Prompted to seek beyond our understanding

The psalmist from the texts of the Roman Catholic Lectionary today cries out with the thirst which is in the the nature of all people to behold the face of God from which the revelation of who we are is made known. Our life journey brings opportunity to be open to the prompting of the Holy Spirit as Peter is in the passage from the Book of Acts where he is led beyond the understanding of his Jewish tradition about unclean food and unclean Gentile people to the demonstration by his indwelling Spirit in resonance with the Holy Spirit that all are invited to accept the same gift of life in intimate relationship with God through Jesus. Friar Jude Winkler sets the passage from the tenth chapter of the Gospel of John at the time of the feast of the Dedication of the Temple. This Jewish celebration in part recalls the Scripture which refers to Ezekiel as the shepherd of the people. Jesus proclaims He is the Good Shepherd and the gate through which our journey to behold the face of God and live the full abundant life which Jesus gives is made possible. The declaration of Jesus mission in John 10:10 has been a touchstone for many in search of their own mission from God. "I came that they may have life and have it abundantly" Listen. 

Shepherds and Corner Stones

The images from the texts of the Roman Catholic Lectionary today include shepherds and corner stones. In the passage from the Acts of the Apostles, Peter declares that the power and person responsible for the miraculous healing of the man lame from birth is Jesus Christ, the one who the authorities have put to death. Peter compares Jesus to the stone rejected by the builders, praised by the psalmist today, which has become the corner stone. One aspect of being shepherd is to advocate for, live in service of, protect, and attend to the needs of loved ones. This shepherd witness is visible in life around us everyday. Certainly the witness of the shepherds gives hope that love truly exists. The Letter of John proclaims that we are God's children. It explains that the world does not see the shepherds and the Good Shepherd because it has not known the love of the Father. The Gospel of John, according to Friar Jude Winkler, places explicit emphasis on the Divinity of Jesus. The Life within Jesus, the realized eschatology, is the consequence of accepting the leadership of the Good Shepherd. This Way will involve the development through prayer and life experiences of the faith that the power of God to lay down our lives for our sheep and to have them restored through our communion with the Divine will act for us and ours to sharpen our ability, as Father Larry Gillick suggests, to hear Jesus voice over the the voices of our ego, fears and culture which may be the "hired hands" who do not care for sheep. This activity as brothers and sisters of the Good Shepherd is likely to bring us into interrogation by and disagreement with some of the hired hands. The Holy Spirit which fills the Followers of the Way is the Divine power to transcend all obstacles, even death, as we accept the invitation to Live within the flock of the Shepherd.   

Peter points the Way

Peter is the person to whom we are drawn to think about by the texts of the Roman Catholic Lectionary today. The passage from the Book of Acts shows the faith, the trust in the Transcendent Presence of God, Peter was witness to as he acted to make Jesus present as healer in "word and sign". Friar Jude Winkler comments on the way the Sacraments present Jesus today to the faithful.  The faith of Peter is contrasted with our sense of "faithfulness to a relationship" in which Peter showed failure as he denied his association with Jesus during the events of Good Friday. The distinction between faith and faithfulness is important for us to note as we journey toward holiness. The Gospel of John declares that it is the will of the Father that we grow both in faith and faithfulness. John, according to Friar Jude, does not often portray Peter in a great light, yet in this passage, the simple, impetuous, distracted one declares the truth which resonates with those called by the Spirit "To whom can we go? You have the words of eternal life!" (John 6:68)

Subversive, Alive and Outrageous

The texts from the Roman Catholic Lectionary today provide a challenge to those who would seek to "domesticate Jesus", a phrase used by Fr Robert Barron in his outstanding Catholicism video series. The Acts of the Apostles contains language which confronts the authority of the Roman Emperor. Fr Barron cites the final proclamation in today's passage from Acts 'He is the Son of God' (Acts 9:20) as ascribing to Jesus a title claimed by the Emperor. Friar Jude Winkler observes that Luke may be presenting the Jewish authorities in Jerusalem as being guilty of overstepping their authority in sending Saul to Damascus which crossed provincial lines at the time. The conversion of Saul and the in filling with the Holy Spirit after Baptism by Ananias which occurs after his three days in the tomb of darkness and fasting launch the ministry of the "Apostle to the Gentiles". The fire and conviction of Paul which is recorded in Scripture and evidenced in the growth of the followers of the Way is, as Fr Barron and Friar Jude point out only possible as a consequence of an intimate encounter and experience of the Resurrected Christ. The Transcendent Son calls out to people of the world to live within Him as He lives within the Father. The communion of Divine and humanity, the essence of Jesus, is the relationship which is outrageous and scandalous to our desire sometimes to keep God at a comfortable distance. The separation between people and God sought by Jesus is the that of food from the one who consumes it. The Bread, the Blood and the recipient are One. The gospel of John knocks us from our horse today as we contemplate the deep Mystery of the Real Presence offered us by Jesus today.

Many movements to deep inclusion

The texts from the Roman Catholic Lectionary today encourage reflection of the nature and depth of the desire of God to be in an intimate relationship with people. Philip is "moved by the Spirit" to become a proclaimer of the Good News. In this action, his human senses are highly attuned for signs like the study and prayer of the Ethiopian eunuch. Friar Jude Winkler picks up the thought that the eunuch would have been excluded from the worship assembly in Jerusalem because of his not being "physically intact". The Book of the Prophet Isaiah was speaking to the eunuch of the "Suffering Servant". Luke, in the Acts of the Apostles, refers to the section of Isaiah where the Suffering Servant endures silent humiliation as justice is denied him. The inclusion by Philip of the Ethiopian eunuch in the revelation of Jesus as Messiah, Suffering Servant is an action which according to Coptic Christian scholars aided in the establishment of the Coptic Christian Church in North Africa.  In the Wisdom literature, the Queen of the South (Sheba?) is identified in Luke 11:31 as coming to listen to the wisdom of Solomon but finding in Jesus time and person something greater than Solomon. The Gospel of John moves the relationship of Jesus as Wisdom Incarnate to deeper intimacy. Friar Jude instructs that the Greek verb in John 6:51 for giving His Flesh for the life of the world is the catholic and deeply intimate invitation to let the Father lead all people to becoming one with the Divine.

Humble endings from humble beginnings

The Roman Catholic Lectionary today presents texts to commemorate the Feast of the Evangelist and Apostle Mark. A sense of the readings taken together is one of wrapping up. The first letter of Peter provides advice and counsel for Peter's disciples at the conclusion of his ministry. The exhortation which stands out is the direction to be humble. The practice of humility is a wise discipline which puts distance between the mission to serve the will of God and the natural human tendency to put ourselves and our desires first. The reference in this letter to "Mark" is likely to the Gospel Evangelist. This Gospel is largely composed of the eye witness accounts of Peter. The surprise is that Peter's humility shows as he is portrayed as the struggling, impetuous and impatient one by Mark. The importance of the example of struggle in the faith journey is more important than a glossy presentation of Peter as perfect leader. Friar Jude Winkler explains that the choice of the ending of the Gospel of Mark as the text today in itself is sending a message because scholars conclude that this well worked out ending to the Gospel was added later by a disciple of Mark from the descriptions in the Gospels of Matthew Luke and John. Our predisposition to assume perfection in the people called to establish the Church of Jesus and in the texts compiled by these people is not wise. The instruments chosen to "proclaim the good news everywhere" (Mark16:14) are imperfect and have a natural claim on humility.

Concerned about changing our way

The revolutionary zeal we see mostly among the young of the world  has a paradoxical position within those who a seeking greater communion with the Divine. The Roman Catholic Lectionary today relates the martyrdom of Stephen from the Acts of the Apostles. Stephen is a peculiar "revolutionary martyr" because he accuses the Hebrew people of being "stiff-necked", which is a reference to their attitude to Moses from the ancient time of wandering in the desert. Friar Jude Winkler describes Stephen's accusation as one of rejection of their Tradition. The tension in Christianity between the rich tradition and the "radical" Jesus is a false dichotomy. The "radical" Jesus is found in the tradition as Winkler points to the Book of Daniel and the psalms of the Suffering Servant in Isaiah as the link from Stephen's actions in being killed while forgiving your persecutors. Lack of understanding about the nature of the ancient desire of God for intimacy with people is overcome traditionally by  Wisdom, which is a gift from God. In the Gospel of John, Jesus begins a discourse on His place as spiritual food to bring the understanding which will satisfy our hunger for the traditional Wisdom and slake our thirst to know our place as priest, prophet, king, revolutionary or martyr in the ancient Divine plan. 

You see signs

The texts from the Roman Catholic Lectionary today remind us of the importance of the signs we see as we continue our spiritual journey. The episode from the Acts of the Apostles describes the peaceful angel like face of Stephen as he is aggressively accused of the very crimes which led to the execution of Jesus. The inner strength and peace which we witness in people like Stephen is noted by Friar Jude Winkler as the Holy Spirit speaking through Stephen. We are faced with opportunities daily to call on the Holy Spirit for the strength to transcend difficult situations. The witness we provide, like Stephen, can be a sign to others that something awesome is going on here. The crowds are described in the Gospel of John as seeking Jesus in the area of the Sea of Galilee where He had provided the multitude with their fill of bread, the previous day. Jesus implores the seekers then and now to be open to see deeper than the signs. What is the source of this goodness we witness? The good deed and the kind gesture pass but the Life which animates that witness continues eternally. As the psalmist prays today "Make me understand the way of your precepts and I will meditate on your wondrous works" (Psalm 119)

Working through our ideas to relationship

The Texts from the Roman Catholic Lectionary today continue to relate how the followers of Jesus experienced the consequences of His death, Resurrection and the outpouring of the Holy Spirit in their lives. Peter presents a teaching to those who have assembled as a result of the gift of healing given the beggar through the action of the Holy Spirit. He connects Jesus to them as the Suffering Servant of the Scriptures who would  die for the people and be raised by the Father. He acknowledges they were ignorant of Jesus mission and invites them to turn now to be reunited with the plan of God through life with Christ. The Evangelist Luke, author of the Acts of the Apostles, was learned in the ideas of Stoicism. These ideas place perfection as a Divine attribute. The Plan of God is linked in Acts to Abraham, Isaac and Jacob, the ancient patriarchs. In the text from the Gospel of Luke,Friar Jude Winkler observes that the three encounters in this Gospel with Jesus, after His Resurrection are very much the usual way the plan works out in peoples lives as they come to know Jesus. Like the Apostles in the Upper Room, we often hear of Jesus from others. As we journey with the questions about faith, our Emmaus road, we encounter Jesus sacramentally and liturgically and in the resonance of our indwelling Spirit with the Divine. Ultimately, we experience the relationship of the Apostles gathered in the upper room that our fear and terror over our state in life is overcome by the peace of a personal relationship within the Body of Christ which place us in His Mission, like Peter attempting to relate to the world how we experience Him. Father Larry Gillick SJ suggests that every relationship needs mystery. Our relationship with Him is rich in that regard.

Evidence and examples

The texts today from the Roman Catholic Lectionary increase our understanding of the nature of the Divine and the response of people to being in relationship with God. The praise of the psalmist can set the stage as we imagine the eyes of God on us ready to be the opportunity in our lives for hope in the power of love, faithfulness and charitable action to deliver our world from the death of the famine in intimacy with God. The Acts of the Apostles documents the response of the early Church community to the difficulties in serving the widows of both the Greek and Aramaic languages. Many mark this response as the initiation of the Order of Deacons to be in service to the needs of the community and be living examples of the steadfast love of the Lord. In the Gospel of John the Divinity of Jesus is explicit. Friar Jude Winkler links the episode of Jesus example of power over nature in this passage as pointing to Psalm 23 and the Good Shepherd who leads us to still waters. The people in the passages today are real humans who encounter discord and disagreement and have fear for their personal safety and concern about separation from the Presence of God in their lives. The action of God does not wait until we have grown beyond our human frailties, it manifests as the means to transform our human needs to examples of Love.  

Simply transcend

The texts from the Roman Catholic Lectionary today present narratives which tell of the decision of the religious authorities, in accord with the advice of Rabbi Gamaliel, to let the disciples of Jesus alone and perhaps they will disappear as other 'rebels' did. Some of the deeper meaning, related in the comments of Friar Jude Winkler, shows men rejoicing in the privilege of suffering for and with Jesus. This attitude of joy in suffering is most counter cultural. It is inspired by the Holy Spirit and energized by the intimate relationship of the one who suffers with God. The psalmist echoes the joy of patient and joyful waiting in the confidence of the Presence of the Lord. The last verses of this psalm are the hope filled declaration of believers that "I shall see the goodness of the Lord in the land of the living"
The multiplication of the loaves and the fishes from the Gospel of John is, as expected, rich with symbols and precise selection of words and phrases to speak at a deeper level than the miraculous sharing of food. Friar Jude notes the testing of Philip by a Divine Jesus, the perfect number of 7 objects through which the "perfect" is multiplied by Jesus, the thanksgiving verb used is intended as eucharistic thanks, and the Good Shepherd sits the people down in the green grass of Psalm 23. The surface of encounters with the Divine is life giving and nourishing. The patient waiting in expectation of the Spirit to resonate within leads to transformation of simple actions to encounters and simple living becomes enabled to be witness to others of the transcendent nature of intimacy with the Divine.

Contemplate the Literal

The psalmist from the texts of the Roman Catholic Lectionary today makes the proclamation that "My soul makes its boast in the Lord". The inspired action of Peter, John and the disciples of Jesus to heal and teach in Jesus name has them brought before the religious authorities who they have disobeyed.  Peter answered the authorities with his decision that it is better to serve God who raised the Son of Man from the dead than men, even the men who uphold a religious tradition in expectation of the coming of the Son of Man. The inspiration to challenge the path proposed by the "Sanhedrin of today" must still be sought. Scholarship and contemplation may seem to be contradictory approaches, yet the comment of Friar Jude Winkler that this passage from Acts uses the passive voice to describe the raising of Jesus by God leads to the contemplation that the Father acts and Jesus allows the will of the Father to act upon Him. In "giving permission" to God, we become examples of the Love which is the Divine. The "dualism" of the Gospel of John is evident in the episode today that continues Nicodemus instruction from Jesus. The challenge of the dualism method is that we stop thinking at the good versus bad claim of the author.  When we do not contemplate the extremes of Life in Jesus versus our choice of  a life of loneliness and selfishness we miss the reality of human life as striving for communion with the Divine while at the same time being distracted from our desire for Life by our addictions to selfishness. Richard Rohr, a teacher with a passion that advocates the avoidance of "dualistic thinking" offers contemplation as a means to movement to deeper levels of spiritual understanding than literal interpretation of text. Rohr offers that 'God comes to us disguised as our life’.

The attractive truth

The truth attracts followers in the episodes from the texts of the Roman Catholic Lectionary today. The psalmist proclaims that his soul makes its boast in the Lord. The Apostles Peter and John and all those who were with them are arrested by the religious authorities who continue to see the threat to the status quo presented by these followers of the Way. The high priest and the Sadducees are very aware of the public support the actions and teaching of these faithful followers has created. When people are moved to respond by truth, love and justice we have evidence today that they will not be denied. In the Gospel of John, Jesus continues to instruct Nicodemus in the depth of the love of God for people. The psalmist reveals the truth, which is also part of Nicodemus faith tradition, that the Lord hears and responds to those who seek to follow Him and take refuge in Him.  Friar Jude Winkler comments on the choice of people to shut Jesus and others out of their lives. This a denial of truth is an is an individualistic choice which the Evangelist sees as choosing condemnation or "hell". The disconnection from truth and life and the movement to darkness is not after death. It is a choice made today.

Something old something new

The journey through life involves encountering sometimes contradictory desires and motives and living in tension between them. The passage in the Roman Catholic Lectionary today from the Book of Acts presents a picture of a very harmonious Christian community. Friar Jude Winkler suggests that the Stoic thinking in Luke's worldview necessitated that a community that knows the Truth would have to show this by the order and harmony which the Truth brings. The tension between the "old" Stoic concept of the perfection wrought by Divine Presence and the "new" experience of a devoted community which nevertheless needed to deal with discord and selfishness is the real life situation of believers. Those who require that the Church and believers be Stoic perfection misunderstand the "Good News" which like the instruction of Jesus to Nicodemus, in the Gospel,  from John, that the One from Above would be "lifted-up" is the message that we all need healing from the bite of the earthly passions to which we fall victim. The message which Jesus implies should be known by the "teacher of Israel" is that God is Spirit and the Divine desire for Covenant and communion with humanity is ancient. Jesus is again offering a "New Covenant" which presents the deep love of the Father offering His Son to be the eternal Paschal Lamb. 

Witness the Life

The texts from the Roman Catholic Lectionary today underline the importance of the Holy Spirit in the development of disciples of Jesus who fully realize the life to which the Apostles of the Book of Acts are witness and which the Promise in the Gospel of John draws us, as it attracted Nicodemus. Luke expresses the power of the Spirit in the action of the Apostles to transcend fear and speak truth to the educated and powerful even as they realize through the words of Psalm 2 that the rulers will challenge and plot against them. The boldness required of Christians is to live the message. This message calls for people to be "born again" or as Friar Jude Winkler notes to be "born from above" as another possible translation of this challenging passage from the Gospel of John. The strong desire within people to satisfy ourselves is a component of our nature as "flesh". The transformation of our desire to that for intimacy with the Divine requires our openness  to pray as the disciples; "Come Holy Spirit". The faith component of our transcendent action is that we trust that when we seek the Holy Spirit, the Spirit moves within us. Jesus instructs Nicodemus that the follower must be sacramentally or visibly part of the Body to participate fully in the New Life. The secret Christian would hardly experience or be witness to the boldness and controversy understood in Psalm 2 to accompany working for the Lord.

Straight Forward and Stoic, Gnostic and Mystic?

The Collect prayer of the Church today which proceeds the reading from the Roman Catholic Lectionary expresses the desire that we understand the font in which we have been washed, by whose Spirit we have been reborn and by whose Blood we have been redeemed. The Sunday School answer to this desire for knowledge can be too rote and quick and may not give appropriate time and consideration to some of the struggle of people in Jesus time and now to comprehend the relationship between God and humanity. Friar Jude Winkler reviews the passage from the Acts of the apostles as being tinged by Luke's tendency to Stoicism which would promote the concept that the community of Christians, inspired by the Spirit, would live as selflessly and harmoniously as described in todays' text. Father Larry Gillick, SJ, sees the ability of the early disciples in the passage from Acts to give up on acquisition of personal material wealth and to replace it with charity as the power of the life in the Spirit to diminish the natural "envy" which draws us to identify ourselves in relation to what we do not have that the other has. We are poorer, less skilled, not as athletic and so on. The Gospel of John which continues today with the appearance of Jesus to all but Thomas and the beginning of the realization that the breath of Jesus is "naming" them with "the Christ". The shame of disappointing Jesus and envy towards those at peace without torment is being replaced by deep gratitude. The "envy" and disbelief is deep for Thomas as he is desolate at the loss of his great friend and the action of his companions is most disconcerting. The Divine Mercy toward Thomas is repeated daily as intimacy is restored by the initiative of God to those who seek faith. The depth of the Scripture today also includes the testimony of John in correction of Gnostic thinking that the body and the world are essentially evil which would prohibit God from entering in humanity and  becoming "fully human". The mystic John declares that Jesus came by water (the Spirit) and by blood (the Body). Friar Jude also comments that John's mysticism means that the historic timing of events, important to historians like Luke, is not vital to John who understands that eternal time is lived by those in intimate relationship with Jesus.

Inspired Action

The passage from the Acts of the Apostles from the Roman Catholic Lectionary today expresses the surprise of the Sanhedrin at the boldness of Peter and John who were recognized as disciples of Jesus who had recently been executed yet they spoke out and healed in His Name. The response of the Apostles to the inquisition about their actions was that the must speak about what they have seen and heard. Often the witness needs to be inspired, like Peter and John, to proclaim in the manner of the psalmist that "The Lord is my strength and my might". In the conviction that we are acting "in the Spirit", in a manner that is in accord with the Will of God, we can transcend the expectations and norms of modern society in our boldness, bravery and heroic assistance to others. The Gospel from Mark is an inspired ending by a disciple of Mark, according to Friar Jude Winkler. This recognition that the texts added to the original document later are the inspired Word is a recognition Divine inspiration in the works of later evangelists and in the action of those who have accepted it in the Canon of Sacred Scripture. How does inspiration by the Spirit begin? The simple request is "Come, Holy Spirit".

Fishing for answers

The texts of the Roman Catholic Lectionary today open the opportunity to reflect on the mission of followers of Jesus today. The Acts of the Apostles tells of the appearance of Peter and John before Sanhedrin in response to the healing done to the lame man at the Temple. We do not often take the opportunity, like Peter, to attribute the changes we witness in the lives of people to the healing action of Christ in our midst. The proclamation that the stone rejected is often the one used by God to rebuild relationships by modeling Jesus in selflessness, forgiveness and mercy is the demonstration of the steadfast love of God praised by the psalmist. The Gospel of John, and this Chapter 21 noted by Friar Jude Winkler as a likely addition by a disciple of the 'beloved disciple', is rich with image and symbol. The apostles have returned to Galilee. The next big leap we are asked to encounter in life is often preceded by a pause to build up strength. We may long to return to the more peaceful and predictable patterns of our Galilee. In fact, the lack of success of the "retiring" fishermen may indicate that they are not called to be patient, predictable and peaceful. "It is the Lord" is the call to action from the beloved disciple and the impetuous Peter is confused, clumsy and committed. The Resurrected Lord appears this third time in John's Gospel. He is not recognized by His physical appearance but by His call to action and the example of the need to begin the fishing for people, all 153 species! Sitting in the boat? No activity all night? Someone telling you how to do your business? Could be the Lord? Go have breakfast and begin to get some answers.

Luke tells us how it should be

The passages from the Roman Catholic Lectionary today complete the episode of healing of the man lame from birth by Peter at the Temple. Friar Jude Winkler observes that Luke was an excellent biographer who could fill in the gaps in Peter's teaching and presentation with description which would make the message clearer. Luke is writing for a Gentile audience. The scene at Solomon's Portico is linking the actions of healing in the Name of Jesus to the plan of God in the Jewish tradition and words of the Prophets that a Messiah would continue the Promise made to Abraham that the descendants of all the families of the earth (the Gentiles) would be blessed by God. The need for forgiveness of the Israelites for the action of killing the Author of Life is addressed first with comment that they were ignorant of the gravity of their action and that the Law and Prophets required that the Messiah suffer, die and be raised by God. Winkler points out that the Prophets are, in reality, mostly quiet on this. Jesus used Psalm 22 and the poems of the Suffering Servant in the Book of Isaiah in His ministry. The account of Jesus appearance to the disciples, which follows the events of the road to Emmaus, is the third encounter with the Risen Christ in the Gospel of Luke. Winkler compares this to how we encounter Jesus today. Like the disciples heard from the women that Jesus is risen, we hear about Jesus from others. The encounter with Jesus in Word and Sacrament often follows. We are like the Emmaus disciples in tis regard. As our faith and experience increase we are able to see the embodied Jesus in our brothers and sisters who fulfill in our time the blessing of God on all families of the earth as the desire of God for intimate communion with humanity is achieved.

Recognized at the breaking of bread

The text in the Roman Catholic Lectionary today from the Gospel of Luke is often used as the Gospel reading for Mass in the evening on Easter Sunday. The proclamation of Christians that "Truly, He is risen" still can be heard at that time. We are encouraged to see Christ in all people. The indwelling Spirit reveals the kinship we have as brothers and sisters of Christ. This intimacy is the desire of God expressed in the Passion and Resurrection. Christians gather and the Body of Christ is Present as the two or three gathered in my Name (Matthew 18:20). The presider of the assembly stands in "persona Christi" and acts for Jesus in the assembly. The Eucharistic Presence which Jesus offers believers during the celebration is being re-present in the Upper Room of His Passover as He gives us His blood to drink and His flesh to eat. Jesus preached in Capernaum that "those who eat my flesh and drink my blood abide in me and I in them" (John6:56). The faith of Peter demonstrated in the passage from the Acts of the Apostles that God transcends the limits of our temporal and finite existence is one gift offered in the intimacy of His Body and ours which gives us the insight of the Emmaus disciples that "they recognized Him in the breaking of the bread" (Luke 24:35). We look to those around us and we proclaim again "Truly, He is risen"

Impetuous and passionate

The people presented in the texts of the Roman Catholic Lectionary today show that God makes use of our character traits, even the ones which can cause us difficulty, to present His message. Peter, who shows himself to be extremely impetuous, is described in the passage from the Book of Acts as he preaches fearlessly to the people of Jerusalem about the crucifixion of Jesus as the putting to death  of the Lord and Messiah. He is bold to address the need of his audience to put things right. He calls on them to be baptized in the Holy Spirit and to abandon the corruption they have witnessed in the authorities and leaders who have attacked Jesus. The man who is often portrayed in the Gospel as acting and speaking without thinking becomes the herald of the Good News to all. Friar Jude Winkler suggests that modern Christians might have formed an evangelization committee to organize funding to spread the news. Peter jumps right into the task inspired by the Spirit. When we jump off the cliff, moved by the Spirit and trusting in God, great things can happen. The Gospel of John shows the great passion with which Mary Magdalene pursues Jesus in spite of great confusion about the location of His body and His Resurrected Presence. The Fathers of the Church have compared the passion in this passage of John to the Chapter 3 of the Song of Solomon as the bride searches desperately for the bridegroom. Passion prevents Mary from abandoning the search for Jesus. She stands resolutely ready to retrieve His body and guard His tomb. In contrast, the apostles have come to the tomb and then have gone back to safety. Friar Jude reminds us that the sheep know the voice of the Shepherd. When Jesus calls her name, Mary knows Who is communicating intimately with Her. She comes to know herself as the "Proto-Apostle" who will bring the News of the Resurrection to her brothers and sisters. Her passion is joined in resonance with the Spirit of God as the revelation of continued intimacy with Jesus after His death becomes available to her and is proclaimed to all.

Respond to the Risen One

The Roman Catholic Lectionary with texts from the Acts of the Apostles and the Gospel of Matthew presents some opportunity to meditate on the response of the community to Jesus Resurrection. Peter is shown with new strength and courage as he tells his audience in Jerusalem that God has raised up Jesus as the fulfillment of the Promise to King David that the Lord would always be with David's descendants. The presence of God through Jesus is the path of Life praised by  Psalm 16, attributed to David. Matthew,  according to Friar Jude Winkler, is addressing a Jewish Christian audience as he tells that the Roman guard had witnessed the events in garden as the women who visited the tomb encounter Jesus and are directed to bring the news of His Resurrection to the Apostles. The Evangelist counters the rumour created by the Jewish authorities that Jesus body had been stolen from the tomb. Our loyalty to the truth we experience can be a strong motivator for action. When we suppress the truth we know because of fear, intimidation or self serving gain, our spirit is in distress and our self compensation for our compromise can draw us away from intimacy with the Divine.

Christ is Risen!

The Eastern Christian Church traditionally uses the greeting and response "Christ is Risen!" and "Truly, He is Risen!" ( the Paschal greeting) as an Easter custom. The portion of the Letter of Paul to the Colossians read from the Roman Catholic Lectionary this Easter morning concludes with the assertion that "when Christ who is your life is revealed, then you also will be revealed with Him in glory" (Colossians 3:4). Our relationship with Christ is the source for revelation of who we are. It gives us the path to  deep understanding of our "Who" and "Why". The Gospel of John tells of the search of Mary Magdalene for the the body of Jesus as she is distressed about finding the empty tomb. The intimacy of her relationship with Jesus called her to seek the closure of anointing His body. The revelation that He continues to be in intimate relationship with her after His Resurrection presents to her the truth about her life that she is sister of the Living God. A review of the Easter messages in text, tradition and liturgy reinforces the understanding that we are called through union with Christ in Baptism and the acceptance of the invitation to allow Christ to be living within us and we within the Mystical Body through Eucharist to be Christ to the world. The Paschal greeting recognizes that every person we meet is part of the Risen Body of Christ and our mission to see Christ in others is working and they are able to see Christ in us. Happy Easter!

What a journey

The texts for the Vigil Mass for Easter Sunday are used this evening to celebrate Easter. The sense of this celebration is to trace the path from the beginning, Creation, to the realization of Life eternal within Christ. The Creation passage from Genesis is identified by Friar Jude Winkler as the "Priestly narrative". It was written during the Exile in Babylon and it sets the God of Israel apart as Creator Who culminates the universe with male and female in His image who are the "bestess". The pattern of work and Sabbath is established. This cycle is different from the 15 day "week" of Babylon at that time. Standing out as people chosen to inherit a Promise is affirmed and solidified as Abraham moves to the mountain top with the one to fulfill the Promise, the beloved son Isaac, proclaiming that the sacrifice they need will be (or has been?) provided by the Lord. The wavering of Abraham in being truthful is replaced with trust in the transcendent God who delivers results beyond the understanding of humans. The Exodus account of the crossing of the water by the escaping Israelites and the destruction of the army of Egypt who are in pursuit is the intervention of "strong arm and mighty hand" in the establishment of the Covenant of between the Israelites and God. The ancient song of celebration recognizes the role of the glory of God in shattering the enemies of Israel. The passage from Isaiah is characterized by Friar Jude as God showing Himself to the exiles that He is "Goel", the one responsible, in Jewish culture, to safeguard the persons, property and prosperity of the family. There are no circumstances under which God will not continue to love and redeem the people with whom He is Covenant. The gracious free gifts of God to all nations embodied in the experience of the Exiles in the Book of Isaiah is revealed in the Wisdom of the Law of God, the Torah, as proclaimed by Baruch as the path to understanding what pleases God. Ezekiel identifies that God desires to free His people from their slavery to sin and the practices of those who have not accepted the Law of God by cleansing, forgiving and centering their relationship with God on the Spirit which resonates within their "heart", the place of deep understanding in Jewish thought. The Covenant is renewed as "you shall be My people and I will be your God". Paul proclaims to the Romans the Promise of Christ to share Life with us through Baptism as the sign of our desire for a relationship with God that is the Way in which our old self, focused on ego, self aggrandizement,  pride, power and privilege dies and rises with Christ to live for God in intimate relationship with Jesus. The journey pauses at the Gospel account from Mark of the experience of the women, first to the tomb on Easter morning. The body they expected to anoint is gone. Mark who is writing to a community of martyrs in Rome in the first century leaves us in the expectation that our relationship with God will transcend physical death as we pass over to the realm of the eternal as resurrected and no longer bound by our physical bodies.

Servants called to Royal Wedding

The Commemoration of the Lord's Passion is the Christian event to which the texts of the Roman Catholic Lectionary are addressed today. The last of the four poems of the Suffering Servant from the Book of the Prophet Isaiah is presented. The one who was among us rejected, despised and of whom we held no account is to be exalted and lifted up in expatiation of our sins. These poems in Deutero-Isaiah are described by Friar Jude Winkler as the texts Jesus cited about Himself. Friar Jude points out that they contain changes in Jewish theological thinking wherein human sacrifice replaces the killing of animals in the cleansing from sin. The resurrection of the suffering one to life by the Lord God is also a change in Jewish thought about resurrection. The letter to the Hebrews identifies Jesus as the "perfected" or ordained and authorized Priest to make prayer and supplication to the Father for the sins of all through His personal suffering. Uniquely, Jesus, the High Priest, is without sin and it is not necessary for Him to be personally cleansed of sin before He is offered as "Lamb-Servant". This passage emphasizes the obedience to the Will of God learned by Jesus and extended as the Way for His Disciples to continue to remain in intimacy with the Divine. The many images and scenes of the Passion according to John are so alive with deep meaning. The tension between the poetry, symbolism and the narrative "history" which is so preferred in the modern mind is in the text from the first scene where Jesus as King is recognized as the soldiers and those who have come to apprehend Him fall down before Him. Friar Jude positions this Passion account in parallel with Psalm 45 "Ode for a Royal Wedding". The many scenes which proclaim in word and symbol the Kingship of Jesus stand in stark contrast to the modern picture we have of leadership. The Easter weekend will open for our eyes some of the truth, rejected by Pilate, that the King reigns in the lives of millions on this planet. The example of leading in service, prompted by the Spirit, in accord with the Will of God, is the fruit of the Resurrection which continues to transform our focus on self, power, prestige and pride to humble thanksgiving as we stand among those born as priests, prophets and kings in the "Easter water".  The Passion on the cross concludes with the the marriage of the Son of God, the King of the Jews, to the Church in the symbolism of the giving of Mary, Jesus Mother, "the Church" to the "beloved Disciple", us, in the tradition of the brother of the Jewish man who dies without children taking the widow as wife to raise children with his brother's name. We marry the Church to obediently raise up children for Brother Jesus who will be called "Christian".

Triduum to relive the Covenant cut in blood

The Roman Catholic Lectionary offers the texts which are used at the Solemn Celebration of the Lord's Supper which will begin Triduum 2012 today. The Passover passage from the Book of Exodus is the story of the saving of the Israelites from slavery in Egypt. This commemoration brings the events of that time to the present as Jews in our time gather prepared to relive the Passover event. The Covenant with God marked by the Passover is described by Friar Jude Winkler as a Covenant "cut in blood". The Letter of Paul to the Corinthians is the earliest account of the events of Jesus Last Supper and the institution of the New Covenant "in My Blood". Christians come to the Eucharistic Table to be present again at the Last Supper transcending the limitations of finite time. The Presence of Jesus today through bread and wine joins the believer with the Body and Blood of God in   the Covenant again "cut in Blood". The Gospel of John puts the Life of those in communion with God into the role of humble service. The God who emptied Himself takes the position of slave, offering great confusion to Peter, and tells those who seek intimacy with He and the Father  that we should "also do as I have done". 

Service and Betrayal

The texts of the Roman Catholic Lectionary during Holy Week return today to themes of Palm Sunday. The third poem of the Suffering Servant from the Book of the Prophet Isaiah tells of one prepared to be a spoksperson for God. In this role he is given ability by God to hear instruction and to attend to the downtrodden and weary. He will be rejected and abused by those who are threatened by his life style. He is confident that the strength given him by God will sustain him until his deriders wear out like a garment. The psalmist praises the steadfast support of God to support the needy against those who insult and attempt to conquer them. Jesus is betrayed in the account today from the Gospel of Matthew. Friar Jude Winkler discusses the "thirty pieces of silver" which is cited as the money paid to Judas by the chief priests for his act of betrayal. When the friends of Jesus gather for the celebration of the Passover meal, Judas is indentified as the "one by whom the Son of Man is betrayed". The recognition of the work of God in the life style of those with whom we may not agree is particularily difficult perhaps when the person is considered 'one of us". It certainly cuts deep to be betrayed by friends and we need to be aware of the extremely difficult decision to betray a friend. We like to see ourselves as Jesus in these accounts from Scripture. We are challenged to recall our experiences as Judas and to find the love to be present with and forgiving of the betrayer.

Insight into Why

The texts of the Roman Catholic Lectionary for Tuesday of Holy Week bring us some important insight into the mission of Jesus. Friar Jude Winkler provides some background to the Scripture readings. The second suffering servant poem is the passage from the Book of Isaiah. The call to the servant to act for God is one that defines him from birth. It is the "why" of his being called to life. God has provided the strength for his mission which, in the experience of the Exile is understood to bring the light of intimate relationship or Covenant with God to all people. Universality is the message which the servant is to bring. God delights in all people. This changes the concept of the Messiah from a leader solely for the Jews to One for all nations. The Gospel of John portrays Jesus Divinity strongly throughout. The episode today deals with Jesus identifying His betrayers, and in the dualistic theme of this Gospel, positioning the betrayers with Satan. In contrast to the evil evidenced by Judas departure full of Satan, Jesus proclaims that He will be the glory of God, His father, as the world sees the measure of the outpouring of Love in His death on the cross. The passion with which Peter asserts his commitment to follow Jesus to the death is met with the prediction that he will greatly deny his association with Jesus when the time comes.  Winkler invites us to visit John Chapter 21 to read how Jesus provides the opportunity for Peter to be fully restored in communion with Him. Our mission, like the servant of Isaiah and Peter is in the Divine plan. We are guided to live our Mission through the promptings of the Spirit which continues to invite us to deeper intimacy and provide opportunities to reconcile our denials as we move toward discovery of our "Why".
 

Serving and Loving Links

The Roman Catholic Lectionary today connects with the Holy Week events in Jesus life through the poems of the suffering servant in the Book of Isaiah. Friar Jude Winkler points out that Jesus made reference to these poems during His ministry to give examples of the nature of the Messiah  He is for Israel.  The first poem portrays one who does not use force to achieve his goals. The Spirit of God working in the servant of God brings peace, justice and light. The Way to freedom from the blind conformity to the mediocre norms of today is in relationship with the Suffering Servant and those we are lead to encounter with our gentle Spirit inspired service. In the Gospel of John, Jesus is gathered with His friends Mary, Martha and Lazarus. He is aware of the path on which He is walking which will bring Him into conflict with the religious authorities who will seek His death. We understand that they already seek to kill Lazarus, who had been raised from the dead by Jesus previously. The use, by Mary, of very expensive nard to anoint His feet brings into focus the tension between the gesture of deep love of Mary for Jesus and the utilitarian good work of using that money for the poor. Friar Jude uses this event to state the need we have to approach the poor and those we serve with the gift of dignity which is not always offered by the one with the money, privilege or education. In the inclusion of those we serve in relationship with us, we give what money cannot buy. Our action to see the needs of the person is cause of concern for those who need to retain control of the outcasts. The servant in Isaiah is an example of how to move in these actions

Re Open the Sacred Door

The Roman Catholic Lectionary for today, Palm Sunday, brings texts which open the door and give us the prologue to the opportunity to revisit and relive the events of Jesus ascent to glory through  Passover, Passion and Resurrection as the Holy Week preceding Easter begins. The audio commentary of Friar Jude Winkler on the passages for today open the spectrum of tradition, history and deep symbolism which the authors of the Sacred Texts included for our prayerful consideration. The Son of God, fully human and fully Divine is fulfillment of the promise of Messiah, but not as the "New King David" conquering from a position of power which is the expectation of the crowds who celebrate His Triumphal Entry into Jerusalem. Neither is He the zealous rebel who will draw the ire of the Roman occupiers and destroy the position of governance held by the religious authorities who would be charged with not controlling their tribe. He is described in the letter to the Philippians as the One who emptied Himself and took the position of slave to serve. This humble state is one from which clear and unambiguous instruction is given for intimacy with God. The Presence of His Body as real food and real drink is offered to be the deep intimacy of Christ with all. The admonitions to "stay awake" and serve others come clearly from the Passion Narrative. The extent of the Love for humanity is the witness of the Cross. God loves us to death. Open the door this week and open our Spirit to resonate with the Spirit of God as our bodies, minds and being revisit the Holy Week.