Inspired acts

The texts from the Roman Catholic Lectionary today resonate with those experiences where action results from the inspiration of the Spirit.

In the moment

In the reading from the Book of Acts, Luke presents a view of life in the Christian Community where action is guided by the Spirit.

 * [4:32–37] This is the second summary characterizing the Jerusalem community (see note on Acts 2:42–47). It emphasizes the system of the distribution of goods and introduces Barnabas, who appears later in Acts as the friend and companion of Paul, and who, as noted here (Acts 4:37), endeared himself to the community by a donation of money through the sale of property. This sharing of material possessions continues a practice that Luke describes during the historical ministry of Jesus (Lk 8:3) and is in accord with the sayings of Jesus in Luke’s gospel (Lk 12:33; 16:9, 11, 13).1

Psalm 93 alludes to the ancient myth when sea completely covered the land.

* [Psalm 93] A hymn celebrating the kingship of God, who created the world (Ps 93:1–2) by defeating the sea (Ps 93:3–4). In the ancient myth that is alluded to here, Sea completely covered the land, making it impossible for the human community to live. Sea, or Flood, roars in anger against God, who is personified in the storm. God’s utterances or decrees are given authority by the victory over Sea (Ps 93:5).2 

In the Gospel from John, Jesus instructs Nicodemus in the transformation brought by the Spirit.

 [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.3

Joan Howard asks when, where, how and with whom did the Spirit, the Wind, the Breath of God blow through us, ruffle the feathers of our heart and giving us new life so that we were able to see more clearly what we had not seen before?

 The next time we meet Nicodemus is at Jesus’ crucifixion. (Chapter 21)  Nicodemus brings herbs and spices and assists Joseph of Arimathea in preparing Jesus’ body for burial.   Initially Nicodemus approached Jesus in the “night”, in darkness and confusion and curiosity. This time he approaches the crucified Jesus in daylight possibly with fear, but also with courage and compassion.  Somewhere along his journey, the Spirit, the Wind blew over and through him bringing him into the light so he could see the kingdom. Nicodemus had been “born again”.4

Don Schwager recalls the seven gifts of the Spirit as described by Isaiah.

 The Holy Spirit gives us spiritual power and gifts, especially the seven-fold gifts of wisdom and understanding, right judgment and courage, knowledge and reverence for God and his ways, and a holy fear in God's presence (see Isaiah 11), to enable us to live in his strength as sons and daughters of God. Do you thirst for the new life which God offers you through the transforming power of his Holy Spirit?
"Lord Jesus Christ, your death brought life for us. Fill me with your Holy Spirit that I may walk in freedom and joy in the knowledge of your great victory over sin and death."5

The Word Among Us Meditation on Acts 4:32-37 acknowledges we probably aren’t called to live the way the early Christians did, but we can still strive to have “one heart and mind” with one another (Acts 4:32).

 Once you have settled on a situation, take a few moments to pray for unity. Even a simple prayer such as “Come, Holy Spirit; bring us together in unity” can make a difference. Then, quiet yourself and try to listen to what God may say to you. Maybe he’ll encourage you to be more attentive to your spouse’s concerns. He may give you a fresh perspective on a troubling relationship at work. He may even prompt you to do something to bring two parties together—over a meal or in a conversation. He is creative, so just try to be open!6

Friar Jude Winkler categorizes the idyllic picture presented by Luke as somewhat exaggerated. A “vocation brochure” version of a story lets you discover the whole truth later. Friar Jude comments that Jesus divinity is exalted as He pours Himself out on the Cross.

Fr. Richard Rohr, OFM, teaches Jesus’ primary metaphors for the Eternal Now are “the kingdom of God” and “the kingdom of heaven.” He is not talking about a far-off celestial heaven. Nondual knowing is learning how to live satisfied in the naked now, which some called “the sacrament of the present moment.” This consciousness will teach us how to actually experience our experiences, whether good, bad, or ugly, and how to let them transform us. Words by themselves divide and judge the moment; pure presence lets it be what it is, as it is.

 As long as we deal with life as a set of universal abstractions, we can pretend that our binary coordinates are true. But once we touch concrete reality—ourselves, someone we love, actual moments—we find that reality is almost always a mixture of good and bad, dark and light, life and death. “God alone is good,” Jesus tells the rich young man (Mark 10:18). To touch upon Reality requires a both/and synthesis rather than an either/or differentiation where we throw part of reality out (the part we don’t like). The nondual mind is open to everything that comes its way. It does not even deny sin or evil. It is capable of listening to the other, to the body, to the heart, to all the senses. It begins with a radical yes to each moment and to all other people.7

The born again follower of Jesus seeks to attend to the call of the Spirit to action in the inspiration of the present moment.

References

1	Acts, chapter 4 - usccb. Retrieved April 30, 2019, from http://www.usccb.org/bible/acts/4
2	(n.d.). Psalms, chapter 93 - usccb. Retrieved April 30, 2019, from http://www.usccb.org/bible/psalms/93
3	(n.d.). John, chapter 3 - usccb. Retrieved April 30, 2019, from http://www.usccb.org/bible/john/3
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved April 30, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 30, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Pius V, Pope (Optional Memorial) - Mass Readings and Catholic .... Retrieved April 30, 2019, from https://wau.org/meditations/2019/04/30
7	(2019, April 30). The Eternal Now — Center for Action and Contemplation. Retrieved April 30, 2019, from https://cac.org/the-eternal-now-2019-04-30/

Of the Spirit

The texts from the Roman Catholic Lectionary on the Memorial of Saint Catherine of Siena resonate with the spiritual marriage experience of this saint.

A marriage relationship

The reading from the Book of Acts demonstrates how the Spirit in the Prayer of the Community acts to bring courage to the apostles to proclaim Jesus to the world.

 * [4:31] The place…shook: the earthquake is used as a sign of the divine presence in Ex 19:18; Is 6:4. Here the shaking of the building symbolizes God’s favorable response to the prayer. Luke may have had as an additional reason for using the symbol in this sense the fact that it was familiar in the Hellenistic world. Ovid and Virgil also employ it.1

A royal psalm (Ps 2) makes the Israelite king the earthly representative of God.

* [Psalm 2] A royal Psalm. To rebellious kings (Ps 2:1–3) God responds vigorously (Ps 2:4–6). A speaker proclaims the divine decree (in the legal adoption language of the day), making the Israelite king the earthly representative of God (Ps 2:7–9) and warning kings to obey (Ps 2:10–11). The Psalm has a messianic meaning for the Church; the New Testament understands it of Christ (Acts 4:25–27; 13:33; Heb 1:5).2 

In the Gospel from John, Jesus instructs Nicodemus about being “born again”.

* [3:3] Born: see note on Jn 1:13. From above: the Greek adverb anōthen means both “from above” and “again.” Jesus means “from above” (see Jn 3:31) but Nicodemus misunderstands it as “again.” This misunderstanding serves as a springboard for further instruction.
* [3:8] Wind: the Greek word pneuma (as well as the Hebrew rûah) means both “wind” and “spirit.” In the play on the double meaning, “wind” is primary.3 

Jeanne Schuler observes that like the winds that bring spring to the plains, the Spirit moves among us when we gather in our need and fear and hope.

Don Schwager quotes “Reborn and Fed by the Spirit,” by Saint Augustine of Hippo, 354-430 A.D.

"And then that rebirth, which brings about the forgiveness of all past sins, takes place in the Holy Spirit, according to the Lord's own words, 'Unless one is born of water and the Spirit, one cannot enter the kingdom of God.' But it is one thing to be born of the Spirit, another to be fed by the Spirit; just as it is one thing to be born of the flesh, which happens when a mother gives birth, and another to be fed from the flesh, which appears when she nurses the baby. We see the child turn to drink with delight from the bosom of her who brought it forth to life. Its life continues to be nourished by the same source which brought it into being." (excerpt from Sermon 71.19)4 

The Word Among Us Meditation on Acts 4:23-31 observes that authorities released Peter and John after sternly warning them never again to proclaim Jesus. They returned to the Christian community and prayed—not for protection, but for courage to continue. We already have the spiritual gift of courage in the Spirit.

 To help explain this, the Holy Father gives us a new take on a familiar image. You’ve probably seen the famous painting of Jesus knocking on a closed door (from Revelation 3:20). Pope Francis invites us to reverse the image. Jesus, who dwells within us through Baptism, is knocking on the inside of our heart’s door. He wants to be let out into the world around us so that his love can touch and transform the people we meet. As Pope Francis says, “We are weak, yet we hold a treasure that can enlarge us and make those who receive it better and happier” (131). (apostolic exhortation Gaudete et Exsultate)5

Friar Jude Winkler comments on the Stoic tendencies of Luke that promotes the discernment and following of the plan of God guided by the Holy Spirit. The wonderful wordplay in the dialogue with Nicodemus underlines the interplay of Spirit and the material in our experience of the Divine. Friar Jude advises not to try to pin down the Spirit but to become involved with the mystery of surprise and wonder of God that is greater than our definitions.

The Franciscan Media site writes that Catherine of Siena ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Pope Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in The Dialogue.

 Though she lived her life in a faith experience and spirituality far different from that of our own time, Catherine of Siena stands as a companion with us on the Christian journey in her undivided effort to invite the Lord to take flesh in her own life. Events which might make us wince or chuckle or even yawn fill her biographies: a mystical experience at six, childhood betrothal to Christ, stories of harsh asceticism, her frequent ecstatic visions. Still, Catherine lived in an age which did not know the rapid change of 21st-century mobile America. The value of her life for us today lies in her recognition of holiness as a goal to be sought over the course of a lifetime.6

Fr. Richard Rohr, OFM, teaches Jesus came to give us the courage to trust and allow our inherent union with God, and he modeled it for us in this world. The Eastern Fathers of the Church were much less afraid of this realization; they called it the real process of human “divinization” (theosis).

 If we could glimpse the panoramic view of the biblical revelation and the Big Picture of which we’re a part, we’d see how God is forever evolving human consciousness, making us collectively ever more ready for God. The Hebrew prophets and many Catholic and Sufi mystics used words like espousal or marriage to describe this divine-human love affair. That’s what the prophet Isaiah (61:10; 62:5), many of the Psalms, the school of Paul (Ephesians 5:25-32), and the Book of Revelation (19:7-8; 21:2) mean by “preparing a bride to be ready for her husband.”
The human soul is being gradually readied so that actual intimacy and partnership with the Divine are the result. It’s all moving toward a final marriage between God and creation. Note that such salvation is a social and cosmic concept, not just about isolated individuals “going to heaven.” The Church was meant to bring this corporate salvation to conscious and visible possibility.7

The Life in the Spirit that we experience through trust in our relationship with Christ resonates with the life of Saint Catherine and the understanding of holiness by the Eastern Fathers of the Church.

References

1	(n.d.). Acts, chapter 4 - usccb. Retrieved April 29, 2019, from http://www.usccb.org/bible/acts/4
2	(n.d.). Psalms, chapter 2 - usccb. Retrieved April 29, 2019, from http://www.usccb.org/bible/psalms2:12
3	(n.d.). John 3:16 - usccb. Retrieved April 29, 2019, from http://www.usccb.org/bible/john/john3.htm
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 29, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Meditations - The Word Among Us. Retrieved April 29, 2019, from https://wau.org/meditations/2019/04/29/
6	(n.d.). Saint Catherine of Siena - Franciscan Media. Retrieved April 29, 2019, from https://www.franciscanmedia.org/saint-catherine-of-siena/
7	(2019, April 29). Divinization — Center for Action and Contemplation. Retrieved April 29, 2019, from https://cac.org/divinization-2019-04-29/

Faith and mercy

The texts of the Roman Catholic Lectionary for Divine Mercy Sunday urge us to act with the mercy that our trust in God has allowed us to experience in our relationship with Christ.

Act with mercy

The reading from Acts describes how the signs and wonders of the Apostles after the Resurrection moved people.

 * [5:12–16] This, the third summary portraying the Jerusalem community, underscores the Twelve as its bulwark, especially because of their charismatic power to heal the sick; cf. Acts 2:42–47; 4:32–37.1

Psalm 118 is a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice.

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18). Then follows a possible dialogue at the Temple gates between the priests and the psalmist as the latter enters to offer the thanksgiving sacrifice (Ps 118:19–25).2 

The passage from the Book of Revelation describes The First Vision of John of Patmos.

* [1:9–20] In this first vision, the seer is commanded to write what he sees to the seven churches (Rev 1:9–11). He sees Christ in glory, whom he depicts in stock apocalyptic imagery (Rev 1:12–16), and hears him describe himself in terms meant to encourage Christians by emphasizing his victory over death (Rev 1:17–20).3 

In the Gospel from John Jesus Appearance to the Disciples and later to Thomas becomes high Christology at the original conclusion of this Gospel.

* [20:29] This verse is a beatitude on future generations; faith, not sight, matters.4 

Thomas Drzaic observes it is easy to doubt individuals and to suspect there are underlying motives, especially when perceived or actual slights have occurred in the past. How much better could these relationships and interactions be if they are approached with trust and the assumption of positive intent from the other person?

 Likewise, I have found my faith can often ebb and flow, with the low points filled with a disconnection from God that seemingly can be filled only with absolute, tangible proof that God is there.  Much like Thomas seeking to see and feel the wounds of Christ as proof of His rising, I also seek such affirmation, calling out to God for proof or a sign that God hears me. It is at these times that Christ’s call to faith sustains me and it is well to remember His words ‘blessed are those who have not seen and believed.”
So, on this Divine Mercy Sunday, may we find ourselves placing complete trust and faith in God, accepting his love and mercy unconditionally.  May we also live and proclaim our faith freely and boldly in both words and actions, going forth like the Apostles who Christ sent out to spread the Gospel.5

Don Schwager quotes “Touching the Flesh, He Invokes the Word,” by Saint Augustine of Hippo, 354-430 A.D.

 "But when Jesus showed Thomas the very places where he had his doubts, Thomas exclaimed, "My Lord and my God." He touched his flesh, he proclaimed his divinity. What did he touch? The body of Christ. Was the body of Christ the divinity of Christ? The divinity of Christ was the Word; the humanity of Christ was soul and flesh. Thomas could not touch the soul, but he could perceive it, because the body that had been dead was moving about alive. But that Word is subject neither to change nor to contact, it neither regresses nor progresses, neither fails nor flourishes, because in the beginning was the Word, and the Word was with God, and the Word was God. That is what Thomas proclaimed. He touched the flesh, he invoked the Word, because the Word became flesh and dwelt among us." (excerpt from Sermon 145A)6

The Word Among Us Meditation on Revelation 1:9-13, 17-19 recalls John of Patmos, Isaiah, (Isaiah 6:5), Ezekiel (Ezekiel 1:28), and Peter (Luke 5:8-10). In each story, God made it clear that the person’s past sins and mere mortality didn’t pose obstacles to him. He was more focused on the work he had for them to do.

This is what divine mercy looked like in biblical times, and it’s what it looks like today. It’s God forgiving our every sin, cleansing our consciences, and easing our fears. It’s also God looking with sadness on a darkened, sinful world and sending us out as his ambassadors.
Do not be afraid. Jesus says these words to you today. Don’t be afraid of God. He loves you and he forgives you. And don’t be afraid to share that mercy with the people around you. Forgive them just as you have been forgiven. Let them see in you the merciful face of God.7 

Anna Rowlands and Robert Czerny place Pope Francis’ recognition of an eighth work of mercy in 2016: ‘care for our common home’ in the long and living tradition in which this new work of mercy stands.The introduction of a new work of mercy reflects the perspective of Laudato Si’ that stresses the interconnection of all humans not only with each other but with all of Creation, too.

In Misericordiae Vultus, the papal bull in which Pope Francis established the Jubilee Year of Mercy, he repeats the guidance of Pope Saint John XXIII at the opening of the Second Vatican Council 50 years earlier: ‘Now the Bride of Christ wishes to use the medicine of mercy rather than taking up arms of severity… The Catholic Church, as she holds high the torch of Catholic truth at this Ecumenical Council, wants to show herself a loving mother to all; patient, kind, moved by compassion and goodness toward her separated children’.[v]There is a complex interdependence between humans, other creatures and the natural world, so nature must be part of the scope of our practices of mercy. In today’s world, hunger, violence and poverty cannot be understood apart from the changes and degradation affecting the environment.8 

Friar Jude Winkler places the miraculous power of the apostles, similar to Jesus ministry, in Volume 2, where Luke continues the work of Jesus manifested in the Church. Theology from Paul and John is contained in the many symbols used by John of Patmos (pseudonym) writing to the universal Church being persecuted at the end of the first century. Friar Jude reminds us that the high Christology of “My Lord and My God” is voiced by Thomas whose faith, like ours, may be strengthened by pursuing our doubts.

Fr. Richard Rohr, OFM, notes that most of the world religions have some concept of heaven and hell. Why? Because human freedom matters. We have to be given the freedom to say no to love and life, and one word for that is hell.

 Pope John Paul II, who certainly was not a liberal, reminded listeners that heaven and hell are not physical places at all; they’re states of being in a living relationship with God or choosing separation from the source of all life and joy. [1] And, if that’s true, there are plenty of people on earth who are in hell now. They often choose to be miserable, hateful, negative, and oppositional. They love to exclude people who are different from them.
St. Catherine of Siena (1347–1380), whose feast we will celebrate tomorrow, received a vision of Jesus Christ as a bridge reaching from heaven to earth, forever joining “humanity with the greatness of the Godhead.” [2] Catholic Worker founder Dorothy Day (1897–1980) was fond of citing Catherine’s inspiration in her own reflections, often writing “All the way to heaven is heaven.” [3] I’d also add “It’s hell all the way to hell.” You’re choosing your destiny right now. You are responsible, not God. Do you want to live in love and communion? Or do you want to live in constant opposition to others and life itself?
As we observe our politics, antagonism appears to be the primary style of communication today—how to fight and win, how to be suspicious, how to be hateful, how to tell lies. Who can we exclude now? Which race, religion, or group is unworthy? (All in the name of God, remember!) That’s simply hell right now. And an awful lot of people, even those who call themselves Christian, appear to be living in a hell of their own construction. That’s why Jesus can say, “I do not know you” even to those who “ate and drank in his company” (see Luke 13:25–27)!9

Divine Mercy and respect for our freedom coexist. We are commissioned to be mercy to others and to all nature. Our relationship in faith with Jesus calls us to choose Life in the Way.

References

1	(n.d.). Acts, chapter 5 - usccb. Retrieved April 28, 2019, from http://www.usccb.org/bible/acts/5
2	psalm 118 - usccb. Retrieved April 28, 2019, from http://www.usccb.org/bible/psalms/psalms118.htm
3	(n.d.). Revelation, chapter 1 - usccb. Retrieved April 28, 2019, from http://www.usccb.org/bible/revelation/1
4	(n.d.). John, chapter 20 - usccb. Retrieved April 28, 2019, from http://www.usccb.org/bible/john/20
5	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved April 28, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 28, 2019, from https://dailyscripture.servantsoftheword.org/
7	(2019, April 28). 2nd Sunday of Easter or Sunday of Divine Mercy - Mass Readings and .... Retrieved April 28, 2019, from https://wau.org/meditations/2019/04/28/
8	(2018, February 19). The eight works of mercy | Thinking Faith: The online journal of the .... Retrieved April 28, 2019, from https://www.thinkingfaith.org/articles/eight-works-mercy
9	(2019, April 28). Heaven and Hell — Center for Action and Contemplation. Retrieved April 28, 2019, from https://cac.org/heaven-and-hell-2019-04-28/

Evidence for belief

The texts from the Roman Catholic Lectionary today challenge us to contemplate the evidence for belief in new life in Christ that is illuminated by the Easter path.

The Easter path

The reading from the Book of Acts describes the conflict between the apostles and the Sanhedrin over their actions in the name of Jesus.

Before the Sanhedrin 1 

In Psalm 118 when hostile peoples threatened Israel’s life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18).

* [Psalm 118] A thanksgiving liturgy accompanying a procession of the king and the people into the Temple precincts. After an invocation in the form of a litany (Ps 118:1–4), the psalmist (very likely speaking in the name of the community) describes how the people confidently implored God’s help (Ps 118:5–9) when hostile peoples threatened its life (Ps 118:10–14); vividly God’s rescue is recounted (Ps 118:15–18).2  

The longer ending to the Gospel of Mark is an amalgam of
The Appearance to Mary Magdalene
The Appearance to Two Disciples
The Commissioning of the Eleven

* [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20.3 

Chas Kestermeier, S.J. asks if Christ were to appear to us as He did in today's Gospel reading, would we melt or would He rebuke us as well?

Christ does not appear to us in the same way as He did to those who knew Him in the flesh back then, but we have the benefit of history, centuries of clarification of our knowledge of God, much teaching on what we are and are supposed to be, and the example of so many saints.  With all that helping us, do we really believe? And if so, what kind of person has each of us become to show that belief?4 

Don Schwager quotes “The Great Commission,” by Saint Augustine of Hippo, 430-543 A.D.

"The command to the apostles to be witnesses to him in Jerusalem, Judea, Samaria, and even to the uttermost parts of the earth was not addressed exclusively to those to whom it was immediately spoken. They alone would not be the only ones who would carry such an enormous task to completion. Similarly he seems to be speaking to the apostles very personally when he says: "Behold I am with you even to the end of the world," yet who does not know that he made this promise to the universal church which will last from now even to the consummation of the world by successive births and deaths?" (excerpt from Letter 199, To Hesychius 49)5  

The Word Among Us Meditation on Mark 16:9-15 comments that we too may find ourselves struggling to believe that Jesus is truly risen and lives in us. We may want to believe, of course, but sometimes the hard realities of life wear down our faith. Then doubt finds its way into our hearts and minds, and we begin to wonder if God cares about us at all.

 take some time today just to look around. There are so many signs that Christ is truly risen. There’s the work of St. Teresa of Calcutta’s Missionaries of Charity, who bring so much love into the world by their care for the poorest of the poor. There’s your pastor or the volunteers in your parish who work tirelessly to serve everyone else. Maybe you know someone who, in spite of terrible suffering, still reflects the peace and comfort of the Lord. Countless stories from the saints and from everyday people prove to us that Jesus really is risen and that he really does live among us… We are an Easter people. So whenever you begin to doubt, you can cry out to Jesus, “Help my unbelief!” (Mark 9:24)....6

Friar Jude Winkler recalls the challenge of Peter to the Sanhedrin about obeying the authorities or God. The shorter ending of Mark may be appropriate for an audience in Rome that was being martyred. Friar Jude reasserts the identity of Mary Magdalene as the proto-apostle.

Joseph Simmons SJ, a priest of the USA Midwest Jesuit province, reminds that to proclaim ‘We are an Easter people!’ does not mean that life is all sweets and sunshine. It means that no matter where we are in life, we are always somewhere on the Easter path. When you and I do an examination prayer over the stuff of our lives, it does not take long to see whereabouts we are on that path with Christ.

 Prayer reunites us to God; charity, to our neighbour; fasting, to ourselves.  God, my neighbour, my life: these are the realities that do not fade away and in which we must invest.These disciplines help us remember that everyone we meet is also somewhere on their own Easter path, whether they would recognise that or not. Each of the people you and I encounter is a child of God, and the Easter path changes how we see them. Think, if you will, of the people who irritate you. That insecure woman who will not stop talking at the bible study group? Maybe she’s feeling isolated, with Jesus in Gethsemane, and starved for company. The old widower next door who is constantly asking for help? Maybe he’s with Jesus on the cross, feeling left behind. The young hotshot in your department who seems to be angling for your job? He’s with Jesus in his successful public ministry, and may be trying to provide for his family – while you are facing your own diminishment. That grouchy new priest who seems cold and irritable? Maybe he is in tomb-like waiting, mourning the loss of relationships or youthful hopes, awaiting new life after the transfer from his old parish.
Through a little examination and displacement of myself as the centre of the story, I can see that we are all somewhere on this path. With Easter eyes, we can be a source of solidarity and encouragement for everyone we encounter on the journey of life.7

Fr. Richard Rohr, OFM, quotes E. E. Cummings, “i thank You God for most this amazing,” as he minds us that we can’t skip over or rush through pain to get to a happy ending, sometimes it helps to focus on resurrection.

In both the good and bad events of the day, We connect to others as witnesses to our experience of resurrection as followers of Christ.

References

1	(n.d.). Acts, chapter 4 - usccb. Retrieved April 27, 2019, from http://www.usccb.org/bible/acts/4
2	(n.d.). psalm 118 - usccb. Retrieved April 27, 2019, from http://www.usccb.org/bible/psalms/psalms118.htm
3	(n.d.). Mark, chapter 16 - usccb. Retrieved April 27, 2019, from http://www.usccb.org/bible/mark/16
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved April 27, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 27, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved April 27, 2019, from https://wau.org/meditations/2019/04/27
7	(2019, April 20). On the Easter path | Thinking Faith: The online journal of the Jesuits in .... Retrieved April 27, 2019, from https://www.thinkingfaith.org/articles/easter-path
8	(n.d.). Daily Meditations Archive: April 2019 - Daily Meditations Archives .... Retrieved April 27, 2019, from https://cac.org/category/daily-meditations/2019/04/