The Ascension C

Ascension C

Readings: Acts 1:1-11    Ephesians 1:17-23   Luke 24:46-53

            The Feast of the Ascension celebrates both the resurrected Jesus’ triumph over the power of sin and evil by his ascension to the right hand of the Father and also the apostles’ mission, empowered by the Holy Spirit, to witness to the Christ’s victory throughout the world.  Let us rejoice in Jesus’ enthronement in the refrain of our responsorial psalm: “God mounts his throne to shouts of joy;/ a blare of trumpets for the Lord” (Ps 48).

            The account of Jesus’ ascension in the first reading comes from the introduction to Luke’s second volume, the Acts of the Apostles.  As with his Gospel, Luke addresses Acts to Theophilus (“lover of God”).  Our reading recapitulates the events of the Gospel with special emphasis on Jesus’ commissioning of the apostles to wait in Jerusalem to receive the power of the Holy Spirit which will send them as his witnesses to the whole world. Luke begins by summarizing what he narrated in his Gospel: Jesus’ actions and teachings until his ascension, his choice of the apostles, his suffering and death, his resurrection appearances over a forty day period in which he spoke of the kingdom of God and proved that he was alive, and his command not to depart from Jerusalem, but to await the Father’s promise of their baptism with the Holy Spirit.  He prefaces his second account of the ascension (see Luke 24:50-53) with a dialogue between the apostles and Jesus at their last meeting.  They ask, “Lord, are you at this time going to restore the kingdom to Israel?” But Jesus says that it is not for them to know “the times or seasons that the Father has established by his own authority.”  Instead he promises: “. . . you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”  Then like Elijah in 2 Kings 2 and certain traditions associated with Moses, Jesus is “lifted up, and a cloud takes him from their sight.”  For Luke this is Jesus’ enthronement as the triumphant Messiah King and Son of Man at God’s right hand (see Daniel 7:13 and Luke 1:32; Acts 2:22-36; 7:56).  His exodus or departure has been a part of God’s plan from the beginning (see Luke 9:28-36; 9:51).  Like the prophets Moses and Elijah who appeared with him in glory at his transfiguration to talk of his exodus (9:28-36), Jesus must leave physically for the Holy Spirit to be poured out on his successors who will carry on his work (see Deuteronomy 34 and 2 Kings 2).  The “two men dressed in white garments” who stand beside the apostles as they witness the ascension may be Moses and Elijah (cf. Luke 9:28-36; 24:1-8).  They do not allow the apostles to continue to gawk at Jesus’ ascension, but rather assure them of Jesus’ return as the Messiah/Son of Man who will establish his kingdom after their work of witnessing to him throughout the earth.

            The Epistle reading is taken from the thanksgiving section of Ephesians in which the Paul prays that God, through the resurrected and ascended Christ, will give the Christian community, his body on earth, “a Spirit of wisdom and revelation resulting in knowledge of him.”  In Christ’s resurrection from the dead, ascension, and enthronement at his right hand, God has defeated the powers of evil that formerly ruled the world--“every principality, authority, power, and dominion and every name that is named.”   God has put all things beneath Christ’s feet and given him “as head over all things to the church, which is his body, the fullness of the one who fills all things in every way.”  Paul’s prayer is that the Christian community will have the eyes of their hearts enlightened by the risen and triumphant Christ so that they know “the hope that belongs to his (God the Father’s) call, what are the riches of glory in his inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe.”

            The Gospel is the conclusion of Luke’s Gospel which recounts Jesus’ appearance to the Eleven apostles in Jerusalem.  Jesus begins by explaining how his death and resurrection were part of the divine plan which he had told them about and had been announced in Moses, the prophets and the psalms:  “Thus it is written that the Messiah must suffer and rise from the dead on the third day.”  He then commissions them to be witnesses who are to preach repentance and forgiveness of sins in his name “to the nations, beginning at Jerusalem.”  They are to stay in Jerusalem until they are “clothed with power from on high,” the descent of the Holy Spirit on Pentecost (Acts 2).  Luke’s Gospel ends with Jesus ascension into heaven and the disciples’ returning with great joy to Jerusalem where they are continually blessing God in the temple as they await the gift of the Holy Spirit.  

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." 

Octave of Easter -C

2^nd Sunday of Easter C

Readings: Acts 5:12‑16  Revelation 1:9‑19  John 20:19‑31

            During the Easter season the Church celebrates the life giving effects of Jesus' resurrection.  Today's readings proclaim the power of resurrection faith in the early Christian communities who were often called to live in a hostile world.  In gratitude for their example we sing the words of the responsorial psalm: "Give thanks to the Lord for he is good,/ his love is  everlasting" (Ps 118).

            Throughout the Sundays of Easter the first reading is taken  from Luke's Acts of the Apostles which recounts the work of the Holy Spirit in spreading faith in the resurrection through the  apostles' witness "in Jerusalem, throughout Judea and Samaria, and to the ends of the earth" (Acts 1:8).  Today's reading is one of Luke's idyllic summaries of the life of the early Jerusalem community (see also 2:42‑47 and 4:33‑35).  In this Sunday's selection Luke stresses the "many signs and wonders" worked by "the hands of the disciples" through the power of the risen Lord.  Responses to these wonders are divided.   While the people hold the apostles in high esteem, outside persecutors from the Sanhedrin (Acts 4:1‑22; 5:17‑42) are afraid to join them when they gather in Solomon's Portico.  But believers flock to the apostles in great numbers, bringing their sick and those troubled by unclean spirits.  Acts affirms that because the apostles, like Peter, share in Jesus' healing power the gospel will triumph, despite official opposition from the Sanhedrin.

            Throughout this Easter season the second reading will be taken from the Book of Revelation, an apocalyptic work written by the elder John for seven persecuted churches in Asia Minor at the end of the first century A.D. (see Revelation 2‑3).  This Sunday's reading is John's commissioning vision, modeled on the calls of the prophets in the Old Testament (see Isaiah 6 and Ezekiel 1‑3). In the call Christ assures John and the seven churches that because of his resurrection he has triumphed over the dominion of Death and Hades.  Christ appears as the glorified Son of Man in the midst of seven golden lamp stands, holding seven stars in his right hand, and with a sharp two edged sword issuing from his mouth.  John learns that the seven stars are the seven angels who protect the seven churches symbolized by the lamp stands.  Overwhelmed by the vision, John falls at the feet of the glorified Son of Man, but then Jesus consoles him: “There is nothing to fear.  I am the First and the Last and the One who lives. Once I was dead but now I live forever and ever. I hold the keys of death and the nether world.”  (1:17‑18)

            The Gospel is John’s account of two distinct resurrection appearances by Jesus: one on the first day of the week to the disciples, with Thomas missing, and a second  one week later when Thomas was with them.  In the first appearance Jesus is fulfilling the promises he made to the disciples in the farewell discourse at the Last Supper (chs 13‑17).  He gives them the gift of "peace" and the Holy Spirit/Paraclete as he sends them into the world, just as he was sent by the Father.  The gift of the Spirit enables them to forgive one another's sins. The appearance to Thomas addresses the initial readers and us, who have not had the privilege of seeing the glorified Jesus but must believe on the testimony of others.  When Thomas hears that the other apostles have seen the Lord, he insists that he will not believe unless he sees and touches the risen Jesus for himself.  “I'll never believe it without probing the nail‑prints in his hands, without putting my finger in the nail‑marks and my hand into his side.”  But when Thomas sees the glorified Jesus, he is transformed from an unbeliever, who must see and touch physical signs, to a believer, who confesses Jesus as “My Lord and my God.”  Jesus' concluding words praise the believing readers of the gospel, those who have believed on the testimony of others, without having seen. "You (Thomas) became a believer because you saw me.  Blest are they who have not seen and have believed."  

Easter Sunday

Easter Sunday A B C

Readings: Acts 10:33-43    Colossians 3:1-4   John 20:1-9

    The readings for Easter express extraordinary joy over Jesus' triumphant resurrection from the dead and confidently exhort us to a new life based on faith in God's victory over sin and death.  We may all rejoice in singing the refrain of the Easter Psalm: "This is the day the Lord has made; let us rejoice and be glad" (Ps 118).

    Peter's sermon in the Acts reading proclaims the universal significance of Jesus' resurrection which brings the good news of God's forgiving love into the whole world.  Peter begins the mission to the Gentiles by announcing the salvation God has wrought in Jesus to the household of Cornelius, a God-fearing Roman centurion. Beginning with the baptism of John, God anointed Jesus with his Spirit to do good and heal those who were in the grip of the devil.  Although Jesus was put to death in Jerusalem by "being hanged on a tree," God raised him on the third day and made him manifest to the chosen witnesses who ate and drank with him (see Luke 24).  Now Peter fulfills Jesus' command to witness to what he has seen (Lk 24:48; Acts 1:8,22) by testifying that Jesus is the one ordained by God to judge the living and the dead, and that in his name forgiveness of sins is available to all.  

    In the reading from the Letter to the Colossians Paul exhorts them to live out the consequences of the resurrection.  They have been raised up in company with Christ and are now to set their hearts on "the higher realms," rather than "on things of earth."   In Colossians 3:5-17 Paul contrast these two ways of living.  "The things of the earth" to which the Christian has died are fornication, impurity, passion, evil desire, and covetousness (3:5-9).  "The things above" are compassion, kindness, humility, gentleness, patience and forgiveness (3:10-17) which are to mark the Christian community's renewed Easter life.

    In the Easter Gospel, John emphasizes the initial "darkness" and consternation over the discovery of the empty tomb and contrasts it with the faith of the beloved disciple who believes in Jesus' resurrection and return to the Father simply on the basis of the sign of the empty tomb.  When Mary Magdalene comes to the tomb "while it was still dark," she discovers the stone has been rolled away, but she meets no angels to interpret its significance as in the other Gospels.  Instead, she thinks that the body has been stolen and runs to tell Simon Peter and the disciple "whom Jesus loved."  When they race to the tomb, the beloved disciple arrives first, but he defers to Simon Peter, who enters the tomb and observes the wrappings on the ground and the piece of cloth which had covered Jesus' head.  We are not told Peter's reaction, although 20:9 reminds us: "Remember, as yet they did not understand the Scripture that Jesus had to rise from the dead."  In contrast to Peter, when the beloved disciple enters the tomb, we are told very simply, "He saw and believed."  This belief is based on Jesus' words to the disciples in the farewell discourse at the Last Supper where he announced:                      

        "You heard me tell you, 'I am going away and I will come

        back to you.'  If you loved me, you would rejoice that I am 

        going to the Father; for the Father is greater than I.  And now, 

        I have told you this before it happens, so that when it happens 

    you may believe." (John 14:28-29)

For the beloved disciple, the empty tomb is enough of a sign to believe that Jesus has fulfilled his promise.  On this Easter feast, we are called to rejoice in faith with the beloved disciple that Jesus has indeed both returned to the Father and come back to dwell with us believers.