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Catholic Caucus: Sunday Mass Readings,05-18-14, Fifth Sunday of Easter
USCCB.org/RNAB ^ | 05-18-14 | Revised New American Bible

Posted on 05/17/2014 9:20:09 PM PDT by Salvation

May 18, 2014

Fifth Sunday of Easter

 

 

Reading 1 Acts 6:1-7

As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.

Responsorial Psalm Ps 33:1-2, 4-5, 18-19

R/ (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R/ Alleluia.
Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
R/ Lord, let your mercy be on us, as we place our trust in you.
or:
R/ Alleluia.
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R/ Lord, let your mercy be on us, as we place our trust in you.
or:
R/ Alleluia.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R/ Lord, let your mercy be on us, as we place our trust in you.
or:
R/ Alleluia.

reading 2 1 Pt 2:4-9

Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame
.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone
, and
A stone that will make people stumble,
and a rock that will make them fall
.
They stumble by disobeying the word, as is their destiny.

You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.

Gospel Jn 14:1-12

Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”



TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; easter; prayer
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Sunday Scripture Study

 

Fifth Sunday of Easter - Cycle A

May 18, 2014

Click here for USCCB readings

Opening Prayer  

First Reading: Acts 6:1-7

Psalm: 33:1-2,4-5,18-19

Second Reading: 1 Peter 2:4-9 

Gospel Reading: John 14::1—12

  • This Sunday’s reading takes place at the Last Supper (see John, chapters 13—17). Judas has just left the room; Jesus has predicted his upcoming death, and has revealed that Peter, the leader of their group, will deny him in his hour of need (John 13ff). The hearts of the apostles must have indeed been troubled.
  • Even though he himself is troubled (John 13:21) he speaks words of comfort to his friends. He tells them that, even though he will be leaving, it will be for their greater good (verses 1-4, 7, 12). The disciples, in their grief not being able to grasp his words, question him on how this can be. Jesus reveals that he himself is “the Way, the Truth and the Life.”
  • Jesus is the Way (John 6:68, 10:9; Romans 5:1-2; Ephesians 2:17-22; Hebrews 10:19-22; CCC 459-460), the Truth (John 1:14, 17; CCC 2466), and the Life (John 1:1-5, 5:26, 29, 6:51, 68).
  • In the Book of Acts, which relates the early growth of the Church, the Christian life is also often called “the Way” (Acts 9:3, 19:9, 23, 22:4, 24:14, 22).

 

QUESTIONS:

  • In the 1st Reading, we see that the Church had to adapt to changing circumstances without compromising the essence of the Faith. What does it tell us about Jesus’ promise to be with the Church always?
  • In the 2nd Reading, what distinction does St. Peter draw between those who have faith, and those who do not (verse 7)?
  • In the Gospel Reading, what comfort does Jesus offer his disciples?
  • Look at John 13:36; 14:6, 8, 22. What problems are the disciples struggling with?
  • How does John 1:18 relate to what Jesus says in 14:9? With what tone of voice do you imagine Jesus speaking in verses 9-14? What evidence does Jesus give for his claims?
  • Do you think the promises Jesus makes in verses 12-14 are “blank check” promises about prayer? In verse 12, does he mean the Church will do works greater in power? In scope? How could this be?
  • How does John 1:18 relate to what Jesus says in 14:9? With what tone of voice do you imagine Jesus speaking in verses 9-14? What evidence does Jesus give for his claims?
  • If Jesus is the Way, do you feel you’re on a bumpy dead-end street, or a four-lane highway? Why?
  • In light of verse 6, how would you respond to someone who says “there are many ways to God”?

 

Closing Prayer

Catechism of the Catholic Church:  §§ 74, 151, 459, 470, 516, 661, 1698, 2466

 

Humanity is loved by God! …Each Christian’s words and life must make this proclamation resound: God loves you, Christ came for you, Christ is for you “the Way, the Truth and the Life!” 
                                                                                                
-- St. Pope John Paul II


41 posted on 05/18/2014 1:39:15 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Reflections from Scott Hahn

Building His House: Scott Hahn Reflects on the Fifth Sunday of Easter

Posted by Dr. Scott Hahn on 05.16.14 |

Readings:
Acts 6:1-7
Psalm 33:1-2, 4-5, 18-19
1 Peter 2:4-9
John 14:1-12

By His death, Resurrection and Ascension, Jesus has gone ahead to prepare a place for us in His Father’s house.

His Father’s house is no longer a temple made by human hands. It is the spiritual house of the Church, built on the living stone of Christ’s body.

As Peter interprets the Scriptures in today’s Epistle, Jesus is the “stone” destined to be rejected by men but made the precious cornerstone of God’s dwelling on earth (see Psalm 118:22; Isaiah 8:14; 28:16).

Each of us is called to be a living stone in God’s building (see 1 Corinthians 3:9,16). In this edifice of the Spirit, we are to be “holy priests” offering up “spiritual sacrifices” - all our prayer, work and intentions - to God.

This is our lofty calling as Christians. This is why Christ led us out of the darkness of sin and death as Moses led the Israelites from bondage in Egypt.

God’s covenant with Israel made them a royal and priestly people who were to announce His praises (see Exodus 19:6). By our faith in Christ’s new covenant, we have been made heirs of this chosen race, called to glorify the Father in the temple of our bodies (see 1 Corinthians 6:19-20; Romans 12:1).

In today’s First Reading, we see the spiritual house of the Church being built up, as the Apostles consecrate seven deacons so they can devote themselves more fully to the “ministry of the Word.”

The Lord’s Word is upright and all His works trustworthy, we sing in today’s Psalm. So we can trust Jesus when He tells us never to be troubled, but to believe that His Word and works come from the Father.

His Word continues its work in the world through the Church. We see its beginnings today in Jerusalem. It is destined to spread with influence and power (see Acts 19:20), and to become the imperishable seed by which every heart is born anew (see 1 Peter 1:23).


42 posted on 05/18/2014 3:06:29 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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The Sacred Page

Building the Temple of God: Fifth Sunday of Easter

Since the beginning of time, human beings have sought to construct buildings that would bridge the gap between the temporal and eternal, earthly and heavenly planes of existence.  These temples have taken widely differing forms in many cultures.  One of the greatest was the Jerusalem temple begun by Herod the Great (73–4 BC), an architectural marvel of the ancient world while it stood. 

The authors of the New Testament texts in this Sunday’s Readings were well familiar with Herod’s great temple, yet they were convinced that God had begun the construction new and greater dwelling place for himself in their own time, consisting not of gathered stones, but of a gathering (ekklesia) of human beings, first of whom was Jesus the Christ.  Thus, our Readings are filled with images of the building of the Church, the new sanctuary that would replace the old and continue to serve as God’s habitation on earth till the end of time.

 

 

1.  Our First Reading is Acts 6:1-7:

 

 

 

As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.

 

 

 

We tend to idealize the early Church, as if everything were perfect and “smooth sailing” for the first generation of Christians.  “Oh, if only the apostles were still around, performing miracles and preaching the Gospel, we wouldn’t be having all the problems were faced with today!”  Yet the Book of Acts is quite honest about the crises the early Church faced, even though she enjoyed the charismatic leadership of the Twelve.  This First Reading is a good example of such a crisis: dissent breaks out in the Church along ethnic lines.  The “Hellenists” complain against the “Hebrews” because their widows were not being fed in the daily distribution.  These categories refer to the spoken language of the two Jewish groups.  “Hellenists” spoke Greek; “Hebrews” spoke Aramaic, a language closely related to Hebrew (thus sometimes called “Hebrew”) and the common tongue of Israel in the first century.[1]

 

 

 

The Apostles’ reaction to this crisis is noteworthy for its indication of the priorities of the Church: “It is not right for us to neglect the Word of God to serve at table.”  In other words, the Apostles knew it was contrary to their vocation to neglect the preaching of the Gospel in order to manage the material affairs of the community.  The proclamation of the “Bread of Life” (Jn 6:51) takes precedence over the distribution of “bread which perishes” (Jn 6:27), because “man does not live by bread alone, but by every word the proceeds from the mouth of God” (Mt 4:4).

 

 

 

The priorities of the Apostles should be the priorities of the Church as a whole.  Yet how often the Church in various times and places has given in to the temptation to neglect the Word of God in order to distribute food and medicine, thus becoming, as Pope Francis has described it, a massive “NGO” (Non-Governmental Organization).  The reasons for this are easy to understand.  No one objects to the distribution of food and medicine.  Everyone appreciates it, and it wins praise from society.  The preaching of conversion and faith in Jesus Christ, however, frequently meets with opposition, controversy, and persecution.  If the Church mutes her message and busies herself with distributing material aid, she can purchase for herself a safe role in society, but at the expense of her primary mission. 

 

 

 

Works of mercy and the attendance to physical needs are of great importance; indeed, they are integral to the Gospel message.  At the same time, they are not the unique contribution of the Church in the world.  Other organizations exist to distribute food.  No other organization, however, has the saving Word of God that can lead men to eternal life.  The Church alone has this treasure.  Furthermore, we underestimate the degree to which the preaching of the Gospel and conversion lead to societal change on the material level.  For example, rampant poverty in certain areas of the world are the result, not primarily of a lack of physical resources, but from warfare, greed, political and financial corruption, sexual promiscuity, and a failure to practice Christian marriage.  In these situations, the distribution of food and aid is only a temporary solution; for long-term change, there has to be a conversion of heart among the populace, a turning to God that can only come about from the preaching of the Word.

 

 

 

Returning to our Reading, we continue to observe the Apostles’ reaction to the crisis: they tell the Church, “select from among you seven reputable men … whom we shall appoint for this task.”  Traditionally, these seven men are identified as the first deacons of the Church.  This event is tremendous significance for the life of the Church, because it demonstrates how the Apostles responded to the need for leadership in the Church beyond what their sphere of personal influence, and establishes basic principles of Church government.

 

 

 

I myself used to cite this passage (when I was a Protestant pastor) as evidence that God intended the Church to be governed by Church officials elected by the laity.  “See how the lay people here get to choose their own leaders,” I would say.  But the truth is more complicated than that.  True, the Apostles consult with the “laity” of the Church to identify the first deacons.  Yet, the initiative for this whole procedure, as well as the final authorization, all stays in the hands of the Apostles.  Ultimately, the “deacons” are not elected, they are appointed.  “Select from among you men … whom we shall appoint.” The authority flows from the top down, from Apostles to deacons.  Authority is not conferred by the local assembly.  These men do not become leaders until the Apostles “pray and lay hands on them,” i.e. ordination.  So we see that this passage does not model a form of “democratic” Church government, but illustrates a hierarchical authority structure and a basic principle of Holy Orders, namely, that Jesus entrusted the authority to govern to the Apostles, and this authority was in turn entrusted by them to others, when the growth of the Church exceeded their capabilities for personal oversight.  That same authority has been passed down from man to man, by the laying on of hands, to our present day.

 

 

 

As many have noted, all seven of the men chosen as “deacons” have Greek names.  Therefore, it appears that the early Church chose Hellenized (Greek-speaking) Jews to take over the distribution of food, so that the widows who spoke Greek would not be overlooked.  As these deacons take over the custody of the material affairs of the Church, the Apostles again devote themselves to “prayer and the ministry of the Word,” and the result is rapid growth of the Church.  We note particularly that “a large number of priests were becoming obedient to the faith.”  This conversion of a large number of the descendants of Levi is one form of fulfillment of God’s covenant promises to this priestly tribe: “the Levitical priests shall never lack a man in my presence … to make sacrifices for ever” (Jer 33:18).  These converted Levites did not lose their priesthood when they entered the Church; they found their priesthood fulfilled, as they became part of the “holy priesthood to offer spiritual sacrifices,” as the Second Reading will say.

 

 

 

To sum up, this event from Acts shows us a key step in the growth of the Church: the first time in which the Apostles bestow a measure of their leadership authority on others.  This is the beginning of the Sacrament of Holy Orders, and those in Holy Orders (the clergy) form the “frame” or fundamental structure for the Temple we call the Church.  Like the skeleton which holds together the body, those in Holy Orders provide support and a place of attachment and gathering for the rest of the Body of Christ.

 

 

 

2. Responsorial Psalm Ps 33:1-2, 4-5, 18-19:

 

 

 

R/ (22) Lord, let your mercy be on us, as we place our trust in you.
Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
R/ Lord, let your mercy be on us, as we place our trust in you.
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R/ Lord, let your mercy be on us, as we place our trust in you.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R/ Lord, let your mercy be on us, as we place our trust in you.

 

Like so many others, Psalm 33 is a song of praise to God that presumes the existence of a covenant relationship marked by hesed, “covenant fidelity,” translated “mercy” in the refrain and “kindness” in the second line of the third stanza.  God has shown his faithfulness to his covenant promises by establishing the Church upon the earth.  God had promised to Abraham that he would become a great nation, possess a great name (royalty), and bring blessing to the whole earth (Gen 12:1-3).  The Church, growing in Acts, is that “great nation” of Abraham’s descendants, a nation of royalty (see the Second Reading) that has a priestly role to bless the whole earth.  This fulfillment was unexpected and unforeseen; indeed, even today it goes unrecognized, like treasure hidden in a field or a valuable pearl mixed with fakes.  But when we recognize God’s plan in human history, and see that he has indeed been fulfilling his promises in unexpected and subtle ways, we are moved to awe and worship.  “Upright is the word of the LORD, and all his works are trustworthy!”

 

 

 

3.  The Second Reading is 1 Pt 2:4-9:

 

 

 

Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.

You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.

 

 

 

We are taking a tour of St. Peter’s First Epistle in the Second Reading this Easter Season.  This selection is full of Easter themes.  For most of this passage, St. Peter develops the theme of the rejected stone that becomes the cornerstone, spoken of in Psalm 118:22-23.  We know how important Psalm 118 is to the Triduum and the Easter Season in general.  Psalm 118 is a todah (thanksgiving) psalm, the last of the set of todah psalms (113-118) sung during the Passover Seder as the Hallel hymn.  We recall that it would have been the last psalm sung by Jesus before he left the upper room to begin his Passion.  This is the Psalm that we sung on Easter Sunday and on Divine Mercy Sunday.  Now, St. Peter exegetes these key verses of the Psalm: vv. 22-23.  What is the building for which the “stone rejected” has become “the head of the corner”?  It is a Temple, built of “living stones,” that is, human beings.  This idea of a Temple of humanity rather than stone has a long history in Scripture and Israelite tradition.  The Jewish Esssene community, who left us the Dead Sea Scrolls, also believed that their religious congregation constituted a Temple for God:

 

 

 

1QS 8:5-9: Then shall the party of the Community truly be established, an eternal planting, a temple for Israel, and—mystery!—a Holy of Holies for Aaron; true witnesses to justice, chosen by God’s will to atone for the land and to recompense the wicked their due. They will be “the tested wall, the precious cornerstone” (Isaiah 28:16) whose foundations shall neither be shaken nor swayed, a fortress, a Holy of Holies for Aaron, all of them knowing the Covenant of Justice and thereby offering a sweet savor.

 

 

 

So we see how the Essenes thought of themselves as a “human Temple” whose membership had a priestly role to “offer sweet savor” of sacrifice.  They even appeal to the “cornerstone” text in Isaiah 28. These ideas were available and current in Judaism in St. Peter’s day.  But St. Peter asserts it is the community established by Jesus, around the “new covenant” he established in his body and blood (Luke 22:20) that is actually the New Temple built on the “cornerstone” of Psalm 118:22 and Isaiah 28:16: the Messiah, Jesus of Nazareth.

 

 

 

Those who join themselves to Jesus the cornerstone become “a chosen race, a royal priesthood.”  These are words taken from God’s promise to the people of Israel in Exodus 19:5-6.  Just before God bestowed on Israel the covenant at Sinai, he promised them: “if you will obey my voice and keep my covenant, you shall be my own possession among all peoples … and you shall be to me a royal priesthood (LXX; alternately “kingdom of priests”) and a holy nation.”  That generation of Israel ultimately rejected the covenant by worshipping the Golden Calf, and subsequent generations were often scarcely any better.  Jesus is the True Israel; on behalf of the whole nation he embraces the covenant and becomes the True Royal Priest (that is, Priest and King).  Those who join themselves to him become part of Israel and share his royal priesthood. 

 

 

 

What does that mean for us practically?  Jesus throne in this life was his cross.  One of the paradoxes of the Gospels is that Jesus is proclaimed king publically while hanging on the cross.  The cross is also the instrument of atoning sacrifice: on it, Jesus performs his last priestly act, the sacrifice of his own body.  So we participate in the “royal priesthood” by reigning from our own crosses, that is, by accepting the suffering of each day and offering it to God for the salvation of the world. 

 

 

 

4.  The Gospel is John 14:1-12:

 

 

 

Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, “I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”

 

 

We want to comment on three aspects of this Gospel: (1) Temple imagery, (2) Jesus “arrogance” in proposing himself as “the Way,” and (3) the “greater works” to be done by the disciples.

 

 

 

Jesus says:

 

 

 

In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.

 

 

 

Several temple terms are used here. “My father’s house” is used as a designation for the temple in other parts of the Gospels (Luke 2:49; John 2:16).  The Temple was the largest building in Israel, and was full of storerooms, antechambers, and other spaces roundabout, thus: in it there are “many dwelling places” (NAB) or “many rooms” (RSV).  Finally, in Judaism the word “place” (Gk topos, Heb maqom) had a special connotation.  It often meant “the holy place,” that is, the “sanctuary” (see John 12:48 Gk; cf. Gen 28:17).  All this means that Jesus is departing to prepare a Temple for the Apostles to live in.

 

 

 

What is this Temple that Jesus prepares?  In one sense it is the Church, elsewhere identified as the Temple of God.  The disciples will live and abide within the Church, the Body of Christ, and there they will experience communion with the Father, the Son, and each other.  Jesus’ words also have an application to heaven, which is nothing other than the Church triumphant. 

 

 

 

The disciples want to know the “way” to make a pilgrimage to this Temple, and Jesus tells them: ““I am the way and the truth and the life. No one comes to the Father except through me.”  Isn’t that rather arrogant of Jesus, to claim that he alone of all the great religious teachers in human history is “the way to the Father”? 

 

 

 

Actually not.  No other major religious figure in human history has taught that God is a Father.  --snip

 

 

 

Only Jesus proposes that God is a Father.  He and his teaching are “the only way to the Father,” the only viable path to knowing God in this way. 

 

 

 

After emphasizing his own unity with the Father (“He who has seen me has seen the father”), Jesus promises “whoever believes in me will do the works that I do,
and will do greater ones than these.
”  What?  Is everyone who believes in Jesus going to raise the dead and perform even greater miracles than Jesus himself?  How can this be?

 

 

 

I’m convinced that the Sacraments are at least a partial solution to what Jesus means by the “greater works” to be done by the disciples.  The miraculous “signs” of the Gospel of John have been told in such a way that we can see their resemblance to the Church’s sacraments: this is especially the case for the Water to Wine (Jn 2) and the Feeding of the 5,000 (Jn 6) with respect to the Eucharist; and the Healing of the Man Born Blind (Jn 9) with respect to Baptism.  But all the signs Jesus performs have some connection with the Sacraments. (See my talk on this.)

 

 

 

Throughout John, Jesus warns people not to be overly impressed with the physical miracles, but to look to deeper spiritual realities.  Seen from a spiritual perspective, the interior effects of the sacraments—like forgiveness of sins—are much greater miracles than the physical transformations affected by Jesus’ signs.  The .resurrection of Lazarus pales in comparison to the power of the confessional:

 

 

 

“But even the raising of the dead to life, the miracle by which a corpse is reanimated with its natural life, is almost nothing in comparison with the resurrection of a soul, which has been lying spiritually dead in sin and has now been raised to the essentially supernatural life of grace.”  Fr. Reginald Garrigou-Lagrange, OP, The Three Conversions in the Spiritual life (Rockford, Ill.: TAN, 2002), 15

 

 

 

Likewise St. Augustine teaches:

 

 

 

“The justification of the ungodly is something greater than the creation of heaven and earth, greater even than the creation of the angels.” St. Augustine, The City of God, Book IV, chapter 9.

 

 

 

The “greater things” the Apostles will do after Jesus is gone include the administration of the Sacraments, which have the power to forgive sin (John 20:22-23).

 

 

 

To sum up: all the Readings point to the Eucharist.  The Eucharist is the Body of Christ, which is the true Dwelling Place and Temple of God.  By extension, we who participate in the Eucharist are also incorporated into God’s Temple.  Those in Holy Orders, who bring us the Eucharist and the other Sacraments, are key to the structure of this human Temple.  These Sacraments are the “greater works” we will do in Jesus name, that brings us to the “Father” so that we can dwell with Him and with the Son.  

*** 
Want to further your theological education?  Study at "ground zero" for the renewal of Catholic education in America: Franciscan University of Steubenville.  Our Master of Arts in Theology has residential, online, and distance learning options.

 


43 posted on 05/18/2014 3:16:34 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

 

5th Sunday of Easter: The Way to the Father

 

 

"I am the way, the truth and the life"

 

The Word for Sunday: http://usccb.org/bible/readings/051814.cfm


Setting out on a road trip or finding directions from one point to another has certainly changed over the years.  Many of us remember road maps or something called a “trip check” that we would inevitably need to find our destination.  

If it was a summer trip to a National Park or some new destination you had never been to, out came the map spread wide on the dining room table.  You would find the road, maybe pull out a colored marker and plot the route needed.  You would measure the distance in miles and approximate how long it might take you to arrive for the night. In the end it was somewhat of a guess and if you made a wrong turn or missed the road you had marked on the map you either encountered an unexpected delay or it became an adventure in exploration.  

 

However, today we use a GPS which not only tells you how far the destination is but how long it will take you to arrive.  The more sophisticated ones actually speak to you.  How often have many of us heard “recalculating” when we take a wrong turn or change our course.  All in a matter of seconds.  No more expansive unfolded road maps or need to stop for directions.  Now you just punch in your destination and voila – just follow the voice.

 

In our Gospel this Sunday, Jesus offers us a clear direction.  His voice speaks: “I am the way, the truth, and the life.”  He encourages his Apostles, and through them, all who would come to embrace the Christian Gospel and the person of Jesus to, “not let your hearts be troubled.”  That we are called to put our faith in Jesus and know that it is his desire, and that of his Father, that we be united with him in his “Father’s house” for eternity.  

 

Further, when Jesus implies that though he is going away: “I am going to prepare a place for you,” then “I will come back again and take you to myself” we may scratch our heads a bit and wonder what exactly is he getting at? It’s clear the Apostles themselves were slow to comprehend the full extent of Jesus’ words and mission before the resurrection event.

 

So, this Gospel may appear on the surface as more confusing than clear.  This is not Jesus walking with his disciples on the road, or appearing in the upper room after the resurrection, or speaking to Mary Magdalene in the garden as she discovered the empty tomb of Jesus. Jesus here appears almost as professor attempting to explain to his students, the Apostles, the mysteries of a post-resurrection Christ.  

 

But, we stand on the other side of the resurrection and five weeks into the Easter Season we may feel the same way. While the resurrection of Jesus changed forever everything and we see the transformation of the Apostles in their bold preaching and martyrdom still we are lost at times. We need direction we need a God who is not always hidden and mysterious.

 

Here we can glean from Jesus’ words in the Gospel this weekend the invitation to enter into relationship with him and each other. No one need be fearful or lost for at the essence of what it means to be a Christian is not a disembodied doctrine or a moral code, one among others, but a direct relationship with a person, who is Jesus Christ the risen Savior, and membership in a family formed by him.

 

Pope Francis recently stated:  “You cannot understand a Christian outside of the people of God. The Christian belongs to a people: the Church.” In other words our Holy Father is reminding us that actual membership in a family and participation in that faith community where we come to know and encounter the risen Christ is the only sensible way to live our Christian life. We are not called to separation or individualism.

 

In our shared faith, in the living encounter of the risen Christ in word and sacrament, and in the love and service we offer to one another, we are Christian.  Outside of these crucial relationships we are separated and distant from our very source; like walking away from our own families and abandoning all contact with them

 

The Lord Jesus, then, gives us more than a road map in the life of our faith community. Through him we find our way to the Father, he walks with us as he did with the disciples to Emmaus, he calls after us like a shepherd calls to his sheep.  In the life of the Church we learn these truths.

 

In a deeper sense the truth of Jesus is verified by the resurrection.  Why should we not follow some other voice? Why can’t we just apply truth according to the situation we find ourselves in, which is the favored way of our culture today?  

 

If what Jesus taught was nothing more than a moral code of behavior then we may accept many other truths as legitimate. But Jesus said, “I am the truth.”  His claim to be truth itself changes the picture for us in our oft confused culture which claims that truth is relative and nothing is for sure or lasts forever. If Jesus is truth itself, then we can trust that all he said and did offers humanity a code for life.

 

His call to be life reassures us that if we follow faithfully in his way, we will know what is true, have confidence in his voice and not be troubled by what life may throw at us. This is the fullness of life which St. Peter speaks of in the second reading:

 

“You are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises of him who called you out of darkness into his wonderful light.”

 

What a claim!  What a promise!  What a truth!  

 


44 posted on 05/18/2014 3:40:40 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Serving the Poor, Serving the Lord

 

May 18, 2014
Fifth Sunday of Easter
First Reading: Acts 6:1-7
http://usccb.org/bible/readings/051814.cfm

Should we serve the Lord or serve the poor? Sometimes we face this question because we simply lack time. What’s more important: daily prayer or volunteering at the local homeless shelter? Is giving to the parish or giving to charity higher on the list? Early on in the life of the Church, the apostles confronted a similar conundrum (Acts 6:1-7). Part of their ministry included distributing food to the poor, but as the community became larger and larger, it was hard to ensure an equitable distribution of goods.

Social Context

To understand what’s going on here, we have to dig into the social context of the problem. First, the Jerusalem community is divided into “Hellenists” and “Hebrews.” Since no Gentiles had become Christians at this point, the simplest explanation is that the Hellenists are Greek-speaking Jews and the “Hebrews” are Aramaic-speaking Jews. The Greek-speaking widows are “being neglected in the daily distribution” (6:1). But what is that? Why widows? In the ancient world, there was no life insurance and women generally did not have employment outside the home. In many cases, widows could not even legally inherit whatever their husbands had left behind for it would be designated for a male heir. What this means is that when a woman’s husband died, she would have to rely on other relatives, extended family and the wider community for financial support. In the tight-knit early Christian community (Acts 2:42; 4:32-37), the widows would have relied on the group for their daily sustenance—a kind of early Christian welfare system. Sadly, natural biases could sneak into the group and those appointed by the apostles to distribute food could easily be swayed by considerations such as whether someone speaks the same language. While understandable, such prejudice is not Christian.

Notably, the idea of taking care of poor widows was a constant social concern in the Old Testament (Exod 22:22; Jer 7:6; Zech 7:10). In fact, the poor in the Old Testament are often regarded as those to be cared for (Deut 15:11) and giving to them is seen as a good deed (Ps 41:1). These Jewish roots of care for the poor were contrary to Roman values that looked down on the poor, neglected them or even manipulated them by buying their “friendship” with money. The Christian ideal of caring for the poor, which the apostles exhibit in this passage, has deep Jewish roots that oppose the wider cultural values.

Division of Labor

The apostles recognize the inequitable distribution as a serious problem that needs a concrete solution. However, they also want to respect the primacy of the Word of God. In order to fulfill justice, they appoint deacons to assist them. The deacons are originally created to “serve (diakoneo) at table” so the apostles can devote themselves to preaching. The apostles list several qualifications for deacons: wisdom, good reputation and being filled with the Spirit. (Later in the New Testament, 1 Tim 3 lists further qualifications.) The apostles propose that by dividing the labor, the deacons can devote themselves to “serving at table” while the apostles can devote themselves to prayer and the “service (diakonia) of the word.” The apostles consult with the whole community and by doing this, allow the community to work out a solution to the problem as a group. Luke tells us the apostles’ proposal was “pleasing” to the group, meaning that they approved it (similar to Acts 15:22). In fact, the community chooses the candidates to “set before” the apostles (6:6). The seven men chosen as deacons all appear to be “Hellenists,” that is, Greek-speaking Jews. Luke only tells us more about the deacons Stephen and Philip, who will star in the narrative of Acts 7–8. Finally, the apostles lay their hands on the seven men, ordaining them for ministry to God’s people.

Result: Evangelistic success

Acts 6:7 summarizes the state of the community after the appointment of deacons: “The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith” (NAB). While Luke is giving us a mere snapshot, I think it indicates that the problem was solved. The apostles and the community worked together to solve a serious problem. They were able to enhance their service to the poor by appointing trustworthy men to oversee it and they were able to enhance their evangelistic preaching because they could devote more of their time to it. On the human level, this story shows us that people can accomplish great things when they work together. On the divine level, it shows us that God can help us order our relations with one another so we can be a more effective community.

The Lesson of Balance

A few lessons stand out from this passage. First, oftentimes a practical problem needs a practical solution. The apostles did not sit back and theorize about inequities; they acted. Their decisiveness is inspiring and demonstrates good leadership. Second, while the apostles are Jesus’ appointed few, they consult with the whole community to develop an agreeable response to the problem. They don’t rule the community with an iron fist, but listen to others carefully before deciding what to do. Finally, the apostles want to both serve the poor and serve the Word. They realize that their role is primarily focused on the tasks of prayer and preaching, so they delegate some of their authority to the deacons. The community as a whole maintains a balance of ministries between preaching and caring for the poor. Perhaps our own communities, our own giving of time and money, can reflect such a balance so we too can serve both the poor and the Word.


45 posted on 05/18/2014 4:32:29 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Scripture Speaks: Fifth Sunday of Easter

In today’s Gospel, we see the apostles as dense as they can possibly be, yet Jesus promises: “You will do the works that I do…and greater ones.” Really?

Gospel (Read Jn 14:1-14)

Today’s reading comes in the context of the Last Supper Discourse (Jn 13-17), when Jesus speaks to the Twelve more directly than we have yet seen. His hour has almost arrived; the time for parables is over. The apostles understand that one of them will betray Jesus. They are deeply disturbed. Twice in the preceding chapter Jesus unsettles them with these words: “Where I am going, you cannot come” (Jn 13:33, 36). Now, Jesus seeks to comfort them.

“Do not let your hearts be troubled. You have faith in God; have faith also in Me” (Jn 14:1). Jesus does not want His experience of betrayal, denial, and departure to rob His friends of their peace. He is going to leave them, but He tells them He is going to prepare a place for them so that He can return to take them with Him. So far, so good. Surely these words brought the Twelve some kind of comfort. Then came the twist: “Where I am going you know the way” (Jn 14:4).

What? The apostles were completely lost. Thomas speaks up for them: “Master, we do not know where You are going; how can we know the way?” (Jn 14:5). Imagine how frustrating this must have been for men who were increasingly aware that trouble was approaching. They were looking for details, a named destination, and a plan to get there. Jesus confounds them with this strange statement. Perhaps they found His answer even more mysterious: “I am the way and the truth and the life. No one comes to the Father except through Me” (Jn 14:6). How can a Person be both a destination and the path to reach it? Jesus gives the confused apostles the answer to this question, but, alas, they are too dense to grasp it. “If you know Me, then you will also know My Father. From now on, you do know Him and have seen Him” (Jn 14:7). The home Jesus would prepare for His followers was a dwelling place with God, and the “way” to that dwelling place was being revealed in Jesus: all His words, signs, wonders, and, definitively, His death and Resurrection would make it clear that God was in Christ, reconciling the world to Himself. To live and to die in Christ is the way home.

Philip makes clear that all this fell on deaf ears: “Master, show us the Father, and that will be enough for us” (Jn 14:8). Even Jesus was surprised by this density: “Have I been with you so long a time and you still do not know Me, Philip?” (Jn 14:9). The apostles had not yet fully grasped Jesus’ relationship with the Father. It was going to take the Resurrection, Ascension, and descent of the Holy Spirit before they could understand these weighty words. Nevertheless, while they were still embarrassingly dim, Jesus makes an astonishing promise to them: “I say, whoever believes in Me will do the works that I do, and will do greater ones than these because I go to the Father” (Jn 14:12). Remarkable! We can feel the human weakness of the apostles—always thinking about the wrong thing, missing the point entirely. Yet, because Jesus is the Way (showing us how to live as men in the image and likeness of God), the Truth (teaching us what is true about God and man), and the Life (pouring His own glorified life into ours through the sacraments), it is He Who guarantees the future of His Church. Can it really be that, through His followers, He will do even greater works than He did while He was on earth? To get there from today’s Gospel, we will need to see a breathtaking transformation of some sort in the other readings. Will we?

Possible response: Lord, I think sometimes You could say to me: “Have I been with you so long and you still do not know Me?” Please help me know You as You are.

First Reading (Read Acts 6:1-7)

This passage in Acts describes an event that could have caused a damaging split in the apostolic Church. The “Hellenists” (Greek-speaking Jewish widows who had previously lived in various parts of the Roman empire) felt slighted in food distribution (widows were utterly dependent on care by others) in favor of the “Hebrews” (Aramaic-speaking Jews native to Palestine).  See how the Twelve react to this problem with wisdom, compassion, and clarity of mission. Are these not also the traits we first saw in Jesus? In just these few verses, we can see men very different from the ones we left confused and uncertain in the Gospel reading. We know what happened in between, of course. Jesus accomplished His work of Redemption, and these men are showing its fruit. Their first concern is “prayer and the ministry of the word” (Acts 6:4), the same priorities of their Master when He lived among them. However, they recognized their responsibility, as leaders of the Church, to prevent a break in the fellowship of believers. They confidently directed the election of the first deacons (all Greek-speaking men, apparently, insuring justice for the Hellenist widows), and, with this rift laid to rest, “the word of God continued to spread” (Acts 6:7), greatly increasing the number of disciples. “Even a large number of priests were becoming obedient to the faith” (Acts 6:7). Did we see Jewish priests following Jesus in His day? When we recognize this kind expansion of the Church in Jerusalem, we start to understand what Jesus meant by His promise of “greater works” to the apostles. His own ministry was limited in time and space. The global spread of the Gospel was going to happen through His followers. This is the wonder of the Mystical Body of Christ, the Church.

Possible response: Jesus, I am thankful to be part of the Church that has continued Your work for 2000 years. Let me never grow tired of doing it!

Psalm (Read Ps 33: 1-2, 4-5, 18-19)

Recall that in the Gospel, Jesus comforted His apostles, who were about to undergo a terrible trial, with a simple exhortation: “…you have faith in God; have faith also in Me…Believe Me” (Jn 14:1, 11). It was a call to trust. They persevered, with some bumps, and became the men we read about in the first reading. The psalmist gives voice to all who have the experience of trusting in Jesus’ words, even when they seem to promise the impossible (as they did to the Twelve in the Gospel): “Upright is the word of the LORD, and all His works are trustworthy” (Ps 33:4). This psalm is a song of praise from people who have learned that trusting the LORD is their best hope for happiness and peace: “See, the eyes of the LORD are upon those who fear Him, upon those who hope for His kindness” (Ps 33:18). The apostles were the first to trust in this way, and they have fearlessly taught us to do the same: “LORD, let your mercy be on us, as we place our trust in you.”

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

Second Reading (Read 1 Pet 2:4-9)

In the epistle, Peter helps us understand more clearly how it can be that Jesus’ followers will do greater works than Jesus did in His earthly life. He describes Jesus as “a living stone” (1 Pet 2:4), making use of several Old Testament references to explain that Jesus is God’s New Temple (a Person, not a building). Temple worship in the Old Covenant was meant to foreshadow the true worship of heaven, in spirit and in truth. It was this claim by Jesus that was rejected by many Jews, thus becoming a stumbling stone to them. The dramatic surprise in God’s plan, however, is that we, too, are “living stones” in this New Temple: “…let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). By virtue of our baptism, all believers can participate with Christ in the salvation of the world. Friends, human language falls short to explain the implications of this incredible truth. However, the Catechism cannot be outdone in its formulation, and it is worth a lengthy quote:

Hence the laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit – indeed even the hardships of life if patiently born – all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. And so, worshiping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives. (CCC 901)

When the meaning of this paragraph sinks in, our lives are forever changed. The saving works of Jesus are not confined to thirty-three years in Palestine.  Even in our very ordinary lives, He continues that work.

Let St. Augustine have the last word on this dazzling truth, in his commentary on John’s Gospel: “It is not that he who believes in Me will be greater than Me, but only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by Myself without him” (In Ioann, Evang., 721).

Possible response: Lord Jesus, I know that all parts of my life can become spiritual sacrifices to save the part of the world that only I experience. Help me never to forget this.


46 posted on 05/18/2014 4:36:19 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
One Bread, One Body

One Bread, One Body

Language: English | Español

All Issues > Volume 30, Issue 3

<< Sunday, May 18, 2014 >> Fifth Sunday of Easter
 
Acts 6:1-7
1 Peter 2:4-9

View Readings
Psalm 33:1-2, 4-5, 18-19
John 14:1-12

Similar Reflections
 

JESUS, THE G.P.S.

 
"How can we know the way?" —John 14:5
 

In recent years, the G.P.S., that is, the Global Positioning System, has become extremely popular. The GPS device knows your exact location on earth. You type into the GPS where you want to go. Then the GPS talks to you in a voice that tells you each street to turn on, and exactly where to drive. People trust the voice on the GPS.

Each of us has problems in this life, and we want to know "the way" out of these problems. We'd like a GPS to show us "the way" to get from debt to financial freedom, from addiction to freedom, from discord to unity, etc. We want directions for the way out. We ask: "How can we know the way" out of our situation? (Jn 14:5)

We want a roadmap, but God has a better plan; He gives us directions in the form of a Person: Jesus, the Way (Jn 14:6). Jesus always knows our exact physical location on earth. Moreover, He knows exactly where we are spiritually, emotionally, and mentally. Finally, His plan for us is the perfect will of God!

Our ultimate destination in this life is to spend eternity with God in heaven, and Jesus says: "No one comes to the Father except through Me" (Jn 14:6). Jesus is the Way. Follow Him (Jn 21:19).

 
Prayer: Lord Jesus, Your voice tells me whether to turn to the right or to the left (Is 30:20-21). I will do whatever You tell me and follow You the rest of My life (see Jn 2:5).
Promise: "The eyes of the Lord are upon those who fear Him." —Ps 33:18
Praise: Praise our risen Lord, "a Stone Which the builders rejected that became a Cornerstone"! (1 Pt 2:7)

47 posted on 05/18/2014 5:25:18 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

"Love one another as I have loved you."

48 posted on 05/18/2014 5:26:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Jesus is Building a Home for Us

Pastor’s Column

5th Sunday of Easter

May 18, 2014

 

“Do not let your hearts be troubled. You have faith in God; have faith also in me. In my father’s house there are many dwelling places.… I am going to prepare a place for you.” John 14:1-3

 

A number of years ago I signed up to be a chaplain on a cruise ship. I have only done this once, because I get deathly seasick on boats, and no amount of patches, Dramamine or wrist bands seems to be enough. Nevertheless, I received some tremendous insights on this voyage about the nature of life on earth.

Life is like a voyage on an ocean liner. There are all kinds of rooms onboard. Some are fine staterooms with beautiful views and balconies over the water while others are below the waterline – the staterooms that are less expensive. Still other dwellings are inside cabins – rooms without a view, rooms that are small or rooms that can make one seasick (guess which one they gave me!). In other words, on the voyage of life we all have different staterooms – different classes, abilities, talents and opportunities.

But one thing each of us shares is that we’re all in the same boat! Each of us has a day that we embarked on our journey of life and there will come a day that we will each disembark. But, unlike a cruise, each of us will get on and off at different times.

The problem is that none of us remembers our birth—we become aware while on board the ship and must discover the true nature of things as life progresses. How foolish it is to forget that we are, as it were, on a boat in the water. Each of us has a destination and in that place we will live forever. How foolish to spend an inordinate amount of time fussing over and decorating the stateroom on a voyage of limited time or to spend one’s whole time trying to climb up to first class and pay no attention to the home we are going to live in on the far shore. Yet so many live as if the boat were our only home, as if this world were all there is.

In this Sunday’s gospel, Jesus gives us a most comforting image. He is building a house for us. It’s not like any earthly house because this builder knows exactly what is perfect for us. We will have neighbors that we love, yet as much privacy as we need. Each room will be decorated with significant scenes, three-dimensional and real, from moments in our previous life, moments that glorified God. It will be the home of our dreams. As the nuns used to tell us, this building will be only as good as the materials we send up. Perhaps you have heard the story of a man who had a vision of heaven and he was taken to a street with many fine mansions, including the one Mother Teresa was in. Of course, he didn’t expect to be staying near her! And they walked and walked and walked until they found a small cabin with missing windows and doors. “Here’s your home,” said the angel. The man was surprised at this until the angel said, “yes, it’s modest, but this was all we could do with the materials you sent up!”

Jesus has indeed gone to prepare a permanent home for us, so let us take care to send him good materials to work with.

                        Father Gary


49 posted on 05/19/2014 9:59:19 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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