:22).  Jesus promises that God's indwelling with the disciples  after the resurrection will bring them the gift of peace, not the worldly peace of contending political powers, but the peace of  those who keep God's command of love. “‘Peace’ is my farewell gift to you; my peace is my gift to you; I do not give it to you as the world gives peace."

Easter VC

5^th Sunday of Easter C

Readings: Acts 14:21‑27   Revelation 21:1‑5  John 13:31‑35

"See I make all things new!" (Rev 21:5)  As nature struggles to new birth in the spring, we continue to celebrate Easter in joyful hope for the triumph of Jesus' new commandment of love.   In the midst of our trails as Jesus' disciples, let us sing with hope the psalm response: "I will praise your name forever, my King and my God" (Ps 145).

Luke's account of the conclusion of Paul's first missionary journey in Acts highlights both the need for perseverance in faith and joyful hope for the successful spread of the Gospel.  As Paul and Barnabas retrace their steps through Lystra, Iconium, and Pisidian Antioch, they encourage their disciples with this admonition: “We must undergo many trials if we are to enter into the reign of God.”  To ensure the survival of these churches they install elders and, "with prayers and fasting," commend them to the Lord.  Their journey ends on a note of grateful confidence.   After their return to the base community at Syrian Antioch, Paul and Barnabas recount "all that God had helped them to accomplish, and how he had opened the door of faith to the Gentiles."

Every image of John's vision in the second reading is meant to console the churches who are undergoing "many trials" for their faith.  In contrast to the chaos and terror that haunt the visions of the beasts and the harlot Babylon (see Rev 12‑13, 17‑19), this concluding revelation is marked by serenity and consolation.  "A new heavens and a new earth" appears, as the old corrupted heavens and earth and chaotic sea pass away.  The blood‑thirsty harlot Babylon is replaced by a new Jerusalem, the holy city, which descends from heaven, "beautiful as a bride prepared to meet her husband."  God's new world order will fulfill the saints' longing for God and victory over evil.  A voice cries out from the throne: "This is God's dwelling among men.  He shall dwell with them and they shall be His people, and He shall be their God who is always with them.  He shall wipe every tear from their eyes, and there shall be no more death or mourning, crying out or pain, for the former world has passed away"  (Rev 21:3‑4).

This Sunday's Gospel from Jesus' farewell discourse in John also is filled with hope for God's glory in the midst of suffering.  In the darkest hour of night as Judas departs to betray him (John 13:30), Jesus speaks of his Father's imminent glorification of him through his cross and resurrection: “Now is the Son of Man glorified and God is glorified in him.”  For the disciples Jesus' departure means that they are to continue to manifest God's love by loving one another as Jesus has loved them.  “I give you a new commandment: Love one another.  Such as my love has been for you, so must your love be for each other” (John 13:34).  The only authentic sign of Easter faith and hope is the living of this command.  “This is how all will know you for my disciples: your love for one another” (John 13:35).

Easter IV

4^th Sunday of Easter C

Readings: Acts 13:14,43‑52  Revelation 7:9,14‑17  John 10:27‑30

Despite its small numbers and lack of political power, early Christianity threatened both the mother Jewish faith and the established religion of the Roman Empire.  Today's readings remind us that, as our Christian ancestors endured persecution, we too can expect to suffer for our Christian beliefs.  We are strengthened, however, by faith in the Good Shepherd who promises: "No one shall snatch them out of my hand."  With trust in the victory of the risen Shepherd who laid down his life for us, we sing our psalm response, "We are his people; the sheep of his flock" (Ps 100).

The account of Paul's preaching in Pisidian Antioch follows a pattern that frequently occurs in his journeys in Acts: after initial success among the Jews, the gospel meets violent opposition, and the apostles turn to the Gentiles who respond joyfully to the message.  In today's reading, Paul and Barnabas begin their mission in the Jewish synagogue on Sabbath, and many Jews and devout Jewish converts become followers of the gospel.  But on the following Sabbath, when "almost the entire city gathered to hear the word of God," the Jewish community becomes jealous and counters with violent abuse everything Paul says.  Paul and Barnabas then fearlessly turn to the Gentiles in fulfillment of the Lord's instructions: "I have made you a light to the nations, a means of salvation to the end of the earth" (Is 49:6).  The Gentiles are "delighted" to hear the gospel and respond "to the word of the Lord with praise."  Even when Paul and Barnabas are expelled from the territory, they are not discouraged.  Joyfully shaking the dust from their feet, they move on to Iconium.      

The reading from Revelation originally offered a consoling vision of the future for the seven churches in Asia Minor whose Christian faith caused public suspicion and sporadic persecution from Roman authorities.  John's visions remind us that true Christian faith will be attacked by the evil powers of the world, but they also assure us of God and the Lamb's ultimate triumph over the forces of evil.  For the risen Christ even death is not defeat but victory.  In his vision John sees a huge crowd from every nation, race, people and tongue joyfully participating in the heavenly liturgy before the throne of God and the Lamb (the crucified and risen Christ).  They are dressed in long white robes of glory and are holding the palm branches of victory in their hands.  John learns from one of the elders that "these are the ones who have survived the great period of trial; they have washed their robes and made them white in the blood of the Lamb."    All Christians who suffer in their struggle against evil are consoled with the elder's concluding words: "He who sits on the throne will give them shelter.  Never again shall they know hunger or thirst, nor shall the sun or its heat beat down on them, for the Lamb on the throne will shepherd them. He will lead them to springs of life‑giving water, and God will wipe every tear from their eyes."

This Sunday's Gospel from John continues the theme of Jesus' protection of his followers in the midst of trial.  Jesus himself is under attack.  He is in the temple area at the feast of the Dedication and is challenged with the words: "If you are the Messiah, tell us plainly."  After this incident, some in the crowd will pick up rocks to stone him.  In the midst of this hostility, Jesus speaks of the difference between his hostile opponents and his followers.  He says that his enemies reject him because they refuse to believe in the works he does in the Father's name, while his disciples are the sheep who "hear (his) voice."  They follow Jesus, the Good Shepherd, who will lay down his life for his sheep (see John 10:14‑18).  Those who embrace Jesus' life of selfless love are assured of protection: "I give them eternal life, and they shall never perish.  No one shall snatch them out of my hand" (John 10:28).

Breakfast On The Beach

3^rd Sunday of Easter C

Readings: Acts 5:27‑32,40‑41  Revelation 5:11‑14  John 21:1-19

            This Sunday's readings recount how the resurrected Jesus transforms Peter and the other apostles from frightened failures into courageous witnesses to the gospel and loving pastors for the Christian community.   We can sing the refrain of the responsorial psalm in the spirit of the rehabilitated Peter: "I will praise you, Lord, for you have rescued me" (Ps 30).

In Acts Peter and the other apostles give fearless testimony to the resurrection before a hostile Sanhedrin.  At an earlier trial this supreme judicial council had ordered Peter not to  speak to anyone in Jesus' name (see Acts 4:1‑17), but he has  continued his courageous witness to Jesus and has even been imprisoned, only  to be miraculously delivered by an angel so that he could continue to teach about the risen Lord (see 5:12‑26).  Now, when reminded of the previous order, Peter and the other apostles courageously proclaim: "Better for us to obey God than men! The God of our fathers has raised up Jesus whom you put to death, ‘hanging him on a tree.’  He whom God has exalted at his right hand as ruler and savior is to bring repentance to Israel and forgiveness of sins.  We testify to this. . . .”

                        The second reading continues the selections from Revelation by recounting John's vision of the heavenly throne room and the praise given to Jesus, "the Lamb that was slain."  It consoles

the persecuted churches of Asia Minor with the assurance that the  crucified and risen Jesus controls the outcome of history.  The context for this reading is the dilemma over who is worthy to open and break the seven seals on the scroll in God's right hand  (Rev 5:1‑10).  Breaking the seals will unleash terrifying events  leading to the triumph of God's kingdom over the forces of evil  (see Rev 6‑7).  When no one is found worthy to open the scroll or examine it, John weeps, but then he is told by one of the elders: "Do not weep.  The lion of the tribe of Judah, the root of David, has triumphed, enabling him to open the scroll with its seven  seals."  John immediately sees the Lamb that was slain and hears the praise given by the angels, the four creatures, the elders, and the whole heavenly court: "Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and praise! . . . To the One seated on the throne, and to the Lamb, be praise and honor, glory and might, forever and ever!" 

            In the Gospel, John's account of Jesus' appearance to the disciples at the Sea of Galilee has interwoven three incidents: a miraculous catch of fish (21:2‑8,10‑11), a meal  (21:9,12‑14), and Jesus' dialogue with Peter (21:15‑19).  Each section makes important affirmations about resurrection faith.

In the miraculous catch of fish episode the risen Jesus transforms Simon Peter and the other apostles from ordinary fisherman, who had fished all night without catching anything, into faithful apostles who haul ashore an un-torn net with one hundred and fifty three sizable fish, a catch which symbolizes the Church's universal mission.  When Jesus appears at daybreak on the shore, addresses them as “children” (see 1 John 2:13,18;  3:7), and instructs them, “cast your net off the starboard side,”  they immediately take so many fish they cannot haul in the net.   As in Easter's gospel, the beloved disciple is the first to recognize Jesus, followed by the impetuous Peter who jumps into the water and comes to shore. 

The meal scene has Eucharistic overtones that recall the multiplication of the loaves and fishes in John 6.  Jesus acts as host who invites the disciples with the words: “Come and eat your meal.”  He then comes over to them, takes the bread and gives it to them, and does the same with the fish.  In being fed by Jesus, the disciples come to know that “it is the Lord.” 

Finally, Jesus' dialogue with Peter reverses his triple denial in the trial scene (John 18:17,25‑26) and establishes him  as the shepherd and martyr who will carry on Jesus' own role in the  church (see John 10).  In the farewell discourse, loving Jesus is linked with keeping his commandments (see John 14:15; 15:10).   Now Peter, who three times professes his love for Jesus, receives the command to feed and tend Jesus' flock.  Also, like the good shepherd who lays down his life for the sheep (see John 10:11-18), Peter will die a martyr's death in fulfilling his pastoral mission. "I tell you solemnly: as a young man you fastened your belt and went about as you pleased; but when you are older you will stretch out your hands, and another will tie you fast and carry you off against your will."