The Second Sunday of Easter, 12 April 2015
Uploaded from United Airlines Flight 1101, 6 April 2015, San Francisco to Boston
Acts 4:32-35
Psalm 133
I John 1:1-2:2
St. John 20:19-31
Background: Mystagogy
Ancient
mystery religions had the capacity to initiate neophytes into the cultus by
using the offices of a mystagogue. Early Christianity adopted these techniques
as well by using catechists to take the newly baptized though the Easter
“mysteries” and to discover in a deeper way the teachings of the Church. Lent
has come down to us as a preparatory period that anticipates the baptisms at
the Great Vigil of Easter, but what has been forgotten or neglected by many of
the churches is that period of mystagogy that extends from Easter to Pentecost.
The job of initiation is not completed with the Baptisms of Easter Eve, but
only begun. In fact, the limit this ministry to the initiate seems to be short
sided and lacking. Even those who have been through many a Triduum and
Eastertide still need to be reminded of the tenants of an Easter faith. How
will our preaching, reading, and devoting during this Eastertide immerse others
and us into the Paschal Mystery? Think about it.
Acts 4:32-35
Now the whole group of those who believed were of one
heart and soul, and no one claimed private ownership of any possessions, but
everything they owned was held in common. With great power the apostles gave
their testimony to the resurrection of the Lord Jesus, and great grace was upon
them all. There was not a needy person among them, for as many as owned lands
or houses sold them and brought the proceeds of what was sold. They laid it at
the apostles' feet, and it was distributed to each as any had need.
This is a lesson that seems
to be largely ignored by our society and culture. The Christianity that we hear
preached on the television is on of prosperity and having, and very little
about the ministry of sharing and giving up. The reading follows two things –
the reality of Christ being raised, and all of us in connection with him being
raised up as well, and the notion of the poor and hungry being raised up and
cared for with a sense of hospitality and sharing as well. The difference here
is that Like speaks here of the Eucharistic and Paschal community that forms
the church through the power of the Spirit. In our parishes we will likely see
a collection of individuals concerned about their individual welfare. Part of
the mystagogy that ought to happen during this season is an introduction to the
Easter Community, formed by the risen Christ, and taught by the power of his
example. Easter is a risky business – as the woman at the tomb in Mark
thoroughly understood. What shall we risk as an Easter people?
Breaking open Acts:
- In what ways do you think the apostolic church was radical?
- How does your parish practice a sense of hospitality and sharing?
- What might you risk to model such practices in your life?
Psalm 133 Ecce, quam
bonum!
Oh, how good and pleasant it is, *
when brethren live together in unity!
It is like fine oil upon the head *
that runs down upon the beard,
Upon the beard of Aaron, *
and runs down upon the collar of his robe.
It is like the dew of Hermon *
that falls upon the hills of Zion.
For there the LORD has ordained the blessing: *
life for evermore.
Just after beginning my
stint at Saint Mark’s in Santa Clara, California, one of the Eucharistic
Minister advised about the communion at St. Mark’s. “It’s all about abondanza,” she said. The tiny scraps of
Eucharistic bread were not enough to enwrap this Eucharistic reality. This
psalm has a similar nature - it is about abundance, and it seems to be in contrast to the
directionality of the first reading, where not only Jesus is raised up but all the faithful, and
(fulfilling Luke’s vision of the Gospel) the poor and needy as well. In the
psalm, however, the direction is the opposite, the oil that flows down from the
hair onto the beard, and then down unto the collar. It does not stop there for the psalmist, who
goes onto picture Mt. Hermon’s dew that
comes down upon a parched and thirsty land. Those of us who live in
California will find this a most compelling image. During this Eastertide in
anticipation of the remembrance of
the Spirit’s descent upon the apostles, we must realize that we live fully in
the age of that same Spirit whose pouring out of graces engenders and enables a
community of faith. It is there that the fruitfulness of God’s mission abides.
Breaking open Psalm 133:
- When do you feel community in your life?
- What does the imagery in this psalm evoke in you?
- Oil and dew, how are they related?
1 John 1:1-2:2
We declare to you what was from the beginning, what we
have heard, what we have seen with our eyes, what we have looked at and touched
with our hands, concerning the word of life-- this life was revealed, and we
have seen it and testify to it, and declare to you the eternal life that was
with the Father and was revealed to us-- we declare to you what we have seen
and heard so that you also may have fellowship with us; and truly our
fellowship is with the Father and with his Son Jesus Christ. We are writing
these things so that our joy may be complete.
This is the message we have heard from him and
proclaim to you, that God is light and in him there is no darkness at all. If
we say that we have fellowship with him while we are walking in darkness, we
lie and do not do what is true; but if we walk in the light as he himself is in
the light, we have fellowship with one another, and the blood of Jesus his Son
cleanses us from all sin. If we say that we have no sin, we deceive ourselves,
and the truth is not in us. If we confess our sins, he who is faithful and just
will forgive us our sins and cleanse us from all unrighteousness. If we say
that we have not sinned, we make him a liar, and his word is not in us.
My little children, I am writing these things to you
so that you may not sin. But if anyone does sin, we have an advocate with the
Father, Jesus Christ the righteous; and he is the atoning sacrifice for our
sins, and not for ours only but also for the sins of the whole world.
Like the Gospel of John,
this First Letter of John has a prologue. In the Gospel, Jesus is presented as
the logos – the Word. Here in this
epistle (whose author and recipient are unknown to us) there is an emphasis on
the word as well. In this case, however, it is not Jesus, the Logos, but rather
the word, which is spoken by the apostles and delivered to those who would know
the Risen One. It seems clear that this comes out of a School of John, but is a
reaction to the issues and discussion contemporary with the time it was
written.
From the word we go to a
comparison of light and darkness. The light does not represent what God is or
how God appears, but rather what it is that God does. Those deeds are the
forgiveness that comes through Jesus, and the fellowship that we have with God
and with neighbor. The author is concerned about our failure – the easy ability
to fall into sin. This is not a final condition, however, for Jesus is our
advocate, speaking well of us to the Father. The Good News here is not just our
forgiveness, but also that of the whole world. That is what God does.
Breaking open I John:
- Why does the author of I John stress the importance of the Word as
the Gospel proclaimed?
- How do you see your belief as light or darkness?
- What is the darkness of your life?
- How Christ a light in your life?
St. John 20:19-31
When it was evening on that day, the first day of the
week, and the doors of the house where the disciples had met were locked for
fear of the Jews, Jesus came and stood among them and said, "Peace be with
you." After he said this, he showed them his hands and his side. Then the
disciples rejoiced when they saw the Lord. Jesus said to them again,
"Peace be with you. As the Father has sent me, so I send you." When
he had said this, he breathed on them and said to them, "Receive the Holy
Spirit. If you forgive the sins of any, they are forgiven them; if you retain
the sins of any, they are retained."
But Thomas (who was called the Twin), one of the
twelve, was not with them when Jesus came. So the other disciples told him,
"We have seen the Lord." But he said to them, "Unless I see the
mark of the nails in his hands, and put my finger in the mark of the nails and
my hand in his side, I will not believe."
A week later his disciples were again in the house,
and Thomas was with them. Although the doors were shut, Jesus came and stood
among them and said, "Peace be with you." Then he said to Thomas,
"Put your finger here and see my hands. Reach out your hand and put it in
my side. Do not doubt but believe." Thomas answered him, "My Lord and
my God!" Jesus said to him, "Have you believed because you have seen
me? Blessed are those who have not seen and yet have come to believe."
Now Jesus did many other signs in the presence of his
disciples, which are not written in this book. But these are written so that
you may come to believe that Jesus is the Messiah, the Son of God, and that
through believing you may have life in his name.
This reading immediately
follows last Sunday’s alternate Gospel, Jesus Appearance to Mary Magdalene. Now
we are on to the other apostles, for it is clear from last Sunday’s Gospel,
that Mary is counted in that number as well. There are two pericopes here, one
)20:19-23) that sets the scene and describes and appearance to the disciples
and the gift of the Spirit, and the second (20:24-31) where Jesus appears to
Thomas, along with a summary of the Gospel.
In the Gospel of John, the
gift of the Spirit is not a Pentecost, some 50 days later, but on Easter
Evening. All of the elements are tied together in John from cross to the
sending of the Spirit. The description of the scene is graphic – the fear of
the Jews, the scarred hands and feet, and their emotions upon recognizing him. They
are not met with an invitation to not be afraid, but rather with a greeting of
“Peace”. What follows is mission, “so I
send you,” accompanied by the breath of the Spirit that he pours upon them,
along with the mission of forgiveness.
Thomas is not present at
this event, and when it is reported to him, he finds it difficult to take in,
“Unless I see the mark…” . When Jesus does appear Thomas satiates his desire to
see the evidence. He wants to touch and experience what others have taken by
sight or faith. Thomas soon joins the number of believers with his exclamation,
“my Lord, and my God.” Though
directed at Thomas, Jesus rejoinder is actually directed at any reader, “how blessed are those.” John wants us
to understand that there are many more signs (for which we need to search and
experience) and that these are given so that we might believe. It’s invitation
makes us want to reread the Gospel, searching for more.
Breaking open the Gospel:
- How is Thomas’ doubt healthy?
- What power does Jesus bestow on the disciples?
- Is your confession of Jesus the same or different from Thomas’
After breaking open the Word,
you might want to pray the Collect for Sunday:
Almighty and everlasting
God, who in the Paschal mystery established the new covenant of reconciliation:
Grant that all who have been reborn into the fellowship of Christ's Body may
show forth in their lives what they profess by their faith; through Jesus
Christ our Lord, who lives and reigns with you and the Holy Spirit, one God,
for ever and ever. Amen.
Questions
and comments copyright © 2015, Michael T. Hiller
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