Easter Sunday
The Resurrection of the Lord
Lectionary: 42
The Resurrection of the Lord
Lectionary: 42
The Mass of Easter Day
Peter proceeded to speak and said:
"You know what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.
We are witnesses of all that he did
both in the country of the Jews and in Jerusalem.
They put him to death by hanging him on a tree.
This man God raised on the third day and granted that he be visible,
not to all the people, but to us,
the witnesses chosen by God in advance,
who ate and drank with him after he rose from the dead.
He commissioned us to preach to the people
and testify that he is the one appointed by God
as judge of the living and the dead.
To him all the prophets bear witness,
that everyone who believes in him
will receive forgiveness of sins through his name."
"You know what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.
We are witnesses of all that he did
both in the country of the Jews and in Jerusalem.
They put him to death by hanging him on a tree.
This man God raised on the third day and granted that he be visible,
not to all the people, but to us,
the witnesses chosen by God in advance,
who ate and drank with him after he rose from the dead.
He commissioned us to preach to the people
and testify that he is the one appointed by God
as judge of the living and the dead.
To him all the prophets bear witness,
that everyone who believes in him
will receive forgiveness of sins through his name."
R. (24) This is
the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
“His mercy endures forever.”
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
“The right hand of the LORD has struck with power;
the right hand of the LORD is exalted.
I shall not die, but live,
and declare the works of the LORD.”
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
or:
R. Alleluia.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
“His mercy endures forever.”
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
“The right hand of the LORD has struck with power;
the right hand of the LORD is exalted.
I shall not die, but live,
and declare the works of the LORD.”
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. This is the day the Lord has made; let us rejoice and be glad.
or:
R. Alleluia.
Brothers and sisters:
If then you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
If then you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Brothers and sisters:
Do you not know that a little yeast leavens all the dough?
Clear out the old yeast,
so that you may become a fresh batch of dough,
inasmuch as you are unleavened.
For our paschal lamb, Christ, has been sacrificed.
Therefore, let us celebrate the feast,
not with the old yeast, the yeast of malice and wickedness,
but with the unleavened bread of sincerity and truth.
Do you not know that a little yeast leavens all the dough?
Clear out the old yeast,
so that you may become a fresh batch of dough,
inasmuch as you are unleavened.
For our paschal lamb, Christ, has been sacrificed.
Therefore, let us celebrate the feast,
not with the old yeast, the yeast of malice and wickedness,
but with the unleavened bread of sincerity and truth.
Sequence
Victimae Paschali Laudes
Christians, to the Paschal Victim
Offer your thankful praises!
A Lamb the sheep redeems;
Christ, who only is sinless,
Reconciles sinners to the Father.
Death and life have contended in that combat stupendous:
The Prince of life, who died, reigns immortal.
Speak, Mary, declaring
What you saw, wayfaring.
“The tomb of Christ, who is living,
The glory of Jesus’ resurrection;
bright angels attesting,
The shroud and napkin resting.
Yes, Christ my hope is arisen;
to Galilee he goes before you.”
Christ indeed from death is risen, our new life obtaining.
Have mercy, victor King, ever reigning!
Amen. Alleluia.
Offer your thankful praises!
A Lamb the sheep redeems;
Christ, who only is sinless,
Reconciles sinners to the Father.
Death and life have contended in that combat stupendous:
The Prince of life, who died, reigns immortal.
Speak, Mary, declaring
What you saw, wayfaring.
“The tomb of Christ, who is living,
The glory of Jesus’ resurrection;
bright angels attesting,
The shroud and napkin resting.
Yes, Christ my hope is arisen;
to Galilee he goes before you.”
Christ indeed from death is risen, our new life obtaining.
Have mercy, victor King, ever reigning!
Amen. Alleluia.
R. Alleluia,
alleluia.
Christ, our paschal lamb, has been sacrificed;
let us then feast with joy in the Lord.
R. Alleluia, alleluia.
Christ, our paschal lamb, has been sacrificed;
let us then feast with joy in the Lord.
R. Alleluia, alleluia.
On the first day of the week,
Mary of Magdala came to the tomb early in the morning,
while it was still dark,
and saw the stone removed from the tomb.
So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them,
“They have taken the Lord from the tomb,
and we don’t know where they put him.”
So Peter and the other disciple went out and came to the tomb.
They both ran, but the other disciple ran faster than Peter
and arrived at the tomb first;
he bent down and saw the burial cloths there, but did not go in.
When Simon Peter arrived after him,
he went into the tomb and saw the burial cloths there,
and the cloth that had covered his head,
not with the burial cloths but rolled up in a separate place.
Then the other disciple also went in,
the one who had arrived at the tomb first,
and he saw and believed.
For they did not yet understand the Scripture
that he had to rise from the dead.
Mary of Magdala came to the tomb early in the morning,
while it was still dark,
and saw the stone removed from the tomb.
So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them,
“They have taken the Lord from the tomb,
and we don’t know where they put him.”
So Peter and the other disciple went out and came to the tomb.
They both ran, but the other disciple ran faster than Peter
and arrived at the tomb first;
he bent down and saw the burial cloths there, but did not go in.
When Simon Peter arrived after him,
he went into the tomb and saw the burial cloths there,
and the cloth that had covered his head,
not with the burial cloths but rolled up in a separate place.
Then the other disciple also went in,
the one who had arrived at the tomb first,
and he saw and believed.
For they did not yet understand the Scripture
that he had to rise from the dead.
Meditation: "John saw the empty tomb and
believed"
What
was it like for the disciple who had stood at the cross of Jesus and then laid
him in a tomb on Good Friday, to come back three days later and discover that
the sealed tomb was now empty? John, along with Peter, was the first apostle to
reach the tomb of Jesus on Easter Sunday morning. Like Mary Magdalene and the
other disciples, John was not ready to see an empty tomb and to hear the
angel's message, Why do you seek the living among the dead (Luke
24:5)?
What
did John see in the tomb that led him to believe in the resurrection of Jesus?
It was certainly not a dead body. The dead body of Jesus would have disproven
the resurrection and made his death a tragic conclusion to a glorious career as
a great teacher and miracle worker. When John saw the empty tomb he must have
recalled Jesus' prophecy that he would rise again after three days. Through the
gift of faith John realized that no tomb on earth could contain the Lord and
giver of life. John saw and believed (John 20:8).
John
had to first deal with the empty tomb before he could meet the risen Lord later
that evening along with the other apostles who had locked themselves in the
upper room out of fear of the Jewish authorities (John 20:19-23). John testified as an
eye-witness to the life, death, and resurrection of Jesus Christ: What
we have seen, heard, and touched we proclaim as the eternal word of life which
existed from the beginning (1 John 1:1-4). John bears witness to what
has existed from all eternity. This "word of life" is Jesus the word
incarnate, but also Jesus as the word announced by the prophets and Jesus the
word now preached throughout the Christian church for all ages to come.
One
thing is certain, if Jesus had not risen from the dead and appeared to his
disciples, we would never have heard of him. Nothing else could have changed
sad and despairing men and women into people radiant with joy and courage. The
reality of the resurrection is the central fact of the Christian faith. Through
the gift of the Holy Spirit, the Lord gives us "eyes of faith" to
know him and the power of his resurrection. The greatest joy we can have is to
encounter the living Christ and to know him personally as our Lord and Savior.
Do you accept the good news of Jesus' death and resurrection with skeptical
doubt and disbelief or with trusting faith and joyful wonderment?
"Lord
Jesus Christ, you have triumphed over the grave and you have won for us new
life and resurrection power. Give me the eyes of faith to see you in your
glory. Help me to draw near to you and to grow in the knowledge of your great
love for us and your great victory over sin and death."
A
Daily Quote for the Easter season: The Womb of the Earth Gives
Birth, by Hesychius of Jerusalem, died around 450 A.D.
"Hidden
first in a womb of flesh, he sanctified human birth by his own birth. Hidden
afterward in the womb of the earth, he gave life to the dead by his
resurrection. Suffering, pain and sighs have now fled away. For who has known
the mind of God, or who has been his counselor if not the Word made flesh who
was nailed to the cross, who rose from the dead and who was taken up into
heaven? This day brings a message of joy: it is the day of the Lord's
resurrection when, with himself, he raised up the race of Adam. Born for the
sake of human beings, he rose from the dead with them. On this day paradise is
opened by the risen one, Adam is restored to life and Eve is consoled. On this
day the divine call is heard, the kingdom is prepared, we are saved and Christ
is adored. On this day, when he had trampled death under foot, made the tyrant
a prisoner and despoiled the underworld, Christ ascended into heaven as a king
in victory, as a ruler in glory, as an invincible charioteer. He said to the
Father, 'Here am I, O God, with the children you have given me.' And he heard
the Father’s reply, 'Sit at my right hand until I make your enemies your
footstool' (Psalm 110:1)." To him be glory, now and for ever, through
endless ages. Amen. [excerpt from EASTER HOMILY 5–6]
Hesychius
of Jerusalem was a priest and a Scripture scholar who worked with Jerome and
Cyril of Jerusalem. He wrote a commentary on the whole Bible.He died around 450
AD.
Easter Sunday
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Acts 10:34a, 37-43
Assuming that Jesus’ crucifixion occurred in A.D. 30, Paul (Saul) was converted in A.D. 33 and came to Jerusalem from his preaching in Damascus around A.D. 36. If the Acts of the Apostles is arranged in chronological order, today’s event occurs after Paul’s meeting with Peter in Jerusalem. What we hear of today is the inauguration of the mission to the Gentiles. Cornelius, a Roman centurion of the Italian Regiment, has had a vision and in this vision an angel has told him to send to Joppa (Jaffa) and summon a man named Simon who is called Peter. About noon the following day, Peter also had a vision in which he saw heaven opened and all kinds of animals which he is told to kill and eat. Peter replies “Surely not, Lord! I have never eaten anything impure or unclean” so we can assume that the animals were considered by the Jews to be ritually unclean and therefore forbidden. The voice in Peter’s vision says “Do not call anything impure that God has made clean.” This vision occurs three times and leaves Peter wondering what it means when Cornelius’ emissaries arrive. Peter accompanies the emissaries back to Cornelius and once Cornelius recounts his vision, Peter realizes the meaning of his own vision, saying “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.” Cornelius has been expecting Peter and has called together is relatives and close friends; there is quite a crowd gathered.
34a Then Peter proceeded to speak and said, [“You know]
Peter presumes that these gentiles have heard the message of Christ; a message which he will repeat as his teaching. Some commentaries presuppose that “the people” do not know this story and that the comment “you know” (actually contained in verse 36) is addressed to the Christian reader of Acts; a presupposition which is unwarranted in my opinion.
37 what has happened all over Judea,
Judea is controlled by the Romans and all the goings-on there are familiar to the centurion.
beginning in Galilee
This is the same formula used by the Sanhedrin when they accused Jesus in front of Pilate (Luke 23:5).
after the baptism that John preached, 38 how God anointed Jesus of Nazareth with the Holy Spirit and power.
See Luke 3:21-23.
He went about doing good and healing all those oppressed by the devil, for God was with him. 39 We are witnesses of all that he did both in the country of the Jews and (in) Jerusalem.
All the way from Galilee to Jerusalem.
They put him to death by hanging him on a tree.
A figurative expression for crucifixion. Deuteronomy 21:23 says that anyone who is hanged on a tree is cursed by God. Jesus bore the curse of the covenant for us because we were unable to offer the perfect sacrifice which would atone for the sins of the people.
40 This man God raised
The resurrection is ascribed to the Father.
(on) the third day
The number three in Hebrew numerology is the number of completion. The world was formed in the first three days of creation and filled in the second three days of that same creation event (Genesis 1). Isaac was restored to life (resurrected) in the eyes of Abraham on the third day when God stopped the sacrifice and substituted a ram instead (Genesis 22:2-12).
and granted that he be visible, 41 not to all the people, but to us, the witnesses chosen by God in advance,
The witnesses to the resurrection were not indiscriminate or accidental.
who ate and drank with him after he rose from the dead.
A true resurrection, a ghost does not eat and drink.
42 He commissioned us
Acts 1:8; Matthew 28:18-20.
to preach to the people and testify that he is the one appointed by God as
Up until this time, the actions of the Apostles have been restricted to the Jews; now Peter is addressing Gentiles for the first time.
judge of the living and the dead.
This role of Jesus is presented again in Acts 17:31. This role will be exercised by the Risen Jesus, precisely as “the Christ”.
43 To him all the prophets bear witness, that everyone who believes in him
Belief is more than just acceptance, it is total commitment; not to a concept, but to Jesus Himself.
will receive forgiveness of sins through his name.”
The name is the authority. Jesus was given full authority by His Father and He gave that authority to the apostles and their successors. The ambassador speaks in the “name” of the one whom he represents. Remember the old police shows where they would say “Stop in the name of the law”? The policeman was invoking the authority which he represented.
2nd Reading - Colossians 3:1-4
This reading is a practical application of the teaching given in the earlier chapters of Colossians, designed to suit the circumstances that have arisen in the Colossian church.
By His death and resurrection the Son of God frees us from the power of Satan and of death. “By baptism men are grafted into the paschal mystery of Christ; they die with Him and rise with Him” (Vatican II, Sacrosanctum Concilium, 6).
In other words, Christians have been raised to a new kind of life, a supernatural life, whereby they share, even while on earth, in the glorious life of the risen Jesus. This life is at present spiritual and hidden, but when our Lord comes again in glory, it will become manifest and glorious.
Two practical consequences flow from this teaching – the need to seek the “things that are above”, that is, the things of God; and the need to pass unnoticed in one’s everyday work and ordinary life, yet to do everything with a supernatural purpose in mind. This means that those who try to seek holiness by imitating Jesus in His hidden life will be people full of hope; they will be optimistic and happy people; and after their death they will share in the glory of the Lord: they will hear Jesus’ praise, “Well done, good and faithful servant; you have been faithful over a little; I will set you over much; enter into the joy of your master.” (Matthew 25:21).
1 If then you were raised with Christ, seek what is above,
This contrasts “things that are above” and “things that are on the earth”.
where Christ is seated at the right hand of God.
Taken from Psalm 110:1, this shows His position of Lordship and complete victory.
2 Think of what is above, not of what is on earth. 3 For you have died,
In baptism, we die to sin and are raised in Christ.
and your life is hidden with Christ in God.
The Christian is no longer attached to the material things of this life, but to the spiritual things of a life in Christ.
4 When Christ your life appears, then you too will appear with him in glory.
Although St. Paul’s main emphasis throughout has been on the present resurrection with Christ in baptism, this is a reference to the future resurrection at the end of time.
Alternate 2nd Reading - 1 Corinthians 5:6b-8
Unlike the Gospels, where leaven is a symbol of the inner dynamism of the Kingdom (Matthew 13:33; Luke 13:20-21), St. Paul here uses it as a metaphor for the corruptive influence of evil (Galatians 5:9). St. Paul uses examples taken from the Jewish celebration of the Passover and feast of unleavened bread. The Passover is the principal Jewish feast, and its central rite is the eating of the Passover lamb. At the Passover meal, and on the 7 days following, which were also feast days (the feast of unleavened bread), the eating of leavened bread was forbidden. In Exodus 12:15,19 God laid it down that during these days no leaven should be kept in Jewish homes.
6b Do you not know that a little yeast leavens all the dough?
The little yeast which is added to the dough doesn’t cause pimples on the loaf, it causes the entire loaf to rise.
7 Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed.
A reference to the feast of unleavened bread, of which the Passover was the first day. It represents a new beginning.
8 Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.
The Church is always engaged in a Paschal celebration, because Christ by His death and resurrection has accomplished the salvation foreshadowed in the Exodus. We are lead from slavery to sin into the promised eternal kingdom and during our journey we are sustained by the bread which comes down from heaven, the Eucharist. Sincerity (single-mindedness or purity of intention) and truthfulness should distinguish the Christian.
Gospel - John 20:1-9
None of the Evangelists describes the actual resurrection itself, for it was witnessed by no one. The gospels and 1 Corinthians 15:4-7 witness to the fact of the resurrection, however, by the testimony to the empty tomb and the appearances of the Risen Christ to His disciples. It is fitting that on Easter morning we should hear an account of what happened on that first Easter morning as Mary Magdalene went to the tomb.
1 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.
All the Gospel accounts are in substantial agreement concerning the time when the tomb was first found to be empty, before dawn on Sunday morning. Mary Magdalene is named also by Matthew and Mark along with companions; Luke gives no names but speaks of “women” in the plural. In this verse John seems to make it appear that Mary Magdalene was alone but this is not necessarily the case as we will see in the next verse.
2 So she ran and went to Simon Peter and to the other disciple whom Jesus loved,
Mark 16:7 relates that the women were told to announce the resurrection to Peter and the other disciples; John is the only evangelist to single out the beloved disciple (himself).
and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.”
The fact that she say “we don’t” would make it appear that She wasn’t alone at the tomb, but was in fact accompanied by other women.
3 So Peter and the other disciple went out and came to the tomb. 4 They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; 5 he bent down and saw the burial cloths there, but did not go in.
No reason is given for John’s remaining outside the tomb; given the amazing/distressing news that he and Peter had come to investigate. It is assumed that he did not enter because Peter was the leader of the apostles and as such it was his responsibility to lead the investigation.
6 When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there,
The Greek participle translated here seems to indicate that the wrappings were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared – as if it had come out of the wrappings without their being undone, passing right through them (just as He later entered the Upper Room when the doors were shut). One can readily understand how this would amaze a witness, how unforgettable the scene would be.
7 and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.
This head cloth would have been tied, rolled like a triangular bandage, under the chin and over the top of the head to secure the mouth in a closed position. The first point to note is that it was not with the other wrappings, but placed to one side. The second, even more surprising thing is that, unlike the clothes, it still has a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as “rolled”, seems to indicate. From these details concerning the empty tomb one deduces that Jesus’ body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (see John 11:44).
8 Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. 9 For they did not yet understand the scripture that he had to rise from the dead.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Acts 10:34a, 37-43
Assuming that Jesus’ crucifixion occurred in A.D. 30, Paul (Saul) was converted in A.D. 33 and came to Jerusalem from his preaching in Damascus around A.D. 36. If the Acts of the Apostles is arranged in chronological order, today’s event occurs after Paul’s meeting with Peter in Jerusalem. What we hear of today is the inauguration of the mission to the Gentiles. Cornelius, a Roman centurion of the Italian Regiment, has had a vision and in this vision an angel has told him to send to Joppa (Jaffa) and summon a man named Simon who is called Peter. About noon the following day, Peter also had a vision in which he saw heaven opened and all kinds of animals which he is told to kill and eat. Peter replies “Surely not, Lord! I have never eaten anything impure or unclean” so we can assume that the animals were considered by the Jews to be ritually unclean and therefore forbidden. The voice in Peter’s vision says “Do not call anything impure that God has made clean.” This vision occurs three times and leaves Peter wondering what it means when Cornelius’ emissaries arrive. Peter accompanies the emissaries back to Cornelius and once Cornelius recounts his vision, Peter realizes the meaning of his own vision, saying “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.” Cornelius has been expecting Peter and has called together is relatives and close friends; there is quite a crowd gathered.
34a Then Peter proceeded to speak and said, [“You know]
Peter presumes that these gentiles have heard the message of Christ; a message which he will repeat as his teaching. Some commentaries presuppose that “the people” do not know this story and that the comment “you know” (actually contained in verse 36) is addressed to the Christian reader of Acts; a presupposition which is unwarranted in my opinion.
37 what has happened all over Judea,
Judea is controlled by the Romans and all the goings-on there are familiar to the centurion.
beginning in Galilee
This is the same formula used by the Sanhedrin when they accused Jesus in front of Pilate (Luke 23:5).
after the baptism that John preached, 38 how God anointed Jesus of Nazareth with the Holy Spirit and power.
See Luke 3:21-23.
He went about doing good and healing all those oppressed by the devil, for God was with him. 39 We are witnesses of all that he did both in the country of the Jews and (in) Jerusalem.
All the way from Galilee to Jerusalem.
They put him to death by hanging him on a tree.
A figurative expression for crucifixion. Deuteronomy 21:23 says that anyone who is hanged on a tree is cursed by God. Jesus bore the curse of the covenant for us because we were unable to offer the perfect sacrifice which would atone for the sins of the people.
40 This man God raised
The resurrection is ascribed to the Father.
(on) the third day
The number three in Hebrew numerology is the number of completion. The world was formed in the first three days of creation and filled in the second three days of that same creation event (Genesis 1). Isaac was restored to life (resurrected) in the eyes of Abraham on the third day when God stopped the sacrifice and substituted a ram instead (Genesis 22:2-12).
and granted that he be visible, 41 not to all the people, but to us, the witnesses chosen by God in advance,
The witnesses to the resurrection were not indiscriminate or accidental.
who ate and drank with him after he rose from the dead.
A true resurrection, a ghost does not eat and drink.
42 He commissioned us
Acts 1:8; Matthew 28:18-20.
to preach to the people and testify that he is the one appointed by God as
Up until this time, the actions of the Apostles have been restricted to the Jews; now Peter is addressing Gentiles for the first time.
judge of the living and the dead.
This role of Jesus is presented again in Acts 17:31. This role will be exercised by the Risen Jesus, precisely as “the Christ”.
43 To him all the prophets bear witness, that everyone who believes in him
Belief is more than just acceptance, it is total commitment; not to a concept, but to Jesus Himself.
will receive forgiveness of sins through his name.”
The name is the authority. Jesus was given full authority by His Father and He gave that authority to the apostles and their successors. The ambassador speaks in the “name” of the one whom he represents. Remember the old police shows where they would say “Stop in the name of the law”? The policeman was invoking the authority which he represented.
2nd Reading - Colossians 3:1-4
This reading is a practical application of the teaching given in the earlier chapters of Colossians, designed to suit the circumstances that have arisen in the Colossian church.
By His death and resurrection the Son of God frees us from the power of Satan and of death. “By baptism men are grafted into the paschal mystery of Christ; they die with Him and rise with Him” (Vatican II, Sacrosanctum Concilium, 6).
In other words, Christians have been raised to a new kind of life, a supernatural life, whereby they share, even while on earth, in the glorious life of the risen Jesus. This life is at present spiritual and hidden, but when our Lord comes again in glory, it will become manifest and glorious.
Two practical consequences flow from this teaching – the need to seek the “things that are above”, that is, the things of God; and the need to pass unnoticed in one’s everyday work and ordinary life, yet to do everything with a supernatural purpose in mind. This means that those who try to seek holiness by imitating Jesus in His hidden life will be people full of hope; they will be optimistic and happy people; and after their death they will share in the glory of the Lord: they will hear Jesus’ praise, “Well done, good and faithful servant; you have been faithful over a little; I will set you over much; enter into the joy of your master.” (Matthew 25:21).
1 If then you were raised with Christ, seek what is above,
This contrasts “things that are above” and “things that are on the earth”.
where Christ is seated at the right hand of God.
Taken from Psalm 110:1, this shows His position of Lordship and complete victory.
2 Think of what is above, not of what is on earth. 3 For you have died,
In baptism, we die to sin and are raised in Christ.
and your life is hidden with Christ in God.
The Christian is no longer attached to the material things of this life, but to the spiritual things of a life in Christ.
4 When Christ your life appears, then you too will appear with him in glory.
Although St. Paul’s main emphasis throughout has been on the present resurrection with Christ in baptism, this is a reference to the future resurrection at the end of time.
Alternate 2nd Reading - 1 Corinthians 5:6b-8
Unlike the Gospels, where leaven is a symbol of the inner dynamism of the Kingdom (Matthew 13:33; Luke 13:20-21), St. Paul here uses it as a metaphor for the corruptive influence of evil (Galatians 5:9). St. Paul uses examples taken from the Jewish celebration of the Passover and feast of unleavened bread. The Passover is the principal Jewish feast, and its central rite is the eating of the Passover lamb. At the Passover meal, and on the 7 days following, which were also feast days (the feast of unleavened bread), the eating of leavened bread was forbidden. In Exodus 12:15,19 God laid it down that during these days no leaven should be kept in Jewish homes.
6b Do you not know that a little yeast leavens all the dough?
The little yeast which is added to the dough doesn’t cause pimples on the loaf, it causes the entire loaf to rise.
7 Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed.
A reference to the feast of unleavened bread, of which the Passover was the first day. It represents a new beginning.
8 Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.
The Church is always engaged in a Paschal celebration, because Christ by His death and resurrection has accomplished the salvation foreshadowed in the Exodus. We are lead from slavery to sin into the promised eternal kingdom and during our journey we are sustained by the bread which comes down from heaven, the Eucharist. Sincerity (single-mindedness or purity of intention) and truthfulness should distinguish the Christian.
Gospel - John 20:1-9
None of the Evangelists describes the actual resurrection itself, for it was witnessed by no one. The gospels and 1 Corinthians 15:4-7 witness to the fact of the resurrection, however, by the testimony to the empty tomb and the appearances of the Risen Christ to His disciples. It is fitting that on Easter morning we should hear an account of what happened on that first Easter morning as Mary Magdalene went to the tomb.
1 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.
All the Gospel accounts are in substantial agreement concerning the time when the tomb was first found to be empty, before dawn on Sunday morning. Mary Magdalene is named also by Matthew and Mark along with companions; Luke gives no names but speaks of “women” in the plural. In this verse John seems to make it appear that Mary Magdalene was alone but this is not necessarily the case as we will see in the next verse.
2 So she ran and went to Simon Peter and to the other disciple whom Jesus loved,
Mark 16:7 relates that the women were told to announce the resurrection to Peter and the other disciples; John is the only evangelist to single out the beloved disciple (himself).
and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.”
The fact that she say “we don’t” would make it appear that She wasn’t alone at the tomb, but was in fact accompanied by other women.
3 So Peter and the other disciple went out and came to the tomb. 4 They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; 5 he bent down and saw the burial cloths there, but did not go in.
No reason is given for John’s remaining outside the tomb; given the amazing/distressing news that he and Peter had come to investigate. It is assumed that he did not enter because Peter was the leader of the apostles and as such it was his responsibility to lead the investigation.
6 When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there,
The Greek participle translated here seems to indicate that the wrappings were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared – as if it had come out of the wrappings without their being undone, passing right through them (just as He later entered the Upper Room when the doors were shut). One can readily understand how this would amaze a witness, how unforgettable the scene would be.
7 and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.
This head cloth would have been tied, rolled like a triangular bandage, under the chin and over the top of the head to secure the mouth in a closed position. The first point to note is that it was not with the other wrappings, but placed to one side. The second, even more surprising thing is that, unlike the clothes, it still has a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as “rolled”, seems to indicate. From these details concerning the empty tomb one deduces that Jesus’ body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (see John 11:44).
8 Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. 9 For they did not yet understand the scripture that he had to rise from the dead.
SOLEMNITY OF EASTER SUNDAY OF THE RESURRECTION OF THE LORD
SUNDAY, APRIL 21, JOHN 20:1-9 or LUKE 24:1-12
(Acts 10:34,37-43; Psalm 118; Colossians 3:1-4 or 1 Corinthians 5:6b-8)
SUNDAY, APRIL 21, JOHN 20:1-9 or LUKE 24:1-12
(Acts 10:34,37-43; Psalm 118; Colossians 3:1-4 or 1 Corinthians 5:6b-8)
KEY VERSE: "Then they returned from the tomb and announced all these things to the eleven and to all the others" (v.9).
TO KNOW: Luke’s account of the discovery of the empty tomb follows Mark's narrative but adds the story of Peter’s visit to the tomb (known in a different form in John 20:3–8). In each Gospel, the actual event is unseen. The Evangelists only tell us what happened afterward. In Luke's Gospel, it is daybreak of the "first day of the week" (Sunday), the dawning of the first day of the new creation. Some women who followed Jesus from Galilee (Lk 23:55), came to the tomb to anoint Jesus body. They wondered who would roll away the heavy stone that had been rolled in front of the entrance of the tomb. When they arrived, they discovered that the stone was rolled away and the tomb was empty. God's messengers asked the women why they were seeking the "living one" (Luke 24:5) among the dead. Just as Jesus foretold, he had been raised from the dead. The women announced this good news to Jesus' disciples, but Peter, as the chief apostle, needed to confirm the story for himself. When he entered the tomb, he only saw the burial cloths; then he went home amazed at what had happened (v 12).
TO LOVE: Have I experienced new life in Jesus?
TO SERVE: Lord Jesus, "you conquered the power of death and opened for us the way to eternal life" (Opening Prayer).
NOTE: Following an ancient tradition, the Church regards the eight days (an octave) from the Paschal Feast of the Resurrection to the Second Sunday of Easter as a single unit of celebration. The preface for Easter day is prayed again on the Second Sunday of Easter even though it is a week behind us: "We praise you with greater joy than ever on this Easter day." The celebration of the liturgy is full of joy at the close of the octave of this great feast! The Easter season of 50 days continues through the Seventh Sunday of Easter (Celebrated as the Solemnity of the Ascension of the Lord in some dioceses).
Sunday 21 April 2019
EASTER SUNDAY.
Acts 10:34, 37-43. Psalm 117(118):1-2, 16-17, 22-23. Colossians
3:1-4 / 1 Corinthians 5:6-8. John 20:1-9
This is the day the Lord has made; let us rejoice and be glad –
Psalm 117(118):1-2, 16-17, 22-23.
‘She ran and went to Simon Peter and the other disciple.’
Mary Magdalene runs to Simon Peter and the disciple Jesus loved.
She arrives as a witness to a confusing scene from the early morning darkness:
‘they have taken the Lord out of the tomb.’
Now Peter and John run together to the tomb. There is a stunning
immediacy to this scene, as the disciples yearn to see with their own eyes what
Mary Magdalene had proclaimed to them. On seeing the tomb with ‘the linen
wrappings lying there’, John ‘saw and believed’.
What an absolutely provocative event this is, filled with
movement and drama! We have Mary Magdalene running, carrying the news of a
troublingly empty tomb. We have two more disciples running there. We have cloth
and linen from Jesus’ own person ‘rolled up in a place’. The story staggers
towards hope and belief – is there more to come?
Saint Anselm
Saint of the Day for April 21
(1033 – April 21, 1109)
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| Stained glass of Saint Anselm in Chester Cathedral cloister | photo by Mum’s taxi |
Saint Anselm’s Story
Indifferent toward religion as a young man, Anselm became one of
the Church’s greatest theologians and leaders. He received the title “Father of
Scholasticism” for his attempt to analyze and illumine the truths of faith
through the aid of reason.
At 15, Anselm wanted to enter a monastery, but was refused acceptance
because of his father’s opposition. Twelve years later, after careless
disinterest in religion and years of worldly living, he finally fulfilled his
desire to be a monk. He entered the monastery of Bec in Normandy, was elected
prior three years later, and 15 years later, was unanimously chosen abbot.
Considered an original and independent thinker, Anselm was
admired for his patience, gentleness, and teaching skill. Under his leadership,
the Abbey of Bec became a monastic school, influential in philosophical and
theological studies.
During these years, at the community’s request, Anselm began
publishing his theological works, comparable to those of Saint Augustine. His
best-known work is the book Cur Deus Homo (“Why God Became
Man”).
Against his will, Anselm was appointed archbishop of Canterbury
in 1093, at age 60. His appointment was opposed at first by England’s King
William Rufus and later accepted. Rufus persistently refused to cooperate with
efforts to reform the Church.
Anselm finally went into voluntary exile until Rufus died in
1100. He was then recalled to England by Rufus’ brother and successor, Henry I.
Disagreeing fearlessly with Henry over the king’s insistence on investing
England’s bishops, Anselm spent another three years in exile in Rome.
His care and concern extended to the very poorest people.
Opposing the slave trade, Anselm obtained from the national council at
Westminster the passage of a resolution prohibiting the sale of human beings.
Reflection
Like every true follower of Christ, Anselm had to carry his
cross, especially in the form of opposition and conflict with those in
political control. Though personally a mild and gentle man and a lover of
peace, he would not back off from conflict and persecution when principles were
at stake.
Lectio
Divina: Easter of the Resurrection of the Lord (C)
Lectio Divina
Sunday, April 21, 2019
To see in the night and believe for love
John 20, 1-9
John 20, 1-9
1. Let us invoke the Holy Spirit
Lord Jesus Christ, today Your light shines in us, source of life
and joy. Send the Spirit of love and truth, so that, like Mary Magdalene,
Peter, and John, we too may discover and interpret the light of the Word,
the signs of Your divine presence in our world. May we welcome
these signs in faith that we may always live in the joy of Your presence among
us, even when all seems to be shrouded in the darkness of sadness and evil.
2. The Gospel
a) A key to the reading:
For John the Evangelist, the resurrection of Jesus is the
decisive moment in the process of His glorification, indissolubly linked with
the first phase of this glorification, namely His passion and death.
The event of the resurrection is not described in the spectacular and apocalyptic details of the synoptic Gospels. For John, the life of the Risen One is a reality that asserts itself silently, in the discreet and irresistible power of the Spirit.
The faith of the disciples is announced, "While it was still dark" and begins through the vision of the material signs that recall the Word of God. Jesus is the great protagonist of the story, but He does not appear personally.
The event of the resurrection is not described in the spectacular and apocalyptic details of the synoptic Gospels. For John, the life of the Risen One is a reality that asserts itself silently, in the discreet and irresistible power of the Spirit.
The faith of the disciples is announced, "While it was still dark" and begins through the vision of the material signs that recall the Word of God. Jesus is the great protagonist of the story, but He does not appear personally.
b) The text:
On the first day of the week, Mary of Magdala came to the tomb
early in the morning, while it was still dark, and saw the stone removed from
the tomb. So she ran and went to Simon Peter and to the other disciple whom
Jesus loved, and told them, “They have taken the Lord from the tomb, and we
don’t know where they put him.” So Peter and the other disciple went out and
came to the tomb. They both ran, but the other disciple ran faster than Peter
and arrived at the tomb first; he bent down and saw the burial cloths there,
but did not go in. When Simon Peter arrived after him, he went into the tomb
and saw the burial cloths there, and the cloth that had covered his head, not
with the burial cloths but rolled up in a separate place. Then the other
disciple also went in, the one who had arrived at the tomb first, and he saw
and believed. For they did not yet understand the Scripture that he had to rise
from the dead.
c) A subdivision of the text for a better understanding:
Verse 1: introduction and events prior to the description of the
situation;
Verse 2: Mary’s reaction and the first announcement of the newly discovered fact;
Verses 3-5: the immediate reaction of the disciples and the interaction among them.
Verses 6-7: verification of the event announced by Mary;
Verses 8-9: the faith of the other disciple and its relationship with the Sacred Scriptures.
Verse 2: Mary’s reaction and the first announcement of the newly discovered fact;
Verses 3-5: the immediate reaction of the disciples and the interaction among them.
Verses 6-7: verification of the event announced by Mary;
Verses 8-9: the faith of the other disciple and its relationship with the Sacred Scriptures.
3. A moment of interior and exterior silence
to open our hearts and make room within for the Word of God:
- A slow re-reading the whole passage;
- I am in the garden: the empty sepulcher is before my eyes;
- I allow Mary Magdalene’s words to echo within me;
- I run with her, Peter and the other disciple;
- I allow myself to be immersed in the joyful wonder of the faith in Jesus Christ, even though, like them, I do not see Him with my bodily eyes.
- A slow re-reading the whole passage;
- I am in the garden: the empty sepulcher is before my eyes;
- I allow Mary Magdalene’s words to echo within me;
- I run with her, Peter and the other disciple;
- I allow myself to be immersed in the joyful wonder of the faith in Jesus Christ, even though, like them, I do not see Him with my bodily eyes.
4. The gift of the Word to us
* Chapter 20 in John: this is quite a fragmented
text where it is clear that the editor has intervened several times to put the
stress on some themes and to unify the various texts received previously from
preceding sources, at least three sources.
* The day after the Sabbath: it is
"the first day of the week" and, in Christian circles, inherits the
sacredness of the Jewish Sabbath. For Christians it is the first day of the new
week, the beginning of the new time, the memorial day of the resurrection
called "the day of the Lord" (dies Domini).
Here and in verse 19, the Evangelist adopts an expression that is already traditional for Christians (e.g.: Mk 16:2, 9; Acts 20:7) and is older than the expression that later became characteristic of the first evangelization: "the third day" (e.g.: Lk 24:7, 46; Acts 10:40; 1Cor 15:4).
Here and in verse 19, the Evangelist adopts an expression that is already traditional for Christians (e.g.: Mk 16:2, 9; Acts 20:7) and is older than the expression that later became characteristic of the first evangelization: "the third day" (e.g.: Lk 24:7, 46; Acts 10:40; 1Cor 15:4).
* Mary Magdalene: This is the same woman as
the one present at the foot of the cross with other women (19:25). Here she
seems to be alone, but the words in verse 2 ("we do not
know") show that the original story, worked on by the Evangelist,
told of more women, as is true of the other Gospels (cf. Mk 16:1-3; Mt 28:1; Lk 23:55-24,1).
The synoptic gospels (cf. Mk 16:1; Lk 24:1) do not specify the reason for her visit to the sepulcher, seeing that it inferred that the rite of burial had already been carried out (19:40); perhaps, the only thing missing is the funereal lamentation (cf. Mk 5:38). In any case, the fourth Evangelist reduces to a minimum the story of the discovery of the empty sepulcher so as to focus the attention of the reader on what comes after.
The synoptic gospels (cf. Mk 16:1; Lk 24:1) do not specify the reason for her visit to the sepulcher, seeing that it inferred that the rite of burial had already been carried out (19:40); perhaps, the only thing missing is the funereal lamentation (cf. Mk 5:38). In any case, the fourth Evangelist reduces to a minimum the story of the discovery of the empty sepulcher so as to focus the attention of the reader on what comes after.
* Early, while it was still dark: Mark (16:2)
says something different, but from both we understand that it was the very
early hours of the morning, when the light is very weak and still pale. Perhaps
John stresses the lack of light in order to contrast symbolically the darkness-lack of
faith and light-welcoming of the Gospel of the resurrection.
* The stone had been taken away from the tomb: the Greek
work is generic: the stone had been "taken away" or
"removed" (different from Mk 16:3-4).
The verb to "take away" recalls Jn 1:29: the Baptist points Jesus out as " Lamb who takes away the sin of the world". Perhaps the Evangelist wishes to recall the fact that this stone "taken away", flung away from the sepulcher is the material sign that death and sin have been "taken away" by the resurrection of Jesus? It also describes a larger event, the moving of the stone, which would otherwise be lost on the reader. For anyone who has moved even landscape stones in the garden, it is obvious that stone is heavy and takes more than one person to move a stone of any real size, especially one that would cover a sepulcher. The moved stone signifies something important has happened here, even before entering.
The verb to "take away" recalls Jn 1:29: the Baptist points Jesus out as " Lamb who takes away the sin of the world". Perhaps the Evangelist wishes to recall the fact that this stone "taken away", flung away from the sepulcher is the material sign that death and sin have been "taken away" by the resurrection of Jesus? It also describes a larger event, the moving of the stone, which would otherwise be lost on the reader. For anyone who has moved even landscape stones in the garden, it is obvious that stone is heavy and takes more than one person to move a stone of any real size, especially one that would cover a sepulcher. The moved stone signifies something important has happened here, even before entering.
* So she ran and went to Peter and the other disciple: Mary
Magdalene runs to those who share her love for Jesus and her suffering for His
atrocious death, now made worse by this new discovery. She turns to them,
perhaps because they were the only ones who had not run away with the others
and had remained in contact with each other (cf. 19:15, 26-27 ).
She wants to at least share with them this final pain of the outrage committed
against the body.
We see how Peter and the "beloved disciple" and Magdalene are characterized by a special love that unites them with Jesus: it is indeed reciprocal love that makes them capable of sensing the presence of the loved person.
We see how Peter and the "beloved disciple" and Magdalene are characterized by a special love that unites them with Jesus: it is indeed reciprocal love that makes them capable of sensing the presence of the loved person.
* The other disciple, the one whom Jesus loved: is
someone who appears only in this Gospel and only beginning with chapter 13,
when he exhibits great intimacy with Jesus and deep understanding with Peter (13:23-25).
He appears at every decisive moment of the passion and of the resurrection of
Jesus, but remains anonymous and many theories have been advanced on his
identity. He is probably the anonymous disciple of the Baptist who follows
Jesus together with Andrew (1:35.40). Since the fourth Gospel never speaks of
John the apostle, and keeping in mind that this Gospel recounts details
clearly known to an eyewitness, the "disciple" has been identified
with John the apostle. The fourth Gospel has always been attributed to him even
though he may not have materially written it, yet the origin of this particular
tradition is that this Gospel and other writings are attributed to John. This also
explains why he is someone who is somewhat idealized.
"The one whom Jesus loved": It is clear that this is an addition not from the apostle, who would not have dared boast of having such a close relationship with the Lord, but from his disciples who wrote most of the Gospel and who coined this expression after reflection on the clearly privileged love between Jesus and him (cf. 13:25; 21:4,7). Where we read the simpler expression "the other disciple" or "the disciple", obviously the editors did not make the addition.
"The one whom Jesus loved": It is clear that this is an addition not from the apostle, who would not have dared boast of having such a close relationship with the Lord, but from his disciples who wrote most of the Gospel and who coined this expression after reflection on the clearly privileged love between Jesus and him (cf. 13:25; 21:4,7). Where we read the simpler expression "the other disciple" or "the disciple", obviously the editors did not make the addition.
* They have taken the Lord out of the tomb: these
words, which recur in verses 13 and 15, show that Mary was afraid that
body-snatchers had taken the body, a thing common then, so much so that the
Roman Emperor had to promulgate severe decrees to check this phenomenon. In
Matthew (28:11-15), the chief priests use this possibility to discredit the
fact of the resurrection of Jesus and, eventually, to justify the lack of
intervention on the part of the soldiers who guarded the tomb.
* The Lord: the title "Lord" implies an
acknowledgment of divinity and evokes divine omnipotence. That is why this term
was used by Christians for the risen Jesus. Indeed, the fourth Evangelist uses
this term only in Paschal stories (see also 20:13).
* We do not know where they have laid Him: these
words recall what happened to Moses, whose place of burial was unknown (Deut 34:10).
Another implicit reference is to the words of Jesus Himself when He says that
it is impossible to know where He was going (7:11, 22; 8:14, 28, 42; 13:33;
14:1-5; 16:5).
* They both ran, but the other disciple outran Peter…but he did
not go in: This passage shows the anxiety that these disciples were
living through.
The fact that the "other disciple" stopped, is more than just a gesture of politeness or respect towards someone older, it is the tacit acknowledgment that Peter, within the apostolic group, held a place of pre-eminence, even though this is not stressed. It is, therefore, a sign of communion. This gesture could also be a literary device to move from the event in terms of faith in the resurrection to the following and peak moment in the story.
The fact that the "other disciple" stopped, is more than just a gesture of politeness or respect towards someone older, it is the tacit acknowledgment that Peter, within the apostolic group, held a place of pre-eminence, even though this is not stressed. It is, therefore, a sign of communion. This gesture could also be a literary device to move from the event in terms of faith in the resurrection to the following and peak moment in the story.
* The linen cloths lying and the napkin…rolled up in a
place by itself: although the other disciple did not go in, he had
already seen something. Peter, crossing the entrance of the sepulcher,
discovers the proof that no theft of the body took place: no thief would have
wasted time to unfold the body, spread the cloths in an orderly fashion (on
the ground would be translated better by "spread out" or
"laid carefully on the floor") and then to roll up the napkin in a
place by itself. Such an operation would have also been complicated because the
oils with which the body had been anointed (especially myrrh) acted like glue,
causing the cloths to stick perfectly and solidly to the body, similar to what
happened to mummies. Besides, the napkin is folded; the Greek verb can also
mean "rolled", or it could indicate that that piece of light cloth
had, in large part, preserved the form of the face over which it had been
placed, almost like a mortuary mask. The cloths are the same as those cited in
Jn 19:40.
Everything is in order in the sepulcher, even though the body of Jesus is not there, and Peter was well able to see inside the sepulcher because the day was breaking. Different from Lazarus (11:44) then, Christ rises, completely abandoning his funerary trappings. Ancient commentators note that, in fact, Lazarus had to use the cloths again for his definitive burial, while Christ had no further use of them because he was not to die again (cf. Rom 6:9).
Everything is in order in the sepulcher, even though the body of Jesus is not there, and Peter was well able to see inside the sepulcher because the day was breaking. Different from Lazarus (11:44) then, Christ rises, completely abandoning his funerary trappings. Ancient commentators note that, in fact, Lazarus had to use the cloths again for his definitive burial, while Christ had no further use of them because he was not to die again (cf. Rom 6:9).
* Peter…saw…the other disciple…saw and believed: at
the beginning of the story, Mary also "saw". Although some
translations use the same verb, the original text uses three different verbs (theorein for
Peter; blepein for the other disciple and Mary
Magdalene; idein, here, for the other disciple), allowing us to
understand that there is a growth in the spiritual depth of this
"seeing" that, in fact, culminates in the faith of the other
disciple.
The anonymous disciple had certainly not seen anything other than what Peter had observed. Perhaps he interprets what he sees differently from others because of the special relationship of love he had with Jesus (Thomas’ experience is emblematic, 29: 24-29). In any case, as indicated by the tense of the Greek verb, his is still an initial faith, so much so that he cannot find ways of sharing this experience with Mary or Peter or any of the other disciples. (There is no further reference to this).
However, for the fourth Evangelist, the double "see and believe" is quite meaningful and refers exclusively to faith in the resurrection (cf. 20:29), because it was impossible to truly believe before the Lord had died and rose (cf. 14:25-26; 16:12-15). The double vision-faith, then, characterizes the whole of this chapter and "the beloved disciple" is presented as a model of faith who succeeds in understanding the truth about God through material (cf. 21:7).
The anonymous disciple had certainly not seen anything other than what Peter had observed. Perhaps he interprets what he sees differently from others because of the special relationship of love he had with Jesus (Thomas’ experience is emblematic, 29: 24-29). In any case, as indicated by the tense of the Greek verb, his is still an initial faith, so much so that he cannot find ways of sharing this experience with Mary or Peter or any of the other disciples. (There is no further reference to this).
However, for the fourth Evangelist, the double "see and believe" is quite meaningful and refers exclusively to faith in the resurrection (cf. 20:29), because it was impossible to truly believe before the Lord had died and rose (cf. 14:25-26; 16:12-15). The double vision-faith, then, characterizes the whole of this chapter and "the beloved disciple" is presented as a model of faith who succeeds in understanding the truth about God through material (cf. 21:7).
* As yet they did not know the Scripture: this
obviously refers to all the other disciples. Even for those who had lived close
to Jesus, then, it was difficult to believe in Him, and for them, as for us
also, the only gateway that allows us to cross the threshold of authentic faith
is knowledge of the Scriptures (cf. Lk 24:26-27; 1Cor 15:34; Acts 2:
27-31) in the light of the events of the resurrection.
5. A few questions to direct our reflection and its practice
a) What, in the concrete, does it mean for us "to believe
in Jesus the Risen One"? What difficulties do we encounter? Does the
resurrection solely concern Jesus or is it really the foundation of our faith?
b) The relationship that we see among Peter, the other disciple and Mary Magdalene is clearly one of great communion in Jesus. In what persons, realities, institutions do we find this same understanding of love and the same "common union" founded on Jesus today? Where can we read the concrete signs of the great love for the Lord and "His own" that inspired all the disciples?
c) When we look at our lives and the reality that surrounds them, both near and far, do we see as Peter saw (he saw reality, but holds on to them to the death and burial of Jesus) or do we see as the other disciple saw (he saw facts and discovers in them signs of new life)?
b) The relationship that we see among Peter, the other disciple and Mary Magdalene is clearly one of great communion in Jesus. In what persons, realities, institutions do we find this same understanding of love and the same "common union" founded on Jesus today? Where can we read the concrete signs of the great love for the Lord and "His own" that inspired all the disciples?
c) When we look at our lives and the reality that surrounds them, both near and far, do we see as Peter saw (he saw reality, but holds on to them to the death and burial of Jesus) or do we see as the other disciple saw (he saw facts and discovers in them signs of new life)?
6. Let us pray asking for grace and praising God
With a hymn taken from the letter of Paul to the Ephesians
(paraphrase of 1:17-23).
The God of our Lord Jesus Christ, the Father of glory,
may give you a spirit of wisdom and of revelation
in the knowledge of Him,
having the eyes of your hearts enlightened,
that you may know what is the hope to which He has called you,
what are the riches of His glorious inheritance in the saints,
and what is the immeasurable greatness of His power
in us who believe, according to the working of His great might
which He accomplished in Christ when He raised Him from the dead
and made Him sit at His right hand in the heavenly places,
far above all rule and authority and power and dominion,
and above every name that is named,
not only in this age but also in that which is to come;
and He has put all things under His feet
and has made Him the head over all things for the church,
which is His body,
the fullness of Him who fills all in all.
may give you a spirit of wisdom and of revelation
in the knowledge of Him,
having the eyes of your hearts enlightened,
that you may know what is the hope to which He has called you,
what are the riches of His glorious inheritance in the saints,
and what is the immeasurable greatness of His power
in us who believe, according to the working of His great might
which He accomplished in Christ when He raised Him from the dead
and made Him sit at His right hand in the heavenly places,
far above all rule and authority and power and dominion,
and above every name that is named,
not only in this age but also in that which is to come;
and He has put all things under His feet
and has made Him the head over all things for the church,
which is His body,
the fullness of Him who fills all in all.
7. Closing prayer
The liturgical context is of great importance in praying this
Gospel and the event of the resurrection of Jesus, which is the hub of our
faith and of our Christian life. The sequence that characterizes the
Eucharistic liturgy of today and of the whole week leads us to praise the
Father and the Lord Jesus.
Christians, to the Paschal Victim
Offer sacrifice and praise.
The sheep are ransomed by the Lamb;
and Christ, the undefiled
has sinners to His Father reconciled.
Death with life contended:
Combat strangely ended!
Life’s own Champion, slain,
Yet lives to reign.
Tell us Mary;
say what you see upon the way.
The tomb the living did enclose;
I saw Christ’s glory as He rose!
The angels there attesting;
Shroud with grave-clothes resting.
Christ, my hope, has risen:
He goes before you into Galilee.
That Christ is truly risen from the dead
we know.
Victorious King,
Your mercy show.
Offer sacrifice and praise.
The sheep are ransomed by the Lamb;
and Christ, the undefiled
has sinners to His Father reconciled.
Death with life contended:
Combat strangely ended!
Life’s own Champion, slain,
Yet lives to reign.
Tell us Mary;
say what you see upon the way.
The tomb the living did enclose;
I saw Christ’s glory as He rose!
The angels there attesting;
Shroud with grave-clothes resting.
Christ, my hope, has risen:
He goes before you into Galilee.
That Christ is truly risen from the dead
we know.
Victorious King,
Your mercy show.
We may conclude our prayer also with this lively invocation by a
contemporary poet, Marco Guzzi:
Love, Love, Love!
I wish to feel, live and express all this Love,
Which is a joyful commitment in the world
and a happy contact with others.
Only You free me, only You release me.
And the snows fall to water
the greenest of valleys in creation.
I wish to feel, live and express all this Love,
Which is a joyful commitment in the world
and a happy contact with others.
Only You free me, only You release me.
And the snows fall to water
the greenest of valleys in creation.
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