Weekday Homily Helps · God pardons us 70 times seven if we forgive others. “Accusing ourselves is the first step toward forgive - ness. To accuse one’s self is the beginning

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March 30, 2020

Monday of the 5th Week of Lent

Theme: Forgiveness means forgiving others.

Exegesis of the First Reading, Dn 13:1–9, 15–17,19–30, 33–62 (251)

Dr. Mary Ann GettyThis delightful story suggests a number of symbolicinterpretations far beyond that of a tale long ago. Withits interest in angels, apocalypticism, and an afterlifereflecting one’s faithfulness in this life, the Book of Dnsuggests a very late dating, somewhere in the mid-second century before Christ. “Babylon” symbolizes allthe challenges against faith that the Jews faced undercruel foreign rule. Susanna represents faithful Judaismwhereas her accusers signify the powerful, learned—but corrupt—forces of Hellenism that were threateningJews’ fidelity.

Some parts of Dn are written in the first person, rein-forcing earlier belief that Dn was a true prophet and ahistorical person. But stories such as this one magnifyhis wisdom and suggest that this is a narrative pro-duced by a combination of theological themes aboutthe total dependence on the wisdom and power of Godto save, inexhaustible divine resources, the choice ofthe lowly such as a helpless woman, and a young boyto confront and vanquish the peoples’ would-be ene-mies.

Neither her husband’s wealth nor his prestige willhelp Susanna, who realizes that she is trapped by theevil machinations of her accusers with no humanpower to save her. Filled with the Holy Spirit, theyoung Dn meets with sarcasm and skepticism, but hespeaks with a courage and wisdom that expose andconvict the evildoers.

Exegesis of the Gospel, Jn 8:1–11 (251)Dr. Mary Ann GettyThis passage has many characteristics typical of theSynoptics, especially Lk. It was not included in Jn’sGospel until the third century, but it is appropriate toJn, for Jesus seems to read his opponents’ minds andrefuses to condemn the woman. For Jn, Jesus, the Sonof God, has come to save, not to condemn the world.Whereas the Synoptics picture Jesus on a journey toJerusalem, this story takes place on the Mount ofOlives near Jerusalem, in the middle of Jesus’ ministry.Jn has a unique geographical and temporal perspec-tive, recording Jesus’ solemn words and actions over

three Passovers. Jesus frequently teaches in the temple,often conflicting with Jerusalem’s powerful religiousand civil authorities.

Although the scribes and Pharisees seek to trapJesus, he refuses to engage them at the level they havechosen. Mysteriously, he twice writes on the ground,ignoring them. But there is power and authority in hischallenge that the one without guilt should cast thefirst stone.

Finally, Jesus is left alone with “the woman” (a des-ignation also ascribed to Jesus’ mother), and she isaddressed as “You,” rather than as an object talkedabout. She uses the respectful term “Lord” to answerJesus. She is free to go but is warned not to sin again.After her encounter with Jesus, she has new life.

Homily SuggestionSr. Luisa Bayate, OSC“Woman, where are they? Has no one condemnedyou?” She replied, “No one, sir.” Then Jesus said:“Neither do I condemn you. Go, and from now on donot sin anymore” (10b–11).

How do I forgive? What is my attitude when I amwrong, or if someone has wronged me? Am I upset?Yes, I am. When someone is wrong, I forget to look atmyself. It upsets me. I fail to understand the weaknessof the person, and I fail to examine my own weakness-es. If I look at myself with honesty and humility, I findmyself doing a similar thing: sinning. How often do Iexamine within?

“Again he bent down and wrote on the ground” (v8). Jesus bent twice to write on the ground. Why? Wasit to give us time to pause and look within ourselves?When we look at ourselves, what do we see? Deepdown we find weaknesses and struggles and chal-lenges; we struggle to deal with our own weaknesses.Forgiveness means letting it go with the forgiveness ofGod. God lets go of all my offenses. I likewise need tolet go of the offenses of others. Relationship is restored.God pardons us 70 times seven if we forgive others.“Accusing ourselves is the first step toward forgive-ness. To accuse one’s self is the beginning of wisdom.Not accusing others but ourselves. I have sinned,” saidPope Francis several months ago during a Mass atSanta Martha Chapel.

May the Eucharist give us the grace to say with Jesuswhen someone is doing wrong, “Neither do I condemnyou.”

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March 31, 2020

Tuesday of the 5th Week of Lent

Theme: A gaze that brings healing.

Exegesis of the First Reading,Nm 21:4–9 (252)Dr. Mary Ann GettyThe people of the Exodus suffer a multitude of chal-lenges along their 40-year journey. In myriad ways, theclimate, the food, and the journey threaten them andtest their faith in the God who promised to be withthem. The Pentateuch and later the prophets empha-size that God is the Lord of history and that nothinghappens beyond divine jurisdiction. Thus after com-plaining against God and Moses, the people are pun-ished by being bitten by fiery (the origin of the wordseraph) serpents. Many died. Moses then prays, andimmediately his prayer is heard.

The story may have been included to explain why abronze serpent was erected in the temple and receivedthe people’s offering of incense. It is in obedience toGod that Moses mounted a seraph on a pole; peoplewho looked upon it recovered. Reliance on God andGod’s word is rewarded just as complaint and revoltagainst God are being punished. Moses leads the peo-ple not only in their journey but also on the path ofconversion and healing—by doing exactly as God hasinstructed.

In stressing Moses’ and, subsequently, the people’scomplete obedience to God, the biblical author correctsa magical connotation of the bronze serpent, describ-ing it as a vehicle of God’s will for the people to behealed and to live. After the people are afflicted, theypetition Moses to intercede with God for them. Theyhave to learn many times to submit to God’s will afterexperiencing the futility of defiance.

Exegesis of the Gospel, Jn 8:21–30 (252)Dr. Mary Ann GettyJn repeatedly calls attention to the contrast between thedisbelief of the “Jews” and their leaders and the re-sponse of the crowds (who were also Jews, of course)who listened and came to believe in Jesus. Historicalfactors contributed to animosity between Jews andJesus’ followers, especially after the destruction of thetemple in AD 70. When Jn was written some 25 yearslater, positions had hardened.

The dialogue between Jesus and “the Jews” reflectsthe Johannine characteristic misunderstanding andirony; Jn further illustrates the gulf between the two

groups on such fundamentals as life and death,belonging to this world, and being from below or fromabove. “The Jews,” stubborn in their resistance andensconced on their refusal to listen to Jesus, misunder-stand. For example, when Jesus speaks of going away,they think suicide. He challenges them to seek thetruth, but they cannot find it if they refuse to believe.They have sought ways to put him to death, but hiswords show the irony that he came to bring life.

Jn’s Jesus consistently speaks about the unitybetween the Father and Son. Jesus does nothing andspeaks nothing other than what the Father has taught.Jesus is the revelation of the Father. There is irony in hisopponents’ question, “Who are you?” Jesus invitesthem to recognize that he speaks the truth. He identi-fies himself as “I AM,” the one sent to reveal God.

Homily SuggestionSr. Anna Marie Covely, OSCThe image of the bronze serpent mounted on a pole isoften identified with the caduceus (two serpents) orrod of Asclepius (one serpent). One or the other is oftenused as a symbol of the medical profession, a symbol ofa place of healing. The bronze serpent mounted on apole by Moses became a symbol of healing for theIsraelite people.

In his book Prayer: Our Deepest Longing, RonaldRolheiser tells of a young man who came to speak tohim. The young man had reached a desperately lowpoint, saying, “I have been to hell and back.” He wasfull of grief and guilt over infidelity in his marriageand other failings. He told Rolheiser about getting intohis car and just driving. He found himself outside adilapidated church. When he went inside, the onlything left was a crucifix. As a cradle Catholic, he hadlooked at many crucifixes in his life, but this time hereally looked. In that look, he knew God was still lov-ing him, despite his sinfulness. He was able to experi-ence the unconditional love of God.

In the Gospel, Jesus tells us that when he is lifted up,we will come to truly know who he is and the love thathe has come to show us. As we come to this last fullweek of Lent before entering into the mysteries of HolyWeek, could we spend some time before a crucifix,allowing its message of love and forgiveness to fill ourhearts?

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April 1, 2020

Wednesday of the 5th Week of Lent

Theme: Faithful servants never retire.

Exegesis of the First Reading, Dn 3:14–20, 91–92,95 (253)

Dr. Mary Ann GettyDn was probably written in the second century beforeChrist, shortly before the death of the dreaded Baby-lonian ruler, Antiochus IV Epiphanes. Yet Nebuchad-nezzar of some 500 years earlier is the king depicted inthis story. Dn is more than simply historical but ismeant to illustrate the all-powerful God of Israel con-fronting the threatening but ineffectual claims of theJews’ enemies.

Although the king demands complete allegiancefrom three Jewish witnesses, they are unmoved andconfess their belief in the power of God to save them.Even if it is not God’s will that they will be protectedfrom and preserved in the fire, they will not serve falsegods at the command of the king. The king is soenraged and out of control that he orders the heat to beturned up an infinite amount (= seven times) higherthan usual.

The very long story of how these men of God aresaved is abridged in our reading to highlight their faithand its effect even on the evil king. He is not convertedbut does acknowledge the superiority of Israel’s God.His vindication of the three faithful martyrs and hisrecognition that his commands are inferior to andshould be subject to God’s show him to be the antithe-sis of the current Babylonian ruler, who has forbiddenany expression of Jewish religion.

Exegesis of the Gospel, Jn 8:31–42 (253)Dr. Mary Ann GettyIn the middle of Jesus’ ministry, we have this stridentencounter between Jesus and “the Jews,” portrayedinitially as potential disciples but increasingly as oppo-nents of Jesus. Throughout his Gospel, Jn describesstages of faith, beginning with a fundamental curiosityand questioning such as Nicodemus shows, throughgrowing in a faith receptive to Jesus’ revelations so thatlisteners can “abide” in Jesus’ teaching with continuingopenness to the truth that he reveals.

Our reading shows increasing hostility betweenJesus and “the Jews,” who claim to be true children ofAbraham. The contrast between slaves and sons aims aparticular challenge against the Jews who are outraged

at the implications. They claim to be legitimate sons ofAbraham—and ultimately children of God. But Jesussays that their intent to kill him alienates them fromboth Abraham and God. They refuse to accept the truththat he preaches.

Finally, Jesus says that if God were their Father, theywould love him. Jesus consistently stresses the unitybetween himself and the Father—and the identity ofhis disciples as those who love him and thus do thewill of the Father. In attempting to kill him, the Jewsare denying life for themselves. They are betrayingtheir own identity. They are showing themselves to bechildren neither of Abraham nor of God. They do notknow the truth.

Homily SuggestionSr. Luisa Bayate, OSCWe never retire from being faithful. “If you remain inmy word, you will truly be my disciples, and you willknow the truth, and the truth will set you free” (v 35).How can we become true followers of Jesus? St. Teresaof Calcutta said, “You have to be holy where you are,wherever God has put you.” When in my life have Ihad an experience that made me truly see Jesus as theone sent by God, the One setting me free of my weak-nesses and embracing my own dignity as a child ofGod, a descendant of Abraham?

I once met a family who chose to dedicate their livesto serving the poor. After the parents passed away, thechildren are faithful to what their parents started.When asked about it, they would say, “It’s in honor ofour parents because this is their legacy to us.” As thechildren are faithful to the works of their parents, howcould we not be faithful to the God who gives us thegrace to know our worth, the God who lifts us and lib-erates us from sinning? Jesus leads us into truth so thatwe may be free if we sincerely desire freedom. Jesusshows and guides us how we live and call others to adeeper and richer sense of themselves. To know that Iam a child of God is enough to keep faithfulness livingwithin me.

Pride has no space when we grow with God.Anywhere we are, God is found. We are slaves to sinno more, “but a Son always remains” (v 35b). May theEucharist be our living source of freedom as we feel athome of God’s faithfulness and love for us. God neverretires. So we, faithful servants, never retire.

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April 2, 2020

Thursday [Francis of Paola]

Theme: Study your ancestry; embrace your inheri-tance.

Exegesis of the First Reading, Gn 17:3–9 (254)Dr. Mary Ann GettyThe Priestly author of this ch of Gn stresses the reci-procity of the covenant initiated by God and calling forobedience from Abraham and his descendants downthrough the ages. Up until now, this has been the storyof Abram. But his name is changed here to one thatmeans “father of many” as God renews and expandsthe covenant made with Noah and also anticipates thecovenant with David. Here this covenant emphasizesAbraham and his descendants, who have an everlast-ing pact with God. The covenant with David will stressthe land as their everlasting possession. The first and last sentences of our reading focus on

Abraham’s submission to God: Abraham prostrateshimself, and God’s word effectuates the pact not onlybetween a single man and God—but also between Godand all Abraham’s descendants in perpetuity. Untilnow Abraham has no children. But his descendants aremore than mere blood relatives. They inherit the cove-nant. The Priestly writer is intent on showing the creative,

inclusive, and expanding effects of the covenant that ismentioned several times in these short vv and through-out this ch of Gn. As father of many, Abraham repre-sents the faithful who willingly carry out the terms ofthe covenant.

Exegesis of the Gospel, Jn 8:51–59 (254)Dr. Mary Ann GettyBoth readings today refer to Abraham and his heirs.This week’s passages from Jn’s Gospel trace a progres-sion of faith, starting with Jesus’ invitation to “abide”in his teaching and moving to the challenge of today’ssolemn declaration: “Before Abraham was, I am.” Thisis too much for Jesus’ hearers, who think they “know”God, Abraham, and Jesus. They attempt to kill Jesus.But he hides from them, an early indication that hisopponents cannot take life from him but that he willfreely lay down his life.Irony and misunderstanding abound. Somewhere

along the line, they have ceased to listen to Jesus, fullas they are with their own ideas. Jesus does not say thathe has seen Abraham but rather that Abraham rejoiced

to see him. Rabbis taught that Abraham rejoiced inGod’s promise and that this was a foretaste of the mes-sianic age. Jn consistently portrays Jesus as theRevealer of God in whom all messianic hopes andpromises are fulfilled. Despite all that his opponentsknow, they do not advance in wisdom. Jesus came secretly into the temple where he taught

so dramatically on the great feast of Tabernacles cele-brating life-giving rain and the gifts of the harvest.During the feast, there are several attempts to killJesus. But Jesus will be victorious in offering life andovercoming death.

Homily SuggestionSr. Vickie Griner, OSCToday’s readings speak to us of ancestry and inheri-tance. Our ancestry shines forth in our family mem-bers’ eyes, noses, and hair color. When I visit my mom,we always seem to end up pulling out old photoalbums and talking about our relatives who have gonebefore us; we share updates on various family mem-bers’ relationships, children, grandchildren, illnesses,achievements, etc. We often comment on pictures, saying things like:

“She has her father’s nose”; “he’s tall like his grandfa-ther”; or “she takes after her aunt with that beautifulvoice.” It’s amazing how much we can resemble ourancestors, and it’s often easy to pick out who’s related(or not related) just by looking at the photos (for exam-ple, “with that hair, he must be an in-law”). We are fas-cinated with the possibility of discovering where andwho we came from. In Gn, God tells Abram “I willmaintain my covenant with you and your descendants. . . an everlasting pact.” Will someone recognize me asa descendant of Abraham? In Jn, Jesus tells us that we will never see death if we

are true to his word and maintain our faithfulness tothe covenant. Through Abraham, our inheritance is thekingdom. We are in direct line to inherit that kingdomfrom a God who loves us and keeps his covenant withus throughout the ages. Just as when Jesus first brokethe bread and shared the wine, we likewise prepare toshare in the Body and Blood of Christ, for this is ourinheritance.

For more information about St. Francis of Paola, visitsaintoftheday.org.

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April 3, 2020

Friday of the 5th Week of Lent

Theme: An instrument of God’s good works.

Exegesis of the First Reading, Jer 20:10–13 (255)Dr. Mary Ann GettyThe prophet dwells on the threats surrounding him aswell as his conviction that he will be vindicated. Thelatter is not an intuition or feeling; rather, Jer faces seri-ous, powerful foes. His prayer sounds like otherlaments found in the pss and also echoed in the unfold-ing story of Jesus’ own passion. Previous vv told of the persecution of Jer and the

accusations of the priest who condemned him and hadhim scourged because of his prophecies against Judah.When released, Jer renames this priest, “Terror onevery side” and reiterates his warning against Judah.He also prophesies that the priest will be taken intoexile. Jer has encountered powerful opposition andsuffered from powerful people. He has heard the whis-perings and denunciations from his enemies. Jer com-plains to God bitterly, confessing that although he hasonly spoken of what God commanded, yet he is sur-rounded with those who wish harm on him. Jer alternates between lamenting his woes and pro-

fessing his faith in God. The list of woes seems longer,but his confession of faith—however timid and uncon-vincing to his enemies—gets the last word. Jer wisheshe had not survived birth. Yet he recognizes that hemust praise God, who will ultimately put to shame thewicked who take advantage of the poor like Jer.

Exegesis of the Gospel, Jn 10:31–42 (255)Dr. Mary Ann GettyOur reading concludes an entire section of Jn’s Gospelwhere the Jews and Jesus are on a collision course thathighlights their opposing views of who God and theMessiah are, who Abraham is, and what the majorJewish feasts such as Tabernacles, the Passover, and theDedication of the temple are all about. For JohannineChristians, these celebrations are only shadows ofJesus, the primary revelation of God. In Jn, Jesus’ life isnot taken away but is freely given through the Son’sobedience to the Father. The Jews seek once again to kill Jesus, but he con-

fronts them with the reality of his works and what theysignify. These show God’s power and love. Jesus asks,“For which of my good works do you stone me?” Jesusseparates himself from their false ideas, referring to

“their” law; since he is himself Jewish, he is clearlyindicting their interpretation of the law, not the lawitself. People in his audience still have the opportunityto see and hear God’s revelation in Jesus, but they seemto be frozen in their stubbornness as they continue try-ing to silence Jesus.After all these controversies in Jerusalem, Jesus

withdraws to the place where it all began with the wit-ness of John the Baptizer. There many people believeand reaffirm the truth of what John testified to when hepointed to Jesus as the Lamb of God. There is hope yetfor people of the true Israel.

Homily SuggestionSr. Vickie Griner, OSCJer does not want or like to be persecuted for hisbeliefs, especially when those who oppose him want tokill him. Yet Jer continues to deliver God’s messageand in this is not alone.At Easter in 2019, Rt. Rev. Philip Mounstephen,

Anglican bishop of Truro, England, issued an interimreport on his review of religious persecution in ourworld today. He states: “[D]espite the fact that free-dom of religion and belief is a fundamental right ofevery person, . . . it is estimated that one third of theworld’s population suffers from religious persecutionin some form, with Christians being the most persecut-ed group.” Bishop Philip found that 80% of people fac-ing religious persecution around the world areChristians.Even after Jer is condemned and scourged by the

priest Pashhur, he continues to fulfill his mission.When we are persecuted for our beliefs, what keeps ussteadfast to God’s message? Faith. In Jn, the Jews want to kill Jesus. Jesus asks, “For

which of my good works do you stone me?” Jesus goeson to say, “[E]ven though you put no faith in me, putfaith in these [God’s] works.” By our Baptism, we are all instruments for God’s

work in the world. As we prepare to receive theEucharist, let us ask God what good works he wantsfrom us today.

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April 4, 2020

Saturday [Isidore of Seville]

Theme: Comforting presence.

Exegesis of the First Reading, Ez 37:21–28 (256)Dr. Mary Ann GettyOur reading, full of promise, follows two famousimages from this ch of Ez: Dry bones are restored tolife, and two sticks are joined as one. Jer prophesiedduring a time of prosperity but predicted suffering;Ezekiel prophesies during the exile, a time of suffering,yet predicts restoration far exceeding what the Is-raelites had previously known. God will “gather” and “bring back” the Israelites

and make them one nation. The prophet reminds thepeople that they have defiled themselves, sinning anddisobeying God. But the promise is what dominateshere. God will gather and make them one. God willdeliver them, and they shall live. God will dwellamong them, make an everlasting covenant with them,and multiply them. The people will prosper. Because ofwhat God does for Israel, the nations will see that Godmakes Israel holy and that God’s sanctuary is set upamong them forever.Thus Ez links the promises to the patriarchs with the

reign of David and the everlasting covenant made withthe chosen people. Despite all that has happened,including the suffering of the people that continues inexile, God is faithful to the promises. The restorationcoming soon will far surpass anything of the past.Land and descendants were part of the formerpromise. Now the people, raised from the death ofexile, will be united forever in a “covenant of peace.”

Exegesis of the Gospel, Jn 11:45–56 (256)Dr. Mary Ann GettyThose who believe in Jesus are linked to Mary ofBethany. Again, division arises based on the “work” ofJesus in raising Lazarus from the dead, between thosewho believe and those who refuse to believe. In Jn thestakes are always increasing. Initial faith challengesbelievers to grow, but it may also involve danger. Jnreflects a tumultuous and threatening political situa-tion when Rome’s heavy-handedness has preventedJews in Palestine from self-governance.The Jewish authorities, having tried several times

already to arrest and condemn Jesus to death, appearboth threatening and helpless until Jesus’ “hour”arrives. They convene, and the high priest emerges as

a prophet, ironically stating that members of theSanhedrin have no understanding whatsoever—that itis expedient for one man to die for the nation ratherthan that all should perish. Caiaphas thus speaks thetruth although in Jn’s thinking he does not know whathe is saying.All of the forces intent on killing Jesus are impotent

as Jesus withdraws a day’s journey from Jerusalem.But the third and final Passover is near. People wonder,as they have previously, whether Jesus will show him-self. They are on watch to apprehend him. He will notbe taken, however, but rather he will lay down his lifeat the hour his Father has appointed.

Homily SuggestionSr. Anna Marie Covely, OSCThe miracle of the raising of Lazarus from the deadinspired awe and belief for some people, but for othersit became a source of fear and conspiracy against Jesus.Caiaphas gives the death sentence by saying, ”It is bet-ter for you to have one man die [for the people] than tohave the whole nation destroyed.” Caiaphas was rightin his prediction: One man was to die for all the people,taking on himself the sins of the nation and of all peo-ples.As the storm clouds darken and the end is evident,

Jesus sees where his mission is leading. He seeks com-fort in the company of his friends Mary, Martha, andLazarus. It didn’t make the rejection and Passion anyless painful, but presumably it brought joy to Jesus tobe in the company of three faithful followers. In ourown times of need, how often have we been strength-ened through the loving presence of others?As we enter Holy Week, let us spend some time in

friendship with Jesus, comforting him in his passion.Maybe we are called to be a Veronica and wipe hisface—as revealed in the faces of the poor or the griev-ing. Will we be called to the role of Simon and asked tohelp carry the cross of one who is afflicted throughinjustice or prejudice? Maybe we will be invited to sitin silent prayer, loving and comforting the Jesus wholoves us enough to die for us. At this Eucharist, wereceive the One who gave his life for us, restoring us asthe people called God’s own in covenant love.

For more information about St. Isidore of Seville, bishop anddoctor of the Church, visit saintoftheday.org.

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April 6, 2020

Monday of Holy Week

Theme: A model of service.

Exegesis of the First Reading, Is 42:1–7 (257) Michael Guinan, OFMIn the middle section of the Bk of Is (chs 40–55), schol-ars have identified four passages known collectively as“the Servant Songs.” The exact identity of this Servantwithin the book itself is far from clear, but the liturgynow follows the lead of the NT and applies these pas-sages to Jesus. All of them appear during this week;today we have the first.

The Lord introduces the Servant. Yahweh, Israel’scovenant God, is also the God who creates the universe(the heavens and the earth) and gives life (breath) toall; the task of the Servant will envisage all.

The Servant is one chosen by God and with whomGod is well-pleased (Mt 3:17). This Servant is filledwith the power (spirit) of God. And, as always, a call-ing brings with it a task: to bring forth justice for thenations.

In the OT, justice is not simply what we would call“social justice.” It involves all of our relationships: toself, to others, to all of creation, and to God. In short, itis the whole world in right order and relationships.

However, the Servant will accomplish this not byforce and coercion but rather by gentleness and “histeaching” (torah). In this way, he will be a light to thenations.

Exegesis of the Gospel, Jn 12:1–11 (257)Michael Guinan, OFMJesus had raised his friend Lazarus from the grave.Now he is with Lazarus and his sisters, Martha andMary, at a festive banquet. It is unclear whether thistakes place in Lazarus’ own house or that of another.

While they are reclining at the table (as was the cus-tom), Mary comes with a large amount of precious oil,anoints Jesus’ feet, and dries them with her hair. Thehouse is filled with fragrance; this perhaps contrastswith the previous ch when Martha objects that thetomb of Lazarus would already have a terrible stench(11:39).

The festivities, however, are about to turn sour.Judas objects. We are told that he is the one who willbetray Jesus. His complaint seems to express a concernfor the poor, but we are quickly disabused of that im-pression. Judas was in charge of the money bag of the

group of disciples and used to help himself to some ofthe contributions; he was a thief. He steals from thepoor; he will soon lose his all.

In rebuking Judas, Jesus reinterprets Mary’s anoint-ing his feet with oil: It is for his coming burial. Wemight also see it as anticipating Jesus’ washing the feetof his disciples. Mary is an example of generosity—Judas, one of greed.

Homily SuggestionEileen Connelly, OSUWhile the Servant whom Is references in today’s read-ing is likely Israel itself, the implication for us isn’t somuch the identity of the Servant, but what the Servantis called to do and how he is called to do it. As webegin Holy Week, this is especially significant for us,for we look to the example of Jesus as servant andSavior—one who brings forth justice, love, and lightamid tremendous suffering and sacrifice, and he doesthis with humility and compassion.

In today’s Gospel, Jesus defends Mary’s humble andloving action of washing his feet, an action that, in histime, would typically have been performed by a ser-vant of the household. Realizing the suffering he willsoon endure, Jesus is obviously touched by this act oflove and care. Mary is held up as a model of servicewhile this also foreshadows Jesus’ washing the feet ofhis disciples. In addressing Judas’ criticism of Mary,Jesus is not dismissing the needs of the poor butinstead is emphasizing that Mary’s act of devotion ispriceless to him.

And that’s the lesson for us. How can we followMary’s example this Holy Week? How can we give ourtime to the Lord? Perhaps it is spending extra time inpersonal prayer, listening to and drawing closer toJesus, participating in the liturgical celebrations in ourfaith community, remembering our Savior’s deep lovefor us, or sharing our gifts with others as we strive topromote justice.

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April 7, 2020

Tuesday of Holy Week

Theme: The transformative power of love.

Exegesis of the First Reading, Is 49:1–6 (258)Michael Guinan, OFMIn the first Servant Song, God speaks, introducing theServant and describing his mission. In the second song,the Servant himself speaks and reports his commis-sion. He addresses distant lands and peoples; in termssimilar to the call of Jer, he affirms that God has calledhim from before his birth.

God made his mouth like a sharp-edged sword,shielded him with his hand, and made him a sharp-ened arrow. These warlike images are the first hint inthe songs that the Servant, responding to his calling,must face difficulty and opposition. But God is hisstrength.

The nature of the Servant’s task is then described inmore detail. It is directed first to Israel itself. Initially,his efforts seem to be fruitless and in vain, but he issent to “raise up the tribes of Jacob/restore the tribes ofIsrael.”

The Servant says he is honored (Heb: made heavy)before God, who replies by saying that his mission toIsrael is actually too little (Heb: too light). In addition,he will be a light to the nations (repeating from the firstsong). God intends salvation to extend to the ends ofthe earth. The call is universal in scope.

Exegesis of the Gospel, Jn 13:21–33, 36–38 (258)Michael Guinan, OFMWe are at the Last Supper; Jesus has just washed thefeet of his disciples, a gesture with layers of meaning(see Thursday exegesis). After this, Jesus is deeplytroubled, for he knows that one of his disciples, whosefeet he has just washed and with whom he is sharing ameal, will betray him.

Yesterday we learned that Judas was a thief whowould betray Jesus. Now he goes out to do it; he willnow desert the light of the world. As he passes fromlight to darkness, the evangelist notes sadly, “It wasnight” (v 30).

When the disciples seek to know who the betrayeris, they go through an intermediary. This is the firstmention of the Beloved Disciple, who will appear nowthroughout the rest of this Gospel.

Traditionally he has been identified with John theApostle, but more recent scholarship has raised serious

doubts about this. This disciple rests with his head onJesus’ “bosom.” The same word is used in the pro-logue: Jesus rests on the bosom of the Father (1:18). Justas Jesus makes the Father known, so the BelovedDisciple makes Jesus known (21:24).

Yesterday the greedy Judas was contrasted with thegenerous Mary; today Judas, who leaves the meal tobetray Jesus, is contrasted with the Beloved Disciple,who rests on the bosom of Jesus.

Homily SuggestionEileen Connelly, OSUToday we read the second of the Servant Songs; herethe Servant of God is called to be a light to the nations;a source of salvation, and to bring justice to the op-pressed, poor, and imprisoned. Whether God is speak-ing to an individual called to a life of service or a group(“my servant, Israel”) that has been persecuted anddisplaced, there is hope in the transformative power ofGod’s presence. For us, it’s a powerful re-minder thatamid the challenges of ministries and even our ownvulnerabilities, our God, who called us by name, givesus the strength to offer comfort and aid to others and tobe agents of transformation ourselves.

It’s a bit of a contrast with today’s Gospel, where wefind two examples of human frailty: betrayal anddenial. They occur in a very relatable setting: aroundthe table, now as in Jesus’ time an occasion for comingtogether and building community. We can also relate toPeter’s enthusiasm for following Jesus, yet we knowthat when the time comes, his fear wins out, and hedenies the Lord.

Like Peter, we can be weak and fearful. And we’veall turned our back on Jesus at times in the way we’vetreated others. What saved Peter was his sorrow andrepentance—and of course, the transformative powerof God’s love. It’s a reminder for us during this somberweek that there is always a new day, another chance, ajoy in being called to a life of service, assured that wewill one day dwell with our Savior forever in eternallife.

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April 8, 2020

Wednesday of Holy Week

Theme: Fear or faith?

Exegesis of the First Reading, Is 50:4–9a (259) Michael Guinan, OFMIn the first Servant song, only God spoke, introducingthe Servant and his task. In the second, the Servantspoke, reflecting, as it were, his side of the experience,and hinted at difficulties that lie ahead. Now in thethird song, only the Servant speaks, and the oppositionis mounting.

The Servant begins by acknowledging gifts he hasreceived from God. These are two: a well-trained (skill-ful) tongue and an open ear. In a way these are flipsides of the same coin. The Servant’s ear is open toreceive God’s word, and his tongue is trained to speakthat word to others.

Speaking a word of encouragement to the wearyapparently upset some people, for the Servant then de-tails some of the sufferings he has had to endure. He isbeaten, has his beard plucked, is insulted and spitupon. In addition to the physical pain, these all inflictpublic shame on him. In the honor/shame culture ofthe biblical world, this suffering could be as bad as thephysical.

But he knows that shame and disgrace are not thelast word! The Lord God is his help. He is an innocentsufferer (like Job and like Jesus), and God will publiclydeclare his innocence.

Exegesis of the Gospel, Mt 26:14–25 (259)Michael Guinan, OFMThe Last Supper took place in the context of the holyfeast of Passover. By the first century, this feast hadalready been combined with the Feast of UnleavenedBread, originally a separate feast.

Jesus directs his disciples to prepare for this with thereminder that “my appointed time draws near.” Bothof these terms (appointed time/draws near) haveapocalyptic connotations: the end time, the time of theharvest and vintage (8:29; 13:30; 21:34). Here it refers toJesus’ upcoming passion, death, and resurrection. Asthe Passover memorializes God’s deliverance of theIsraelites from the slavery of Egypt, so now in Jesus,God acts to deliver people from the slavery of sin anddeath.

The first action at the meal is that Jesus announces tothe disciples his coming betrayal. This leads to soul-

searching on their part: “Is it I, Lord?” Could we all becapable of such a betrayal? When Judas asks the ques-tion, he says, “Is it I, Rabbi?” Earlier Jesus had taughtthem not to use this title (23:7–8).

All this happened “as it is written of him.” The ear-liest Christians came to affirm that everything was inaccordance with God’s plan known from theirScriptures.

Homily SuggestionEileen Connelly, OSUOn this Wednesday of Holy Week, Is and Mt invite usto recognize that the path to holiness, our call as ser-vants of the Lord, may be wrought with challenges oreven suffering. We learn that our efforts may be metwith resistance, that our words may fall on deaf ears.We are reminded, especially in light of Judas’ betrayal,to remain hope-filled and steadfast, to respond in faithrather than with despair. It is another opportunity forus to recall God’s assurance of help in troubled times.

We receive reminders of our need to trust in Godand reassurance of his continued care throughoutScripture. In our human frailty, this is exactly what weneed. The Lenten season—and Holy Week in particu-lar—serves as a time to reflect on when our fears andweaknesses have led us to inaction—or even to turnaway from Jesus out of anger, hatred, greed, or pride.

Yet our Lord does not condemn us. Instead, heinvites us to walk with him in his suffering, to freelyaccept his gifts of love and forgiveness, giving witnessto them. Perhaps this is our invitation today: to recall atime when we have been challenged in our jobs or min-istries; when we experienced anger or disappointment;when we felt unheard, or have been hurt or evenbetrayed by a friend—and in these situations to look tothe example of Jesus for how to respond. Let us praythat the experience of his passion and death will giveus the courage to respond confidently and with hope tothe demands (and gifts) of our faith.

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April 9, 2020

Holy Thursday (Evening Mass)

Theme: The heart of a servant.

Exegesis of the First Reading, Ex 12:1–8, 11–14(39)

Michael Guinan, OFMThis first reading of the Triduum is important not onlyfor today’s liturgy but also for the days that follow. It isan oracle of the Lord, through Moses and Aaron forIsrael, setting out a feast to be celebrated annually tocommemorate their deliverance from the slavery andoppression of Egypt. This is the foundation story ofIsrael as a distinct people.

The first element of the instruction concerns time.This is a feast in the spring (March/April; the monthwill later be called Nisan). The beginning of spring,when the cold, dark winter is over, was often the occa-sion for feasts celebrating the return of life. For Israel,it is also the memorial of their new life given byYahweh, their God.

The focus then turns to the lamb to be offered andeaten with the family and the ritual with the blood. Theblood on the doorposts and lintel will be a sign to theLord who will “pass over” their houses, and they willlive. They are to eat this meal with “loins girt, sandals,and staff,” that is, ready for the journey ahead.

The earliest Christians would celebrate this memo-rial feast of the new Passover, which occurred in thedeath and resurrection of Jesus. “The Church rightlystill uses this passage from Scripture to launch its cele-bration of the Paschal Triduum” (J. Driscoll).

Exegesis of the Gospel, Jn 13:1–15 (39) Michael Guinan, OFMIn the Gospel of Jn, the Last Supper takes up five chs(13–17)—almost all discourses of Jesus. The only actionoccurs right at the beginning when Jesus washes thefeet of his disciples. This occurs only in Jn and is clearlyof some importance. What could the meaning be?Three levels can be identified.

1) It is an act of humble service. Jesus completely over-turns social expectations; Peter’s reaction indicatesthis. But it is not simply an act of humility; it is aprophetic action to show the true meaning of Jesus’“loving his own to the end.”

(2) It is an act of friendship. Jesus will later call his dis-ciples “friends” (15:15). Service between friends is notsomething expected or demanded; it is an expression

of love. This transcends the “master/servant” under-standing of #1 above. This, too, is a prophetic actionshowing that Jesus’ death is his self-gift from love.

(3) It is a gesture of welcome. Travelers, dusty fromwalking, would be welcomed into a house by havingtheir feet washed. Jesus is welcoming his friends intothe household of God, into God’s family. This also isprophetic. On the cross Jesus gives his mother andBeloved Disciple as the beginning of a new family ofGod.

Homily SuggestionEileen Connelly, OSUIn Jn’s Gospel, there is no description of the institutionof the Eucharist. The focus is instead on Jesus’ washingthe feet of his disciples. He washes the feet of Judas,fully aware that Judas will soon betray him.

When he washes the feet of Peter, the apostleresponds with characteristic stubbornness, questioninghis actions. While Jesus says little about the meaning ofhis act—beyond the instructions that it’s what we mustalso do—the significance of the act itself tells his earlyfollowers and us all we need to know. He is teaching usthat our true identity is to be servants to each other inhis image. With Judas, we are reminded of our call tolove and serve even those who hurt or betray us. FromPeter, we learn that while we might be inclined to stub-bornly refuse help, the appropriate response is to gra-ciously accept the care that others offer us.

Jesus’ servant heart, his sacrifice, and his love for usare revealed every time we receive his Body and Blood.Perhaps the invitation to us this Holy Thursday is notonly to pray in gratitude for Jesus’ act of humble ser-vice, which sets the example for us, but also to recallhow we have been aided by the love and care of oth-ers—and now remember them in prayer.

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April 10, 2020

Good Friday

Theme: A day of sadness and hope.

Exegesis of the First Reading, Is 52:13—53:12 (40) Michael Guinan, OFM

The fourth and last of the Servant Songs is also thelongest and in some ways the most obscure; there isalso some textual damage. It falls into three parts: 1)Yahweh speaks (52:13–15); 2) “we” see and comment(53:1–11a); 3) Yahweh speaks again (53:11b–12). Thesufferings of the Servant reach their peak, and now heis silent, as a lamb being led to the slaughter.

1) In the opening section, God affirms that “my ser-vant” will be highly exalted but only after people willbe appalled at his appearance. In a real sense, right atthe beginning we know the end of the story that fol-lows. The servant will be vindicated.

2) The long middle section describes how “we” areappalled at what “they” have done to “him.” The“him” is clearly the Servant of the Lord; the “we” and“they” are not so clear. But it is clear that the Servant,though clearly innocent, suffers greatly on behalf ofothers: “by his stripes, we were healed.” In part (3),Yahweh affirms that he has taken away the sins ofmany.

“Of all Isaianic texts, this one has resonated mostwith the Christian belief in Jesus and in the significanceof his suffering and death” (L. Hoppe). There are about40 citations/allusions to this text in the NT.

Exegesis of the Gospel, Jn 18:1—19:42 (40)Michael Guinan, OFMThe passion of Jesus in the Gospel of Jn contains fivescenes: the arrest in the garden, the “trial” beforeJewish authorities, the trial before Pilate, the crucifix-ion, and the burial. While these are common to all theGospel passion accounts, the account in Jn has distinctemphases.

1) The death of Jesus is an act of total self-giving andthe ultimate revelation of God’s love for the world:Jesus is in complete control all the way.

2) Jesus’ death is the victorious culmination of hismission, his “hour of glory.” It leads him back to theFather. He completes his mission and brings the workof God to its fulfillment.

3) From the cross, Jesus stands in judgment on thepowers of darkness; others are judged by how theyrespond to this Light

4) From the death of Jesus, a new life of love streamsout into the world, revealing both the meaning of faithand the cost of discipleship and giving new meaning tohow Christians face death, their ultimate witness.

Jesus the king dies upon his throne; the world ofdarkness has no power over him. Jesus’ power of lovesits in judgment on all other expressions of power, of-fering to everyone the Light of the World.

Homily SuggestionEileen Connelly, OSUThis day, one of the holiest in our Christian tradition,marks an occasion of great suffering, betrayal, rejec-tion, and sadness—while also offering us incrediblehope.

We hear Jn’s account of Jesus’ passion today, a famil-iar story that is never easy to listen to, from Jesus’ fear-ful followers who desert him, to Our Lord’s arrest,questioning, flogging, ridicule from the crowds, andcrucifixion. We are invited to enter into every momentof his suffering and sacrifice, recalling our own sinful-ness and his love for us, in spite of it all.

And that’s where the hope comes in: The sufferingand sacrifice are rooted in love. Sure, we all know that,but in these troubled times, the reminder of God’sgreat love can’t occur often enough.

Let us pray for open hearts today and walk withJesus as he carries his cross. It’s an opportunity for usto grasp more fully what he did for us out of love andto consider how we might give his sacrifice deepermeaning in our own lives. We might ask ourselves howwe have turned away from someone we love or recalla time when we ignored someone in need. At the endof this day, at the end of every day, there’s really onlyone thing that matters. Jesus made that clear throughhis suffering and sacrifice—and by his very words: “AsI have loved you, so you must love one another.”

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April 11, 2020

Easter Vigil

Theme: A celebration of life and community.

Exegesis of the First Reading, Gn 1:1—2:4a (41) Michael Guinan, OFMEverything begins with creation, but what was therebefore that? Later thinkers would speak of “nothing-ness,” but the ancient world of the OT thought ratherabout the negative forces of Sea (imagined as thedestructive waters of chaos) and Death (imagined as agreedy devourer of all life). At the beginning there isonly dark, watery chaos lacking all life.

God, the Creator, begins to act, proceeding throughtwo movements: panel one (days 1–2–3) and panel two(days 4–-5–6). On the first panel, God, dividing andconquering, as it were, subdues the Sea, the chaos, andbrings out an ordered universe fit for habitation andlife.

On the second panel, God goes back and fills thisordered universe with moving, living beings. Humans,men and women, appear on the sixth day, part andparcel of the world but with a special part to play.

The Creator God has thus exercised dominion overthe forces of Sea (chaos) and Death, but these are notgone; they remain forces to be reckoned with. Throughhis death and resurrection, Christ defeats these forces,and when the “new heavens” and “new earth” arecomplete, Sea and Death will be no more (Rv 21:1, 4).

Exegesis of the Gospel, Mt 28:1–10 (41) Michael Guinan, OFMIn all the Gospel resurrection accounts, two points arecommon: The tomb of Jesus has been found empty, andJesus has appeared to certain persons. Mary Mag-dalene and the other Mary represent the principles ofcontinuity throughout the passion. They were presentwhen Jesus died (27:56), saw him buried (27:61), andnow discover his empty tomb on the first EasterSunday morning.

In mentioning the earthquake and the descent of anangel, Mt is interpreting the resurrection of Jesus as anapocalyptic event: A new age is dawning.

In the infancy narrative of the Gospel, angels hadappeared to interpret what was happening and to telltheir hearers what they were to do; the same happenshere. Ironically, the guards, stationed to guard the deadman, themselves become like dead men.

The angel rolls back the stone, not to allow the risen

Jesus to leave the tomb but to make clear that the tombis indeed empty.

In a scene unique to Mt, Jesus appears to the womenon the road. They seize his feet, attesting to the realityof his person, and they worship him. They are thensent to share the good news with others.

Homily SuggestionEileen Connelly, OSUHoly Saturday itself may seem a long day of empti-ness, sorrow, waiting, and reflection. That all changesat sundown, however, when we celebrate life, commu-nity, and the opportunity to renew our faith.

The readings from Hebrew Scripture, beginningwith the creation story, reveal God’s plan, our story,our salvation. We then hear Paul’s words reminding uswhat God has done for us, and that by dying with thesuffering Christ, we are now sharing in new life withthe risen Christ. We joyously sing “Alleluia,” for thefirst time in 40 days, proclaiming “Praise to the Lord,”who has risen and is living among us. Mt’s account ofthe resurrection is straightforward, reminding us of thetruth of Easter: the light, hope, and promise of new life.

And we welcome those who are joining our commu-nity of faith this evening to share in that promise. Nowthey are called to the waters of Baptism and strength-ened and confirmed by the Holy Spirit. Then for thefirst time, they gather with us at the table of the Lord,as together, our faith is nourished and deepened.

Perhaps the message for us this evening is that theresurrection of Christ is more than simply a one-daycelebration. It is an invitation to make the truth ofEaster a way of life, each in our own way striving tobring light where there is darkness, hope where thereis despair, and community building where there isdivision.

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April 13, 2020

Monday of Easter Week

Theme: Not a boy or a girl.

Exegesis of the First Reading, Acts 2:14, 22–33(261)

Leslie J. Hoppe, OFMActs depicts Peter as the spokesperson of the Eleven.The thrust of his speech asserts that the crucifixion ofJesus was not merely the result of the decisions madeby the “lawless men” who conspired to have Jesus exe-cuted. All this was foreseen by God, who raised Jesusfrom the dead. To provide scriptural support for theseassertions, Peter quotes Ps 16:8–11, which he claims todescribe the Messiah’s fate. The early Church consid-ered that such texts revealed the plan of God that wasfulfilled in Jesus’ death and resurrection.

Though Peter speaks of Jesus as “a man commendedto you by God,” his exposition of Ps 16 implies thatJesus was much more. Peter contrasts Jesus withDavid, who by prophetic insight composed this psabout the Messiah’s fate. Jesus’ death and resurrectionfulfill what God revealed through David. Peter thenasserts that he and the other members of the Eleventestify to the reality of Jesus’ resurrection. This and theconsequent exaltation at God’s right hand reveal Jesus’true identity.

Peter begins by speaking about the “mighty deeds,wonders, and signs” done by Jesus and witnessed bythe people. He is the Messiah sent by God to Israel andwho is now exalted in God’s presence.

Exegesis of the Gospel, Mt 28:8–15 (261)Leslie J. Hoppe, OFMMt follows Mk 16:1–8 in presenting two of Jesus’women disciples as the only witnesses to the emptytomb. Lk 24:1–11, however, has Peter going to thetomb, and Jn 20:3–10 has both Peter and the BelovedDisciple doing so. Still, it is the announcement of thewomen disciples that leads the male disciples to inves-tigate the situation at the tomb. This has resulted inMary from Magdala being called “the apostle to theapostles.”

Jesus tells Mary to have the disciples meet him inGalilee where Jesus began his ministry. This detail ispart of Mt’s apologetic: The disciples are not fleeingJerusalem out of fear for their lives but in response toJesus’ instructions.

The rest of the reading is also apologetic in tone. Mt

includes the detail about the bribing of the guards andthe genesis of the rumor that Jesus’ body was removedfrom the tomb by his disciples to help support theircontention that Jesus was raised from the dead. Such arumor was apparently in circulation years later so thatMt finds it necessary to dismiss it as a fabrication madeup by the chief priests (vv 12–13).

We cannot overestimate the significance of thewomen disciples announcing to their male counter-parts that Jesus had been raised. All four Gospels de-pict the women as those who find the tomb of Jesus tobe empty. The tradition of the women’s role in the res-urrection story is strong and cannot be ignored or sup-pressed.

Homily SuggestionLinus MundyA mother has just picked up her bouncy, happy 5-year-old from kindergarten. “Did you have a fun day?” askshis mother. “Yes!” responds the child. “Guess what!Our gym teacher is gonna have a baby!” “Oh, howwonderful,” says the mother. “Does your gym teacherknow whether it’s going to be a girl or a boy?” “No,Mom,” says the confused child. “It’s gonna be a baby!”

Boys and girls. Women and men. Persons, people.Human beings. This is what we all have in common.Oftentimes we must differentiate, of course. Some-times we are just “babies”—or just “people.”

Today’s Gospel from Mt tells us about the resurrec-tion of Jesus, where scholars tell us to notice the firstpeople at the empty tomb were not simply people; theywere women. All four Gospels affirm that the first wit-nesse to the empty tomb were women. Indeed, the tra-dition of the women’s role in the Resurrection story isstrong and can be neither ignored nor suppressed.Mary Magdala and “the other Mary” first saw theempty tomb. The angels told these women to tell Jesus’disciples what they had discovered. They then metJesus himself, whose feet they embraced, doing himhomage.

Contemporary scholars use these Resurrection pas-sages, as well as many others, to attest to women’simportant role in salvation history. These instances aremuch more than a side note. It would be wonderful ifwe all could be regarded equally as not boy or girl,woman or man, black or white. After all, we are God’sown: God’s babies, God’s children, God’s people.

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April 14, 2020

Tuesday in Easter Octave

Theme: Being a good Christian.

Exegesis of the First Reading, Acts 2:36–41 (262) Leslie J. Hoppe, OFMThis text attests that some Jews were open to the apos-tles’ proclamation that Jesus is the Messiah. This is notentirely unexpected, for there were several messianicmovements when Jesus and the apostles made theirproclamation. Messianism was in the air.

Peter, of course, wanted “the whole house of Israel”(v 36) to recognize and accept Jesus, whose true identi-ty was revealed by the resurrection. Though the textasserts that an impressive 3,000 Jews were baptized asa result of Peter’s preaching, the overwhelming num-ber of Jews remained faithful to their ancestral reli-gious traditions and did not accept Peter’s assertionthat Jesus is “Lord and Messiah” (v 36).

Like Jesus, Peter calls for repentance. Such repen-tance, followed by Baptism, will lead to the forgivenessof sin (v 38). As is evident from the ministry of John theBaptist, baptism was a Jewish practice that indicated adesire to repent. The Christian reinterpretation of thisritual connected it with the gift of the Holy Spirit (v 37),who was seen as sealing the new relationship that therepentant sinner has with God.

Peter’s sermon connects faith in Jesus with repen-tance. Belief must be followed by action—by the deci-sion to live a life not dominated by selfishness and sinbut rather characterized by love and service. The HolySpirit empowers the believer to live this new life.

Exegesis of the Gospel, Jn 20:11–18 (262)Leslie J. Hoppe, OFMAfter being relegated to the margins in the Gospelaccounts of Jesus’ ministry, his women disciples suchas Mary from Magdala take pride of place in the post-resurrection appearance stories. Mary from Magdala isthe principal character in a touching story of her confu-sion and grieving at the tomb of Jesus. She comes to thetomb to anoint Jesus’ body for burial—something thatcould not be properly done because of the approachingsabbath in the late afternoon when Jesus died.

Mary is shocked and confused at finding the tombempty, except for two angels who ask the reason forher tears. Outside the tomb she meets Jesus but doesnot recognize him. The risen Jesus is the same personwho died on the cross, but following his resurrection

he lives in another dimension that makes him difficultto recognize at first. When Jesus speaks Mary’s name,she hears a voice that unmistakably belongs to Jesus. Atouching dialogue ensues. Mary runs to tell Jesus’ maledisciples the good news.

With his death and resurrection, Jesus has complet-ed the mission he received from God and is about toreturn to God’s immediate presence. What began withMary grieving alone ends with her racing to announcesomething that none of Jesus’ disciples expected.

Homily SuggestionLinus MundyThere are only a few things you really need to be a trueCatholic. You need a good singing voice, and you needto know the times of all the Saturday and SundayMasses! I am kidding, of course. However, the point isthat both Scripture readings today talk about the essen-tials, the bare necessities of being a Christian. A goodsinging voice is not on the list.

The first reading, from the Acts of the Apostles(which most scholars attribute to the Gospel writer, Lk)emphasizes the necessity of belief, followed by repen-tance, and then a life committed to selfless love inaction for others.

The Gospel reading is strictly about belief and thesheer joy of being a believer. If only we could openlyexpress our faith and belief as Mary of Magdala did.The Gospel tells us that she runs to Jesus’ disciples totell them the best news ever: Jesus is risen! Their deep-est grief can turn to the greatest joy. Just as Jesus said,he has risen, and he is taking us with him. We can liveour faith actively—yet die very calmly—because Godwill be waiting for us.

After his resurrection, Jesus has changed. Mary doesnot immediately recognize him. He now lives in adimension unfamiliar to the earthbound. However,Mary recognizes Jesus’ unmistakable voice. AfterJesus’ resurrection, we, too, are changed. We, too, nowcan recognize his unmistakable voice and message,calling us to follow his way!

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April 15, 2020

Wednesday of Easter Week

Theme: The ‘Noah principle.’

Exegesis of the First Reading, Acts 3:1–10 (263) Leslie J. Hoppe, OFMWhen Jesus was in Jerusalem, his activity centered onthe temple (Lk chs 20–21). The apostles do the same(Acts 2:46). Peter and John here illustrate that pattern.The setting for the story is probably the Nicanor Gate,which led from the court of women to the court ofIsrael, where male Jews worshipped. The doors of thegate were made of polished brass and were importedfrom Egypt. It was popularly known as the “BeautifulGate.” The Talmud states that this gate was the settingfor many miracles. Acts depicts the apostles as per-forming “many wonders and signs” (2:46)—just asJesus did. Today’s reading tells of Peter healing a beg-gar suffering from congenital paralysis in his feet.

Peter’s healing of this paralyzed man happens im-mediately after Peter invokes the name of Jesus. Thismiraculous healing evokes wonder and amazementfrom the people who have witnessed it.

This miracle story resembles Gospel stories aboutthe healings worked by Jesus, underscoring the conti-nuity between the ministry of Jesus and that of theapostles. John accompanies Peter though he says ordoes nothing. This illustrates the preeminent positionof Peter as the spokesperson for the apostles.

Exegesis of the Gospel, Lk 24:13–35 (263) Leslie J. Hoppe, OFMThis story, unparalleled in the other Gospels, is a theo-logical and literary gem. It is set on a road that connect-ed Jerusalem and the village of Emmaus, which was 60stadia distant, slightily under seven miles. A few mssgive the distance as 160 stadia (about 18 miles), whichmakes a round trip in one day unlikely.

At first the two disciples do not recognize the risenChrist—a detail common to postresurrection stories(Lk 24:37). The discussion between Jesus and the disci-ples centers on the identity of Jesus as the Messiah. Hetakes the disciples through the Scriptures to demon-strate that the suffering and death of the Messiah arepart of the divine plan for the redemption of Israel.Finally, Jesus is revealed to the disciples “in the break-ing of the bread” (v 35) as the risen Christ echoes theactions of Jesus at the multiplication of loaves (Lk 9:16)and at the Last Supper (Lk 22:19). Through the liturgy

of word and sacrament, the Church repeats the interac-tion between Jesus and these two disciples.

This story makes two principal affirmations. First,the suffering and death of the Messiah are elements inGod’s plan; second, all people may have an authenticexperience of the risen Christ “in the breaking of thebread.”

Homily SuggestionLinus Mundy

Recently I came across an article about “the Noah prin-ciple.” Yes, the Noah as in Noah’s ark. The principlestates that there is no prize for predicting rain—manyof us can do that. However, there is a prize for buildingthe ark!

In today’s first reading, we hear about St. Peter asthe one apostle who for a long time cannot predictmuch of anything. However, after the resurrection ofJesus, Peter becomes one of the main “architects” ofChrist’s new Church. We recognize that Peter washandpicked by Jesus for the role as the first leader, “thepope” as we say today, of our Catholic Church.

In all four Gospels, we witness Peter as almost ane’er-do-well. Over and over, Peter doesn’t seem to“get” the whole purpose of Jesus’ life and ministry.However, there are a few exceptions, such as whenJesus asks Peter if he and the other apostles will aban-don him when things get really tough. Peter replies,“Lord, to whom else could we turn?” Look it up!

In today’s first reading, we see this “new Peter”healing a beggar of paralysis. This healing story resem-bles many healing stories of Jesus in action. We can seeclearly the continuity of the healing ministry of Jesusand his followers. Peter has definitely accepted the roleof the preeminent leader now, but one who alwayscalls on Jesus as the one who remains the Church’s onefoundation.

We dare not forget that all of us are now called to doour part in what is called “salvation history.” We prob-ably won’t be asked to build an ark (as Noah was) orbuild a new Church (as Peter did). We are all called,however, to keep the faith, to continue Christ’s min-istry.

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April 16, 2020

Thursday in Easter Octave

heme: The body.

Exegesis of the First Reading, Acts 3:11–26 (264)Leslie J. Hoppe, OFMThe healing of the beggar with the paralyzed feet givesPeter an opportunity to teach the people who have wit-nessed this healing. Like Jesus, Peter does his teachingat Solomon’s Portico (v 11; Jn 10:23). This colonnadealong the east side of the temple area near the court ofthe gentiles was enclosed by columns 40 feet in height.The porch was 23 feet wide, affording plenty of roomfor rabbis to teach their disciples. Its roof protectedpeople from the sun.

Peter connects Jesus with the progenitors of theJewish people (v 13); such a connection served to legit-imate Jesus and his teaching. In a society that prizedcontinuity, connection with Abraham, Isaac, and Jacobwas very important. Peter also calls Jesus God’s “ser-vant” (v 13)—a highly significant term because only afew persons (Moses, Joshua, David) were called God’s“servant.” This is another attempt at connecting Jesuswith traditional Judaism.

The text then moves into more difficult terrain as heindicts the people for complicity in the death of Jesusthough the Pilate was ready to release him. To makematters worse, the people sought the release of a mur-derer (v 14; Lk 23:18–19) in place of the “Author ofLife.” Peter asserts that he and the other apostles arewitnesses to this. In other words, Peter is not making abaseless accusation. There are witnesses.

Exegesis of the Gospel, Lk 24:35–48 (264)Leslie J. Hoppe, OFMThis text affirms the reality of the resurrection of Jesus.This appearance of the risen Christ makes it clear thatthe encounter with the risen Christ is not an encounterwith the dead (v 37) but instead an encounter with aliving person, one with “flesh and bones” (v 39). Theapostles are not seeing a phantasm but a real livingbeing. To make this point even clearer, the text hasJesus eating some fish. A similar story is found in Jn21:9–13. In that text, Jesus prepares a meal of fish forhis disciples.

With a similar apologetic tone, Mt has rejected theassertion that the disciples took Jesus’ body from thetomb and then claimed that God had raised him up(28:11–15). Here Lk counters the notion that the disci-

ples were victims of mass hysteria. He describes thebody of the risen Christ as the same body of Jesusbefore the resurrection, for it even bears the marks ofthe crucifixion.

The evangelists had a difficult task in attempting todescribe the reality of the Resurrection. There were noearlier examples to draw on. (Lazarus and the son ofthe widow from Naim were resuscitations rather thanresurrections.) The risen Christ is like any other livingperson, sharing a meal with his disciples. Still, the risenChrist is unlike a living person, for he walks throughdoors (Jn 20:19). In this story, the emphasis is on thereality of the risen Christ’s body.

Homily SuggestionLinus MundyIn the Heat of the Night is a powerful movie that wonbest picture and best actor in the 1960s, starring SidneyPoitier and Rod Steiger. Steiger plays a bigoted law-man who wants to close a murder case quickly. Hesees the case as a simple matter—and angrily deliversan award-winning line: “I got the motive, which ismoney, and the body, which is dead.”

Today’s Gospel is all about the executed body ofJesus that is not dead—despite all the previous evi-dence. In today’s legal terms: We have motive, oppor-tunity, and means—and, sadly, a body, that was dead,but now is gone and even alive. The entire Gospelaffirms the reality of the resurrection of Jesus. Lk coun-ters any suspicion that the resurrection is a hoax creat-ed by the followers of Jesus. Mt 28:11–15 similarlycounters any arguments that the disciples have takenJesus’ body and then claimed that God raised him up.In Lk’s account, some people have suggested the disci-ples were suffering from mass hysteria.

However, Jesus is alive and well, flesh and bones—even bearing the marks of the crucifixion. In Jn 21:9–13)we read about the resurrection with Jesus not only eat-ing fish but also cooking it for his companions.

It was not easy for the evangelists to describe thereality of it all. Of course, we hold the Resurrection asan essential tenet. If it were not true, says St. Paul, weare fools (1 Cor 15:12–19). Also as the great RabbiHarold Kushner once said in another context regardingfaith in God: “If you find all of this illogical, don’t giveup on God. Give up on logic.”

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April 17, 2020

Friday of Easter Week

Theme: ’Come, have breakfast.’

Exegesis of the First Reading, Acts 4:1–12 (265)Leslie J. Hoppe, OFMJust as Jesus faced opposition, so the disciples will alsoexperience opposition as they call for repentance andfaith. In this episode the opposition comes from templeofficials, all of whom were Sadducees. Since the apos-tles were proclaiming the good news that God raisedJesus from the dead, opposition was inevitable, for theSadducees rejected belief in the resurrection of thedead (Lk 20:27).

Because the temple officials considered Peter’spreaching a genuine threat, they have Peter and Johnarrested and placed in custody. During their trial Peteraffirms that the source of his authority to preach andheal comes from the risen Christ. Peter accuses thepriests of having Jesus crucified.

Peter concludes his remarks by affirming that Godhas raised Jesus from the dead. He cites Ps 118:22 tosuggest that what happened to Jesus is foretold in theScriptures—a frequently used argument in assertingthat Jesus’ death and resurrection are part of God’splan. Peter’s final assertion is that he derives hisauthority from Jesus, whose name alone brings salva-tion to people. In other words, Peter does not have tojustify his actions by claiming authority from thepriests of the temple. His authority to preach and healcomes directly from Jesus.

Exegesis of the Gospel, Jn 21:1–14 (265)Leslie J. Hoppe, OFMThis pericope appears to be part of an addendumadded to the Fourth Gospel. The final vv of the previ-ous ch appear to be the Gospel’s original conclusion(20:30–31).

The setting for this postresurrection appearancestory is the “Sea of Tiberias.” This name for the Sea ofGalilee is derived from the city of Tiberias, built byHerod Antipas in 20 CE as his capital. He named thecity in honor of the Emperor Tiberius, Antipas’ patron.Tiberias is located along the western shore of the sea,south of Magdala. The Hebrew name for this fresh-water lake is Kinneret.

The appearance of the risen Christ to seven of Jesus’male disciples takes place after a night of fishing with-out a single catch. At first, the disciples do not recog-

nize the risen Christ, a common motif in the postresur-rection appearance stories. The risen Christ suggestshow they may be more successful in their efforts. Theyfollow his advice and haul in 153 fish. (The significanceof the number is unknown.)

The story ends with Jesus preparing breakfast fordisciples weary after a night of fishing. The distribu-tion of the bread and fish does have eucharistic over-tones. In the end, we have a charming story about agroup of friends who go fishing and who have theirbreakfast prepared by another friend, the risen Christ.

Homily SuggestionLinus MundyUnless we are truly sleep-deprived, there are no wordsin the morning that can sound better than, “Come,have breakfast.” The only thing better than this mightbe if Jesus were saying this to you—and not only Jesusbut the risen Jesus.

Imagine charcoal-grilled fish and homemade bread.Fish are often mentioned Scripture because the fishingindustry and the sheep industry were two of the mostimportant sources of livelihood at the time.

The other part of the story that can’t be overlooked,of course, is how Jesus turns their no-fish-caught nightinto a huge fish-haul morning: 153 large fish! This isthe kind of fishing expedition most of us would bragabout for the rest of our lives..

The “breakfast with Jesus” for seven apostles istoday’s main story. Risen from the dead, Jesus is nowback among his friends as a servant and a cook, feed-ing the band who had long been with him during hisyears of preaching, teaching, healing. One might won-der, Who counted the 153 fish? Also, what did they talkabout as they ate around the fire? It would be interest-ing to know. However, we only know that Jesus askedhis friends to bring him a few of the fish they had justcaught. Simon Peter drags the net full of fish to theshore. And Jesus says, “Come have breakfast, myfriends.” No fish today for us—only the Bread of Life.

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April 18, 2020

Saturday in Easter Octave

heme: We are commissioned.

Exegesis of the First Reading, Acts 4:13–21 (266)Leslie J. Hoppe, OFMThis pericope continues the trial of Peter and Johnbefore Jerusalem’s religious leaders. The convictionand power with which Peter speaks surprises hisjudges who are experts in interpreting the Scriptures.After all, Peter had no rabbinic training. Peter and Johnare “ordinary men,” but they are recognized as disci-ples of Jesus. Nevertheless, the authorities have to letthem go because the man who had been healed isready to testify on behalf of Peter and John. Theauthorities release Peter and John with a warning notto preach about Jesus’ being raised from the dead. Ofcourse, the two apostles do not feel constrained by thiswarning; they are determined to continue to preach inthe name of Jesus.

During Jesus’ ministry in Galilee, he had found him-self at odds with the Pharisees, who were a lay groupcommitted to a careful study and observance of Torah.In Jerusalem, Jesus and later his disciples had to dealwith opposition from the highest religious authorities:the senior priests of the temple. In both cases, theopponents of Jesus and his disciples are afraid of losingtheir religious authority to people who were not prop-erly trained but who appeared to have popular sup-port. Acts portrays the apostles as not worrying abouttheir lack of credentials because they are called byChrist and empowered by his Spirit to continue callingpeople to repentance and faith.

Exegesis of the Gospel, Mk 16:9–15 (266)Leslie J. Hoppe, OFMThe proper ending of Mk’s Gospel remains one of theunsolved conundrums of NT interpretation. Today’spericope is the opening section of what has beentermed Mk’s “longer ending.” Even in antiquity, earlyChurch authorities considered this longer ending to bean addition to Mk, suggesting that the Gospel original-ly ended with v 8.

This pericope summarizes the postresurrection ap-pearance stories found in the Gospels. It alludes to theappearance to Mary of Magdala, the two disciples onthe road from Jerusalem, and the Eleven at table. Therisen Christ scolds Jesus’ male disciples who do notbelieve what his female disciples have told them about

his appearances to them. The lesson ends with Mk’sversion of the commission that the risen Christ gives tohis disciples, urging them to proclaim the good newsto all creation (v 15).

The commission is the reason for the inclusion of the“longer ending.” Mk’s Gospel portrays Jesus as tryingto lead the disciples to recognize the significance of hisown mission—without much success. Jesus’ death andresurrection effects a dramatic change in the demeanorof Jesus’ male disciples. They appear to “get it” at longlast. Still, believing in Jesus and his mission is notenough. Authentic disciples must act on the good newsthat they have heard.

Homily SuggestionLinus MundyToday in Mk’s Gospel we have the great commission-ing of Jesus’ followers. At the very end of Mk’s Gospel,our active lives as disciples of Christ are starting tobegin.

Commission, co-mission. Like the word cooperate, com-mission is a “together” thing. Even the most clueless ofJesus’ disciples now “get it.” Jesus has started his mis-sion, and even completed the greatest part of it by sac-rificing his very life for us. Now the followers of Jesusare on a co-mission. That is, as Jesus put it, “Go intothe whole world and proclaim the Gospel to everycreature.” We then read of the disciples’ response tothis in Mk 16:20: “They went forth and preached every-where, while the Lord worked with them (my emphasis)and confirmed the word through accompanyingsigns.”

Here Jesus confirms that he works with us andthrough us just as elsewhere he promises the presenceof the Holy Spirit to guide us in all our ways. By ourBaptism we are officially commissioned in the Churchto be “priests, prophets, kings” in the fullest interpreta-tion of these terms: ministers to one another, bold inour beliefs and actions, people empowered, co-missioned, not simply by Christ but with Christ.

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April 20, 2020

Monday of the 2nd Week of Easter

Theme: Standing up for truth.

Exegesis of the First Reading, Acts 4:23–31 (267)Dr. Mary Ann GettySignature Lukan elements abound here: the gatheringof the faithful in prayer to celebrate the witness of Peterand John as well as their release, the central role of theHoly Spirit, the suggestion of successive stages of sal-vation history, and the combination of all positive andnegative things that contribute to strengthening theearly Church.

Directly and indirectly, Lk uses Ps 2 to interpret cur-rent events. God, the creator of the universe, is direct-ing history. The gathered community speaks to God inunison and hears God speaking to them, assuring themwith signs and wonders worked in the name of Jesus.Believers are undaunted by the trials they suffer. Theseare opportunities to give thanks for God’s “powerfulprovidence” as they recognize their own participationin what God had planned “long ago” and now fulfillsin them. Filled with the Holy Spirit, they together givepraise and thanks to God.

Lk’s reading of Ps 2 helps explain how Herod andPilate represent a conspiracy between the peoples ofIsrael and the gentiles, one that ended in the convictionof Jesus, God’s anointed. On its face, this was an un-speakable tragedy. But in God’s plan, the passion ofJesus and that of Peter, John, and the whole believingcommunity occasion this prayer of confidence andunity. Although the place where they are gatheredshakes with the power of the Spirit, their faith is notshaken.

Exegesis of the Gospel, Jn 3:1–8 (267)Dr. Mary Ann GettyThe scene describes a dialogue between two charac-ters; the setting is Jerusalem “at night.” Nicodemusemerges into the light from the depths of Judaism as aPharisee, a member of the Sanhedrin, one with knowl-edgeable ideas about the identity of the Messiah. Nico-demus represents Jews seeking truth, attracted to Jesusbecause of the “signs” he does that reveal that “God iswith” him.

In Jn, questions about Jesus’ interlocutors—in thiscase, Nicodemus—result in further exploration offaith. The dialogue quickly becomes more of a mono-logue with Jesus the teacher leading Nicodemus to

greater understanding. Nicodemus has only the begin-nings of faith. He will reappear two more times in Jn.In 7:50–52, he appeals to the law in order to opposejudging Jesus before a hearing. After the crucifixion,Nicodemus brings gifts and spices for Jesus’ burial.Like other characters in the Gospel, he appears tenta-tive and perplexed, attracted yet fearful. Jn leaves openthe question of whether Nicodemus ultimately pro-gresses to true faith, which “abides” in Jesus’ teaching.

The dialogue turns on the double meaning of beingborn “again” and “from above.” Jn uses dualism—sig-nified by the dichotomy between water and spirit,flesh and spirit, below and above—to show the neces-sity of going beyond the literal to a deeper, mysticallevel of acceptance. Questions must become theembrace of truth.

Homily SuggestionJim AuerMany people—at least at some time—dream of becom-ing “really somebody” or wishing they had been. “Icoulda been a contender,” washed-up boxer TerryMalloy (Marlon Brando) laments to his brotherCharley in On the Waterfront. Nicodemus was some-body: a prominent Pharisee and member of the Jewishruling body, the Sanhedrin. But prominence canincrease the fear of what people will think. Nicode-mus, member of a group that Jesus has soundly criti-cized, thus comes to Jesus at night. We can chucklewith superiority at Nicodemus’ feeling of adult peerpressure. But we aren’t in his sandals.

And at least he comes. At least he’s not afraid to bea seeker. At least he has not bought into the intransi-gence of the good old boys’ club that, as Nicodemushimself attests, has seen the signs and knows Jesus isfrom God—yet opposes him. Over the course of Jn’sGospel, Nicodemus changes. He takes the first steps offaith and loses his fear of being public about it. Heappeals to his peers not to judge Jesus without a hear-ing, as their own law requires. Does it work? No. Theyleave, self-justified by their prejudice that Galileans arehicks.

Do we have the courage Nicodemus had? Whenothers, perhaps our own family, circle of friends, or co-workers, are putting down something or someone weknow—fully or even tentatively—to be right and good,do we stick our necks out for truth?

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April 21, 2020

Tuesday [Anselm of Canterbury]

Theme: What really counts.

Exegesis of the First Reading, Acts 4:32–37 (268)Dr. Mary Ann GettyOur reading has two parts: a summary of the life of theearly community and introducing Barnabas, whoexemplifies the devout believer. Lk’s summaries depictan idyllic community in complete accord and strictlyfollowing Jesus’ commands, particularly about sharingpossessions. Whereas the Jews had a long traditionstressing communal identity, the Greeks were moreindividualistic. Lk adapts the Greek friendship ideal todevelop for his gentile audience the basic values oftheir reciprocal responsibilities to and for each other.

Barnabas’ generosity is generalized but not absolu-tized. Believers contribute to the community and mem-bers receive, each according to his or her need. BothLk’s Gospel and Acts warn against greed while stress-ing the challenge of generous care for one another.Financial support symbolizes “holding all things incommon” and is a step in the direction of eliminatingpoverty among members of the community.

Barnabas is an outsider, perhaps a Hellenist, whoexemplifies the complete commitment to what thecommunity requires of a believer. He will soon intro-duce Paul to the Christian leaders in Jerusalem.Barnabas and Paul will bridge the nascent Jewish-centered community with the mission to the gentiles inresponse to Jesus’ command to be his witnesses “to theends of the earth.”

Exegesis of the Gospel, Jn 3:7b–15 (268)Dr. Mary Ann GettyJn leaves open the question of Nicodemus’ ultimateembrace of the truth. Here he has come to Jesus, seek-ing answers; although he does not understand, he con-tinues to listen, to question, and to hear Jesus’ respons-es. Jesus speaks solemnly about the need to go beyondthe literal to a deeper understanding. Nicodemus is a“teacher of Israel” and ought to know that to be savedmeans to have been born of the Spirit from “above”and from “heaven”—in contrast to what is of the flesh,“below,” and of the “earth.” Jn consistently shows thatthe Jews have the beginning of the truth, but they needto continue to seek out the truth, the light, life.

Jesus and Nicodemus each represent communitieswith divergent views. The dialogue proceeds from one

between individuals to one between communities asJesus takes on the identity of believers testifying towhat “we know” and “we have seen.” Although whathas been said to this point is part of the tradition heldby teachers of Israel such as Nicodemus, Jesus chargesthat it is “earthly,” preliminary. Teachers like Nico-demus would acknowledge that those cured in thedesert by looking upon the serpent that Moses liftedup needed faith.

So shall the Son of Man be lifted up, and so shallthey be saved who proceed to faith in him and abide inhim. Jesus, the Son of Man, has been sent from aboveto teach us what is above.

Homily SuggestionJim AuerImagine today’s Gospel scene being filmed. TomSelleck is Jesus; Jim Carrey is Nicodemus. We’d havedelightful comedy followed by poetic theology. Jesusspeaks solemnly about being born from above, thenabout wind, like the Spirit, blowing wherever it wants,then about someone born of the Spirit behaving simi-larly, then contrasts earthly and heavenly things, andconcludes with Moses and the serpent in the desert.Nicodemus would respond with a Jim Carrey trade-mark: “Right. Definitely. Uh-huh. Got it. Well, all-righty, then.”

Today continues yesterday’s Gospel. Nicodemus ini-tially pictured someone re-entering the womb andbeing born again the same way. He knows this isimpossible, but he still doesn’t understand what Jesusis getting at. His perspective is still locked in a worldthat can be seen, heard, and felt: the physical. Here’s acontemporary challenge to the point Jesus is making:“See all this stuff? Cars and clothes and 40% Off Sales?That’s not what really counts!” That may easilyprompt the reaction, “Well OK, but that stuff surecomes in handy while we’re here in this life!” Andyou’re absolutely right, of course.

But Jesus wasn’t trying to get Nicodemus to tune outor neglect this earthly life, its needs, and obligations.He’s saying: Don’t put all your attention and effortinto it while putting the spiritual off for another day,for at some point, there won’t be another day.

For more information about St. Anselm of Canterbury, bish-op and doctor of the Church, visit saintoftheday.org.

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April 22, 2020

Wednesday of 2nd Week of Easter

Theme: Redeemed behavior.

Exegesis of the First Reading, Acts 5:17–26 (269)Dr. Mary Ann GettyLeaders are filled with consternation while the unso-phisticated apostles foil all efforts to silence them. Thisremarkable passage tells of a second attempt to jail, try,and convict Jesus’ followers in order to contain theGospel’s message. Previously, Peter and John had beenjailed and warned to quit their preaching. Now all ofthe apostles are thrown into jail because of their oppo-nents’ evil motive: jealousy. These opponents are com-pletely impotent in executing their intentions. Whatthey do not know is that the apostles are guided andempowered by God; no human power can effectivelyoppose the spread of the Gospel.

Lk envisions the Church’s programmatic expansionfrom a small Jewish subsect to a worldwide communi-ty including Jews and gentiles. Lk carefully stressesthat God’s word continues to be accessible to Jews butthat it cannot be contained. In this early stage, attemptsby Jewish leaders to limit the Gospel’s spread are com-pletely frustrated and only guarantee the apostles’greater success.

An anonymous bystander invites the leaders to wit-ness the apostles’ teaching. Even the well-armed tem-ple guards sent by the confused leaders are portrayedas fearfully cautious in approaching the preachers. Lk’sreaders, however, know that the apostles’ indomitablestrength lies with God, who will not be overcome.

Exegesis of the Gospel, Jn 3:16–21 (269)Dr. Mary Ann GettyJesus not only addresses Nicodemus but also revealsGod to the “world,” a symbol both of the wider generalaudience and the object of divine love. Jn uses dualismto present the dichotomy between salvation and con-demnation. God’s sending of Jesus, the Son of God,shows God’s limitless love for the world. Judgmenttakes place in the decision of the believer: either to besaved or to perish. It is not simply an intellectual, dra-matic, or onetime choice; it has moral dimensions andconsequences.

Returning to the language of the Gospel’s Prologue,Jesus contrasts the dark and the light, hate versus love,evil versus the truth, and death versus life. The lightdispels the darkness. But some people will prefer dark-

ness to light, which can expose their deeds as wicked.Those who hate the light, unlike Nicodemus, do notcome near it. Jesus is the revealer—of God, and also ofthose who hate the light. Those who act in truth comeinto the light and persevere in good deeds done inGod. Jn combines the existential with the moral, prac-tical works carried out by those who abide in the truth.

Jn’s realized eschatology emphasizes believers’ re-ception of the light, the truth, and the love of Godrather than simply the saving act of the Father in send-ing the Son. There is definitely an ethical dimension toJesus’ teaching in Jn. Nicodemus exemplifies the jour-ney of the believer from skeptical observer to involved,open, and obedient disciple.

Homily SuggestionJim AuerJn 3:16 is perhaps the most well-known v in the Bible:“God so loved the world . . . that he gave his onlybegotten son . . . so that everyone who believes in himmight not perish . . . but might have eternal life.” It’sbeen said that this v sums up the entire Bible. God senthis Son, Jesus, to save us. Perhaps you’ve been askedby a fundamentalist Christian, “Are you saved?” Sixtyyears ago, Catholics might have responded, “I hope so,and I’ve got a head start—I’m baptized and Catholic.”For fundamentalists, being saved dates back to a defi-nite occasion, often termed an “altar call,” when theypublicly accepted Jesus as their Lord and Savior. In thistheology, after that, salvation is a done deal.

But Jesus explains that salvation requires both beliefin him and an acceptance of the “light,” a light whichenables us to behave as sons and daughters of the light,sons and daughters of God. A certain type of behavioris connected and expected of someone whom Jesus hascome to save. Is it possible to see the light but notaccept it—in which case, one’s behavior doesn’tchange? Of course.

We have examples of that in our first reading fromActs. The entrenched leaders cling tightly to their non-acceptance of Jesus, in spite of dramatically obviousevidence that Jesus is, as Nicodemus himself put it,“from God.” Today we bask in almost giddy Easter joyand the mercy of God celebrated three days ago on Di-vine Mercy Sunday. We have been redeemed. Let usnot forget that redeemed behavior is expected of us.

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April 23, 2020

Thursday [George, Adalbert]

Theme: Solidarity with rebels and whistleblowers.

Exegesis of the First Reading, Acts 5:27–33 (270)Dr. Mary Ann GettyDespite all efforts to silence them, the apostles pursuetheir mission to witness the Gospel in a constantlywidening circle of influence, beginning in Jerusalemand extending outward. Its opponents as well as itssupporters are portrayed as also growing in size andstrength. Peter is the spokesperson for the apostles, buthe only voices their collective commitment, warrantedby no less than the Holy Spirit of God.

In this confrontation the Sanhedrin leaders testifythat, although they try to avoid responsibility for Jesus’death, the apostles continue to implicate and indictthem. Lk builds on Paul’s declaration that Jesus’ deathwas for our sins. The authorities cannot escape theaccusation that “you” put Jesus to death. They convictthemselves by their futile efforts to prevent Peter andthe others from obeying God rather than humans.Ironically, they show even further futility by determin-ing that the apostles also ought to be put to death. Theyare becoming more entrenched in their sin.

Everything within the power of human authorityhas conspired to put Jesus to death, but “God exalted”him as “ruler and savior to bring repentance to Israeland the forgiveness of sins.” While the new Christianmovement is centered in Jerusalem, Lk continues tostress its outreach to Israel and soon to the gentiles.

Exegesis of the Gospel, Jn 3:31–36 (270)Dr. Mary Ann GettyJesus’ words are a revelation for all who have partialbelief but need to exchange “earthly things” for thetruth of the testimony of the One who comes fromabove, speaking the words of God. The dual themes ofsalvation and judgment continue. Our reading is akind of summary of Jn’s Gospel to this point. Jesuscame among his own, the Jews, bringing light, truth,and life. Jn, whose characters are often exemplary, pre-sents Nicodemus as one who is attracted to Jesus buttries to fit him into his own categories of understand-ing. Despite his willingness to learn from Jesus, Nico-demus’ thinking is “earthly” and therefore limited.

A “narrator,” who speaks to us readers, interpretswhat is happening on the stage of Jesus’ life. Here thenarrator veers off the historical dialogue between Jesus

and Nicodemus to summarize the challenge all believ-ers face in going beyond what is of the earth to acceptthe truth of Jesus come from above.

We are left with a warning in which Jn incorporatestraditional biblical language for judgment in the imageof God’s wrath. This is the opposite of the love Godoffers the world through his Son. Union of the Fatherand the Son is so complete that everything—light, life,truth—is given over by the Father to the Son whoreveals them.

Homily SuggestionJim AuerWe can say one thing for sure about good old Peter. Heand all the apostles were definitely not wimpy people=pleasers. In particular, they didn’t try to please peoplewho could make their lives miserable and did so—although the apostles didn’t see it that way. Acts tellsus they considered it an honor to be ill-treated forJesus’ name. In today’s reading, Peter gets in the highpriest’s face and says—to use blunt, contemporary lan-guage: ”You wanna know something? Your ordersdon’t mean diddly-squat to us. Wanna know why?God’s orders trump yours—that’s why!”

We enjoy scenes like that: a “little guy” confrontingor even telling off a narrow-minded, self-centered au-thority. We admire the person’s courage, nerve, andcommitment to the truth. We may never be in a situa-tion like that, but we can pray for people who are:women who stand up for their human rights in cul-tures where they are little more than property orwhistleblowers who confront and expose politicalgraft, corporate greed, or abuse of the helpless.

These people and others stick their necks out to be avoice for those who have none, usually risking their joband career, their political future, their social position,their safety—even their very lives—in order to speakthe truth. We may not be next to them on the frontlines, but we can stand in solidarity with them throughprayer.

For more information about Sts. George, martyr, andAdalbert, bishop and martyr, visit saintoftheday.org.

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April 24, 2020

Friday [Fidelis of Sigmaringen]

Theme: Joy amid suffering.

Exegesis of the First Reading, Acts 5:34–42 (271)Dr. Mary Ann GettyOur reading is full of Lk’s typical accents on the irre-sistible power of God that directs human history, theironic prophecy of some leaders who fail to compre-hend even what they themselves are saying or to drawits clear conclusions, the inevitability of disciples’ suf-fering yet the irrepressible joy it produces. Lk furtherstresses that the disciples always and everywhere pro-claim the Gospel. Gamaliel personifies the defiance of the Sanhedrin’s

“do-nothing-in-the-face-of-clear-evidence-of-truth”response. He expels the apostles while he comparesJesus and his disciples to other failed messianic move-ments with their followers dispersed. But leadersshould recognize the indisputable truth of God’s pres-ence, power, and grace with Jesus’ followers. Instead,they listen to human authority rather than God. The apostles have chosen a different course. Be-

cause they listen to and obey God, they are immune tothe threats and punishments of humans. The San-hedrin responds as Herod and Pilate did, attempting toevade responsibility, yet opting, nevertheless, to havethe apostle scourged. As usual, Lk concludes by notingthat the Gospel reevaluates what the world considerssuccess. Suffering for the Gospel only legitimizes andstrengthens the apostles, who ceaselessly proclaim thatJesus is the Messiah.

Exegesis of the Gospel, Jn 6:1–15 (271)Dr. Mary Ann GettyJn’s unique perspective on both the geography andtime sequence of Jesus’ ministry is evident here. This isthe second of three Passovers in Jesus’ ministry, andthis adaptation of the miracle of the multiplication ofloaves has a decidedly eucharistic connotation. Thecrowds that follow Jesus are attracted by the “signs forthe sick” he performs, suggesting that they recognizetheir own need for healing. After the multiplication ofloaves, they confess that Jesus is a prophet like the onethey have been waiting for, but their attempts to makeJesus king indicate how wrong are their expectations.Jesus’ disciples are no more understanding as they takehis question on a merely literal level when he asksabout food for the crowds.

The narrator informs us that Jesus knows what hewill do: He expresses concern for how to feed thecrowd. Jn echoes Moses’ feeding the people in thedesert and Ps 23’s confidence that the divine shepherdmakes us lie down in green pastures and gives us foodthat satisfies. There could also be a foreshadowing ofJesus’ prayer in the final Passover that nothing be lostof what the Father has entrusted to him. While the crowd is still approaching, Jesus is seated,

the posture of the teacher, the one with authority. Thedisciples are commissioned to “get the people to re-cline” and then to make sure nothing of what Jesus hasprovided goes to waste.

Homily SuggestionJim AuerToday’s reading from Acts features people aboutwhom we might ask, “Who’s nuts and who isn’t?”First, there’s Gamaliel, a leading Pharisee andSanhedrin member. He seems to be a calm voice of rea-son, doesn’t he? Time will tell, he says, whether thisJesus phenomenon is from God or not. But he knew thesame things that had led Nicodemus to tell Jesus: Noone can do what you do unless he is from God. Ga-maliel here ducks the issue and plays it safe. What about his peers? They hear the possibility that

the apostles might be sent from God. But the membersof the Sanhedrin order them to shut up and then havethem flogged! Now for the apostles. How do they respond to a

painful flogging? “Rejoicing!” In a lot of places, thatwould qualify them as clinically nuts. A lot of profes-sionals would say they need in-depth therapy to treatsuch deep-seated masochism. If sanity is judged solely by honesty, then the only

totally sane people are the apostles. They’ve sufferedwounds that would have many people begging formorphine, yet they’re honestly happy that they’vebeen given the privilege of undergoing what Jesusunderwent: raw injustice attended by extreme suffer-ing. The lesson for us is that sometimes following Jesusand acting as he did feels just plain horrible. In thebeautiful paradox of the Paschal mystery, however,that can produce joy.

For more information about St. Fidelis of Sigmaringen, mar-tyr, visit saintoftheday.org.

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April 25, 2020

Saturday—Mark

Theme: Snakes, grace, and sugar.

Exegesis of the First Reading, 1 Pt 5:5b–14 (555)Dr. Mary Ann GettyToday we celebrate the feast of St. Mk, a disciple ofboth Peter and Paul, and a formidable authority of theearly Church in his own right as author of the firstwritten Gospel. Here we have the final exhortation ofPeter to a Church known to Mk, his younger protégé.Many dispute Peter’s actual authorship of this bap-tismal homily. But the pseudonymous writer implicitlyappeals to the example of the previously martyredPeter and Paul as well as of Mk in advocating humility,trust in God’s providence that will bring believersthrough suffering, vigilance against the mighty oppo-sition of the devil, solidarity with other believers whoalso suffer, and perseverance in faith.

Believers should clothe themselves in humility,alluding to the apron that a slave or menial worker puton to perform their duties. We might also envisionJesus’ donning an apron to wash the feet of his disci-ples. Although not a virtue admired by many in Greco-Roman society, humility is characteristic of Christians.They identify with Jesus, who became humble in obe-dience to God and was then “exalted” in glory throughthe resurrection.

Peter joins himself to their beloved leaders, Silvanusand Mk. He speaks as if from “Babylon,” a cryptic ref-erence to the sinful atmosphere of a decadent Rome.Christians identify themselves as practicing and ex-tending charity in simple love and mutual service.

Exegesis of the Gospel, Mt 16:15–20 (555)Dr. Mary Ann GettyThis final, “longer” ending of Mark contains vocabu-lary, style, and content not found in the rest of theGospel. It provides a harmonizing and more appropri-ate ending than the original conclusion of v 8 that saysthat the women “told no one, for they were afraid.”Our reading has two parts: the commission to theEleven and Jesus’ ascension into heaven.

Mk’s Gospel had developed the “messianic mys-tery,” describing the unbelief of many, including theTwelve, that persisted through the time of miracles,Jesus’ journey to Jerusalem, his passion, death, and theempty tomb that even Jesus’ disciples failed to under-stand. Sometime in the second century, it seems that

this first written Gospel was supplemented by thisappropriate ending telling of Jesus’ commission to pro-claim the Gospel to all creation and its success thatbrought all creation, including the timid disciplesthemselves, to obedience.

The unprepared disciples preach as Jesus instructedthem. They have been empowered to exorcise demonsas Jesus had done. Without harm they handled ser-pents, symbols of temptation and seduction since Gn.As Acts and the Letter of Jas attest, the power of Godpassed through them when they laid hands on the sick.Despite all their limitations, the disciples becameinstruments in spreading the Gospel.

Homily SuggestionJim AuerYou heard the conclusion of Mk’s Gospel a momentago. Did you feel, “Oh, please—we don’t have to dothat stuff to be good believers, do we? Handle rat-tlesnakes and copperheads? Drink arsenic and cya-nide . . . just because Jesus said we can? I think I’ll passon that. I’ll just stick with loving my enemies. Thatsounds a lot safer.” Well, here’s the good news: That’snot what Jesus meant. Snakes have been a symbol fordeadly temptation ever since the writers of Gn chose asnake to invite Eve to sin.

Snakes and poisons represent the temptations thatfollowers of Jesus always face in the world—unlessthey choose, for example, to lead a secluded life. Butthat has its own demons. The promise of apparent im-munity to temptation is somewhat like a prescriptionpill that prevents a toxin from running rampantthrough the bloodstream. There’s a name for that pre-scription “pill”: grace. But as with any preventativemedication, we have to take it! It accomplishes nothingif it stays in a little plastic pharmacy bottle sitting onthe kitchen windowsill.

Some medications, of course, are difficult to accept.That’s why Mary Poppins sang, “A spoonful of sugarhelps the medicine go down.” Here’s a valid prayer fortimes when temptation is devilishly strong and thegrace to resist it appears intimidating: “A spoonful ofsugar, please. In fact, a couple.”

For more information about St. Mark, evangelist, visitsaintoftheday.org.

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April 27, 2020

Monday of the 3rd Week of Easter

Theme: What are we looking for?

Exegesis of the First Reading, Acts 6:8–15 (273)Robert J. Karris, OFMAs we begin our new week of readings, let’s talk aboutcontexts. Acts, Lk’s second volume, continues themesfrom the Gospel. For example, the risen Jesus promisesin Lk 24:47–48: “Repentance for the forgiveness of sinswould be preached in the Messiah’s name to all thenations, beginning with Jerusalem. You are witnessesof these things.” Acts 1:8 says, “You will be my wit-nesses . . . to the end of the earth.” Lk describes Jesus’disciples in the same way he depicts Jesus, theirMaster. In this passage Stephen, the first Christian mar-tyr, dies as Jesus died.

Acts 6:8 says, “Stephen, filled with grace and power,was working great wonders and signs among the peo-ple.” He is not your ordinary guy who waits on tables,even tables set for the Church’s poor widows. Hisaddress, which runs to 53 vv in Acts ch 7, is magnifi-cent and is the longest one in Acts.

Stephen is not awesome on his own. In Lk 12:12,Jesus promises his disciples that when they are hauledbefore persecutors, they should not worry: “For theholy Spirit will teach you at that moment what youshould say.” In Lk 21:15, Jesus promises: “For I myselfwill give you a wisdom in speaking that all your adver-saries will be powerless to resist or refute.”

Exegesis of the Gospel, Jn 6:22–29 (273)Robert J. Karris, OFMWe all know the real estate expression, “Location iseverything!” A house that would sell for $75,000 inOlean, NY, may sell for $750,000 in Pasadena, CA. Tobetter understand today’s Gospel, I invoke the exeget-ical expression “Context is everything.” Verily theimmediate context of today’s Gospel is Jesus’ mightysign of feeding 5,000 people with five barley loavesand two fish when Passover is near.

But the larger context is set by Jn ch 5, especially5:19–47 where Jesus argues with the Jews about hishealing on the sabbath of a man who had been ill for 38years. One of Jesus’ key points is that his works/signstestify that the Father has sent him. Jesus states veryclearly: “The works that the Father gave me to accom-plish, these works that I perform testify on my behalfthat the Father has sent me” (Jn 5:36).

In today’s Gospel, two verbs are vitally important:the Father has set his seal; the Father has sent. We are inthe context of ambassadorial language. How do weknow that a person who claims to represent a dignitaryis legitimate and not an impostor? That person pos-sesses the dignitary’s seal on a letter, for example. Thatperson is authorized to negotiate and sign treaties—inbrief, to perform the works of “the boss.” The ambas-sador is sent with the full power of the one whom theambassador represents.

Homily SuggestionLeota RoeschThe Church offers us this week’s readings to encourageand invite us to go more deeply into the mystery of therisen Jesus, into the mystery of his eucharistic pres-ence, and into the demands of discipleship.

The Gospel readings from Jn lead us through Jesus’Bread of Life discourse. Passover is about to be cele-brated (v 4); in light of that, we find Jesus feedingthousands from five loaves and two fish. That “sign”having been given, Jesus goes to the mountain aloneand the disciples cross the sea to Capernaum. Thecrowd follows—not, as Jesus knows, to delve into themeaning of the miracle but to experience it again andagain. That won’t do; Jesus says they are called tosomething more. If they want nourishment that sus-tains life, they must “do the works of God”: believe inhim whom the Father has sent.

Stephen is one of the early Christians who has eatenoften of that Bread of Life and thus is “filled with graceand power . . . working great wonders and signsamong the people.” Public discourse then is much likenow: If you can’t refute, yell; if that doesn’t work,undermine by lies and bribes. Stephen cannot be de-terred, for the power of the Spirit is with him. “Theway of truth I have chosen; I have set your ordinancesbefore me.”

What will be our answer when Jesus asks whatwe’re looking for when we come to him—things of thisworld that ultimately have no meaning or the Bread ofLife that will sustain our days and endure for eternallife? Do we believe in Christ Jesus sent by the Fatherand eat of the Bread of Life? Yes? Then we are preparedto be “Stephens,” ready to be poured out for any andall people!

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April 28, 2020

Tuesday [Peter Chanel, Louis de Montfort]

Theme: The staff and stuff of life.

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

Robert J. Karris, OFMLet’s go back to yesterday’s reading. Most scholarsthink that, in composing his Gospel, Lk used Mk’sGospel and the Q sayings source. When Lk composedhis passion narrative, however, he did not use two ele-ments from Mk: the false witnesses against Jesus (14:56–57) and the accusation that Jesus would destroy theTemple (14:58). Lk saved these elements for his story ofthe first Christian martyr to follow in Jesus’ footsteps(Acts 6:13–14). Also, v 15 from yesterday’s readingtaught us that, like Jesus, Stephen is transfigured:Stephen’s “face was brilliant as that of an angel.”

Unique to Lk’s passion account are two prayers ofJesus: “Father, forgive them, for they do not knowwhat they are doing” (23:34) and “Father, into yourhands I commend my spirit” (23:46). Stephen imitateshis Master but alters the address from “Father” to“Jesus/Lord”: “Lord Jesus, receive my spirit” and“Lord, do not hold this sin against them.” Stephenprays as he sees Jesus, vindicated and standing at theright hand of God. As Acts continues, we learn thetruth of Tertullian’s saying, “In the blood of the mar-tyrs is the seed of the Church.”

Acts 7:58 and 8:1a show Lk’s literary and theologicalhand as he introduces Saul/Paul as one of the Church’smost zealous persecutors. Divine reversal will turnSaul into the apostle to the nations.

Exegesis of the Gospel, Jn 6:30–35 (274)Robert J. Karris, OFMWe must return to our theme of “context is every-thing.” In his argument with the Jews (Jn 5:19–47),Jesus underlines the witness of Scripture to him as theone sent by God. He says: “You search the Scripturesbecause you think you have eternal life through them.Even they testify on my behalf” (Jn 5:39). Jn 6:59 pre-sents a second context: “Jesus said these things whilehe was teaching in the synagogue in Capernaum.”Jesus will be using contemporary ways of teaching andpreaching. First, the law of Moses is cited. A quotationfrom the prophets follows (Jn 6:44).

Jesus’ multiplication of loaves occurs around thefeast of Passover, which celebrates God’s gifts of liber-

ation and manna. Jesus works a contemporary mannamiracle. But “the Jews” do not have eyes to see thissign in that light. They challenge Jesus with a hallmarkof their faith: “Our ancestors ate manna in the desert.”Then they ask teacher Jesus to interpret Ex 14:15: “Hegave them bread from heaven to eat.”

Rabbi Jesus swings into interpretive action: “He”does not refer to “Moses,” but to “my Father.” Theaction verb is not gave but gives. Throughout Jn ch 6,Jesus continues to exegete Ex 14:15.

Homily SuggestionLeota Roesch“Resistance is futile,” claims the Borg in Star Trek, but,at the end of the journey, resistance brings salvationand life to the crew and their worlds. That could beStephen’s cry; yes, they can confront him in anger, puthim on trial for speaking truth, drag him out of the city,and stone him, but his resistance is powered by the res-urrection of Jesus and the sending of the Spirit. He isfueled by the staff of life, by the Bread of Life in wordand Eucharist.

We have to wonder what Jesus thought of thosefolks who followed him to Capernaum. They have justseen the sign of signs in the multiplication of theloaves. Jesus has told them, in a sense, that it is a fore-taste of the life to come if they believe in him as theBread of Life. So simple: See the sign, believe, haveeternal life. Now they say, “Give us a sign so that wecan believe”! Seriously? The Pew Research Center pub-lished a report of a survey done among Catholics inFebruary 2019, finding that only one-third of USCatholics (31%) say they believe that “during CatholicMass, the bread and wine actually become the Bodyand Blood of Jesus.”

We must reflect on our own belief in the One whomGod has sent. Are we more like that crowd, more likethe 31%, or are we more like Stephen? We see in himthe model disciple. “What would Jesus do?” Stephendid it, and his life and mission almost precisely parallelthat of Jesus. The stuff of this world holds no attractionor fear; Stephen has tasted the Bread of Life and seenwhat awaits him. “Be what you see; receive what youare,” says Augustine. Amen!

For more information about Sts. Peter Chanel and Louis deMontfort, visit saintoftheday.org.

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April 29, 2020

Wednesday—Catherine of Siena

Theme: Preaching and living the story.

Exegesis of the First Reading, Acts 8:1b–8 (275)Robert J. Karris, OFMWhile the apostles stay in Jerusalem, “Deacon” Philippreaches to the half-Jews in Samaria. Persecution nowspreads the Good News (1:8). Whereas Lk provided asplendid and very long example of Stephen’s preach-ing, he says merely that Philip “proclaimed the Mes-siah to them.” The Samaritans are drawn by Philip’swords, especially by his signs. In terms similar to thosehe used to describe Jesus’ ministry in 4:40–41, Lk says:“Unclean spirits . . . came out of many possessed peo-ple, and many paralyzed and crippled people werecured.” Jesus’ power is active in Philip.Acts 8:4—11:18 is mainly held together by stories of

conversion. The Samaritans (Jewish enemies) are con-verted. Philip converts an Ethiopian eunuch. Jesusknocks persecutor Saul/Paul to the ground and openshis eyes. In 67 vv between 10:1 and 11:18, Lk narrateshow the Lord worked overtime to persuade a mostreluctant Peter to associate with gentile Cornelius,eventually baptizing him and his household.Because the Lectionary skips vv 9–25, we do not

hear about the origins of simony, that is, the attempt tobuy the power of the Spirit with filthy money. We miss,too, Peter’s curse: “May you and your money go tohell!” We also miss the unity of the Church as apostlesPeter and John certify Philip’s ministry.

Exegesis of the Gospel, Jn 6:35–40 (275)Robert J. Karris, OFMIn v 35, Jesus pronounces the first of his “I Am” say-ings: “I am the bread of life.” Jesus is also the light ofthe world, the door of the sheep, the good shepherd,the resurrection and the life, the way, the truth, and thelife. Finally, he is the vine. Jesus’ speech is like thedivine speech found in Is 41:4: “I, the Lord, am first andwill be last.” What all people need to live—food—iswhat Jesus is.Not only is the context of Is interpretively impor-

tant, Wisdom traditions are also key. In Prv 9:4,Wisdom invites: “Come, eat of my food. Drink of thewine I have mixed.” Sir 15:1–3 states: “The one who ispracticed in the law will come to wisdom . . . [she] willnourish him with the bread of understanding and givehim the water of learning to drink.” Jesus, God’s

Wisdom and Teacher, is food.Verses 39 and 40 bring in a new point by stressing

that Jesus is the one who has power to raise people upon the last day. I invoke yet another context to interpretthis faith claim. At the time when Jn’s Gospel wasbeing composed, some Jewish believers wrote 2Baruch. In that book one reads about these events ofthe last days: The Messiah will come; the just will beraised; they will feed on manna (29:6—30:1). As part ofJn’s realized eschatology, the manna is not a future giftbut is present in Jesus, the Bread of Life.

Homily SuggestionLeota RoeschAfter Stephen’s death, leaders of the Synagogue feltthey had won: Christians were imprisoned or scatteredlike the wind; Saul was breathing fire and fear every-where! This blasphemy was over! They didn’t count ontwo things: the power of the Holy Spirit and the apos-tles who did not scatter but remained solidly in unionwith the suffering Church in Jerusalem. One of those who scattered, full of the Spirit, was

Deacon Philip. It’s difficult not to hear Jesus’ words atthe Last Supper, “Amen, amen, I say to you, whoeverbelieves in me will do the works that I do, and will dogreater ones” (Jn 14:12). And joy is the order of the day!Philip and the others who scattered preached the storyof Jesus the Christ, but more importantly, they livedwhat they received from the Bread of Life, both in theBreaking of the Bread and in the word of God.It would take eons to unpack all that this little piece

of the Bread of Life discourse holds for us. Philipunpacked it with his life, and so must we. For sevenyears, St. Catherine of Siena lived only on the Eu-charist. Despite that, she worked tirelessly amongplague victims and others in need. Our response toreceiving the Bread of Life should at least be humilityand gratitude, coupled with care for those in any kindof need. The promise of the Resurrection is eternal life, and it

begins in the here and now with our response to thepromise. Can we live and serve in the strength of theEucharist, remaining faithful to what we have heardand seen?

For more information about St. Catherine of Siena, doctor ofthe Church, visit saintoftheday.org.

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April 30, 2020

Thursday [Pius V]

Theme: Listen and learn!

Exegesis of the First Reading, Acts 8:26–40 (276)Robert J. Karris, OFMYears ago I read an article that enumerated the similar-ities between this passage and the one about the twodisciples on the way to Emmaus (Lk 25:13–35): Thetraveler(s) are looking for answers; they are journeyingfrom Jerusalem; an approaching stranger gives themanswers; the stranger interprets the sacred Scripturesabout Jesus. This passage stresses that Jesus is for out-siders.

So far in the story of Acts, Peter has interpretedsacred Scripture (Acts ch 2). Stephen’s speech in Actsch 7 is a powerful interpretation of God’s dealings withGod’s people and how they have rejected God.Yesterday’s reading merely stated that Philip “pro-claimed the Messiah” to the Samaritans. In today’s pas-sage Philip is given a key text (Is 53:78) to interpret:“Then Philip opened his mouth, and beginning withthis scripture, proclaimed Jesus” to the Ethiopianeunuch. Would that we had a tape recording of whathas to be one of the fastest RCIA classes ever—and onwheels! The main point is clear: Jesus!

“What is to prevent me from being baptized?”Behind the “me” may well stand boundary-definingconcepts. This wealthy man is Ethiopian. Because he isnot physically integral, he is not going to be wealthy inchildren and grandkids. But he believes in Jesus, isbaptized, and “continues on his way rejoicing.”

Exegesis of the Gospel, Jn 6:44–51 (276)Robert J. Karris, OFMThe Lectionary skips vv 41–43, which feature a typicalJohannine misunderstanding: How can Jesus havecome down from heaven, for we know his parents? Lktwice uses a verb found in the Greek text of Ex 16:2:murmuring (goggozein). Times haven’t changed: In thedesert people murmured about manna.

Jesus now interprets the “from heaven” words of theset text from the law (Ex 16:4) by means of the prophets(Is 54:13 LXX). Whereas the original text from Is read“All your children will be taught by the Lord,” Jn 6:45has: “All will be taught by the Lord.” Note Jn’s next v:“Everyone who listens to my Father and learns fromhim comes to me.” Who is doing the teaching? It isJesus, who has seen the Father and come down from

heaven; he teaches and enfleshes God’s word.Throughout this passage runs the proclamation: I

am the living bread who has come down from heavento give life. See v 51: “I am the living bread that camedown from heaven. Whoever eats this bread will liveforever.” Put negatively, “Your ancestors ate the mannain the desert, but they died.” Expressed in a differentway, “Whoever believes has eternal life.” Verse 51begins the eucharistic interpretation of “to eat” of Ex16:4: “The bread that I will give is my flesh for the lifeof the world.”

Homily SuggestionLeota RoeschJesus continues talking with the crowd that has fol-lowed him, asking them to listen closely to what he issaying. The manna Moses provided fed their ancestorsfor only a day. He is offering so much more: He is offer-ing himself as bread for the world, not only for Israel.Is speaks of the time when everyone shall be taught byGod (54:13), and now that is happening, but the realityof what Jesus is saying is falling on deaf ears. He willdraw them to the Father; they will have everlasting life,resurrection on the last day; they only need to believein him and feed on him. “Take and eat; this is mybody.” But that is a reality they will not accept. We willsee; it is too much.

But it is not too much for Philip who has been feed-ing on the Bread of Life! At the word of an angel, hegoes south immediately. Told to catch up with anEthiopian’s carriage, he runs to fulfill the command.This Ethiopian eunuch believes in Israel’s God eventhough he is excluded from that community. He isreading the Is text we hear on Good Friday. The Fatheris drawing him to Christ through Philip, who answershis questions about this as it relates to Jesus. As Philipcontinues proclaiming Jesus, his heart as well as hiseyes are open. Inquiry, catechumenate, and purifica-tion pass in the kairos time of God, and the eunuchseeks and receives Baptism. This neophyte rejoices,and God sends Philip to another community.

Listening with alacrity and joy to the word of Godand eating of the Bread of Life, let us likewise be breadshared for the life of the world!

For more information about St. Pius V, pope and reformer,visit saintoftheday.org.

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May 1, 2020

Friday—[Joseph the Worker]

Theme: Openness to conversion.

Exegesis of the First Reading, Acts 9:1–20 (277)Robert J. Karris, OFMWe have heard of Saul/Paul before. Acts 7:58 says thatthe witnesses against Stephen “laid their cloaks at thefeet of a young man named Saul.” In Acts 8:1 we read:“Now Saul was consenting to Stephen’s execution.”Then Acts 8:3 says: “Saul . . . was trying to destroy theChurch.” We will read about Saul’s conversion twicemore in Acts. The accounts in Acts chs 22 and 26 willstress Paul’s mission to the gentiles.

This narrative continues Lk’s theme of conversion.Now the focus is on neither the conversion of semi-Jews (the Samaritans) nor the conversion of a God-fearer (the Ethiopian eunuch). Rather, we learn aboutthe conversion of a rabid persecutor who was “stillbreathing murderous threats against the Lord’s disci-ples.” This persecutor will become the persecuted, asActs 9:23 says: “The Jews [in Damascus] conspired tokill Saul.” This persecutor will become the preacher:“He began to proclaim Jesus in the synagogues as theSon of God.” Lk is also preaching that Saul was perse-cuting Jesus by persecuting his disciples.

In Lk’s three accounts of Paul’s conversion, themotif of light and sight dominates. When Ananiasheals Paul of his blindness and conveys the Holy Spiritto him, v 18 says: “Immediately things like scales fellfrom his eyes, and he regained his sight.” In Acts26:17–18, the heavenly Jesus says: I am sending you tothe gentiles “to open their eyes that they may turnfrom darkness to light.”

Exegesis of the Gospel, Jn 6:52–59 (277)Robert J. Karris, OFMIt is easy to point to Jn chs 13–17 and state that he hasno account of the institution of the Eucharist. But sucha statement does not tell the entire Johannine truth. Theentire life of the Word-made-flesh, the Son of Man, notonly his death, reveals and teaches about God andbrings salvation.

Rudolf Bultmann, one of the greatest interpreters ofJn’s Gospel, recognized the “incongruity” in Jn 6:52–59,arguing that these vv came from an “EcclesiasticalRedactor” who wanted to keep Jn’s unearthly Jesusorthodox. This redactor made the Wisdom Christologyof Jn 6:29–51 orthodox by appending to it the Church’s

eucharistic theology emphasizing Jesus’ real life offlesh and blood. But Jn 6:35 (“will never thirst”) indi-cates that the eucharistic interpretation was alreadypresent in the so-called Wisdom Christology. BothWisdom and Eucharist are life-giving.

Marianne Meye Thompson rightly observes aboutJn 6:29–58: “[This] is the single longest interpretation ofthe Scriptures found in John, and, indeed, in all theGospels” (John, 156). Jesus nourishes us as he teachesthat he is the Bread of Life, from heaven, given for thelife of the world, to be eaten. We are graced as we revelin the genius, the faith, and the love of the evangelistwho presents this Jesus.

Homily SuggestionLeota Roesch

Rome’s Santa Maria del Popolo contains Caravaggio’spowerful painting of St. Paul at the moment of his con-version. Saul, the persecutor of Christians, is knockedflat on his back. His eyes are closed, arms thrown up inthe air, surrounded by God’s penetrating light thatconverts him. Paul opens his arms to receive as muchof the light as possible. His eyes are closed, indicatingthe blindness that he will endure for three days.

After being baptized by Ananias, Paul writes laterabout metanoia. The Paschal mystery is real: Afterthree days Paul is no longer blind; after he dies withChrist in Baptism, Paul eats and recovers his strength.Did he join in the Breaking of the Bread in the Eu-charist? He keeps embracing the Paschal mystery, for“I will show him what he will have to suffer for myname.” For Paul, there is no turning back, “yet I live,no longer I, but Christ lives in me” (Gal 2:20).

Despite his bravado and antagonism, Paul openedhis mind and his heart to Christ. His conversion is socomplete that he immediately begins preaching Christto his fellow Jews!

Remember those in Capernaum who heard Jesus sayhe will be flesh for the world? Within seconds, the mur-muring starts. Minds close. Jesus continues gently toinvite, but we know his listeners will turn away.

We are on a lifelong journey of conversion. Whatscales must yet fall from our “eyes”? Do our lives pro-claim Jesus Christ?

For more information about the feast of St. Joseph theWorker, visit saintoftheday.org.

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May 2, 2020

Saturday—Athanasius

Theme: The Spirit is on the move.

Exegesis of the First Reading, Acts 9:31–42 (278)Robert J. Karris, OFMIn Acts chs 3-4, Peter uses the miraculous gift of healthfor a crippled beggar to proclaim Jesus’ power: “YouIsraelites, why are you amazed at this, and why do youstare at us as if we had made him walk by our ownpower or piety? . . . By faith in Jesus’ name . . . has per-fect health been given to this person in the presence ofall of you” (3:12–16).

In today’s reading we hear about two “missionarymiracles” that do not conclude with praise of God or ofJesus the Savior—or even with applause for Peter theapostle. Rather, they conclude with news of the spreadof faith: “The paralytic Aeneas got up at once. And allthe inhabitants of Lydda and Sharon saw him, and theyturned to the Lord.” Peter’s restoration to life ofTabitha “became known all over Joppa, and manycame to believe in the Lord.” Peter is now in Joppa,near Caesarea, and his extraordinary mission to gentileCornelius is at hand. The Good News continues to pro-ceed “to the ends of the earth.”

Lk balances a miracle for a man with a miracle for alady. He describes Tabitha as “living a life filled withgood deeds and almsgiving” (Lk also depictsCornelius as a “generous almsgiver” in Acts 10:2).Tabitha’s charity focuses on people who were mostvulnerable in her society: the widows.

Exegesis of the Gospel, Jn 6:60–69 (278)Robert J. Karris, OFMJesus’ audience earlier consisted of “the crowd” or“they” or “the Jews.” Now we learn that “the disci-ples” and “the Twelve,” including Judas, were present.Notice: “Then many of his disciples, who were listen-ing, said: ‘This saying is tough! Who can stomach it?’”In Greek we read logos skleros. Many of his disciples arefinding Jesus’ teaching about himself as the Bread ofLife like tough meat. You chew and chew, but it’s tootough. You spit it out. You cannot stomach what willnot nourish you.

Verses 61–62 read: “Does this shock you? What ifyou were to see the Son of Man ascending to where hewas before?” In Jn’s Gospel the title Son of Man doesnot refer to the one like a son of man in Dn 7:13–14: analmighty end-of-time figure. Rather, it refers to Jesus,

Word-made-flesh, Son of God, who reveals God in hisflesh (Jn 1:18). After his crucifixion and resurrection, hereturns to his Father.

Simon Peter’s confession of faith is unique in theGospels: “We have come to believe and are convincedthat you are the Holy One of God.” Mt 16:16 is morefamiliar: “You are the Messiah, the Son of the livingGod.” A parallel occurs in Is 43:10–17 where theprophet praises God: “Redeemer, Holy One of Israel,the Lord, our Holy One, the Creator of Israel.” Thesame titles are now applied to Jesus.

Homily SuggestionLeota RoeschYesterday we heard Jesus proclaim: “For my Flesh istrue food, and my Blood is true drink. Whoever eatsmy Flesh and drinks my Blood remains in me and I inhim.” The Jews murmur, just as their ancestors in thedesert did; they cannot deal with a Jesus who claims tobe greater than Moses. That is not the food they seek!Murmuring turns to disgust in today’s Gospel. Theycannot get beyond those words; they are horrified.Having said that no one whom the Father gives himwill be lost, Jesus continues to encourage and invite,for he understands how it must sound. Painfully, it iseven too much for some disciples in the crowd, andthey leave. Who remains? The apostles; Peter makes astunning confession of faith for all of them.

The young Church has experienced the resurrectionand ascension of Christ and those shocking wordsmake complete sense to them; his flesh has been trans-formed into a spiritual body accessible to all throughfaith, Baptism, and the Breaking of the Bread. Lk tellsus the Church was at peace after Stephen’s death andPaul’s stunning conversion. Peter travels all throughthe region outside of Jerusalem. In Lydda and Joppa,he cures a man and raises a woman from the dead. Thepromise and power of the Spirit are evident in Peter,and huge numbers of people come to believe.

At the table of the Eucharist, we not only eat, but webecome spiritually what we eat (St. Augustine). Wecome to know that discipleship must be in imitation ofthe self-giving of Jesus Christ as we serve others. LikePaul, can we say, “Christ lives in me”?

For more information about St. Athanasius, bishop and doc-tor of the Church, visit saintoftheday.org.

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Weekday Homily Helps · God pardons us 70 times seven if we forgive others. “Accusing ourselves is the first step toward forgive - ness. To accuse one’s self is the beginning