Catholic Caucus: Sunday Mass Readings, 05-20-12, Solemnity, Ascension of the Lord

USCCB.org/New American Bible ^ | 05-20-12 | Revised New American Bible

[Salvation]

May 20, 2012

Solemnity of the Ascension of the Lord

 

Reading 1 Acts 1:1-11

In the first book, Theophilus,
I dealt with all that Jesus did and taught
until the day he was taken up,
after giving instructions through the Holy Spirit
to the apostles whom he had chosen.
He presented himself alive to them
by many proofs after he had suffered,
appearing to them during forty days
and speaking about the kingdom of God.
While meeting with them,
he enjoined them not to depart from Jerusalem,
but to wait for "the promise of the Father
about which you have heard me speak;
for John baptized with water,
but in a few days you will be baptized with the Holy Spirit."

When they had gathered together they asked him,
"Lord, are you at this time going to restore the kingdom to Israel?"
He answered them, "It is not for you to know the times or seasons
that the Father has established by his own authority.
But 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."
When he had said this, as they were looking on,
he was lifted up, and a cloud took him from their sight.
While they were looking intently at the sky as he was going,
suddenly two men dressed in white garments stood beside them.
They said, "Men of Galilee,
why are you standing there looking at the sky?
This Jesus who has been taken up from you into heaven
will return in the same way as you have seen him going into heaven."

Responsorial Psalm Ps 47:2-3, 6-7, 8-9

R. (6) God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.
All you peoples, clap your hands,
shout to God with cries of gladness,
For the LORD, the Most High, the awesome,
is the great king over all the earth.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.
God mounts his throne amid shouts of joy;
the LORD, amid trumpet blasts.
Sing praise to God, sing praise;
sing praise to our king, sing praise.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.
For king of all the earth is God;
sing hymns of praise.
God reigns over the nations,
God sits upon his holy throne.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
or:
R. Alleluia.

Reading 2 Eph 1:17-23

Brothers and sisters:
May the God of our Lord Jesus Christ, the Father of glory,
give you a Spirit of wisdom and revelation
resulting in knowledge of him.
May the eyes of your hearts be enlightened,
that you may know what is the hope that belongs to his 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,
in accord with the exercise of his great might,
which he worked in Christ,
raising him from the dead
and seating him at his right hand in the heavens,
far above every principality, authority, power, and dominion,
and every name that is named
not only in this age but also in the one to come.
And he put all things beneath his feet
and gave 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.

or Eph 4:1-13

Brothers and sisters,
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the spirit
through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.

But grace was given to each of us
according to the measure of Christ's gift.
Therefore, it says:
He ascended on high and took prisoners captive;
he gave gifts to men.
What does "he ascended" mean except that he also descended
into the lower regions of the earth?
The one who descended is also the one who ascended
far above all the heavens,
that he might fill all things.

And he gave some as apostles, others as prophets,
others as evangelists, others as pastors and teachers,
to equip the holy ones for the work of ministry,
for building up the body of Christ,
until we all attain to the unity of faith
and knowledge of the Son of God, to mature to manhood,
to the extent of the full stature of Christ.

or Eph 4:1-7, 11-13

Brothers and sisters,
I, a prisoner for the Lord,
urge you to live in a manner worthy of the calling
you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the Spirit
through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your calling;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.

But grace was given to each of us
according to the measure of Christ's gift.

And he gave some as apostles, others as prophets,
others as evangelists, others as pastors and teachers,
to equip the holy ones for the work of ministry,
for building up the body of Christ,
until we all attain to the unity of faith
and knowledge of the Son of God, to mature to manhood,
to the extent of the full stature of Christ.

Gospel Mk 16:15-20

Jesus said to his disciples:
"Go into the whole world
and proclaim the gospel to every creature.
Whoever believes and is baptized will be saved;
whoever does not believe will be condemned.
These signs will accompany those who believe:
in my name they will drive out demons,
they will speak new languages.
They will pick up serpents with their hands,
and if they drink any deadly thing, it will not harm them.
They will lay hands on the sick, and they will recover."

So then the Lord Jesus, after he spoke to them,
was taken up into heaven
and took his seat at the right hand of God.
But they went forth and preached everywhere,
while the Lord worked with them
and confirmed the word through accompanying signs.

[Salvation]

Catholic Culture

Daily Readings for: May 20, 2012
(Readings on USCCB website)

Collect: Gladden us with holy joys, almighty God, and make us rejoice with devout thanksgiving, for the Ascension of Christ your Son is our exaltation, and, where the Head has gone before in glory, the Body is called to follow in hope. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

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Graciously hear our supplications, O Lord, so that we, who believe that the Savior of the human race is with you in your glory, may experience, as he promised, until the end of the world, his abiding presence among us. Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

• Apple Fritters
• Apple Ring Fritters
• Beignets
• Beignets de Pommes
• Dolmas
• Stuffed Pigeons

ACTIVITIES

• Ascension Day, the Final Message from Jesus
• Ascension Thursday Activities
• Ascension Thursday Picnic and Traditions
• Family and Friends of Jesus Scrapbook Album
• Rogation Days: Cross Days
• Teaching the Ascension

PRAYERS

• Easter Season II Table Blessing 1
• Ascension and Pentecost Prayer Suggestions
• Prayer Cards for Easter Grace at Meals
• Novena to the Holy Spirit
• Novena to the Holy Spirit (2)
• Novena for the Ascension

Easter: May 20th

Solemnity of the Ascension or the Seventh Sunday of Easter

Old Calendar: Sunday within the Octave of Ascension

At the end of His earthly life Jesus ascends triumphantly into heaven. The Church acclaims Him in His holy humanity, invited to sit on the Father's right hand and to share His glory. But Christ's Ascension is the pledge of our own. Filled with an immense hope, the Church looks up towards her leader, who precedes her into the heavenly home and takes her with Him in His own person: "for the Son of God, after incorporating in Himself those whom the devil's jealousy had banished from the earthly paradise, ascends again to His Father and takes them with Him" (St. Leo).

The ecclesiastical provinces of Boston, Hartford, New York, Newark, Omaha and Philadelphia have retained the celebration of the Ascension of the Lord on the proper Thursday, while all other provinces have transferred this solemnity to today, the Seventh Sunday of Easter. In those places where the observance of the solemnity of the Ascension of the Lord has been transferred to this day, the Mass and readings of the Ascension are used: Acts 1:1-11/Eph 1:17-23 or 4:1-13 or 4:1-7, 11-13/Mk 16:15-20.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

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The Ascension
Besides the hope and the joyful expectancy of heaven so characteristic of the Ascension feast there is a note of melancholy. Before the final departure of Jesus, the Apostles must have been very much disturbed: each felt the distress of one who sees his dearest friend and companion going away forever, and finds himself alone to face all the difficulties of life. The Lord realized their state of mind and consoled them once more, promising the coming of the Holy Spirit, the Comforter: "He commanded them," we read in the Epistle (Acts 1:1-11), "that they should not depart from Jerusalem, but should wait for the promise of the Father... you shall be baptized with the Holy Spirit, not many days hence." But even this time the Apostles did not understand! How much they needed to be enlightened and transformed by the Holy Spirit, in order to accomplish the great mission which was to be entrusted to them! Jesus continued "You shall receive the power of the Holy Spirit coming upon you and you shall be witnesses unto Me ... even to the uttermost part of the earth." For the moment, however, they were there, around the Master, weak, timid, frightened, like little children watching their mother leave for a distant, unknown land. In fact, "while they looked on, He was raised up, and a cloud received Him out of their sight." Two angels came to distract them from their great amazement and to make them realize what had happened. Then, placing their trust in the word of Jesus, which would henceforth be their only support, they returned to Jerusalem where, in the Cenacle, they awaited in prayer the fulfillment of the promise. It was the first novena in preparation for Pentecost: "All these were persevering with one mind in prayer with ... Mary, the Mother of Jesus" (ibid. 1:14).

Silence, recollection, prayer, peace with our brethren, and union with Mary: these are the characteristics of the novena we too should make in preparation for the coming of the Holy Spirit.

Excerpted from Divine Intimacy, Fr. Gabriel of St. Mary Magdalen, O.C.D.

Things to Do:

• We continue the novena to the Holy Spirit which is said between the feast of the Ascension and Pentecost Sunday.

[Salvation]

The Word Among Us

Meditation: Mark 16:15-20

The Ascension of the Lord

Go into the whole world and pro­claim the gospel. (Mark 16:15)

What a simple, but immense, charge Jesus gave to his disciples! He even told them that those who accepted their message would be saved, while those who didn’t would be condemned.

Imagine their reaction: Really, Lord? We’re just fishermen. You can’t expect us to go out and save the whole human race! But Jesus made this a win-win situation. He did send his apostles out to preach and convert the world, but he didn’t send them alone. He made it so that people would be baptized not on the basis of the disciples’ preaching skills but in response to his own grace at work in their hearts. As the twelve became more open to the Spirit, grace would flow more powerfully. Yes, they had to become good at preaching, but they knew that God was even better.

Likewise, the more open we are to God, the more his grace will flow through us. This is part of the won­der of the Christian life: God takes every “yes” that any of his followers says and fills it with his own divine “Yes!” Every time we sit in his pres­ence in prayer, he fills us with even more of his presence to take into the world. It does take effort on our part, but that human effort is so small when compared to the divine strength that accompanies it. Just as Mary’s “yes” to the angel Gabriel set in motion the biggest change in human history, our “yes” to the Lord will cause a chain reaction far beyond our expectations.

On this Feast of the Ascension, let’s rejoice with the saints who have come before us, and let’s com­mit ourselves to preaching to the saints who will come after us. None of the apostles could have guessed how far their “yes” to Jesus would take them—or how much fruit they would bear for the kingdom. And neither can we. There is much work left to be done, but our God is with us, and his promises are true.

“Yes, Jesus! Thank you for calling me into your service!”

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Questions for Reflection or Group Discussion

(Acts 1:1-11; Psalm 47:2-3,6-9; Ephesians 1:17-23; Mark 16:15-20)

1. The first reading describes the ascension of the Lord. After Jesus ascends, we hear these words from what are obviously angels: “This Jesus who has been taken up into heaven will return in the same way as you have seen him going into heaven.” How important to you is Jesus’ second coming? How important should it be? Why?

2. The responsorial psalm provides a foreshadowing of the joy and celebration that may have occurred in heaven upon Jesus’ return. The ascension of Jesus is also a day of great rejoicing and hope for us as we look forward to our own ascension into heaven. Why is this so?

3. In the second reading, St. Paul prays a powerful prayer for the believers in Ephesus, and for us. The resurrection and ascension of Jesus to the right hand of the Father is part of this prayer. Pray this prayer slowly and meditate on the words as you do. What does this prayer mean to you?

4. The Gospel reading ends with these words concerning Jesus’ disciples: “they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs” (Mark 16:20). How would you describe the importance of the “signs” that accompanied the disciples’ preaching? What about you? Do you believe the Lord wants to accompany your sharing of the Gospel with some types of signs? What are some examples of these signs?

5. In the meditation, we hear these words: “Likewise, the more open we are to God, the more his grace will flow through us. This is part of the wonder of the Christian life: God takes every ‘yes’ that any of his followers says and fills it with his own divine ‘Yes!’ Every time we sit in his presence in prayer, he fills us with even more of his presence to take into the world. It does take effort on our part, but that human effort is so small when compared to the divine strength that accompanies it. How would you describe the “human effort” that the Lord wants you to take to say “yes” to his call to “proclaim the Gospel” (Mark 16:15)?

6. Take some time now to pray for the grace to say yes to the Lord’s call to proclaim the Gospel. Also ask the Lord to reveal to you those who most need to hear it. Use the prayer at the end of the mediation as the starting point.

[Salvation]

A Christian Pilgrim

THE ASCENSION OF OUR LORD JESUS CHRIST

(A biblical refection on the SOLEMNITY OF THE ASCENSION, THURSDAY, 17 May 2012) 

First Reading: Acts 1:1-11 

Psalms: Ps 47:2-3,6-9; Second Reading: Eph 1:17-23; Gospel Reading: Mk 16:15-20 

The Scripture Text

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when He was taken up, after He had given commandment through the Holy Spirit to the apostles whom He had chosen. To them He presented Himself alive after His passion by many proofs, appearing to them during forty days, and speaking of the Kingdom of God. And while staying with them He charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, He said, “you heard from Me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.”

So when they had come together, they asked Him, “Lord, will You at this time restore the kingdom to Israel?” He said to them, “It is not for you to know times or seasons which the Father has fixed by His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.” And when He had said this, as they were looking on, He was lifted up, and a cloud took Him out of their sight. And while they were gazing into heaven as He went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.” (Acts 1:1-11 RSV) 

A key description of today’s liturgy is found in the reading from the “Acts of the Apostles”: “He was lifted up, and a cloud took Him out of their sight” (Acts 1:9). Seven weeks previously, Jesus had died and was buried. Easter saw Him raised from the grave, and today He ascends from the earth to the right hand of the Father.

The venerated spot where this spectacular even took place is on top of a mountain populated by many ancient olive trees. It is aptly named the Mount of Olives. This lofty area which offers a magnificent view overlooking the city of Jerusalem, was frequented by Jesus as a place of prayer. It was here that He had taught the apostles to pray the Our Father. His terrible agony in the garden occurred nearby – in Gethsemaneat the base of the mountain.

Today a small chapel stand on top of the Mount of Olives with a single narrow door which causes most people to bow then entering. The roof is a large white dome that immediately pulls one’s attention toward the heavens. An indented footprint in solid rock is clearly evident, which tradition says is the exact spot where Jesus stood before ascending back to His Father. Two footprints were present formerly, but one was removed to be relocated in another sacred shrine.

The Mount of Olives is a sacred place of lingering glory, for the Ascension is Jesus’ victory celebration over sin and death. It is another convincing proof of the legitimacy of His title, “Lord.” Ascension day commemorates a victory for Jesus and a promise for us that we too can eventually triumph over all that binds us to earth.

It is significant how the Bible describes Jesus in the presence of the apostles, just before the Ascension. He gave His everlasting blessing and reminded them that His farewell gift was a message of peace. Jesus also encouraged them to have enduring faith, to spread His sacred Kingdom and told them to let their lives be ruled by the Holy Spirit, Whom He promised soon to send.

Today may be called a farewell to His terrestrial friends and His way of life on this earth. Although good-byes are normally difficult to face, this one was certainly lightened by their collective hope of a future reunion with the Lord in His eternal Kingdom. In the meantime they would keep in touch through faith and prayer.

We too believe that the ascended Lord still continues to keep in touch with us as we meditate on His precious words in scripture, receive His life-renewing sacraments and try to discern His will in our daily lives. We can especially find Him in our sisters and brothers. In loving and serving them we are doing the same for Him, just as truly as if He were visibly present to us.

Short Prayer: Heavenly Father, make us joyful in the ascension of Your Son Jesus Christ. May we follow Him into the new creation, for His ascension is our glory and our hope. We pray this in the most precious name of Jesus Christ, Your Son, our Lord and Savior, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

[Salvation]

A Christian Pilgrim

GOD WILL PICK APOSTLES HIS WAY

(A biblical refection on THE SEVENTH SUNDAY OF EASTER – May 20, 2012) 

First Reading: Act 1:15-17,20-26 

Psalms: Ps 103:1-2,11-12,19-20; Second Reading: 1Jn 4:11-16; Gospel Reading: Jn 17:11-19 

The Scripture Text

In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty), and said, “Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was allotted his share in this ministry.

For it is written in the book of Psalms, ‘Let his habitation become desolate, and let there be no one to live in it’; and ‘His office let another take.’ So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when He was taken up from us – one of these men must become with us a witness to His resurrection.” And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. And they prayed and said, “Lord, who knowest the hearts of all men, show which one of these two Thou hast chosen to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place.” And they cast lots for them, and the lot fell on Matthias; and he was enrolled with the eleven apostles. (Acts 1:15-17,20-26 RSV) 

Some people think they see God’s presence clearly in spectacular calamitous events. The memory of a near accident or disaster usually triggers statements such as “God was with me”, “The good Lord is trying to tell us something”, etc. Why don’t we see His presence more in the calm, uneventful happenings of each day? For me, personally, floods, fires and blizzards hide rather then reveal Him. The severe storm at sea frightened the apostles, so they awakened Jesus and He quieted things down. His presence was in the calm, not the storm (see Mt 8:24).

Our prayer life also can be very private and quiet yet extremely effective, as we kneel or sit peacefully, offering up unvoiced thoughts to God. Patience and wisdom tell us not to expect immediate answers to prayer in the form of personal visions and wonders, but in the ordinary unfoldings of daily life.

The election in today’s reading from the “Acts of the Apostles” disappoints those who only like dramatic religion. It’s too simple! The story tells how the eleven apostles were seeking a replacement for Judas, and Matthias and Joseph (Barsabbas) consented to be candidates. The Eleven offered a short common prayer and drew lots – the choice was Matthias. The Church celebrates the feast of Saint Matthias every May the 14^th.

Now is that any way to choose an apostle? The whole thing is embarrassing, reminding one of the state lottery or of drawing raffle tickets at the parish festival. Sorry! Had God wanted to be dramatic, Paul would have been chosen as the new number twelve, not the unknown Matthias. That would have been a story full of action, power and holy symbolism. Imagine how it would read.

God personally and publicly appeared to Paul in the middle of the road at high noon. The fiery, intelligent persecutor of Christians squirmed helplessly in the dust, having been struck blind by the Almighty. On the spot he was born again, accepted the Lord, had his sight restored, and joined the very group he was trying to destroy, not only as a member but as a leader – one of the Twelve. How unfortunate was Judas’ defection but how marvellous of God to send Paul to take his place. It reminds one of the fall of Adam occasioning the coming of Christ. Speculation could run wild with all the divine lessons the good Lord was trying to tell us.

Luke, however, tells the real story. The famous Saint Paul did not receive the appointment as one of the Twelve, but Matthias did – all without flare or excitement. Did God miss a teachable moment? No! But we might! He is teaching us to see the genuine value of common people and ordinary events. Not many are blessed with the superior qualities of Saint Paul. Most are of the calibre of Matthias – simple, quite people who work hard and do not make the headlines. Regardless of how we would like the script to read, it is God’s story to tell, not ours. Whether knocked to the ground or chosen by lot, He will pick apostles His way.

My ears have never heard the Master’s voice. I have neither seen my name in the clouds nor been blinded by His glory; but by God, I have been chosen as truly as Paul and so have you. Like saint Matthias, we should be proud of it.

Short Prayer: Heavenly Father, You teach us to see the genuine value of common people and ordinary events. Not many of us are blessed with the superior qualities of Saint Paul, but we understand and believe that you will pick your apostles Your way. Lord God, make us all effective ambassadors for Christ. Amen

[Salvation]

 

Marriage = One Man and One Woman

Til' Death Do Us Part

Daily Marriage Tip for May 20, 2012:

“God is love, and whoever remains in love remains in God and God in him.” (1Jn 4:16) Some people quibble over who is saved and who is worthy to be considered a Christian. Look for the love. Would others know you were a Christian without you telling them?

[Salvation]

Sunday Scripture Study

The Ascension of The Lord - Cycle B

May 20, 2012

Click here for USCCB readings

Opening Prayer  

First Reading: Acts 1:1-11

Psalm: 47:2-3, 6-9

Second Reading: Ephesians 1:17-23

Gospel Reading: Mark 16:15-20

• This Sunday’s Gospel takes up events from the day of the Resurrection after, to the disbelief of the apostles, Jesus has appeared to several people (Mark 16:1-14). In a greatly compressed account of events, it ends 40 days later when Jesus ascends into heaven.

• Both Jews and Greeks of the time would have been familiar with stories of heroes that were taken into heaven (for example, Heracles and, in some extra-biblical accounts, Moses). The major differences between these myths and the fact of Jesus’ Ascension is that Jesus ascended under his own power rather than being “taken up,” and that Jesus takes his place in heaven at the right hand of God the Father, a place of authority equal to the Father’s.

• Through his Ascension, Christ accomplished several things: (1) he went up to heaven body and soul under his own divine power; (2) he took possession of the Kingdom he had won through his death on the Cross; (3) he went to prepare us a place in heaven (John 14:2; Revelation 3:21); (4) he sends the Holy Spirit to his Church at Pentecost.

• The Ascension of Our Lord is the sixth article of the Apostle’s Creed and the second glorious mystery of the most holy Rosary.

 

QUESTIONS:

• In the 2^nd reading verse 20 serves as sort of a “hinge verse” to the rest of the passage. In verses 21-23, what has Jesus accomplished? In verses 17-19, what promises are ours to claim?

• What is the scope of Jesus’ “Great Commission” (verse 15; Matthew 28:19-20; Luke 24:46-48)? How far is his Kingdom to spread? Who has primary responsibility for spreading the gospel? Given the scope of the task, is it physically possible for them to accomplish this alone?

• In what two ways does Jesus tell the apostles they are to spread the gospel (verses 15-16)? Why are both necessary?

• Examine another account of Jesus’ Ascension into heaven found in this Sunday’s first reading (Acts 1:1-11). How long after the Resurrection did this occur? What will happen ten days later?

• Why was it necessary for Jesus’ disciples to witness his Ascension into heaven? What did his Ascension accomplish as part of God’s plan of salvation for us? In what two special ways does the Church invite us to meditate on this mystery?

• Why do you think miracles of the kind mentioned in verses 17-18 were common in the early Church? Why do they seem less common now? What is the purpose of miracles?

Catechism of the Catholic Church: §§ 659-657, 670, 183, 977, 1257, 1507

 

“Perhaps someone will say within himself, ‘I have already believed, I shall be saved.’ He speaks true if his faith be supported by good works, for that only is true faith, which does not contradict in works what is believed in words.”  ~St. Gregory

[Salvation]

Squeaky Shoes

Pastor’s Column

Ascension Sunday, 2012

 

Men of Galilee, why are you standing there, looking up into the sky?

                                                            Acts 1:11

 

Seeing things in our lives beyond the three dimensions that are natural to us takes practice—and grace. When I was in the seminary we were periodically asked to lector in the abbey church on Sunday. No problem, I thought: I have done this for years.  Perhaps I was overconfident, but who knew what disasters awaited? We seminarians sat a long way from the ambo, and in between our seats and that podium was a very long row of Monks on both sides, watching and listening!  I began to walk the gauntlet that fated Sunday morning. And then the worst possible thing happened. 

          It was horrible. It was ugly. It was embarrassing. Everyone talked about it. What was the problem? Squeaky shoes: horrible, new, squeaky shoes, echoing in the silence and perfect acoustics of the abbey on that long walk. Brrrack! Brracck! Finally, I made it up there and delivered the reading. Ah, but now we confronted problem number two: how to get back? I think I must have looked like twinkle-toes, walking like a ballet dancer in a vain attempt to stifle a repeat concert of squeaks. When it was over I was so mad at God! But looking back at it, the moment, and the embarrassment passed. I grew in humility. The world did not come to an end. To me, this was a humiliating disaster. From God’s point of view, it was a learning experience. And no one remembers this but me anyway.

          I know that is a trivial example, but don’t we all find ourselves in situations wearing the equivalent of squeaky shoes, when it seems like everyone is looking severely upon all we do? God wants to shine the light of his perspective on everything. If you are in a squeaky shoes situation at the moment, is there another point of view? Not by looking up at the clouds; not by looking down. Don’t look up! Don’t look down! Look to Jesus. We invite Jesus and his Holy Spirit that he promised us to the table, and the church and her guidance that he promised to be with until the end of time.

People see Jesus every day. They just don’t recognize him. This is because we are not allowing the Holy Spirit to inform our choices and our vision; but if we use his glasses, we can see beyond the three dimensions of everyday existence and God will begin to show us the connections and solutions to our problems, the reasons we suffer and what to do about it. He didn’t ascend to abandon us, but so that he could give us his heavenly vision from “up there.” But we see this by living our lives as Christ wishes them to be lived.

          Do I invite the Holy Spirit into my decisions, my problems? He is waiting to give us a new perspective on everything. Don’t look up! Don’t look down! Instead, look to Jesus and his Church, and he will guide you to see your problems and challenges in a new way. He will give you his divine perspective on squeaky shoes and everything else.

                                                                       Father Gary

[Salvation]

A Feast of Goodbye and Hello

 

Copley: The Ascension of the Lord

"Go into the whole world and proclaim the Gospel . . ."



Acts 1: 1-11

Eph 1: 17-23

Mk 16: 15-20

In a recent conversation with a brother priest we both admitted that one of the hardest things about our life is leaving an assignment that you have really enjoyed.  We find ourselves sent to not just one parish for a lifetime but to many. Then, there may well be other tasks you are asked to do in addition to your parish assignment.  Although there is a term of office for a pastor, the greater needs of the Diocese may interrupt what you thought would be a determined number of years.  Things are going well.  You’ve made some great friends. Certain projects have begun.  Then, in the midst of this environment, the greater needs of the Diocese come forth and you’re asked to move on. I know because I’ve been there myself.  Although we do have some say in our assignments, there is no absolute guarantee that life will go the way you hope. Like St. Paul himself, we must learn to say both “hello” and “goodbye.” Yet, the goodbyes are not final.  You can and do often stay in touch with past parishioners but life goes on.

The above experience is, I think, not unlike what the Apostles must have felt themselves as our Lord returned to heaven in his Ascension.  This Sunday’s beautiful Feast is a turning point in the story of salvation.  I don’t doubt the Apostles were incredibly energized and filled with new hope as they became witnesses to the risen Lord. In the first reading (Acts 1:1-11) this Sunday they ask: “"Lord, are you at this time going to restore the kingdom to Israel? . . .” 

Rather than just say outright, “Don’t you guys get it yet?” Jesus sends them out on mission in the Gospel (Mk 16: 15-20): “Go into the whole world and proclaim the Gospel everywhere . . .” And so begins the mission not just of the Apostles but of everyone who would come to believe in the Lord Jesus Christ.  The mission of the Church is our mission as well.  Saying “goodbye” to Jesus at this moment was only the beginning of something greater – the age of the Holy Spirit.  A new “hello” of Christ in which we now live.

As we prepare for this Sunday and the Feast of the Holy Spirit on Pentecost next week, we might wonder about our mission and how we have lived that out.  People come to the Church for a variety of reasons: They feel welcome.  My spouse is Catholic.  I have studied the history and theology of the Church so I have an intellectual reason. I have attended Mass for a number of years as a non-Catholic and now I feel I need to go farther.  I have felt an attraction to the Church for a number of years and I am here to explore that. 

What are your reasons for remaining in the Church?  What holds you here?

More will come of course . . .

Fr. Tim

[Salvation]

The Ascension of the Lord

The Ascension of Our Lord

• Faith
• May 17th, 2012
• Gayle Somers

On Ascension Day, Jesus gives His apostles, a group of men singularly lacking in influence, a worldwide mission.  How would they be able to pull this off?

Gospel (Read Mk 16:15-20)

As Jesus prepares to depart from the apostles, He gives them a lofty charge:  “Go into the whole world and proclaim the gospel to every creature.”  They were to preach the Good News of Jesus and to offer the sacrament of baptism.  Theirs was to be a kind of life-and-death work.  Baptism would grant salvation from the condemnation all men have been under since Adam and Eve:  death.  The Good News consisted of announcing what Jesus did for all of us to escape the just judgment that falls on all sinners.  As a result of seeing the Risen Jesus and being taught by Him for forty days, the apostles finally understood this.

Even so, think about what this plan must have sounded like to the Eleven gathered there.  They were a motley crew of mostly uneducated and nondescript men—fishermen, a tax collector, a political zealot, etc.   It is doubtful any of them had ever left the boundaries of their own nation.  Were these men ready to change the world?  Surely this scenario was far beyond their ability even to imagine.  Fortunately, Jesus said something else that made all the difference:  “These signs will accompany those who believe:  in My name they will drive out demons, they will speak new languages.  They will pick up serpents with their hands, and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”  Although Jesus was making a physical departure from the apostles, He was to remain with them in a unique way.  He would work miracles through them so that people would believe their message, just as He had worked miracles in His earthly life for the same purpose.  In the Acts of the Apostles, we have a historical record of times when many of these signs were performed by the apostles in their work of evangelization (see Acts 2:4-11; 3:6-8; 16:16-18; 28:1-6, 8).  When they heard this promise, perhaps their mission seemed less overwhelming.

We know from our first reading today that the apostles had to wait until the descent of the Holy Spirit to begin their preaching mission.  When they received the gift of the Spirit’s power, falling on them in such a dramatic way, they knew that Jesus, in heaven and seated at the right hand of God, was beginning His reign on earth through them.  This gave them the courage to go forth and preach everywhere.  They were not the men they used to be.  Formerly, they had been companions of Jesus.  Now, they were His co-workers:  “…the Lord worked with them and confirmed their word through accompanying signs.”

Thus, one great mystery, Jesus’ disappearance, was followed by another, Jesus’ presence in His Church.  Something changed, yet something stayed the same.  We’ve been absorbed in this mystery ever since.

Possible response:  Lord Jesus, when I doubt You can use me to spread Your kingdom, help me remember that You started with just eleven disciples.

First Reading (Read Acts 1:1-11)

The first verse of this reading tells us that its author, St. Luke, wants to continue a story he began in his “first book,” the Gospel of St. Luke.  That book was devoted to a careful account of “all that Jesus did and taught until the day He was taken up” (Acts 1:1).  This book (Acts) will show us how Jesus could both depart from and yet remain with His followers.  The lesson begins with today’s reading.

We remember that even before His Passion and Resurrection, Jesus promised the apostles that Someone Elsewas coming.  Now He tells them explicitly not to try to get started on their mission to “all nations” right away.  They must wait for that Someone Else:  “John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:5).  The apostles’ first question about this event revealed them to be focused on the wrong thing (again):  “Lord, are You at this time going to restore the kingdom to Israel?” (Acts 1:6).  It was not unreasonable for the apostles to be curious about the restoration of the kingdom to Israel, as this was a Messianic hope of long-standing for the Jews.  Notice that Jesus doesn’t rebuke them for their interest in David’s kingdom, but rather for their desire to know when it will happen.  Jesus wants them instead to focus on their own work of being His witnesses:  “You will receive power when the Holy Spirit comes upon you, and you will be My witnesses in Jerusalem, through Judea and Samaria, and to the ends of the earth” (Acts 1:8).  Ironically, this work He gives them will actually bring about the restoration and fulfillment of the kingdom they earnestly seek.  In due time, they will learn that this kingdom, as Jesus had told them earlier, is not of this world.  The kingdom Jesus rules is not ethinc; it is not confined to the borders of Israel.  Through the preaching of the Gospel, Jews of all the tribes of Israel would find their way to it, as would Gentiles.  His kingdom is the universal Church, spread out everywhere, “to the ends of the earth.”

Then, as the apostles were “looking on, He was lifted up, and a cloud took Him from their sight” (Acts 1:9).  What does this mean?  It helps to understand the symbolic significance of the “cloud” Jesus entered.  It reminds us of the Transfiguration, when we get a glimpse of the glorified Jesus.  It reminds us, too, of the “overshadowing” cloud of God’s presence in the worship of the Old Testament Tabernacle, filling the Holy of Holies as God and man met.  That same cloud of God’s presence led the people of Israel to the Promised Land.  As Pope Benedict XVI tells us,

This reference to the cloud is unambiguously theological language.  It represents Jesus’ departure not as a journey to the stars, but as His entry into the mystery of God.  It evokes an entirely different order of magnitude, a different dimension of being… He enters into communion of power and life with the living God, into God’s dominion over space.  Hence, He has not gone away, but now and forever by God’s own power He is present with us and for us.  (Jesus of Nazareth:  Holy Week, Ignatius Press, pgs 282-283, emphasis added)

Now we get it!  Jesus’ departure has only been a departure from our mode of existence.  It is not cosmic but metaphysical.  That is how He can be gone and yet still with us.  In promising the apostles to send the Holy Spirit, He promises not only this new kind of presence with us but also a share in the great power of which He spoke in the Gospel reading.  Did the apostles grasp this?

Not exactly.  We see them staring off into space, probably trying to take it all in.  Two angels caution them against “standing there looking at the sky” (Acts 1:11).  Jesus has ascended into His rightful power and authority, having finished His earthly work for our Redemption.  The apostles will not have to stare at the sky to see Him return in power (the meaning of the “cloud”).  They will see Him return in power very soon—on the Day of Pentecost.

Jesus reigns on His throne now!

Possible response:  Lord Jesus, it is a mystery to me how You can be gone and yet entirely present to me always.  Help me believe it.

Psalm (Read Ps 47:1-2, 5-8)

It is impossible to read through this psalm without wanting to “clap your hands, shout to God with cries of gladness.”  When it was written, it rejoiced over God’s exalted reign over all His creation.  Now, it expresses the jubilant praise of God’s people for the victory won by Jesus and His ascent to His rightful place of power and authority at God’s right hand.  Ascension Sunday is the day for us to celebrate our God’s reign over all creation.  The challenge for us now, of course, is to believe this is true.  When we look around us, sometimes it is hard to see that Jesus, the King, is now establishing, expanding, and strengthening His kingdom on earth.  Believe it!  Let this psalm be our antidote to doubt.  We should sing out the response with all our hearts on this day:  “God mounts His throne to shouts of joy:  a blare of trumpets for the Lord!”

Possible response:  The psalm is, itself, a response to our other readings.  Read it again prayerfully to make it your own.

Second Reading (Read Eph 1:17-23)

Read these verses carefully, and feel St. Paul straining to find language adequate to explain the dramatic, superabundant implications of our Lord’s Ascension into heaven.  This is actually St. Paul’s prayer for his convert friends in Ephesus (and for us, too).  What does he most desire for them?  He wants them to ponder deeply, with the help of God, “the hope that belongs to [God’s] call, what are the riches of His glory in His inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe” (Eph 1:18).  This is exactly what we need on Ascension Day!  We need to feel St. Paul’s urgency over the difference it makes for our daily lives that Jesus is now seated on His throne, ruling over the world through His Church, “which is His Body, the fullness of the One Who fills all things in every way” (Eph 1:23).  St. Paul will not allow us to think of the Ascension as simply a line in the Creed we recite at Mass.  In every way he knows how, he wants to point us toward the hope, the riches, and the power that belong to us now because of the Ascension.  May his prayer for us become our own, for us and for all the Church, today and always.

Possible response:  Father, please grant me the understanding for which St. Paul prayed.  My problems seem much smaller when I remember that Jesus is on His throne.

Gayle Somers is a member of St. Thomas the Apostle parish in Phoenix and has been writing and leading parish Bible studies since 1996. She is the author of three bible studies, Galatians: A New Kind of Freedom Defended (Basilica Press), Genesis: God and His Creation and Genesis: God and His Family (Emmaus Road Publishing).

[Salvation]

The Triumphant Ascension

The Triumphant Ascension

• Faith
• May 18th, 2012
• Marcellino D'Ambrosio, Ph.D.

It is fitting to celebrate Jesus’ triumphal entry into Jerusalem on Palm Sunday.  We rejoice to see the holy city roll out the red carpet and hail Jesus as the promised Messiah.

The problem is, however, that the only crown they gave their king was a crown of thorns.

This week the Church recalls a far more important victory procession.  The Solemnity of the Ascension celebrates the triumphal entry into the heavenly Jerusalem, the true and eternal City of God.  The inhabitants of that city did not cry “hosanna” one day and “crucify him” the next.  Suffering is over.  Death has been defeated.  There is nothing left for Christ but glory.

All during his public ministry, he had spoken of some mysterious “Kingdom of God.”  He was speaking not so much of a place, but of a new era, the period of the “Reign of God.”  But a new reign must begin with a coronation, just as a new presidential administration must begin with an inauguration, though the election had been won months earlier.  The prince may be heir to the kingdom from birth, but until he puts on the crown and takes his seat on the throne, he cannot exercise his authority.

The Ascension celebrates this momentous occasion.  Myriads of angels sing a new song of indescribable beauty as the one who is both son of God and Son of Adam takes his seat at the right hand of the Father and is crowned King of heaven and earth.

Note that in our first reading from Acts, Jesus, right before he ascended, tells them to wait for the promise of the Father.  They think this means a political coup is about to take place whereby Israel regains the dominance it formerly enjoyed under David and Solomon.  Jesus corrects them gently.  He has in mind something much greater.  He is about to receive the authority to pour out upon them the very power of God, the same power that had raised him from the dead (Eph 1:19-21).  These ministers were about to be empowered to help their King build a far wider and more long-lasting empire than Solomon’s.  The Kingdom of God would be a worldwide, eternal reign of freedom and joy for all those who would accept the king’s sovereignty and be washed in the saving waters of baptism (Mark 16:15-16).

Talk, as they say, is cheap.  Jesus did not just talk about Good News, he was good news changing sadness around him to joy, darkness to light.  So his preaching was accompanied by signs and wonders.  In this week’s gospel, Jesus describes signs that will accompany those who believe and carry the good news to others.

Some have claimed that such signs and wonders were necessary in the early church to get things the ball rolling during those dark days of paganism and brutality, but are no longer to be expected today.

Several fathers of the Second Vatican council took issue with this idea, noting that there is as much brutality, darkness, and opposition to God today as there was in the first century.  The council therefore taught (LG 12) that the Holy Spirit still pours out his gifts upon the faithful of every rank, and that these gifts are to be received with eager gratitude.

Some of these gifts empower us to be like Christ.  We call these virtues.  Others empower us to serve others as He did.  These are called charisms.  Whether remarkable, like healing, tongues, and prophecy, or humble, like hospitality, they are all moving signs of the Kingdom of God.  It is not ours to determine which charisms we’d prefer to have.  Our job is simply to use the authority and power that has been given to each one of us to the very best of our ability, remembering that to those faithful in small matters, even greater things are given.

Dr. Marcellino D’Ambrosio writes from Texas. 

[Salvation]

Regnum Christi

Consecrated in Truth: Authentic Love

| SPIRITUAL LIFE | SPIRITUALITY

Seventh Sunday of Easter

Father Walter Schu, LC

John 17:11b-19

Lifting up his eyes to heaven, Jesus prayed, saying: "Holy Father, keep them in your name that you have given me, so that they may be one just as we are. When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled. But now I am coming to you. I speak this in the world so that they may share my joy completely. I gave them your word, and the world hated them, because they do not belong to the world any more than I belong to the world. I do not ask that you take them out of the world but that you keep them from the evil one. They do not belong to the world any more than I belong to the world. Consecrate them in the truth. Your word is truth. As you sent me into the world, so I sent them into the world. And I consecrate myself for them, so that they also may be consecrated in truth."

Introductory Prayer: Lord, I believe in you and all that you have revealed for our salvation. I hope in you because of your overflowing mercy. Every single act of yours on this earth demonstrated your love for us. Your ascent into heaven before the eyes of the Apostles inspires my hope of one day joining you there. I love you and wish you to be the center of my life.

Petition: Mary, help me to be an ardent witness to the truth of Christian love.

1. “So I Sent Them into the World” - Jesus has ascended into heaven. In today’s Gospel, from the Last Supper, he transmits his mission to his apostles — and to each one of us. Just how transcendent is this undertaking which Christ places in our hands? It is nothing less than the eternal salvation of souls. Real, concrete persons’ eternal destinies are linked to our faithfulness to Christ, to our Christian witness. Does not such a responsibility make us tremble in our weakness and sinfulness? How can we hope to live up to such a mission? Yet Christ invites us to share his joy completely. He does not abandon us in his ascension, but promises to consecrate us in the Spirit of Truth — the Holy Spirit, the great advocate in our apostolic mission. May we respond in prayer to the Church’s liturgy this week as she prepares us to receive the Holy Spirit on the great feast of Pentecost.

2. “Consecrate Them in the Truth” - Just who is the Holy Spirit, the third person of the Blessed Trinity, the one who desires to become the gentle guest and consoler of our soul? The Holy Spirit is the personal love of the Father and Son for each other. As the liturgy’s second reading reminds us, “God is love” (1 John 4:16). Only the Holy Spirit can enable us to undergo the journey of purifying and disciplining “eros” (human love or the love of attraction – “ascending love”), so that it can be healed and restored to its true grandeur (cf. Deus Caritas Est, nos. 4-5). If we follow this ascetic path of renunciation, then eros will in the end merge with “agape” (Christian love or love which seeks only the good of the other – “descending love”) (cf. no.7). The love of agape, forged within us by the Holy Spirit, will impel us to seek the good of souls without counting the cost.

3. “And I Consecrate Myself for Them” - How does Christ consecrate himself? He does so precisely in his passion and cross. That is why Blessed Mother Teresa of Calcutta’s saying is ever valid: “Love, to be true love, has to hurt.” Pope Benedict directly confronts the question of the renunciation demanded by true love. He asks if the Church doesn’t spoil love. “Doesn’t the Church, with all her commandments and prohibitions, turn to bitterness the most precious thing in life?” (Deus Caritas Est, no.3). The answer, of course, is a resounding “No!” Only the asceticism of Christian chastity purifies and disciplines love so that it rises above the sensual sphere to become a truly personal act of self-giving. It is no coincidence that only natural family planning requires continence, whereas contraception does not. Are we willing to be hated by the world in standing up for this most fundamental of the Church’s teachings to preserve authentic love?

Conversation with Christ: Holy Spirit, you are the source of love in my life because you are love itself. Help me to win all the graces for souls that Christ is asking of me by consecrating myself in truth — the truth of the cross, renunciation and purification — to live true love in self-giving, without counting the cost.

Resolution: I will both practice and defend the Church’s teaching on chastity, especially natural family planning, in order to live authentic Christian love.

[Salvation]

Be not of this world

• Homily of the Day
• May 20th, 2012
• Food For Thought

We know that there is evil in the world. Just look around and see the
state of our country. You won’t miss the marks of poverty caused by
corruption and greed. There’s desperation, lack of education and
extreme destitution. What makes this scenario even worse is the apathy
of those, including ourselves, who are too caught up in their/our own
lives. It seems the plight of the rest of the country is too much of a
burden for us to take on. Or is it because we couldn’t care less
because it’s not something that affects us directly?

An email was once circulated telling a story of how Satan found the
best way to infiltrate humanity. He gave up on blatant temptation
because that was passé (and way too obvious). Instead, he chose
something quite creative. Rather than leading humanity to apparent
evil, he decided to bring too much work into our lives, work that will
make us too busy to spend time with our loved ones, too busy to be of
help to others, too busy to live our own lives, and of course the
clincher, too busy to pray to the Lord.

The sad thing about this is that we do not recognize his evil plans
because we believe that we are busy for noble reasons. But what
happens is that we lose valuable time which we can never take back. We
also lose the all-important connection not just with our families but
especially with the Lord through people who need our help.

If we find ourselves in this trap, it isn’t easy to bail out
especially when we have so many responsibilities riding on our
shoulders. If we take to heart, however, what Jesus has said, “It is
more blessed to give than to receive,” we can channel our business
elsewhere. Think instead of what we can give to our family – time with
them might top their list. Think of what we can give to our neighbors.
Think of what we can give to our country. Then be happy that through
all this giving of ourselves, we have done something special for our
Lord.

[Salvation]

One Bread, One Body

One Bread, One Body

 

<< Sunday, May 20, 2012 >>

Ascension of the Lord Saint of the Day

Acts 1:1-11
Ephesians 4:1-13 or
Ephesians 1:17-23
View Readings

Psalm 47:2-3, 6-9
Mark 16:15-20

POWER LINES

"You will receive power." —Acts 1:8

 

A person's words in their final moments of earthly life carry extra power. Jesus' last words before ascending into heaven, then, are vitally important. At that final moment, Jesus said we will receive power (Acts 1:8). The Greek word used for power is the same root word we use for dynamite. Jesus plans to give us explosive power to be His witnesses to the ends of the earth (Acts 1:8). He wants us to know "the immeasurable scope of His power in us" (Eph 1:19).

Jesus pours all this explosive power into our weak human lives to make it clear that the surpassing power comes from God, not from us (2 Cor 4:7). In our weakness and surrender, His power reaches perfection (2 Cor 12:9). Our human strength becomes in effect a spiritual circuit-breaker. When we try to be strong on our own, we flip the switch which shuts off the flow of God's power. When we lose our life in Him, our weakness opens the switch that causes God's power to flow through us in high voltage.

The Ascension marks the beginning of Jesus' plan to work through us in a new way: in power. The all-powerful God has chosen to share His power with us! In Christ, He has given us "power to tread on...all the forces of the enemy" (Lk 10:19). In Jesus, we have so much power that even the demons are subject to us (Lk 10:17). Surrender to the Holy Spirit and receive power from on high. Then let Jesus' power flow through you to renew the earth.

 

Prayer: Father, I will take up my daily cross so I may know and exercise the immeasurable scope of Your power in me (Eph 3:20).

Promise: "Within a few days you will be baptized with the Holy Spirit." —Acts 1:5

Praise: Alleluia! Jesus is the Resurrection and the Life! (Jn 11:25)

[Salvation]

 

Parents for Life

 

Love both the parent and the child.

 

Pray to end abortion in America

[annalex]

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 16
15.	And he said to them: Go ye into the whole world, and preach the gospel to every creature.	Et dixit eis : Euntes in mundum universum prædicate Evangelium omni creaturæ.	και ειπεν αυτοις πορευθεντες εις τον κοσμον απαντα κηρυξατε το ευαγγελιον παση τη κτισει
16.	He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.	Qui crediderit, et baptizatus fuerit, salvus erit : qui vero non crediderit, condemnabitur.	ο πιστευσας και βαπτισθεις σωθησεται ο δε απιστησας κατακριθησεται
17.	And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues.	Signa autem eos qui crediderint, hæc sequentur : in nomine meo dæmonia ejicient : linguis loquentur novis :	σημεια δε τοις πιστευσασιν ταυτα παρακολουθησει εν τω ονοματι μου δαιμονια εκβαλουσιν γλωσσαις λαλησουσιν καιναις
18.	They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover.	serpentes tollent : et si mortiferum quid biberint, non eis nocebit : super ægros manus imponent, et bene habebunt.	οφεις αρουσιν καν θανασιμον τι πιωσιν ου μη αυτους βλαψη επι αρρωστους χειρας επιθησουσιν και καλως εξουσιν
19.	And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth on the right hand of God.	Et Dominus quidem Jesus postquam locutus est eis, assumptus est in cælum, et sedet a dextris Dei.	ο μεν ουν κυριος μετα το λαλησαι αυτοις ανεληφθη εις τον ουρανον και εκαθισεν εκ δεξιων του θεου
20.	But they going forth preached every where: the Lord working withal, and confirming the word with signs that followed.	Illi autem profecti prædicaverunt ubique, Domino cooperante, et sermonem confirmante, sequentibus signis.	εκεινοι δε εξελθοντες εκηρυξαν πανταχου του κυριου συνεργουντος και τον λογον βεβαιουντος δια των επακολουθουντων σημειων αμην

[annalex]

15. And he said to them, Go you into all the world, and preach the Gospel to every creature.
16. He that believes and is baptized shall be saved; but he that believed not shall be damned.
17. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

AUG. But how was this done the last time? The last occasion on which the Apostles saw the Lord upon earth happened forty days after the resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said for the last time, because it was the last time that He showed Himself that day, as night was coming on, when the disciples returned from the country into Jerusalem, and found, as Luke says, the eleven and those who were with them, speaking together concerning the resurrection of our Lord.

But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) The Lord stood in the midst of them, and said to them, Peace be to you; as Luke and John say. The rebuke therefore which Mark here mentions, must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord's day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke's Gospel.

But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, for the last time he appeared to the eleven as they sat at meat, forces us to believe that he was there, unless indeed, though one of them was absent he chose to call them the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas. Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He showed Himself for the last time, that is, on the fortieth clay, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen.

And so the same Mark immediately after that rebuke says, And he said to them, Go you into all the world, and preach the Gospel to every creature. And lower down, He that believes not shall be condemned. Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to who He had first appeared?

GREG. Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed, upon the hearts of His hearers.

PSEUDO-JEROME; But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.

GREG. After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go you into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judea, might be an assistance to us, since Judea, had haughtily rejected it, thus witnessing to her own damnation.

THEOPHYL. Or else; to every creature, that is, whether believing or unbelieving. It goes on: He that believes and is baptized shall be saved. For it is not enough to believe, for he who believes and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

GREG. But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: But he that believes not shall be damned.

BEDE; What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Savior children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.

THEOPHYL. That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, you shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recover.

GREG. Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely.

For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbors growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.

19. So then after the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God.
20. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

PSEUDO-JEROME; The Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; wherefore it is said, So then after the Lord had spoken to them, he was received up into heaven.

AUG. By which words He seems to show clearly enough that the foregoing discourse was the last that He spoke to them upon earth, though it does not appear to bind us down altogether to this opinion. For He does not say, After He had thus spoken to them, wherefore it admits of being understood not as if that was the last discourse, but that the words which are here used, After the Lord had spoken to them, he was received into heaven, might belong to all His other discourses. But since the arguments which we have used above make us rather suppose that this was the last time, therefore we ought to believe that after these words, together with those which are recorded in the Acts of the Apostles, our Lord ascended into heaven.

GREG. We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing, the aerial is another. The aerial heaven is nearer the earth, Elias then was raised into the aerial heaven, that he might be carried off suddenly into some secret region of the earth, there to live in great calmness of body and spirit, until he return at the end of the world, and pay the debt of death. We may also observe that Elias mounted up in a chariot, that by this they might understand that a mere man requires help from without. But our Redeemer, as we read, was not carried up by a chariot, not by angels, because He who had made all things was borne over all by His own power. We must also consider what Mark subjoins, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now sitting is the attitude of a judge, standing of one fighting or helping. Therefore Stephen, when toiling in the contest, saw Him standing whom he had for his helper; but Mark describes Him as sitting after His assumption into heaven, because after the glory of His assumption, He will in the end be seen as a judge.

AUG. Let us not therefore understand this sitting as though He were placed there in human limbs, as if the Father sat on the left, the Son on the right, but by the right hand itself we understand the power which He as man received from God, that He should come to judge, who first had come to be judged. For by sitting we express habitation, as we say of a person, he sat himself down in that country for many years; in this way then believe that Christ dwells at the right hand of God the Father. For or He is blessed and dwells in blessedness, which is called the right hand of the Father; for all is right hand there, since there is no misery.

It goes on: And they went forth and preached every where, the Lord working with them, and confirming the word with signs and wonders.

BEDE; Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.

GREG. But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, you shall be witnesses even to the ends of the earth.

AUG. But how was this preaching fulfilled by the Apostles, since there are many nations in which it has just begun, and others in which it has not yet begun to be fulfilled? Truly then this precept was not so laid upon the Apostles by our Lord, as though they alone to whom He then spoke were to fulfill so great a charge; in the same way as He says, Behold, I am with you always, even to the end of the world, apparently to them alone; but who does not understand that the promise is made to the Catholic Church, which though some are dying, others are born, shall be here to the end of the world?

THEOPHYL. But we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may working confirmed by works and deeds, so that at the last, You working with us in word and in deed, we may be perfect, for Yours as is fitting is the glory both of word and deed. Amen.

Catena Aurea Mark 16

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Antiphonary

Lorenzo Monaco

c. 1410
Tempera and gold on parchment, mounted on panel, 402 x 327 mm
Bernard H. Breslauer, New York

Cod. Cor. 3 is one of the most lavishly illuminated books of the fifteenth century. It comprises seventeenth historiated initials, in addition to the three that have been removed. Folio 59 contains the Ascension in an initial V, which begins the introit to the Mass for the Ascension.

The blue and pink initial V is framed within a painted mosaic border punctuated by truncated quatrelobe medallions at the corners and centres, each containing a bust-length figure of a prophet. Within the initial is a rocky landscape with the Twelve Apostles kneeling in wonder as two angels point out to them the figure of Christ in glory on a bank of clouds above their heads.

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John
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	John 17
11.	And now I am not in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou has given me; that they may be one, as we also are.	Et jam non sum in mundo, et hi in mundo sunt, et ego ad te venio. Pater sancte, serva eos in nomine tuo, quos dedisti mihi : ut sint unum, sicut et nos.	και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις
12.	While I was with them, I kept them in thy name. Those whom thou gavest me have I kept; and none of them is lost, but the son of perdition, that the scripture may be fulfilled.	Cum essem cum eis, ego servabam eos in nomine tuo. Quos dedisti mihi, custodivi : et nemo ex eis periit, nisi filius perditionis, ut Scriptura impleatur.	οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη
13.	And now I come to thee; and these things I speak in the world, that they may have my joy filled in themselves.	Nunc autem ad te venio : et hæc loquor in mundo, ut habeant gaudium meum impletum in semetipsis.	νυν δε προς σε ερχομαι και ταυτα λαλω εν τω κοσμω ινα εχωσιν την χαραν την εμην πεπληρωμενην εν αυτοις
14.	I have given them thy word, and the world hath hated them, because they are not of the world; as I also am not of the world.	Ego dedi eis sermonem tuum, et mundus eos odio habuit, quia non sunt de mundo, sicut et ego non sum de mundo.	εγω δεδωκα αυτοις τον λογον σου και ο κοσμος εμισησεν αυτους οτι ουκ εισιν εκ του κοσμου καθως εγω ουκ ειμι εκ του κοσμου
15.	I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.	Non rogo ut tollas eos de mundo, sed ut serves eos a malo.	ουκ ερωτω ινα αρης αυτους εκ του κοσμου αλλ ινα τηρησης αυτους εκ του πονηρου
16.	They are not of the world, as I also am not of the world.	De mundo non sunt, sicut et ego non sum de mundo.	εκ του κοσμου ουκ εισιν καθως εγω εκ του κοσμου ουκ ειμι
17.	Sanctify them in truth. Thy word is truth.	Sanctifica eos in veritate. Sermo tuus veritas est.	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν
18.	As thou hast sent me into the world, I also have sent them into the world.	Sicut tu me misisti in mundum, et ego misi eos in mundum :	καθως εμε απεστειλας εις τον κοσμον καγω απεστειλα αυτους εις τον κοσμον
19.	And for them do I sanctify myself, that they also may be sanctified in truth.	et pro eis ego sanctificabo meipsum : ut sint et ipsi sanctificati in veritate.	και υπερ αυτων εγω αγιαζω εμαυτον ινα και αυτοι ωσιν ηγιασμενοι εν αληθεια

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11. And now I am no more in the world, but these are in the world, and I come to you. Holy Father, keep through your own name those whom you have given me, that they may be one, as we are.
12. While I was with them in the world, I kept them in your name: those that you gave me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
13. And now come I to you; and these things I speak in the world, that they might have my joy fulfilled in themselves.

CHRYS. And now I am no more in the world: i.e. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father.

AUG. At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when hen He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i.e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shown to be the sense by what follows; for He adds, And now I come to You. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Your own name those whom you have given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with us, We are one: but, that they may be one: that they may b one in their nature, as We are one in Ours. For, in that He was God and man in one person as man He prayed, as God He was one with Him to Whom He prayed.

AUG. He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But strewing something else, viz. that His divinity is consubstantial With the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love.

CHRYS. Again He speaks as man: While I was with them in the world, I kept them in your name; i.e. by your help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence.

AUG. The Son as man kept His disciples in the Father's name, being placed among them in human form: the Father again kept them in the Son's name, in that He heard those who asked in the Son's name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture do does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing, the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, he still held with the Father the spiritual keeping . For when the Son as man received them into His keeping , He did not take them from n the Father's keeping, and when the Father gave them into the Son's keeping , it was to the Son as man, who at the, same time was God. Those that you gave Me I have kept, and none of them is lost but the Son of perdition: i.e. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the prophecy, in Psalm 108.

CHRYS. He was the only one indeed who perished then, but there were many after. None of them is lost, i.e. as far as I am concerned; as He says above more clearly; I will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to you. But some one might ask, Can you not keep them? I can. Then why say you this? That they may have my joy fulfilled in them, i.e. that they may not be alarmed in their as yet imperfect state.

AUG. Or thus: That they might have the joy spoken of above: That they may be one, We are one. This spoken i.e. bestowed by Him, He says, is to be fulfilled in them on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to depart, He was in a certain sense not here.

14. I have given them your word; and the world has hated them, because they are not of the world, even as I am not of the world.
15. I pray not that you should take them out of the world, but that you should keep them from the evil.
16. They are not of the world, even as I am not of the world.
17. Sanctify them through your truth; your word is truth.
18. As you hast sent me into the world, even so have I also sent them into the world.
19. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

CHRYS. Again, our Lord gives a reason why the disciples are worthy your of obtaining such favor our from the Father: I have given them your word; and the world has hated them; i.e. They are had in hatred for your sake, and on account of your word.

AUG. They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world hated them; viz. Because they are not of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as He was not of the world; as it follows; Even as I am not of the world.

He never was of the world; for even His birth of the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were no longer of the world, it was still necessary that they should be in the world: I pray not that you should take them out of the world.

BEDE. As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and You to the world. But that you should keep them from the evil; every evil, but especially the evil of schism.

AUG. He repeats the same thing again; They are not of the world, even as I am not of the world.

CHRYS. Above, when He said, Then whom you gave Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing, in common with earth they are made citizens of heaven. Wherein He shows His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance Keep them from the evil, i.e. not from dangers only, but from falling away from the faith.

AUG. Sanctify them through your truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God's grace. The heirs of the New Testament are sanctified in that truth, the shadows of which were the sanctification of the Old Testament; they are sanctified in Christ, Who said above, I am the way, the truth, and the life. It follows, your discourse is truth. The Greek is i.e. word. The Father then sanctified them in the truth, i.e. in His Word the Only-Begotten, them, i.e. the heirs of God, and joint-heirs With Christ.

CHRYS. Or thus: Sanctify them in your truth; i.e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, your word is truth, i.e. there is in it no lie, nor anything typical, or bodily. Again, Sanctify them in your truth, may mean, Separate them for the ministry of the word, and preaching.

GLOSS. As you have sent Me into the world, even so have 1 also sent them into the world. For what Christ was sent into the world, for the same end were they as said Paul, God was in Christ reconciling the world to Himself; and has given to us the word of reconciliation. As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.

AUG. It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctity Myself; i.e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i.e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was as made flesh. For then He sanctified Himself in Himself, i.e. Himself as man, in Himself as the Word: the Word and man being one Christ.

But of His members it is that He said, And for their sakes I sanctify Myself, i.e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i.e. even as Myself; and in the truth, i.e. Myself.

CHRYS. Or thus: for their sakes I sanctify Myself, i.e. I offer Myself as a sacrifice to You; for all sacrifices, and things that are offered to God, see called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth: i.e. For I make them too an oblation to You, either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle says, Present your bodies a living sacrifice, holy.

Catena Aurea John 17

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Ascention of the Lord