Theme: Exegesis of the First Reading, Acts 6:8-15 (273 ... · PDF fileof human life. If we add...

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, M.A., Theological Consultant: Rev. Hilarion Kistner, OFM, S.T.D., S.S.L.

Weekday Homily Helps - $60.00 per year ($72.00 for Canada). Also available: Sunday Homily Helps - $35.00 per year ($43.00 for Canada).

All rights reserved. Material may not be reproduced or photocopied in any form without permission.

May 5, 2014

Monday of the 3rd Week of Easter

Theme: ‘On the next day . . . .’

Exegesis of the First Reading, Acts 6:8-15 (273)Mary Ann Getty

Having described the designation of seven deacons bya laying on of hands by the Twelve, Lk zeroes in on theaccusations and arrest of one deacon, Stephen, whosetrial will echo the charges brought against Jesus. LikeJesus, Stephen is described in prophetic terms. Filledwith grace and power, evident in great signs and wis-dom, Stephen silences his accusers. Like Jesus, Stephenis brought to trial before the Sanhedrin where false wit-ness is brought against him.

In fact, Lk transfers to the trial of Stephen severalaspects of the trial against Jesus: bribery of false wit-nesses, accusations of inciting the crowds, and statingthat he would destroy the holy places of Judaism—even Judaism itself.

Stephen’s opponents are Diaspora Jews withoutclear identity other than opposition to all that Stephenrepresents. He is the uncorrupted believer, filled withthe power of the Spirit and dedicated to bringing theHellenists to faith. His opponents seek by whatevermeans necessary to condemn him, but they are power-less to match his wisdom. They remain stone-facedwhile the countenance of Stephen shines like that of anangel.

Stephen is suffused with the power and authority ofGod, manifesting the fulfillment of the promise Jesusmade that followers need not fear when they aredragged before tribunals, for the Spirit will grant themwisdom.

Exegesis of the Gospel, Jn 6:22-29 (273)Mary Ann Getty

Jn creates long discourses from shorter sayings or dia-logue that probably took place on separate occasions.He emphasizes Jesus as the revelation of God and theprimary requirement of faith.

Our reading provides a transition from the feedingof thousands to the discourse on the Bread of Life.Confusing geographical notations and textual variantssuggest that a final editor of Jn’s Gospel combinedprior sources. We find characteristic Johannine expres-sions such as “on the next day,” the frenetic confusionof the people searching for Jesus, their complaint abouthis disappearance, the double amen, and Jesus’ warn-

ing that the crowds search him for the wrong reasons. The people address Jesus as “rabbi,” but he refers to

himself as the “Son of Man,” emphasizing his role asintermediary and revealer of God. The crowd’s misun-derstanding is evident in their initial question abouthow Jesus got to Capernaum and in their reasons forseeking him. Jesus reads their minds and tries to cor-rect them, warning them to seek food that will lead toeternal life.

His answer should prepare them for the discourseon the Bread of Life. But they will continue to misun-derstand, even though they ask about doing the workof God. Jesus insists that the central work God asks ofus is faith in him.

Homily SuggestionLuisa Bayate, OSC

Have you ever experienced an upsetting moment, anunpleasant situation, a struggle with another person,or a bad day when things just don’t turn out well? Ihave. How do I respond? Sometimes I say to myself,“Don’t worry; tomorrow will be better.” And, on thenext day, it is better.

Even though I cannot predict the future, just havinga little faith carries me into a better moment, a betterexperience, or a better day. In Jn, we see how the Spiritworks in the time of Jesus, and in Acts we see how theSpirit continues to work through Stephen.

Stephen, who is graced with wisdom, preaches hisfaith and his belief in the risen Jesus. However, the peo-ple, listening without faith, cannot understand whatStephen is proclaiming. They are confused, and theirhearts are hardened. Fear, not faith, directs theiractions. When they take Stephen to the Sanhedrin, itsmembers can see Stephen’s faith because it is revealedin a face that “seemed like that of an angel” (v 15).

Today we are called to have faith. Struggles are partof human life. If we add a little faith to any struggle, wehave the Holy Spirit working in our lives. As wereceive Jesus today in the Eucharist, we ask for thegrace to make the coming days of our lives better withthe faith of Jesus that is already within us. May heguide us in preaching to others, according to whereand how we are called.




May 6, 2014

Tuesday of the 3rd Week of Easter

Theme: Simply divine.

Exegesis of the First Reading, Acts 7:51—8:1a (274)

Mary Ann Getty

Concluding his long speech, Stephen directly accusesthe Sanhedrin leaders of being “stiff-necked people,”opposed to the Holy Spirit just as their fathers in thedesert were. Stephen is described in the tradition of theprophets, whom people disobeyed and persecutedbecause they refused to accept the truth. He is condemned in the same way that Jesus was.

Although Stephen’s listeners cannot refute the truth hespeaks, they clearly understand that he is indictingthem as they rise up in anger against him—just asJesus’ townspeople conspired to put him to death. Stephen is a transition figure for Lk, representing the

rejection of the gospel by Jerusalem and by the Jews ingeneral. The reaction is overwhelming and unanimous;they drag Stephen outside the city to stone him. Lkfocuses on a vision of Jesus standing at God’s righthand. Several details link Stephen’s death to Jesus’ own:

He is taken outside the city, and he prays for his perse-cutors, extending forgiveness. Stephen shows that, aswith Jesus, salvation comes through suffering and evendeath. Finally, Lk mentions Saul, who concurred withStephen’s murder. By the work of this coconspirator-turned-evangelistic-preacher, the gospel will proceedfar beyond Jerusalem “to the ends of the earth.” Manywill hear it, be converted, and be saved.


The continuing questions of the crowd confirm Jesus’warning that they misunderstand and misperceive.They initially search for Jesus because they want to see“signs” after they witnessed the miracle of the loaves.Although they correctly connect signs with the powerof God working through people such as Moses and theprophets, their questions focus on past events such asthe gift of manna in the desert. Jesus directs their atten-tion to the present and, even more, his promises for thefuture. As if to follow his thinking, the people ask about

which sign Jesus will then perform for them, reasoningthat if Moses gave them manna, Jesus’ claim to besuperior to Moses ought to be accompanied by an even

greater sign. Yet their misperception is evident whenthey anxiously ask to receive the bread that Jesus gives“always”—as if the repeated gift would be one way ofsuperseding the past gift in the desert. Jesus responds with another “I am” saying, identify-

ing himself as the Bread of Life. Whereas the peopleask about what he will do, Jesus’ response is about whohe is. Jesus is nourishment and life for those whobelieve in him.

Homily SuggestionAnna Marie Covely, OSC

During the Christmas season, there is a popular con-fection made from egg whites and corn syrup called“divinity.” When enjoying a well-prepared meal, wemight exclaim, “This is divine!” Today’s Gospel presents us with a meal that is truly

divine. Jesus says that he is the Bread of Life, the breadcome down from heaven. This is a meal that will keepus from hungering and thirsting again. It is a meal thatwill give us strength for the journey of life.In the first reading, we see Stephen’s calm but bold

response to the charges made against him. As he isdying, he is blessed with a vision of the risen Lord inglory. As a deacon, Stephen would have participatedin the Breaking of the Bread, where he was able to findstrength to respond courageously, even at the cost ofhis life, and even to forgiving those who accused himand later stoned him. Jesus draws near to those who hunger and thirst for

him. He becomes our Bread of Life. We look at the sim-ple eucharistic wafer and hold it in our hand. It barelylooks like bread—much less a meal that will give nour-ishment for our journey. Here we see Jesus, who isdivine and human.However, as we look with eyes of faith, we look

beyond the appearances and see God within. We trustin Jesus’ words, “I am the Bread of Life.” In the verysimplicity of this wafer, we enjoy a truly divine meal.




May 7, 2014

Wednesday of the 3rd Week of Easter

Theme: The power of forgiveness.

Exegesis of the First Reading, Acts 8:1b-8 (275)

Mary Ann Getty

Typically, Lk presents the good effects of even the mostdevastating events. He dwells on the surprisinglyprovidential outcomes of Stephen’s martyrdom andSaul’s relentless persecution of the nascent Church.Persecution and outright “failure” in Jerusalem lead tothe spread of the gospel, preparing the way for the calland mission of Paul, apostle to the gentiles.

Stephen fervently prayed that his murder would notbe charged against the people. Suddenly, the gloriouseffects of God’s power are shown in the success ofother missionaries such as Philip in Samaria. Manymiracles and signs are performed, and the gospelspreads as Jesus promised, “. . . beginning inJerusalem, through Samaria, Galilee and to the ends ofthe earth” (1:8).

Lk’s Gospel has revealed that success among theSamaritans is one of the surprising events in Jesus’ministry. This functions as a prophecy fulfilled in theexperience of Philip, a deacon who proclaims theMessiah and performs miraculous works among thepeople. Jesus’ and Stephen’s deaths bear fruit in theconversion of many. We hear about the horrific terror-istic tactics of Paul, the Church’s newest enemy. Butsoon the power of grace will overwhelm him; he, too,will be transformed into an avid believer. Although thesituation seems hopeless, Lk insists on the inevitablegrowth of a Church led by the Spirit.

Exegesis of the Gospel, Jn 6:35-40 (275)

Mary Ann Getty

Jn makes a unique connection between seeing andbelieving. Already in the Prologue, he interprets Jesusas the one sent from the Father for the salvation of all.Jn stresses the universal nature of Jesus’ mission. Butour reading provides sad commentary on the Pro-logue’s statement that Jesus came unto his own and hisown did not receive or know him. Having fed the peo-ple, Jesus challenges them to dig deeper, to find themeaning of his mission. But he warns them, onceagain, that they still do not believe.

He insists that he will not reject them although theyare rejecting him in refusing to understand. Theyrepeatedly seek food and drink again; again, even

though Jesus promises that if they believe in him, theywill not hunger or thirst again. Jn’s universalismextends to time; faith is not focused on the past. Beliefnow leads to life eternal.

Jn is writing for third-generation Christians. Jesuspromises that he will never reject those who have“come to” him. The Johannine community has beencast out by the Jewish leaders and seems to have beenconsidered suspect by members of the larger Christiancommunity. Jesus indicates that the mission of theChurch is not to lose any of those to whom Jesus wassent and who have been drawn by him. Jesus offers lifeto all in his promise to raise us up on the last day.

Homily SuggestionAnna Marie Covely, OSC

After Nelson Mandela’s death last December, storiesabounded about his acts of forgiveness. Mandela sentan invitation for his former jailer to join him at a dinnerto celebrate the 20th anniversary of his release. He alsoinvited his former prison guard to attend his inaugura-tion ceremony and invited a State prosecutor whocalled for his death to share a kosher meal with him.

These significant gestures, along with his wearing(hated by Black South Africans) of the green Springbokrugby jersey at the 1995 World Cup, made huge state-ments about what is needed to bring people together inlove. Such actions helped to change the face of SouthAfrica. People saw and remembered.

Yesterday, we read that Stephen forgave his ac-cusers. Today, we see Saul still harassing and jailingmore Christians. Conversion for Saul/Paul didn’tcome instantly. But one can wonder how Stephen’s actof forgiveness worked within the hearts of those pre-sent. The Spirit used the ensuing persecution to helpthe Church to grow and to spread through the gentileworld.

At this Eucharist, we are invited to acts of forgive-ness. With the penitential rite, the Mass begins by invit-ing us to join together in confessing our failings. Whenwe pray the Our Father, we express our unity in ourone Father; we ask to be forgiven as we forgive. At thegreeting of peace, we are again offered a chance toexpress our forgiveness so that at Communion we canshare in this common meal with all our brothers andsisters.




May 8, 2014

Thursday of the 3rd Week of Easter

Theme: Sharing ourselves and the gospel message.


Spreading beyond Jerusalem, the gospel is met withgreat faith among all sorts of people, the great and thesmall, people of influence and common people. Lk reg-ularly points to prestigious people who became believ-ers: Joanna, wife of Herod’s steward, or this aide of thequeen of the Ethiopians. Angels also figure prominent-ly in Lk as emissaries of God’s will, directing humanaction so that God’s plan for salvation is fulfilled.

Philip flees persecution in Jerusalem only to becomean instrument bringing the gospel to more and moregentiles. It all starts with the Spirit’s urging him topreach to the queen’s aide as he studies the Scriptures.Yet another characteristic of Lk is that people speakand act as prophets, sometimes without their evenbeing aware of it. Thus the servant asks, “How can I(understand the Scriptures) unless someone explainsthem to me?”

Responding to God’s direction, Philip eagerly shareshis faith, showing how the Scriptures point to Jesus.After the servant is baptized, Philip is “snatchedaway” to preach the gospel in other fertile fields whilethe newly baptized man rejoices and continues along“the way”—Lk’s name for the new Christian move-ment. With sublime optimism and confidence in God,Lk describes the multiplication of missionaries andmissionary endeavors that is extending the gospel tothe ends of the earth.


In Jesus’ own day and afterward, the image and role ofMoses were magnified. Jn presents Jesus as greaterthan Moses, here building on this contrast. The peoplehave protested that their ancestors were given food inthe desert by Moses. Jesus responds that their ances-tors died in the desert; even Moses died. But Jesusoffers himself as bread given for eternal life. Those whobelieve have this life. Jesus has moved from a focus onMoses and the experience of the Israelites to a promiseof life for all.

This universalism is accentuated by use of the terms“flesh” and “world.” Jn’s dualism has stressed thatfaith goes beyond the material and the literal; but Jn

also insists that as the Word incarnate, Jesus extendssalvation even to the extreme recesses of creation, evento the least “valuable” realities as represented in the“flesh” and the “world.”

The spiritually sophisticated elite of John’s audiencewould have found this universalism repugnant andunacceptable. The last verse of our reading containsfighting words—seen not as the promise and the giftthat they are—but as offensive to those who believethat Moses and the Law separate them from the fleshand the world.

Homily SuggestionVickie Griner, OSC

When a friend was pregnant and gave birth to herdaughter, I became very interested in how her daugh-ter’s behavior developed, especially during those firstfew years.

I watched my friend struggle with teaching herdaughter the concept of sharing—or at least takingturns with toys when playmates visited. Eventually,sharing and caring for a playmate’s feelings became anatural response. One of the most heartwarmingevents to witness occurred when that little girl began tothink of her playmate first, offering the playmate thefirst turn with a new toy. That daughter has nowgrown up to be a wonderful, loving, caring, and shar-ing woman.

On Christmas, Jesus comes to us as a baby. Jesusgrows up and shares his life with us, as one of us. Jesusministers to all with love and compassion. On Easter,Jesus comes to us as the resurrected Christ who is will-ing to give his life for us. He is willing to forgive thosewho took his life and willing to continue to reach outto us through the Holy Spirit.

At the Easter Vigil, we welcome candidates and cat-echumens into the Church. The Holy Spirit gives birthto their desire to become Catholic. Pastors, RCIAteams, and parish members break open the word ofGod, share the gospel message, and allow the HolySpirit to work in and through them.

At the Eucharist today, may we remember how Jesusshares himself—so that we can share in the life thatGod intends for us.




May 9, 2014

Friday of the 3rd Week of Easter

Theme: Journeys ended, journeys begun.

Exegesis of the First Reading, Acts 9:1-20 (277)

Mary Ann Getty

Many Jews opposed the idea of a Messiah who wouldsave humankind through his passion and death. Lkconsistently underscores the power of the gospel,which starts with Jesus’ death; Lk shows how its mean-ing is transformed by the resurrection. Paul’s experi-ence on the road to Damascus is a kind of resurrectionstory. He will learn that his own life will be trans-formed through the gospel as it increasingly becomesthe driving force of his life.

God’s plan, always a preoccupation of Lk, is to usehuman instruments such as Paul and Ananias in theservice of moving the gospel from a subgroup withinJudaism to a vehicle of salvation for all the world. Butthe inbreaking of God’s plan at first brings only confu-sion to the main characters, here Saul and Ananias.Saul is struck blind after seeing a great light and hear-ing a questioning voice.

Lk uses the language of a prophetic call to describethe complete change of heart and purpose nowdemanded of Saul. Ananias is also troubled, fearful ofabetting the renowned persecutor. While Paul is liter-ally kept in the dark for a time, Ananias obeys theurgent command: “Go!” Although Saul’s sight isimmediately restored when Ananias lays his hands onhim, Saul’s strength returns only after he is baptized.Lk combines the tradition about the persecutor-turned-missionary with his own emphasis on the sequence ofGod’s plan to bring the gospel to all.


Mary Ann Getty

The disbelieving “Jews” differentiate themselves fromthe indiscriminate crowds who presumably continueto be attracted to and listen to Jesus. The “Jews” how-ever, grumble among themselves—just as their ances-tors did in the desert by their disobedience and rebel-lion against Moses. Now they take issue with Jesus’promise to give himself for the life of all.

This interchange is based in traditions that linkGod’s gift of wisdom to life. It is also laden witheucharistic overtones, suggesting decades of Christianreflection connecting the liturgy with the death of Jesusand his ultimate resurrection. Jn’s community has al-

ready been grappling not only with outsiders’ rejectionof Jesus as the Messiah, but also with the more subtledisbelief that Jesus was truly human and that his deathhas given us access to eternal life. The death of Jesuswas a stumbling block for many.

The wisdom tradition and especially the Eucharistgave Jn the language and experience to express thereality of Jesus’ humanity, his death, and his mission asrevealer of the Father.

In a solemn pronouncement introduced by the dou-ble amen, Jesus insists on the necessity of participatingin the community’s liturgy and remaining committedto the Johannine community. Jn links faith with thereality of Jesus’ incarnation and specifically his life-giv-ing death.

Homily SuggestionVickie Griner, OSC

A 1977 Weston Priory song by Gregory Norbet, OSB, isentitled “Journeys Ended, Journeys Begun.” In Acts,we hear the story of how Saul’s journey ends and howSaul/Paul’s journey begins. It is a death and resurrec-tion story: the death of Saul’s persecution of Jesus andhis followers—then the resurrection (the new life)given to Saul/Paul as a preacher of God’s word.

For one journey to end and another to begin, Saulmust stop, listen, and act. Saul is struck blind and hearsJesus’ voice instructing him. Saul follows those instruc-tions. Ananias is the instrument used for the healing ofSaul’s blindness.

Ananias stops, listens to Jesus’ instructions, andacts. Saul/Paul’s transformation is complete when heis baptized. As the refrain to the song goes: “journeysended, journeys begun: to go where we have neverbeen, to be beyond our past, moments of lifting up,transcending death, rising in transparent light, to thefullness of God’s presence . . . .”

Ananias is the instrument selected to facilitateSaul/Paul’s new journey. Paul becomes the instrumentto bring God’s word to the gentiles.

Do I take time to discern the journey to which I amcalled? Do I stop, listen, and act? We are all instrumentsthrough which the Holy Spirit brings the gospel to lifetoday. The Bread of Life we share when we celebratethe Eucharist allows us to continue on the journey tothe fullness of God’s presence.




May 10, 2014

Saturday [Damien de Veuster]

Theme: God draws straight with crooked lines.


The overall structure of Acts presents a transition fromPeter to Paul. Having introduced Paul (as Saul) withthe story of his conversion, Lk turns again to Peter whofunctions as a link between Jesus and the universalChurch established by his death and resurrection. Lkshows that Peter’s legacy was brought to fruition byPaul, but Paul’s mission to the gentiles had first to besanctioned by Peter.

Thus Peter ventures outside Jerusalem where thegospel will be heard and believed by many. Lk alsolikes to pair stories featuring men and women. In thiscase, Peter is the instrument of God’s healing throughChrist’s power, first in the raising of Tabitha and thenin the cure of Aeneas, a paralytic. Peter follows theexample of Jesus who cured Peter’s mother-in-law andthen a paralytic brought to him on a stretcher.

In fulfillment of Jesus’ ascension command to go outto make disciples of all nations, the Church spreads outfrom Jerusalem, through Samaria and Galilee. Lk’s useof geographical indications is less motivated by actualpast history than by his prophecy/fulfillment schema.Peter’s journey takes him to Lydda and then to Joppa,increasing the distance beyond Jerusalem. Lk makes itclear that Peter acts in Jesus’ name rather than in hisown. Peter has become a “fisher of people—just asJesus predicted he would.


Although Jesus addresses the crowds, some peopledistinguish themselves by their reactions to Jesus: the“Jews,” the “disciples,” the “Twelve,” the “one whowould hand him over,” and finally the disciples’spokesman, Simon Peter. The general populace willcontinue to witness Jesus’ words and actions; presum-ably, they make choices about which of these figuresthey choose to emulate.

Some will find Jesus’ claim of intimacy with theFather and his demand to partake of his flesh andblood unacceptable. Even some of Jesus’ disciples findhis words too hard to understand and to believe. Somedisciples will to go away from Jesus, who remindsthose who remain that they will need to interpret his

message through the Spirit. Their “fleshy” expectationsare useless. The Spirit will enable them to remain withJesus.

Peter’s confession is inspired. Jesus is “of God,” justas he claims. Peter speaks for the faithful Twelve, thenucleus of those who follow Jesus. Peter confesses that“we believe and we know” that Jesus is God’s holyone. Faith is the first step; it must grow deeper anddeeper until the disciples are firm in their commitmentto the person of Jesus, establishing a bond that is neverbroken.

Homily SuggestionLuisa Bayate, OSC

Have you heard the phrase “God draws straight withcrooked lines”? This week we have been hearing aboutwhere Saul/Paul’s journeys led him. Today we hearabout where Peter’s journeys took him. We also havethe opportunity today to learn about the journeys of St.Damien.

When I look at my journey of faith, I also realize thatGod may have drawn a straight line for me to becomea Poor Clare, but I have taken a very crooked path.[Homilist may want to insert a personal example.]

Paul’s path started as a persecutor of the Jews, andhe was later called to preach and minister to the gen-tiles. Peter began as a “catcher of fish” with his family;he was later called by Jesus to be a “fisher of men.”

St. Damien began his religious life in the missions onthe big island of Hawaii, and he was later called tominister to the lepers on nearby Molokai. While serv-ing there, he contacted leprosy and died with and asone of those whom he served. We are all called to servethe kingdom of God.

We may not be called to change our life paths in asdrastic a way as Sts. Paul, Peter, or Damien did, but wemay be “caught off guard.” Here is where the faith weheard about earlier this week is needed. With prayerand faith, we can have the courage to change direction(take a different or “crooked” path). We may be calledto change our path of hatred to one of forgiveness,from sickness to health, from sorrow to joy.

For more information about St. Damien de Veuster, visitsaintoftheday.org.




May 12, 2014

Monday [Nereus, Achilleus, Pancras]

Theme: Change inspired by vision.

Exegesis of the First Reading, Acts 11:1-18 (279)Eugene Hensell, OSB

The importance of the event described in this passageof Acts cannot be overstated. Chapter 10 describes theconversion of Cornelius and the coming of the HolySpirit upon the gentiles. Most Jewish Christians be-lieved that the Church was for Jews who recognizedJesus as the fulfillment of the Torah and its works.

Gentiles were not to be included. They were consid-ered “unclean.” A monumental change occurs whenCornelius, a gentile, comes to Peter under divine direc-tion, requesting to hear the gospel. Peter, also underdivine direction, grants Cornelius’ request, and the endresult is the opening up of the Church to gentiles.

Today’s reading from Acts shows that the JewishChristians were not pleased with what Peter had done,and they demand an explanation. He describes howstrongly he refused to accept God’s mandate receivedin a dream: Peter was told to eat what was traditional-ly known to be unclean, something he had never done.

He was then directed by God to go to a house of gen-tiles, where he experienced the Holy Spirit come uponthem just as had happened to the Jews at Pentecost.The Jewish Christians recognize that all this is from thehand of God and is meant to be. This shows that fromthe very beginning the Church had to struggle withmonumental change that no one thought possible. Notonly was it possible—it was God’s will guiding theChurch.

Exegesis of the Gospel, Jn 10:11-18 (279)Eugene Hensell, OSB

Jesus now moves from describing himself as the gatefor the sheep to identifying himself fully as the goodshepherd. This self-revelation uses the language ofmetaphor to bring out the richness of the imagery. Thefirst characteristic of a good shepherd, as set forth byJesus, is a willingness to lay down his life for his sheep.

On the one hand, this was something that a realshepherd might be called upon to do in dire circum-stances. On the other hand, this is something that Jesuswill most certainly do when he gives up his life for hissheep in crucifixion. This brings to mind OT referencessuch as Ez 34:11-16 and Zec 13:7-9.

The good shepherd is contrasted to the hired hand

boldly described in Ez 34:5-6, 8-10. The hired hand isconcerned primarily with his own well-being, even atthe expense of the flock. The good shepherd sets up astrong relationship with his sheep. He knows them,and they know him. The hired hand, a mere func-tionary, lacks knowledge or commitment to the sheep.

Jesus also indicates that he has “other sheep” that donot belong to this fold. The flock is not limited to Israel.Many see here a reference to the gentiles. Nevertheless,all the sheep, regardless of the fold they are from, willhear the voice of the good shepherd and be understoodas one flock. It is this one unified flock for which Jesuswillingly will lay down his life.

Homily SuggestionCarol Ann Morrow

Change is in the air—for the Church. We probably feelthat we have already lived through plenty of changes,many wrought by Vatican II. Pope Francis has certain-ly changed the papal style and probably has otherchanges up his pontifical sleeve.

Today’s reading from Acts connects us to monu-mental changes made in the Church’s earliest days,changes Peter was challenged to make as he attendedboth to inspiration and to the actions of believers. Inthose tenuous early days, he declared that this newcommunity of believers was not only for fellow Jews,but for—and this was big—gentiles. Abraham Lincolnand Martin Luther King Jr. were assassinated over sim-ilar attempts at inclusion and integration!

Peter’s own “I have a dream” speech is as significantand game-changing as King’s was in our own day.Without his reliance on the Holy Spirit in prayer andthe persuasive logic of his words to the other apostlesand the believers in Judea, Christianity might be a foot-note in Middle Eastern history. At the very least, anygentiles here present would not be eligible for mem-bership.

When Pope Francis has challenged us to change—and will continue to do—the example narrated in Actscalls us to respond with prayer, flexibility, and dia-logue. Like the early believers, we are called to glorifyGod in our choices. Doing that, we can claim our ownplace in the flock. We also hear the shepherd’s voice.

For more information about Sts. Nereus, Achilleus, andPancras, visit saintoftheday.org.




May 13, 2014

Tuesday [Our Lady of Fatima]

Theme: Is your faith contagious?


The first people who constituted what came to beknown as the Christian Church were Jewish Christians.They held a very strong conviction that only JewishChristians could be authentic members of this group.They were strongly opposed to a mixed community ofJewish Christians and gentiles. This firm convictiongets seriously challenged as the gospel finds its way toAntioch by means of some Cypriots and Cyrenians.The gentiles there hear the gospel, believe it, and turnto the Lord. Of course, this is all done by the carefuldirection of the hand of the Lord.

Since allowing gentiles into the Church was not partof the original plan and was still opposed by many,naturally the mother Church in Jerusalem would bevery suspicious of such an undertaking. Barnabas, areliable believer and trusted trouble-shooter, is sent tocheck out this strange situation. No doubt Barnabas isprepared to reprimand this group and show them theerrors of their way. However, when he gets there andexperiences their faith and deep conviction, he is con-vinced immediately of their sincerity. Rather than rep-rimand them, Barnabas encourages them.

This is also the occasion where Barnabas introducesSaul (St. Paul) to the gentile mission in Antioch. Thecommunity is not a typical Jewish Christian group. Itsees itself as a sectarian group distinct from Judaism,and thus they are called Christians.


The Feast of Dedication is the Jewish festival ofHanukkah, celebrating the rededication in 167 BCE ofthe temple desecrated by King Antiochus Epiphanes.The temple area thus becomes the setting for anotherconfrontation between Jesus and some Jewish authori-ties who apparently think that Jesus has been playinggames with them regarding his real identity. They wanta simple plain declarative sentence. Even though Jesussays that he has told them who he is, his words arerather evasive.

From Jesus’ perspective, it would not matter whathe said because his questioners do not believe what hesays. Why? They are not in a faith relationship with

Jesus. Metaphorically, they are not part of Jesus’ sheep.There is no mutual intimacy between them as there isbetween an authentic shepherd and his sheep. Thus,they cannot grasp the works of revelation, that Jesushas been revealing who God is. At the same time, thoseworks also reveal who Jesus really is.

Jesus states clearly that he and the Father are unifiedin their work. What the Father does, Jesus does. Sincethe Father has given “the sheep” to Jesus, they hear hisvoice and, in turn, receive eternal life. Because theJewish authorities do not belong to Jesus’ flock, theyneither see nor hear what the Father does throughJesus. Thus, they do not know who Jesus really is; withno faith relationship to him, they will never know.


According to Acts, the Mediterranean coastline was aChristian believer’s dream. All the buzz was aboutJesus. The Good News could not even be confined tothe Jews, to whom it was preached with enthusiasm.Apparently, eavesdroppers from the isle of Cyprus andthe city of Cyrene (on the African coast) heard andembraced the teachings of Jesus and carried them to a“great number” back home. All this without benefit ofan ad campaign!

Barnabas, originally from Cyprus, was sent toAntioch, the third most important city in the RomanEmpire. Many residents welcomed a systematic expo-sition of the gospel. Barnabas, glad to oblige, “saw thegrace of God” in good measure and encouraged his lis-teners to remain firm in faith. They saw that faithexpressed in his disposition, generosity, and enthusi-asm; the gospel took hold. Barnabas could truly say,“My sheep hear my voice.”

Barnabas would see in you today that same grace atwork. But he would challenge us to express and pro-claim it with greater vigor. How might we express ourenthusiasm for the gospel and for our Church commu-nity with contagious joy? Who might be eavesdrop-ping on us, overhearing our Christian conviction—andbe changed? It was in Antioch that the disciples werefirst called Christians. How many of your neighborsknow that’s also your name?

For more information about the feast of Our Lady of Fatima,visit saintoftheday.org.




May 14, 2014

Wednesday—Matthias

Theme: This will be your lucky day!

Exegesis of the First Reading, Acts 1:15-17, 20-26(564)

Eugene Hensell, OSB

Sometime between Jesus’ ascension and Pentecost,Peter deemed it necessary that a successor to Judas thetraitor be named. He cites Ps 41:10; 69:26; 109:8; thistask is understood as a necessity mandated by God.The main criterion for a suitable candidate is someonewho accompanied Jesus from his baptism to his ascen-sion. This will guarantee that he will be a credible wit-ness to the continuity of the earthly Jesus with the risenLord.

The necessity of replacing Judas reflects Lk’s theolo-gy of the Church as the reconstituted Israel. The num-ber of apostles should be 12 in order to symbolize the12 tribes of Israel. Notice that this is only necessary atthe beginning of the Church’s existence, providing atheological foundation. There will be no need toreplace the remaining apostles individually after theydie.

The two candidates are Joseph (Barsabbas, akaJustus) and Matthias. We know nothing about eitherperson aside from their meeting this criterion. The suc-cessor is chosen by casting lots after praying for guid-ance from God. This would not be considered an “elec-tion,” but rather a way of determining God’s will andchoice. Matthias is selected, and the apostles againnumber 12. We never hear of him again.


Jesus teaches his disciples that remaining in intimaterelationship with him means keeping his command-ments. This is how a disciple remains in Jesus’ love,imitating his relationship to his Father. Therefore,keeping the commandments brings the disciple intothe divine mutuality of Father, Son, and disciple.

Jesus now makes reference to a special command-ment that his disciples must obey. “Love one anotheras I love you.” He symbolized this love for the disciplesearlier when he washed their feet. Symbolically, thatmade him equal with his disciples. This, of course, alsosymbolized his self-giving love that would reach itscrescendo at the crucifixion for all people.

Keeping Jesus’ commandment of love redefines the

relationship between him and the disciple. Those whokeep his commandment are now his friends. They nowknow all that Jesus is doing because he has revealed itto them. As friends, the disciples must remember thatthey have arrived at this place because Jesus chosethem.

As Jesus’ chosen friends, the disciples must nowfruitfully carry on his work. Again, the disciples arereminded of the glue that will hold all this together:They must love each other as Jesus has loved them, asfriends.


Lotteries, casinos, and games of chance attract theirshare of public debate and ballot issues come electionseason. Seldom, if ever, is Scripture cited to supportpoker tournaments or even church bingo nights. Yet,chance comes up in Scripture with some regularity. Afigurative throw of the dice was how sailors decided tothrow Jonah overboard, for instance. Jonah probablydidn’t consider that good luck—though it worked outwell for the people of Nineveh.

Today’s passage from Acts reveals the apostles rely-ing on a 50/50 chance in replacing Judas. They pulledMatthias’ lottery number, as it were, and he replacedJudas, whose luck had surely run out.

For Matthias and, indeed, for Justus, who wasn’tchosen but was surely a good candidate, the luck of thedraw is a metaphor for grace, generously available toall of us, without the purchase of tickets of any sort.

Today’s Gospel describes the overflowing good for-tune available to everyone who observes Jesus’ com-mandment of love. We will have complete joy in thefriendship of Jesus.

For obvious reasons, the ancients thought the feastof St. Matthias to be the luckiest day of the year and agood day to win at games of chance. But someonealways loses those games.

We have been “appointed to go and bear fruit.” Thisgives us 100 percent chance to be chosen as Matthias’successors, as disciples of Jesus. This is indeed ourlucky day.

For more information about St. Matthias the Apostle, visitsaintoftheday.org.




May 15, 2014

Thursday [Isidore the Farmer]

Theme: What is your own salvation history?


Paul’s first missionary sermon in Acts takes place atPisidian Antioch. For some reason, John Mark has leftthe group and returned to Jerusalem. The sermon ispreached in the synagogue on a sabbath. Most scholarsagree that Paul’s sermons and speeches in Acts arevery much steeped in the theology of Lk. Even in its structure, this sermon resembles Jesus’

opening sermon at a synagogue in Nazareth (Lk 4:16-20). The audience for Paul’s sermon are Jews and God-fearers. God-fearers are gentiles very sympathetic toJudaism without becoming full-fledged Jews. Lk’s the-ology sustains the understanding that the gospel isintended for the Jews first and then the gentiles. Paul’spractice reflects that understanding.His sermon outlines salvation history, much as

Stephen had done in Acts 7:2-47. Paul covers a lot ofmaterial in a rather short space. The impression givenis that this history is a living unity unfolding an era ofpromise. Special emphasis is given to David and hisdescendants because, for Paul, David is a type of Jesus.The sermon includes the work of John the Baptist, whopoints to Jesus as the fulfillment of this long history.Having set forth the major events of salvation history,Paul will next unfold what they mean.


The importance of this brief passage is signaled by thedouble “Amen, amen” in the first and the last lines. Inthe preceding vv (1-15), Jesus has washed the feet ofthe disciples, symbolizing both service and sacrifice. The present passage is a rather general reflection on

discipleship and its relationship to Jesus. Again, Jesusemphasizes a relative role between master and mes-senger. The disciples will be blessed if they understandthis. Seemingly, this means that they will be blessed ifthey follow the example of Jesus in love and service.That was clearly the message of the foot washing.At the very center of this passage, Jesus reveals the

startling information that he will soon be betrayed andhe knows who will do it. The betrayer will be not astranger but one of Jesus’ handpicked followers, onewho has shared the intimacy of table fellowship with

Jesus. Tragic as all this is, Jesus indicates that he isclearly in control of all that will happen to him. The point of Jesus’ telling his disciples this heart-

breaking information is to help them see in it the full-ness of his identity. His betrayal, death, and resurrec-tion will reveal to the disciples that Jesus is “I AM.”The passage closes by reemphasizing the divine mutu-ality shared by Jesus, God, and the faithful disciples.This will empower the disciples to carry on the work ofJesus.


The Book of Acts is certainly that! The deeds describedin its 28 chapters encourage us to get moving, faith-wise. While Paul’s first missionary journey seems likefairly easy reading, scholars estimate that Paul and hiscompanions were away for two years on this first mis-sionary journey, first sailing from Cyprus to Perga, inwhat is now Turkey. Then they set out on foot over per-ilous terrain, impelled by faith.In the setting of the Jewish synagogue, Paul reviews

a history that his Jewish listeners know well: Hereminds them of Moses, Samuel, Saul, and David. Heconnects this long history to the declarations of Johnthe Baptist. “This is what we’ve all been waiting for,”he tells them. “I’ve come all this way to tell you thatGod has kept his promise to us.”Paul tells us the same good news today. In your life,

as in that of the Jews, there have been deserts,prophets, rulers. You are also children of the promisemade to Abraham and his children. Paul invites us to review the history of salvation in

our own lives. What has tested your faith? What hasrenewed it? Who sponsored you at the font of Baptismand who calls you to live that commitment today?In today’s Gospel, Jesus reminds us to honor all

those he has sent to share his message. Do it! At thiseucharistic table, remember all who have pointed theway for you: in story, example, sacrifice, and love. Youare loved—and called to share that love.

For more information about St. Isidore the Farmer, visitsaintoftheday.org.




May 16, 2014

Friday of the 4th Week of Easter

Theme: You are a witness.


This passage continues Paul’s sermon in the syna-gogue of Pisidian Antioch, proclaiming the gospel forpeople living in the diaspora. Paul indicates that thisgospel has been sent “to us,” that is, to all Israelites andGod-fearers. Paul does not claim that this audience isresponsible for the death of Jesus; they are in the dias-pora. The finger is pointed at the inhabitants ofJerusalem and their leaders. This is seen as part of abigger dynamic of promise and fulfillment, one of Lk’sfavorite themes.

Paul continues the traditional theme of Jesus’ inno-cence, which fulfills past prophecy. Interestingly, Paulmentions only that Jesus was taken down from the treeand placed in a tomb. No mention is made of theJoseph of Arimathea tradition, which is so important inthe Gospels. Paul makes clear that the resurrection ofJesus was, in fact, an act of God and not somethingJesus did for himself. God raised him from the dead.

Paul voices a very important Lukan theme byincluding among those to whom Jesus appeared wit-nesses from Galilee. Lk wants to emphasize the legiti-macy of the Galilean Church’s witnesses, showing thattheir message is clearly in continuity with the words ofJesus. The passage closes with a reference to Ps 2:7 insupport of Paul’s gospel message.


This passage begins a lengthy section of the Gospel ofJn, referred to as “the farewell discourse” (ch 14—17).Jesus here prepares his disciples for his departure fromthis earth. Because this is shocking news, he begins byencouraging them to rely on their faith and thus not lettheir emotions overpower them.

Jesus speaks of his Father’s house as having manydwelling places. This is not a reference to heaven or toany location. Jesus is speaking about his relationshipwith the Father. He is telling his disciples that they, too,can share in this relationship. Jesus is actually talkingabout the divine mutuality which includes Father,Jesus, and the faithful disciples—all sharing in divinerelationship

Jesus shifts the focus by making reference to “the

way.” This was a name used to designate Christianity.Thomas, however, does not understand what Jesus issaying. Again, he thinks it is a reference to location.Actually, it is a reference to the revelatory work ofJesus. Thus, to know “the way” is to know Jesus him-self. He declares, “I am the way and the truth and thelife.” The truth and the life show clearly how Jesus isthe way. All of this is an attempt to express the unitythat exists between Jesus and the Father in the work ofsalvation.


Paul was not an eyewitness to either the death or theresurrection of Christ. So the message he brings to thepeople of Antioch is one he has heard and believedfrom “those who had come up with [Jesus] fromGalilee to Jerusalem.” Some of those were not eyewit-nesses either, yet Paul has believed them and is con-vinced that Jesus is the fulfillment of all the promisesmade to the Jewish people.

Paul was preaching with great faith and confidenceexactly what Jesus declares in v 6 of today’s Gospelpassage: “I am the way, the truth, and the life.” UnlikeThomas, Paul does know where Jesus has gone. Hewants all his listeners, his brother Jews, and those heknows to be “God-fearers” to share his faith that Jesusis the way to the Father. This is the God they haveknown, honored, and feared (that is, obeyed) for gen-erations. Jesus is “God’s son,” as they have longprayed in Psalm 2.

We may not be as eloquent or as well-traveled asPaul, but the same certainty of belief can be ours. Wemay not be asked to stand up in a public place to pro-claim the Good News as Paul did, but our faith is root-ed in the same testimony that Paul heard.

The dwelling place promised us in the Gospel is notan address but a connection, a relationship to theFather. This gives us the confidence to walk in the wayof Jesus, to count on his truth to shape our own wordsand to live in a way that constantly witnesses to ourfaith.




May 17, 2014

Saturday of the 4th Week of Easter

Theme: Believe the works.


Paul and Barnabas continue to get mixed responses totheir preaching as the crowds keep growing. The Jewsin attendance are described as being filled with jeal-ousy. This might refer to the large number of peoplewho turned out to listen to these missionary preachers.It might also imply a zealousness for their own reli-gion, which they now feel is now under attack by Pauland Barnabas.

Two themes emerge quickly in this passage. One isthe boldness that characterizes the tone and content ofthe missionary preaching. The other is the emphasis ondivine necessity, understood here as part of God’s planthat the gospel would be refused by the Jews and thenoffered to the gentiles, who would accept it. This issubstantiated by a quote from Is 49:6. Notice that nojudgment is passed on the ultimate fate of the Jews.

In typical Lukan fashion, the gentiles are portrayedas being overjoyed by the gospel and eager to becomebelievers. This response is infectious, and thus thedivine message continues to spread throughout thewhole region. The boldness of Paul and Barnabasresults in the Jews’ turning aggressively against themand driving them out of the territory.

As Jesus had instructed his own disciples, so thesedisciples shake the dust from their feet and move on toIconium. Again in typical Lukan style, the disciples arefilled with joy and the Holy Spirit.


This passage begins with a key Johannine theologicalaffirmation. In Jesus, who is the incarnate Word andSon of God, one can see and know God in a way neverbefore possible. This teaching of Jesus is misunder-stood by Philip, one of Jesus’ disciples.

This is part of the Johannine teaching method: Mis-understanding offers Jesus an opportunity for clarifica-tion on a deeper level. Philip has not understood thevery nature of Jesus’ self-revelation. Philip has failed tograsp that the Incarnation is the ultimate revelation ofGod. Philip is looking directly at this revelation of Godand yet fails to see it. There is no further evidence Jesuscan offer to Philip. It now becomes a matter where

believing is seeing. Thus, Jesus does not ask Philipwhat he sees. Instead, he asks about what he believes.

Another double “Amen, amen” shifts the focusslightly. Now Jesus addresses how belief in him em-powers the community. Those who believe in Jesuswill be empowered to do the works that he does. By“works,” Jesus refers to his entire ministry.

Furthermore, those who believe in Jesus will dogreater works than he did because their works willreflect the greater reality of everything accomplishedthrough Jesus’ death and resurrection. And since it isstill Jesus who will act in the works of the disciples, hewill answer all their prayers.


The crowds visiting Vatican City are up 180 percentsince the election of Pope Francis. Maybe you’ve beenpart of that number—or maybe you’ve just seen theimages of crowds pressing around him.

In yesterday’s passage from Acts, Paul preached inthe synagogue, but by next sabbath “almost the wholecity” has come out to hear the mission preacher’s mes-sage. The crowds are up at least 180 percent! Thecrowd no longer fits in the synagogue—plus PisidianAntioch’s leading Jews welcome neither Paul nor hismessage. So Paul preaches in the open air, and the gen-tiles—think you and me—are delighted.

Just as the crowds in Vatican City believe that PopeFrancis is doing the works of the Father, the gentiles ofPisidian Antioch see and hear Paul, believing that hismessage comes from God.

Today’s believers do many good works in the nameof Jesus. Multiply the generosity of this parish a hun-dredfold and more. Claim the outreach of CatholicRelief Services, the Catholic Campaign for HumanDevelopment, Catholic Charities as your own. WhatPaul preached bears fruit in the Catholic Church oftoday.

These works are rooted in faith. Belief leads toworks; the works inspire belief. This powerful alternat-ing current can fill us, like the crowds in Antioch, withjoy and the Holy Spirit. That joy unites us at thisEucharist as believers giving glory to God.




May 19, 2014

Monday of the 5th Week of Easter

Theme: The redemptive power of love.

Exegesis of the First Reading, Acts 14:5-18 (285)Norman Langenbrunner

Lk wrote Acts to explain why and how the legacy ofthe Christ was passed on. The first nine chapters ad-dress the efforts to make Jewish converts; ch 10 beginsto focus on the gentiles. The Holy Spirit led Barnabasand Paul (13:2) on a missionary journey. Before long,frustrated in their preaching to the Jews, the pair de-cide to turn to the gentiles (13:46). Today they are atLystra, a remote Roman colony in Lycaonia; many of itsoriginal settlers were veterans of the Roman army.

Lk makes it clear that rejection by the Jews did notnecessarily mean acceptance by the gentiles. Havinghealed a crippled man, Paul and Barnabas were wel-comed by the Lystrans as gods. Signaling their objec-tion, Paul and Barnabas tear their clothing, a gestureindicating that the crowd has crossed the boundaries ofpropriety.

Paul then urges the crowd to let go of false deities.The God who made heaven and earth and who hasbeen blessing gentiles all along is now offering themsomething even greater. The crowd, however, is slowto understand. It is probable that Lk told this story toparallel a similar incident in Acts 3; there Peter andJohn healed a crippled beggar.

Exegesis of the Gospel, Jn 14:21-26 (285)Norman Langenbrunner

Jesus has washed his disciples’ feet, a gesture of hospi-tality and humility, a demonstration of love. Resuminghis place at table, he gives his new commandment: “AsI have loved you, so you also should love one another”(13:35). Today’s Gospel reveals the consequence ofsuch love.

Jn’s exposition here is difficult to follow but logicalnonetheless. A disciple’s obedience is a sure sign thatthe disciple loves Jesus, and to such a disciple Jesuswill reveal both himself and his Father.

When Judas (not the iscariot) questions why Jesuswill reveal himself to them and not to the world, Jesusreiterates that it takes obedience and love for anyone tocome to know him and his Father. Those who love arethe ones who come to enjoy the intimate relationship ofthe Father and Jesus.

Further, the Father will send the Holy Spirit as a

parakletos (comforter, consoler, advocate) to help thedisciples to appreciate this intimacy. No one else cancome in the Father’s name in the way Jesus does; noone except the Spirit can impart knowledge of divinethings the way the Spirit does.

Johannine scholar Rudolf Schnackenburg notes thatin Jn “the sending of the Spirit is regarded to someextent as a continuation of the sending of the Son.”

Homily SuggestionNorman Langenbrunner

There were many ways in which God could have savedthe world. When James and John encountered opposi-tion, they asked Jesus about calling down fire fromheaven to destroy their enemies. That same thoughtmay have occurred to Paul and Barnabas.

It would have been fast and effective, but Jesus rep-rimanded them for suggesting such a response.Instead, God chose to save the world neither by war-fare nor by destruction of enemies but rather throughlove.

When Paul wrote that love is patient, love is kind,etc. (1 Cor 13:4-13), he was describing God’s attitudetoward the world—and thus the attitude expected ofthe followers of Christ. In today’s Gospel, Jn confirmsthat if we want to know God, we have to be loving peo-ple. It is by imitating Jesus that we become vehicles ofGod’s presence in our fallen world.

Some Christians get tired of hearing all this talkabout love; they prefer emphasizing law, rituals, anddogmas as signs of their religion. Real follower ofChrist, however, find love to be the focus of their lives.

Love is what it’s all about. C. S. Lewis observed, “Wewere made not primarily that we may love God butthat God may love us.” There were many ways inwhich God could have saved the world, but he chosethe one he knew best: He chose love.




May 20, 2014

Tuesday [Bernardine of Siena]

Theme: Humility overcomes hardships.


Lk noted earlier (Acts 11:26) that the disciples werefirst called Christians in Antioch in Syria, one of thecities to which believers fled following the martyrdomof Stephen. The Church there sent Barnabas and Paulon a missionary journey: to the island of Cyprus, toPerga in Pamphylia in Asia Minor, to the Antioch inPisidia (where they were expelled by the Jews), toIconium (where they found a hostile reception), andfinally, to Lystra (where Paul was stoned and left fordead).

Today’s reading continues the story. Paul moves onto Derbe (where they had success in making converts),back to Lystra, Iconium, Pisidian Antioch, Perga,Attalia, and full circle to Antioch in Syria. It wouldhave been helpful if Lk had included an atlas, but hisverbal triptik makes the point: The Church was spread-ing, growing in numbers, and taking root beyondJerusalem.

This first missionary journey confirmed that Pauland Barnabas were apostles to the gentiles, offeringbelievers encouragement in the face of persecution, set-ting up institutional structures by appointing elders,and continuing to preach the word to non-Jews. Theirreturn to Antioch provides a progress report and un-derscores God’s intention to open the door of faith togentiles.

Exegesis of the Gospel, Jn 14:27-31a (286)Norman Langenbrunner

Jn uses the Greek term eirene for “peace,” equivalent tothe Hebrew term shalom. In secular Greek, eirene usual-ly meant the absence of war. Clearly, Jesus’ peace doesnot imply the absence of conflict as evidenced by theJohannine community’s struggles and schism. Thepeace that Jesus gives rejects fear but includes thecourage, confidence, and calm that flow from one’srelationship with the Christ. Jesus’ impending depar-ture is not a bad thing. If the disciples really under-stand, they will be happy about it.

Interpreting Jesus’ comment “The Father is greaterthan I” necessitates looking into the rest of Jn’s Gospel.The Arian heresy that began in the fourth centuryappealed to this quotation in rejecting Jesus’ divinity,

but we note in Jn 10:30 that Jesus had said, “The Fatherand I are one.” Earlier in In Jn 14, Jesus had likewisetold Philip, “I am in the Father and the Father is in me.”However, had the NT been crystal clear about thedivinity of Jesus, the Arian heresy and the Council ofNicaea would not have occurred.

Some of the Church Fathers suggested that Jesuswas recognizing that the Son proceeds from the Father;others suggested that Jesus was acknowledging that hewas in the form of a servant—and therefore the Fatherwas greater. Many modern exegetes find fault withboth interpretations, but no one has settled the matteronce and for all.


Jesus said something in today’s Gospel that has trou-bled Christians for centuries: “The Father is greaterthan I.”

Christians have wrestled with those words becausethey could be interpreted as a denial of Jesus’ divinity.With the Council of Nicaea, we say that Jesus is “Godfrom God, light from light, true God from true God,consubstantial with the Father.” So how can Jesus say,“The Father is greater than I”?

Based on other declarations and assurances in Jn’sGospel, we find support for our belief that Jesus isdivine, equal to the Father. What then did Jesus mean?I suggest one possible interpretation: Jesus is empha-sizing his submission to the Father’s will, his intentionto carry out all the Father wishes. Jesus is saying thatthe Father is greater than he so that Jesus’ disciplesmay see that he loves the Father and always submits tothe Father’s will.

It is an expression of divine humility. It is the exam-ple that Jesus wants to see in the obedience of his fol-lowers. The peace that Jesus offers is not the kind ofpeace that the world can give. Christ’s peace is the con-fidence and courage that come from submitting toGod. Paul and Barnabas suffered, but they never lostpeace of mind; they submitted and found the peacethat comes from Christ.

For more information about St. Bernardine of Siena, visitsaintoftheday.org.




May 21, 2014

Wednesday [Cristóbal Magallanes and Comp.]

Theme: Faith bears fruit.


Today’s reading is about the Council of Jerusalem (c. 50AD) in which Church leaders consider whether gentileconverts to Christianity must follow Jewish practice.Some Jewish Christians insisted that gentiles have tobe circumcised; Paul objects, and so he and Barnabasthen go to Jerusalem to discuss this matter with theapostles.

Paul insists that faith—not law—brings salvation.Some Jewish Christians, however, travel from Jeru-salem down to Antioch, demanding circumcision forgentiles. Consequently, the Church in Antioch then ap-peals to the apostles for a resolution.

Paul argues first from pastoral practice; the Churchis prospering among gentiles, a sign of divine approvalof both Paul’s message and pastoral practice. He thennotes that faith—not legal observance—brings salva-tion.

In his commentary, Messianic Jew David Stern re-interprets the demands of the Judaizers: “This condi-tion goes beyond the requirements for individual sal-vation set forth in the Tanakh, in Judaism, or by theemissaries . . . the real issue is: Can faith in God and hisMessiah transcend Jewish culture?”


Jn uses a great variety of metaphors to describe Jesus.He is bread of life (6:35), light of the world (8:12),sheepgate (10:7), good shepherd (10:11), resurrection(11:25), the way, the truth, and the life (14:6), and thetrue vine (15:1). His poetic descriptions underscore themystery of the Word-made-flesh and invite explorationof that mystery.

These Jesus sayings imply that Jesus and only Jesuscan fulfill the imagery. “I am the true vine” challengesthe OT description of Israel as the vine or vineyard.Jesus’ relationship with the Father serves as the model.The Father is the vinedresser who oversees the plantand promotes its growth by cane pruning and spurpruning. The followers of Christ are the branches;Jesus’ teaching has them in good shape.

In the eighth century, Alcuin wrote that one abidesin Jesus “by believing, obeying, and persevering”

while Jesus abides “by enlightening, assisting, and giv-ing perseverance.”

Although we might think of the fire into which thewithered branches are thrown as an image of hell,Johannine scholar Rudolf Schnackenburg says thatunlike Mt 13:40-42, Jn’s Gospel considers it “punish-ment enough to be separated from Christ and God andtherefore exposed to ‘withering’ and death.

“It is possible that the members of the communityare thinking here of their fellow members who haveleft.”


Jesus sent his disciples out “as lambs among wolves.”A true follower must pick up his cross and follow inJesus’ footsteps. His passion and death demonstratesthe sacrifices required for establishing the kingdom ofGod. From the beginning, the Church experienced con-flict—from without and from within!

Today’s first reading is about the debate overwhether gentile converts had to practice Jewish waysin order to be considered Christian. Paul said: “No!Faith is enough.” Some Jewish Christians, however,insisted that gentiles had to be circumcised. To resolvethe matter, Paul and Barnabas went to Jerusalem toconsult with the apostolic leaders.

Paul was a complex figure. He could be clever, sar-castic, humble, and persistent—but ever faithful toChrist and the gospel. He remained the branch con-nected to the vine. He knew that the source of hisstrength was Jesus.

Tension and distress can still be found in the Churchtoday. Struggles between liberals and conservatives,between younger priests and older ones, between pas-tors and parish councils continue to pockmark theBody of Christ.

Maybe controversy and conflict are the pruning thathelps the branches produce more fruit. Whatever thechallenge, we refuse to give up our faith in Christ, ourcommon ground!

For more information about Cristóbal Magallanes andCompanions, visit saintoftheday.org.




May 22, 2014

Thursday [Rita of Cascia]

Theme: Source of salvation? God’s love!


Paul and Barnabas insist that gentile Christians do nothave to observe Mosaic law. Peter recalls his experi-ence of gentile conversions, emphasizing that the Spiritcame upon them all (Acts 10:44).

Peter concludes that God has made the gentilesclean, that God shows no partiality. James supportsPeter, Paul, and Barnabas, reminding the assemblyabout the prophecies that foretold God’s blessing on allof humanity. The Jerusalem Council decides not totrouble the gentiles any further.

The meaning of Peter’s remark in v 10 about theunbearable yoke is open for discussion. Does yokemean the whole burden of the Mosaic law, or simplycircumcision? Paul knew that the Jews failed to fulfillthat law time and again.

Some exegetes quickly note that no faithful Jewwould see the law of Moses as a burden; they say thatLk is putting into Peter’s mouth the conclusion of theChurch in Lk’s day.

James’ quotation in vv 16-18 is a LXX variation onAm 9:11-12. Freeing the gentiles and then requiringseveral dietary and marriage laws may be a compro-mise allowing for communal meals among JewishChristians and gentile converts.

The final v may mean that one cannot expect Jews toforget the dietary laws they hear weekly in synagogue.The gentiles are encouraged to be sympathetic; oldhabits die hard.


The verb meinate (remain) in v 10 suggests that these vvflow from the vine and branches metaphor (v 4). In15:4, Jesus urged his disciples to hold fast to him like abranch to a vine. Here in 15:9, he urges them to hold onto him just as the Father loves the Son.

The relationship between keeping Jesus’ command-ments and remaining in his love does not imply that ifone fails in obedience Jesus will stop loving him. Theone who ignores the commandments pulls away fromJesus’ love; he suffers a loss like a branch that pullsaway from the vine. To let go of Jesus’ commandmentsis to let go of Jesus’ love.

The Greek word for “joy” is chara; it can mean cheer-fulness or delight. It is related to the chaire that wasGabriel’s greeting to Mary (Lk 1:28), often translated as“hail” but more appropriately as “rejoice.” Joy or de-light comes from experiencing God’s love.

Jesus wants such an experience for his disciples.Although he is preparing them for his passion, he putshis impending crucifixion squarely in the plan andlove of God. In this setting and assured of God’s love,Jesus himself can undergo the great humiliation.

Assured of God’s love, the disciples also can endureit without losing calm cheerfulness.


Salvation comes not from what we do, but from Jesus.In the first reading, Paul consults with Church leadersin Jerusalem about the controversy over whether gen-tile converts must practice Jewish ways. Paul says theydo not.

He bases his argument on pastoral practice (he hasexperienced firsthand the grace of their conversion)and on his understanding of the power of faith (it isfaith that incorporates us into Christ). Now he appealsto the apostolic authority for a ruling. And both Peterand James agree. Gentiles are saved not by the Mosaiclaw but by their relationship with Jesus Christ.

When the poet John Milton went blind, he wrestledwith the question of how he could serve God with thishandicap. In time, Milton came to this insight: Goddoes not need our work or our gifts. He serves Godbest who bears his burden, in love. “They also servewho only stand and wait.”

Paul did not deny the necessity of our doing good,but neither did he think that we save our souls by ourgood works. Chief among Paul’s teachings was theconviction that we are saved not by observance of thelaw of Moses, but by faith.

The three vv that make up today’s Gospel proclaimthe source of our salvation: God’s love. It is this lovethat brings joy when we accept and live in Christ.

For more information about St. Rita of Cascia, visitsaintoftheday.org.




May 23, 2014

Friday of the 5th Week of Easter.

Theme: It’s about love—not law.


An ecclesiology emerges from the Council of Jerusalemand its decision-making process. We see a hierarchalstructure and collegiality, the recognition of the apos-tolic tradition as normative, openness to direction fromthe Holy Spirit, a sense of communio/koinonia (commu-nion/fellowship) among the churches, and a respectfor pastoral practice.

The opening v links the religious leaders and all theChurch in sending representatives to an apostolicdecree to the gentile Christians in Antioch. The letter iscordial, apologetic, supportive of Barnabas and Paul,decisive about the circumcision issue, and directiveabout a few bad customs the gentiles should avoid.

The Jewish Christians who insist on observance ofthe Mosaic law are not authorized by the Church lead-ers in Jerusalem to lay that burden on the gentiles,Three times in today’s reading, we find the expression“it seemed.” This may indicate compromise, give-and-take. The Greek term can connote “to consider as prob-able,” but in some contexts the root word (doke) can berendered “I decide, I resolve.”

The gentile Christians rejoice at the comfort the deci-sion gave them, relieved by a verdict that opened thedoor to diversity in religious practice. The Council ofJerusalem preserved unity, not uniformity.


The chief characteristic of a true disciple (one whoremains in Jesus and Jesus in him) is love. “This is mycommandment” repeats Jn 13:34, but now it offers thisclarification: The disciple must love “as I love you.”The love that Jesus asks of his disciples goes beyondordinary human love; it is to be Godlike. It is the kindof love that only a person who remains in Jesus’ lovecan achieve.

In this farewell discourse, Jesus establishes thedepth of his love, pointing to his impending crucifixionand death as a sign of its intensity. Most translationssay, “. . . to lay down one’s life,” but the Greek term ispsyche (breath, spirit, soul). To love as Jesus loves is toyield one’s very being, to hand over one’s soul.

Jesus describes his relationship with his disciples as

friendship. Jn uses the term philos. Aristotle said thatphilos was “one soul [psyche] inhabiting two bodies.”

Jesus initiated this relationship. Those chosen byhim are to be fruitful. Think of the vine and the branch-es. Once more, Jesus repeats his fundamental com-mand. Without love, there is no relationship with God.Without a relationship with God, our lives cannot bearfruit. If there is no fruit, there can be no joy.


In his journal, Dag Hammarskjold, then Secretary-General of the United Nations (d. 1961) , wrote “In ourera, the road to holiness necessarily passes through theworld of action” (Markings).

This came to him as he negotiated the release of 15captured US pilots and tried to soothe relationsbetween Israel and nearby Arab states. He looked forpeace but found himself in turmoil. His road to holi-ness, he realized, was through a world of action.

The history of the Church demonstrates the sameconclusion. Born of the suffering side of Christ, theChurch has from the start found itself in the midst ofstruggle.

Today’s first reading is the resolution of an earlyChurch controversy: Must gentile converts follow thelaw of Moses? Paul insists that they do not, and heappeals to the apostles and Church in Jerusalem. Thisconflict, if not peacefully resolved, could have split theinfant Church into two. After asking the guidance ofthe Spirit, assessing the pastoral experience of welcom-ing gentiles, and confirming the universality of Jesus’offer of salvation, the leaders in Jerusalem also say,“No.”

The resolution of conflict is always couched in termsof love. This is how Jesus responded: No greater lovehas a man than to be willing to lay down his life for hisfriends.




May 24, 2014

Saturday of the 5th Week of Easter

Theme: Love is the antidote for hatred.


Timothy was the son of a Jewish mother and a Greekfather. Paul, therefore, insists that he be circumcisedlest his failure to follow the Jewish law become anobstacle in their ministry to Jews. The young man’sreputation leads Paul to ask him to join him on his mis-sionary travels.

Phrygia is in Asia Minor, where many Christiansfrom Palestine settled in first century AD. Despite hisLetter to the Galatians, there is no evidence that Paulever visited Phrygia—though Paul certainly did handon to these communities the decisions of the Council ofJerusalem.

Inspired by a vision to go to Macedonia, Paul setssail across the Aegean Sea and soon penetrates the bor-ders of Europe with the good news of Jesus Christ.

The description of this second journey underscoresthe spread of the gospel, the importance of apostolicauthority as expressed in the Jerusalem Council, andthe guidance of the Holy Spirit (however inscrutable)in the Church’s mission and ministry.

In the final v of today’s reading, Acts introduces“we” into the narrative. The pronoun strongly suggeststhat the unnamed author of Acts was part of this jour-ney.


For Jn, the word cosmos (world) has multiple meanings:1) creation in general; 2) humanity in particular; and 3)those human beings who reject God’s saving Word (Jn1:10).

Jn 3:16 says that God so loved the world that hegave his only Son so that those who accept him mayhave eternal life.

In this case, the cosmos is humanity. In today’s read-ing, however, cosmos refers to human beings whoreject the Son. Failure to discern what Jn means by“world” in a given context can lead to a misguided the-ology and an ill-advised spirituality.

Jn’s Gospel recognizes that in general the societyaround the infant Church accepts neither Jesus nor hisfollowers. There has been anti-Christian persecution

from outside the community, and there has beenschism within it. Jn offers the consoling observationthat if the world treated Jesus badly, it should be nosurprise that the world will then reject his followers aswell.

The people who follow Jesus are “worldly” in thesense that they are God’s creation, and they are part ofhumanity.

Jesus, however, has called them away from that seg-ment of humanity that rejects God’s word. Alien to thenegative side of humanity, Jesus’ followers (like Jesushimself) are subject to rejection and persecution.


Vatican II reassessed the Catholic Church’s attitudetoward the world. St. Pope John XXIII urged the coun-cil Fathers to “read the signs of the times” and to enterinto dialogue with secular society. The Church mustnot think of the world as its enemy, but as the peoplewhom the Church is sent to serve.

The opening sentence of the Pastoral Constitution onthe Church in the Modern World clearly reflects thisstance: “The joys and hopes, the sorrows and anxietiesof people today . . . are also the joys, hopes, sorrowsand anxieties of the disciples of Christ.”

In today’s Gospel, Jesus advises his disciples that theworld will hate them. In this context, “world” refers topeople who reject God’s offer of salvation. Becausethey are not part of the “world,” disciples will behated.

Jn was also well aware that God so loved the world(humanity) that he gave his only Son to be its savior. Astempting as it is to withdraw from the world, theChurch has the mission to enter into the world with thegospel of Christ. The tension between “being of theworld” and “being in the world” is the pruning thatmakes the branches on the vine grow and producemore fruit.

It’s hard to be a Christian. Only as branches attachedto the vine that is Jesus can we hope to live and be fruit-ful.




May 26, 2014

Monday—Philip Neri

Theme: Friends for Christ

Exegesis of the First Reading, Acts 16:11-15 (291)Leslie Hoppe, OFM

This passage marks a most significant episode in thestory of the early Church. Paul takes the gospel intoEurope. Paul departs from the port of Troas in AsiaMinor, stops on the Aegean island of Samothrace, andthen arrives in Europe at the Macedonian port ofNeapolis. He then travels 10 miles to Philippi, whichbecame the center of Paul’s extensive missionary activ-ity in the region.

Paul’s first convert was Lydia, an observant Jew.This short episode illustrates how social restraints didnot hinder the spread of the gospel. Lydia contravenedprevailing Jewish custom by speaking to a man notrelated to her and inviting Paul and his companions toher home. Lk tells Lydia’s story to illustrate that thegospel was for all people. Gender and previous reli-gious commitments were no hindrance. Lk under-scores his point by saying that it was the Lord who“opened (Lydia’s) heart” (v 14).

As a dealer in a purple cloth, a luxury item, Lydiawas a person of independent means. She had a houselarge enough to accommodate Paul and his entourage.Her economic status likely made it possible for hersupport the Christian mission in Macedonia.

Exegesis of the Gospel, Jn 15:26—16:4a (291)

Leslie Hoppe, OFM

Though the number of Jews who came to accept Jesusas the Messiah was small, the rise of the Christianmovement did cause serious social and religious dislo-cations in Jewish communities both in Palestine and inthe Diaspora. Christianity was not simply anothermessianic movement. Christian assertions about Jesusled Jews to see Christianity as challenging Judaism’smost fundamental beliefs. To prevent further growth ofChristianity among the Jewish community, JewishChristians were ostracized (v. 2).

Expelling Jewish Christians from the synagoguecontributed to the development of Christianity’s self-identity. The Jewish Christian community came to real-ize that following the teachings of Jesus was not simplyanother way of being a Jew. Jesus was not simplyanother rabbi who provided his followers with a newpattern of Torah observance. Judaism and Christianity

were, in fact, going their separate ways. Jn suggests that Jesus warned his disciples that this

was going to happen (v 4a). The fulfillment of Jesus’prophecy shows that he indeed came from God.

Homily SuggestionLinus Mundy

A recently released book has the rather distinctive titleof Christians: Friends for Christ, by Father Bill Wargel.One almost wants to read it as Christians: Friends ofChrist, which has a more familiar ring. But the authoris intentionally saying that Christians, like St. Paul intoday’s first reading, are to be friends for Christ. Paulhas become a true evangelist and a true missionarynow. He has ventured far from home on behalf of hisfriend, Christ. He eventually ends up in Philippi inMacedonia, where he makes a new friend and a strongally.

The new ally is a woman named Lydia, apparently aperson of means, for she is a dealer of expensive pur-ple cloth. Paul, Silas, and Paul’s newest disciple,Timothy, sit and talk with Lydia. As the reading sopowerfully puts it, the Lord “opened her heart to payattention” to what Paul was saying. Indeed, soonenough, Lydia is baptized and invites Paul, Silas,Timothy, and their entourage to stay at her home andmake it their headquarters in this new region.

Most importantly, the Church at Philippi became aflourishing community to which Paul later addressedhis Letter to the Philippians. Also, of significance inthis reading is the unusual fact that it was a Jewishwoman who dared to invite Paul and his companionsto her home. The writer of this Scripture passage ismaking the point that people of any and all beliefs arenow being welcomed as not only friends of Christ butfriends for Christ.

Thus, the spread of the gospel takes place—thanksto all the men, women, and children who open theirhearts to listen and believe. That means people likePaul and Silas and Timothy and Lydia—and you andme.

For more information about St. Philip Neri of Rome, visitsaintoftheday.org.




May 27, 2014

Tuesday [Augustine of Canterbury]

Theme: A great reprieve.

Exegesis of the First Reading, Acts 16:22-34 (292)Leslie Hoppe, OFM

Paul’s activities in Philippi upset some people. Hisexorcism of a slave girl reputed to have psychic pow-ers angered her owners, who profited when peopleconsulted her. They accused Paul and his companionsof being Jews who were promoting an unlawful cult(Acts 16:16-21). Local magistrates had Paul and hiscompanions sent to prison.

This is the third time leaders of the Christian move-ment are jailed for their activities. The Sanhedrin sentPeter and John to jail (Acts 5:18); Herod Antipas im-prisoned James and Peter (Acts 12:4-5). In the two ear-lier instances, the jailed Christian leaders were freed byan angel. In this episode, Paul could have escapedwhen the jail was damaged during an earthquake, buthe chooses to remain in his cell—to the surprise of hisjailer.

The jailer and his family come to believe in Jesus andare baptized. Their conversion is not occasioned by amiracle but by the witness to Jesus that Paul providesby remaining in jail when he could have escaped. Themagistrates who sent Paul to prison have him releasedthe next day (Acts 15:35-40).

Exegesis of the Gospel, Jn 16:5-11 (292)Leslie Hoppe, OFM

This passage begins with Jesus rebuking the disciplesfor not asking where he is going (v 5) though Peter didask that very question in Jn 13:36. There have been sev-eral attempts at reconciling these two texts thoughnone has gained universal acceptance. It is likely that13:36 and 16:5 reflect the composite nature of theFourth Gospel.

The rest of this passage has raised more perplexingquestions. Why is it necessary for Jesus to go before theAdvocate comes (v 7)? Again, various explanationshave been advanced. What is certain is that the sendingof the Advocate represents the eschatology of theFourth Gospel, whose principal concern is Christology.The sending of the Advocate is the final step in Jesus’fulfillment of the Divine Will.

The final vv of this passage (8-11) focus on theresponse of the Advocate to the rejection of the gospelby some. One effect of the Advocate’s coming is the

exposure the world’s error in rejecting the message ofthe gospel.


In today’s first reading, we witness a great reversal offortune, a great reprieve. St. Paul and Silas see a rever-sal of their fortune. Also, a jailer has his life saved; heand his family immediately rejoice in their newfoundfaith in God.

It was beginning to be the norm for the followers ofJesus to be imprisoned; John and Peter had beenimprisoned—as had James and Peter a bit later. Inthese instances, an angel set them free. However, intoday’s reading, the angel or act of God that could haveset Paul and Silas free was an earthquake. Paul andSilas could have walked out freely, but they stayed.The fact that they remained kept their jailer fromkilling himself because he knew he was potentially indeep trouble.

The jailer was so astonished that Paul and Silas werestill there that he fell to his knees and asked how he,too, could be such a strong witness to the providence ofGod. The disciples simply respond: “Believe in theLord Jesus, and you and your household will besaved.”

I want to point out a Scripture verse that might beoverlooked: “So they spoke the word of the Lord tohim [the jailer] and to everyone in his house.” TheScripture makes it clear that part of our conversion isthat we also receive the teachings of the Church in ourheads as we also witness God’s marvels in our hearts.

What else can we take home from all this? Mainly, Ithink, that with God we can expect the unexpected.Like Paul and his companions, we can survive beat-ings, earthquakes, and imprisonment. And like the jail-er, we can experience the greatest of reprieves, goingfrom unbelief to belief, from imminent death to newlife.

For more information about St. Augustine of Canterbury,visit saintoftheday.org.




May 28, 2014

Wednesday of the 6th Week of Easter

Theme: After the crime.

Exegesis of the First Reading, Acts 17:15, 22—18:1(293)

Leslie Hoppe, OFM

The Areopagus is a large granite hill 140 feet below theacropolis of Athens and just above the agora, theancient city’s central market. The acropolis is the site ofthe magnificent temple of Athena and several othertemples. The temple of Hephaestus, the best preservedancient Greek temple, stands in the agora. Paul’s com-ment about the religious character of the Athenians (v22) was probably prompted by seeing these impressivestructures.The people Paul addressed were likely members of

the Court of the Areopagus, a group of influential aris-tocrats. Perhaps he spoke to the court at the invitationof some members whom he may have met in the agora.Paul’s speech is unlike the speeches in Acts given by

Peter, Stephen, and even Paul himself. There is no ref-erence to Israel’s religious traditions or to the life andministry of Jesus. Only the last lines (v 31) make thespeech explicitly Christian.The speech is a model for evangelization that cross-

es religious and cultural boundaries while the responseof the Athenians (v 32) shows the difficulty of crossingthose boundaries.

Exegesis of the Gospel, John 16:12-15 (293)

Leslie Hoppe, OFM

Previously in Jesus’ farewell discourse, he has men-tioned that there are things that he has spoken to thedisciples that they will not understand fully until afterhis departure (13:7). In today’s text, Jesus tells his dis-ciples that the “Spirit of truth” will enable them tomore fully comprehend the significance of Jesus’words.He knows that the disciples cannot imagine what

will happen to him in a few hours and what will hap-pen to them after his death. Before their world isturned upside down during Jesus’ final hours, heassures them that they will come to understand the sig-nificance of these events because the Spirit will be withthem, guiding them to all truth (v 13). What Jesus is speaking about is not more revelation,

but a new perspective on understanding Jesus’ teach-ing, a perspective that is possible only after the disci-

ples witness Jesus’ passion and death. Jesus promisesthat they will not be left to their own devices but willhave the Spirit of truth, who will help them under-stand the significance of “the things that are coming”(v 13). The disciples certainly need such assurance asthey are soon to face what they believed to be a greattragedy.


At the end of many TV mystery shows, a story line iswrapped up by showing the viewers what really hap-pened, giving us the actual details and re-enactmentsof “whodunnit.” These explanations are necessary fora lot of us who have been scratching our heads allalong, wondering who the perpetrator was. We usual-ly see the scene of the crime and the gruesome results,but are left to guessing many details: What did the vic-tim mean when he said X? What could that earlierclose-up of a key or a gravestone have to do with thestory?In many ways, Christ’s actions were nothing but a

marvel to his followers, and his words an absolutemystery. In today’s Gospel, knowing that his passionand death are soon to come, Jesus begins to unravelsome of the mystery to his disciples. Jesus declares that there are mysterious things still

to come. This is not a reference so much to new predic-tions about the future but rather interpretations ofwhat already has occurred or been said. In otherwords, “the end of the show” is near and we will soonget that recap—a practical explanation.Indeed, says Jesus, it is the Holy Spirit who will be

with us now, guiding us to all truth. We, through ourannual reenactments of the life, death, and resurrectionof Christ, witness many times the mystery of Christ.Oftentimes we look to our own logic for explanations.We look to what happened both prior to the crime(Christ’s death) and at the scene of the crime. But it isonly the all-knowing Narrator of the mystery (God theHoly Spirit) who helps us understand more fully theincredible story of our salvation. It is Christ’s life andour lives—“after the crime”—that matter now.




May 29, 2014

Thursday of the 6th Week of Easter

Theme: We follow the pattern.


Leslie Hoppe, OFM

Paul’s very modest success in Athens (Acts 17:34)stands in contrast to the greater success he had atCorinth, a major Greco-Roman urban center. At thebeginning of his stay in that city, he is joined by sever-al Jewish Christians: Aquila and Priscilla from Romeand Silas, who was chosen by the Christian communi-ty of Jerusalem to accompany Paul (Acts 15:22).

Timothy’s religious background is harder to deter-mine. His mother was Jewish, and father was a Greek.His mother did not have him circumcised, leading tothe supposition that he probably was not raised as anobservant Jew. The NT gives no indication of underwhat circumstances Timothy became a Christian.

Today’s text serves to justify Paul’s decision to shiftthe focus of his missionary efforts from Jews to gen-tiles. Despite the opposition he encountered from someJews, he did manage to lead Crispus, a synagogue offi-cial, and his family to Christ. Crispus was one of twopeople at Corinth baptized by Paul himself (1 Cor1:14). His standing in the Jewish community of Corinthprobably led other Jews in addition to the members ofhis family to accept the gospel.


Leslie Hoppe, OFM

The response of the disciples to Jesus’ words is incom-prehension. They are bewildered by their Master’sassertions about what will happen in “little while” andabout his assertion that he is going to the Father. Theircomments elicit further assurances from Jesus. Hepromises the disciples that they will see him again butthat they will “weep and mourn.” In the end, however,their grief at his death will be turned into joy.

Jesus also asserts that while the disciples are griev-ing, the world will rejoice. Here “the world” refers tothe forces arrayed against him and his mission. “Theworld” regards Jesus as its enemy; therefore, it rejoicesat what appears to be his destruction. Jesus, however,makes it clear that the world’s rejoicing is only tempo-rary. In “a little while,” its fortunes will be reversed.

The enmity of the world toward Jesus makes histragic death inevitable. Still, Jesus’ fidelity to the mis-sion given him by God likewise makes his victory over

death inevitable. The disciples will see this patternrepeated in their own lives as they take up Jesus’ mis-sion.


Consider, for a moment, yourself at an age too youngto understand fully who you are or what life is allabout. Your parents are suddenly taken away fromyou. Even if you saw it coming, your actual realizationof being an orphan would be one of life’s toughestexperiences. I have often heard it from middle-agedpeople who lose their last elderly parent. “Now I feellike an orphan,” they often say.

In today’s Gospel, the followers of Christ may bestbe described as bewildered and confused—even lostlike orphans. Jesus, their leader, the one they look to forguidance and direction, the God-man who has becomefather and brother and sister to them, tells them he isgoing away to his Father. They, in turn, have walkedaway from everything and everyone to be part ofChrist’s own family of followers. Not fair!

Nevertheless, Jesus gives the disciples some assur-ances, saying that in a little while they would see himagain. Tomorrow’s Gospel gives us more of the story,but for now there is a great feeling of desperation andanxiety.

The disciples murmur and complain among them-selves because they are unsure of what is going to hap-pen next. Once I heard that the best definition of secu-rity is “not needing to know what will happen next.”

However, the disciples—and we, too—may feelbewildered. We may even feel like orphans who don’tknow what is going to happen next. Of course, todaywe have the advantage of knowing the rest of the Jesusstory. We have heard it many times. And sometimes weeven go so far as to believe the story!

Jesus will die; Jesus will be buried. Jesus will go tohis Father; Jesus will come again. Jesus will reunite usinto his family. We will never be left as orphans.




May 30, 2014

Friday of the 6th Week of Easter

Theme: A new birth.


Leslie Hoppe, OFM

The story of Paul’s hearing before Gallio illustrates theconflicts between Jews who accepted Jesus as the Mes-siah and those that did not. It also is a key text that hashelped establish the chronology of Paul’s missionaryactivities. Gallio served as the proconsul of Achaiafrom 51 to 52 CE. Paul’s stay at Corinth then has to bedated to that period.

Another important detail in this passage is the notethat Paul stayed in Corinth for 18 months (v 11)—anusually long time for Paul to remain in one place. Hemay have stayed for so long because panhellenicgames were held at nearby Isthmia every two years.People from all over the empire came to participate inor witness the games.

Most visitors stayed in tents, which had to be main-tained. Paul was a tentmaker by trade (Acts 18:3); ply-ing his trade during the games made it possible for theapostle to speak to his customers about Jesus. Paul’suse of imagery drawn from athletic contests in 1 Cor9:24-27 probably derives from his experience at thegames. The passage ends with a cryptic reference to avow taken by Paul and to his departure for Ephesus (v18).


Leslie Hoppe, OFM

Jesus uses the image of a woman in labor to illustratewhat is about to happen in the lives of his disciples.The disciples will be in anguish as they fear that all islost because of the tragic death that will claim Jesus.But he promises the disciples that they will see himagain (Jn 16:16). Death will give way to resurrected life. When the dis-ciples will encounter the risen Jesus, they will forgettheir bewilderment and anguish at his death. In addi-tion, no one will can ever rob the disciples of the joythey experience in their encounter with the Risen Lord.

The disciples’ encounter with the Risen Lord willhave two effects. First, they will finally understandwhat Jesus has been saying to them during his farewellto them. They will see that his death was the first step

in his glorification. Second, the prayer of the disciplesin the name of Christ will have its desired effect. Theywill recognize the resurrection of Jesus not as an isolat-ed event but as one whose affects will continue to befelt in the lives of believers. They will experience therisen Lord as the effective mediator between them-selves and God.


Many years ago comedian Joan Rivers’ book aboutchildbirth was called Having a Baby Can Be a Scream. Alljoking aside, of course, giving birth can bring on, inmany cases, a great deal of physical as well as emo-tional pain. It is only after the screaming of the motherstops and the baby’s screaming begins that the rush ofjoy is felt.

In today’s Gospel, Jesus uses the analogy of awoman in labor as a comparison to what might be instore for his followers, for he knows he is to experiencesuffering and death on a cross. Jesus tells them forth-rightly that they will grieve deeply, they will weep,mourn, and be in great anguish at this loss.

However, declares Jesus, like a new mother who hassafely delivered a healthy new baby, the disciples willsoon find themselves greatly rejoicing. And yet, thedisciples have no idea of the hardships that are aheadof them—both at Christ’s crucifixion and later in ful-filling their mission of spreading of the gospel. Many,indeed, will give their lives.

Even though a new mother cannot know what joysand sorrows her newborn child may face, she rejoicesgreatly in her heart, forgetting her present pain and herfuture fears.

One phrase in today’s reading, however, takes analtogether different note: Jesus says that the discipleswill be weeping and mourning “while the world rejoic-es.” Sadly, we can see this even today; greed, corrup-tion, war, and injustice continue in our world today. Allof this is in stark contrast to the world Jesus refers toonly a few passages later by saying, “Take courage. Ihave conquered the world” (Jn 16:33).

These, indeed, are the words to remember, thewords in which we greatly rejoice: “I have conqueredthe world.”




May 31, 2014

Saturday—Visitation

Theme: The Magnificat.

Exegesis of the First Reading, Zeph 3:14-18a (572)

Leslie Hoppe, OFM

This text is taken from the conclusion of Zeph’s wordsspoken to the people of Jerusalem at a time when theloyalty that the people of Judah owed to YHWH was ata very low ebb. The first part of the prophet’s wordsspoke about a day of judgment upon Judah andJerusalem. Zeph, however, does not consider judgmentto be God’s final word to Jerusalem. The prophetannounces that the city’s people will experience God as“a mighty savior” (v 17).

There is a translation problem with the final verse ofthe chapter though its meaning is nonetheless clear.Verse 18a promises that God will join the people ofJerusalem in singing during their liturgical festivals.The Hebrew may also be translated to indicate thatGod will join the people in the dancing that sometimesaccompanies their singing.

The more common imagery of a theophany portraysGod as manifested in fire, thunder, and lightning. Zephportrays God as joining God’s people in singing anddancing as they celebrate their salvation. The liturgicaluse of this text today alludes to John’s leaping for joyin his mother’s womb (Luke 1:44).

Exegesis of the Gospel, Lk 1:39-56 (572)Leslie Hoppe, OFM

Like the prophecy of Zeph, Mary’s song speaks abouta reversal of fortunes: the lowly person will become theblessed one (v 48), rulers will be deposed and the lowlywill be lifted up (v 52), the hungry will be filled withgood things, and the rich will be sent away (v 53). Godis about to turn the world upside down. A barrenwoman will soon give birth, and a virgin is pregnant.

The child in Elizabeth’s womb responds to theseremarkable, astounding events: he leaps for joy. “Joy”is one of Lk’s favorite words, appearing 11 times in hisGospel. The joy that Zephaniah speaks about (3:14) is aharbinger of the joy that accompanies the births of Johnand Jesus (1:14,44;2:10). John’s birth points to God’sfinal and definitive movement on Israel’s behalf. Thebirth of Jesus is the beginning of that movement.

Elizabeth and the child in her womb cannot containthemselves as Mary approaches. Mary’s song is anexpression of joy at the prospect that God’s promises to

Israel’s ancestors are about to be fulfilled in way thatexceeds their wildest expectations.


Year ago, many seminarians were urged to place cer-tain initials at the top of their tests or term papers. Twovery common practices were writing at the top JMJ(Jesus, Mary, and Joseph) or UIOGD (Latin phrasemeaning “That in all things God may be glorified”).

These practices were encouraged in order to remindthe student of the spiritual importance of all that theydid. For many seminarians, it became second nature—almost automatic—to write out these initials as theystarted to write an assignment.

In Scripture, we find several instances where longerproclamations seemed to just automatically come offthe pen or tongue. One that comes to mind is the beau-tiful Benedictus—also known as the “Canticle ofZechariah.” This canticle or prayer-hymn can be foundonly a few passages after today’s Gospel.

The Magnificat (most of today’s Gospel) is believedby some Scripture scholars to have been a JewishChristian hymn that Lk found appropriate to insertinto his story of Mary’s visit with her aged relativeElizabeth.

Elizabeth is now pregnant with John the Baptist, thegreat prophet. At John’s birth, his father, Zechariah,declares, “You, my child, shall be called the prophet ofthe Most High, for you will go before the Lord to pre-pare his ways” (Lk 1:75).

Therefore, we have a lot of rejoicing going ontoday—and rightly so. Perhaps an appropriate prayerfor us today is that tried and true: “That in all thingsGod may be glorified.”

Nor can we go wrong with making Mary’s beautifulproclamation our own: “My soul proclaims the great-ness of the Lord, my spirit rejoices in God my Savior,for he has looked with favor on his lowly servant.”

For more information about the feast of the Visitation, visitsaintoftheday.org.

Theme: Exegesis of the First Reading, Acts 6:8-15 (273 ... · PDF fileof human life. If we add...

Documents

Transcript of Theme: Exegesis of the First Reading, Acts 6:8-15 (273 ... · PDF fileof human life. If we add...