Wednesday of the Second Week of Easter

(Optional Memorial of Saint Joseph the Worker)

Proper for the Memorial of St. Joseph the Worker

Additional information about St. Joseph the Worker

“Christ and Nicodemus” by Crijn Hendricksz Volmarijn, c. 1601-1645

Readings for Wednesday of the Second Week of Easter [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Acts 5:17-26

The high priest rose up and all his companions,

that is, the party of the Sadducees,

and, filled with jealousy,

laid hands upon the Apostles and put them in the public jail.

But during the night, the angel of the Lord opened the doors of the prison,

led them out, and said,

"Go and take your place in the temple area,

and tell the people everything about this life."

When they heard this,

they went to the temple early in the morning and taught.

When the high priest and his companions arrived,

they convened the Sanhedrin,

the full senate of the children of Israel,

and sent to the jail to have them brought in.

But the court officers who went did not find them in the prison,

so they came back and reported,

"We found the jail securely locked

and the guards stationed outside the doors,

but when we opened them, we found no one inside."

When the captain of the temple guard and the chief priests heard this report,

they were at a loss about them,

as to what this would come to.

Then someone came in and reported to them,

"The men whom you put in prison are in the temple area

and are teaching the people."

Then the captain and the court officers went and brought them,

but without force,

because they were afraid of being stoned by the people.

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Commentary on Acts 5:17-26

This is the second time the Apostles are attacked by the Sanhedrin. They have already been told by the Jewish leadership to stop teaching and have been condemned as false prophets, so there is no need for a second trial and they are jailed. Jailing the apostles in Acts doesn’t seem to work very well (see also Acts 12:6-11; 16:25-29).  They fearlessly return to the temple area and resume their mission to proclaim Christ Crucified and Risen, forcing the Sanhedrin to take action.

CCC: Acts 5:18-20 334; Acts 5:20 584; Acts 5:21 584

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Responsorial Psalm: Psalm 34:2-3, 4-5, 6-7, 8-9

R.(7a) The Lord hears the cry of the poor.

or:

R. Alleluia.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.

R. The Lord hears the cry of the poor.

or:

R. Alleluia.

Glorify the LORD with me,

let us together extol his name.

I sought the LORD, and he answered me

and delivered me from all my fears.

R. The Lord hears the cry of the poor.

or:

R. Alleluia.

Look to him that you may be radiant with joy,

and your faces may not blush with shame.

When the poor one called out, the LORD heard,

and from all his distress he saved him.

R. The Lord hears the cry of the poor.

or:

R. Alleluia.

The angel of the LORD encamps

around those who fear him, and delivers them.

Taste and see how good the LORD is;

blessed the man who takes refuge in him.

R. The Lord hears the cry of the poor.

or:

R. Alleluia.

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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9

Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. The Lord in his faithful love always hears those who call to him for help and salvation.

CCC: Ps 34:3 716; Ps 34:8 336

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Gospel: John 3:16-21

God so loved the world that he gave his only-begotten Son,

so that everyone who believes in him might not perish

but might have eternal life.

For God did not send his Son into the world to condemn the world,

but that the world might be saved through him.

Whoever believes in him will not be condemned,

but whoever does not believe has already been condemned,

because he has not believed in the name of the only-begotten Son of God.

And this is the verdict,

that the light came into the world,

but people preferred darkness to light,

because their works were evil.

For everyone who does wicked things hates the light

and does not come toward the light,

so that his works might not be exposed.

But whoever lives the truth comes to the light,

so that his works may be clearly seen as done in God.

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Commentary on Jn 3:16-21

The dialogue Jesus was having with Nicodemus has now turned into a famous monologue in this passage from the Gospel of St. John. Here, Jesus is clear about his own identity as God’s “only-begotten Son,” and his mission: “that the world might be saved through him.”

The Lord continues by explaining that the salvific event is dependent upon faith and acceptance by those to be saved (“whoever believes in him will not be condemned”) and those who reject this belief are already condemned. The passage concludes with the analogy of light and darkness where the Lord, who is light, comes to save the people but will be rejected by many (“but people preferred darkness to light”). Those who believe in the Lord will be identified by their good works, and the glory that those works bring to God the Father.

CCC: Jn 3:16 219, 444, 454, 458, 706; Jn 3:17 2447; Jn 3:19-24 2845; Jn 3:19-20 208, 1781; Jn 3:21 2778

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Reflection:

We come to a very sticky point with regard to our faith and its relation to the rest of the world in the Lord’s address to Nicodemus.  If, as the Gospel says: “who ever does not believe has already been condemned,” then all those who have either never heard of Jesus, those whose faith does not include Jesus, and those who have heard of Jesus but have not come to faith, are condemned to eternal death.   This one failing has the consequence of denying a person the eternal life of heaven.

As Christians we are taught to follow the Lord, and that means we are constantly asking ourselves, “How would Jesus love?” in the various situations we encounter daily.  When we meet a person who rejects Christianity, or even rejects the divinity of Christ, we feel sorrow for that person who, in rejecting Christ, has invited hell.  You may be surprised at the strength of that word used to describe relatively innocent individuals.  After all, a person could be a moral person, a good person, but one who does not believe in Christ.  So why would we say that person invites hell?

Hell, we are taught from the Catechism of the Catholic Church, has the following attribute:

“Hell's principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.” (CCC 1057)

By rejecting Christ, who alone can offer entrance to the heavenly kingdom, that person rejects God.  How should we feel about a person who, out of ignorance, rejects a life with God?  We should feel sorrow for that person and do all we can to invite them to a deeper belief, if we follow God’s law of love.

What we should not do is be condescending toward such a person.  It has happened many times in the history of Christianity, usually with disastrous results.  There are times, even in recent memory, when it appears that we, as Church, behaved in a superior way.  Because we have the truth, we sound to others to be condescending when we tell them that: “Oh, by the way, because you have rejected the truth we offer, you are going to hell.”  If we ever take that tone, we’ve just bought ourselves some serious time in purgatory.  That is not the attitude of Christ.

Today we will pray for those who, as the petitions on Good Friday recounted, do not believe in Christ or do not believe in God.  May they be given one last opportunity to embrace the Risen Son of God when they come before the judgment seat of Christ, and by their profession gain entry into the heavenly kingdom.

Pax

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[1] The picture used is “Christ and Nicodemus” by Crijn Hendricksz Volmarijn, c. 1601-1645.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Tuesday of the Second Week of Easter

(Optional Memorial of Saint Pius V, Religious)

Proper for the Memorial of St. Pius V

Biographical information about St. Pius V

“Jesus and Nicodemus” by Alexandre Bida, c.1873

Readings for Tuesday of the Second Week of Easter [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Acts 4:32-37

The community of believers was of one heart and mind,

and no one claimed that any of his possessions was his own,

but they had everything in common.

With great power the Apostles bore witness

to the resurrection of the Lord Jesus,

and great favor was accorded them all.

There was no needy person among them,

for those who owned property or houses would sell them,

bring the proceeds of the sale,

and put them at the feet of the Apostles,

and they were distributed to each according to need.

Thus Joseph, also named by the Apostles Barnabas

(which is translated "son of encouragement"),

a Levite, a Cypriot by birth,

sold a piece of property that he owned,

then brought the money and put it at the feet of the Apostles.

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Commentary on Acts 4:32-37

This selection from Acts is the second summary describing the community of faith at Jerusalem. The description is of a community completely unified in the faith in the risen Lord. They live in accordance with the practices followed by the disciples when they were with Jesus, sharing all material possessions. The Barnabas mentioned in this selection is presumed to be the same person who later joins Paul in his missionary quests.

CCC: Acts 4:32 952, 2790; Acts 4:33 995

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Responsorial Psalm: Psalm 93:1ab, 1cd-2, 5

R. (1a) The Lord is king; he is robed in majesty.

or:

R. Alleluia.

The LORD is king, in splendor robed;

robed is the LORD and girt about with strength.

R. The Lord is king; he is robed in majesty.

or:

R. Alleluia.

And he has made the world firm,

not to be moved.

Your throne stands firm from of old;

from everlasting you are, O LORD.

R. The Lord is king; he is robed in majesty.

or:

R. Alleluia.

Your decrees are worthy of trust indeed:

holiness befits your house,

O LORD, for length of days.

R. The Lord is king; he is robed in majesty.

or:

R. Alleluia.

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Commentary on Ps 93:1ab, 1cd-2, 5

Psalm 93 is a hymn of praise commemorating Yahweh as king. The external revelation of God mentioned in Sirach 1:1-10 is celebrated in this song of praise. The image of God’s throne on high, repeated here, reinforces God’s omnipotence.

“'The Lord is king': literally, 'the Lord reigns.' This psalm, and Psalms 47; 96-99, are sometimes called enthronement psalms. They may have been used in a special liturgy during which God's ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.” [4]

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Gospel: John 3:7b-15

Jesus said to Nicodemus:

"'You must be born from above.'

The wind blows where it wills, and you can hear the sound it makes,

but you do not know where it comes from or where it goes;

so it is with everyone who is born of the Spirit."

Nicodemus answered and said to him,

'How can this happen?"

Jesus answered and said to him,

"You are the teacher of Israel and you do not understand this?

Amen, amen, I say to you,

we speak of what we know and we testify to what we have seen,

but you people do not accept our testimony.

If I tell you about earthly things and you do not believe,

how will you believe if I tell you about heavenly things?

No one has gone up to heaven

except the one who has come down from heaven, the Son of Man.

And just as Moses lifted up the serpent in the desert,

so must the Son of Man be lifted up,

so that everyone who believes in him may have eternal life."

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Commentary on Jn 3:7b-15

Jesus continues the discourse with Nicodemus started in John 3:1-8.  When Nicodemus still does not understand the resurrection to which Jesus points when the Lord says “You must be born from above,” he becomes more explicit, reminding Nicodemus of the remedy of the saraph serpents employed by Moses (Numbers 21:9).  He uses this as an analog to his own crucifixion, the salvation for all who are poisoned by sin.

CCC: Jn 3:7 526, 591; Jn 3:9 505; Jn 3:13 423, 440, 661; Jn 3:15 1033

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Reflection:

The dialogue between Jesus and Nicodemus points out a paradox that has long driven different people to express the lived faith differently.  We see this expressed in St. Luke’s description of the early church in the Acts of the Apostles selection heard as the first reading today.

Christians are asked to follow what Jesus taught:  accepting the Lord as the Son of God, as the one who came from heaven to earth bringing the revelation of God’s love, and knowing he died and rose again, returning to the Father.  They are told to try to emulate the perfect unity with Christ that exists in his Heavenly Kingdom.  To do this the Christian is called to remain separate from the world but, paradoxically, is sent into the world to bring the Good News to all the people they encounter.  In the very early Church we see that some Christians remain very isolated from the world. They attempt the communal life that insures that the love of the poor is expressed, and, at the same time, insulates the community from secular mores and attitudes.

This idyllic expression of compete devotion to Christ is expressed in this day and age by monastic communities and the cloistered life of religious brothers and sisters.  It is also expressed by some movements within the greater faith community, people who feel they need to completely align themselves with specific practices in order to express their faith and love of God. 

There is an inherent difficulty with these communities.  It is difficult to remain balanced.  There is a balance between remaining separate from the world and being a part of it.  The model of the Apostles was extraordinary because of the strength of the Holy Spirit that was given to them.  Many times, in attempts to imitate that beautiful communal existence of a large family unified in faith, the weaknesses of human character are exposed. Individuals selfishly take advantage of the willingness of the community to support all equally. Some members might feel they contribute too much while others not enough and vice versa.

We have seen the lengths to which these abuses of power and the willingness of some to take advantage of the generosity others can go, unfortunately. We must always remember that our only true head is Christ, and our informed conscience must always measure the direction given by human leaders according to that standard.  The fact remains that we are called to follow Christ as best we can by remaining apart from the world and its secular values, yet bring Christ to it by our witness.  We pray today for the strength of the Holy Spirit to provide us with the guidance to place those two commands in balance.

Pax

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[1] The Picture is “Jesus and Nicodemus” by Alexandre Bida, c.1873.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

[4] See NAB footnote on Ps 93.

Memorial of Saint Catherine of Siena, Virgin and Doctor of the Church

Proper for the Memorial of St. Catherine of Siena

Biographical information about St. Catherine of Siena

"The Ecstasy of St Catherine of Siena" by Pompeo Batoni, 1743

Readings for Monday of the Second Week of Easter [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Acts 4:23-31

After their release Peter and John went back to their own people

and reported what the chief priests and elders had told them.

And when they heard it,

they raised their voices to God with one accord

and said, "Sovereign Lord, maker of heaven and earth

and the sea and all that is in them,

you said by the Holy Spirit

through the mouth of our father David, your servant:

Why did the Gentiles rage

and the peoples entertain folly?

The kings of the earth took their stand

and the princes gathered together

against the Lord and against his anointed.

Indeed they gathered in this city

against your holy servant Jesus whom you anointed,

Herod and Pontius Pilate,

together with the Gentiles and the peoples of Israel,

to do what your hand and your will

had long ago planned to take place.

And now, Lord, take note of their threats,

and enable your servants to speak your word

with all boldness, as you stretch forth your hand to heal,

and signs and wonders are done

through the name of your holy servant Jesus."

As they prayed, the place where they were gathered shook,

and they were all filled with the Holy Spirit

and continued to speak the word of God with boldness.

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Commentary on Acts 4:23-31

This selection from Acts continues describing the efforts of Peter and John after they return from being threatened by the Sanhedrin for proclaiming Jesus and performing signs in Jesus' name. They sing Psalm 2: 1-3, implying that those in power oppose the true mission of God. The passage concludes with their prayer for strength in continuing their work. The occurrence of an earth tremor is understood to symbolize God’s presence and affirmative response.

CCC: Acts 4:26-27 436; Acts 4:27-28 600

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Responsorial Psalm: Psalm 2:1-3, 4-7a, 7b-9

R. (see 11d) Blessed are all who take refuge in the Lord.

or:

R. Alleluia.

Why do the nations rage

and the peoples utter folly?

The kings of the earth rise up,

and the princes conspire together

against the LORD and against his anointed:

"Let us break their fetters

and cast their bonds from us!"

R. Blessed are all who take refuge in the Lord.

or:

R. Alleluia.

He who is throned in heaven laughs;

the LORD derides them.

Then in anger he speaks to them;

he terrifies them in his wrath:

"I myself have set up my king

on Zion, my holy mountain."

I will proclaim the decree of the LORD.

R. Blessed are all who take refuge in the Lord.

or:

R. Alleluia.

The LORD said to me, "You are my Son;

this day I have begotten you.

Ask of me and I will give you

the nations for an inheritance

and the ends of the earth for your possession.

You shall rule them with an iron rod;

you shall shatter them like an earthen dish."

R. Blessed are all who take refuge in the Lord.

or:

R. Alleluia.

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Commentary on Ps 2:1-3, 4-7a, 7b-9

Psalm 2 is one of the “Royal Psalms.” In this passage we are reminded that God has adopted us as His sons and daughters. The language used is the formal adoption language of the time. The selection focuses on the true ruler of heaven and earth - the Lord, not, as the psalmist points out, worldly kings who do not fear the Most High God.  There is an image used in Psalm 149 in which the Lord empowers the people to cast off their fetters, and use them to bind the secular rulers who oppress them (Psalm 149:8). The song sings of their steadfast commitment to bring this word to the Gentiles, freeing them from their idols. The first strophe is quoted by the apostles in Acts 4:23ff.

CCC: Ps 2:1-2 600; Ps 2:2 436; Ps 2:6-7 745; Ps 2:7-8 2606; Ps 2:7 441, 653, 2836

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Gospel: John 3:1-8

There was a Pharisee named Nicodemus, a ruler of the Jews.

He came to Jesus at night and said to him,

"Rabbi, we know that you are a teacher who has come from God,

for no one can do these signs that you are doing

unless God is with him."

Jesus answered and said to him,

"Amen, amen, I say to you,

unless one is born from above, he cannot see the Kingdom of God."

Nicodemus said to him,

"How can a man once grown old be born again?

Surely he cannot reenter his mother's womb and be born again, can he?"

Jesus answered,

"Amen, amen, I say to you,

unless one is born of water and Spirit

he cannot enter the Kingdom of God.

What is born of flesh is flesh

and what is born of spirit is spirit.

Do not be amazed that I told you,

'You must be born from above.'

The wind blows where it wills,

and you can hear the sound it makes,

but you do not know where it comes from or where it goes;

so it is with everyone who is born of the Spirit."

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Commentary on Jn 3:1-8

During the Passover Feast, Jesus instructs Nicodemus on the need to turn away from the world of the flesh, and focus instead on life in the spirit of God. This passage is filled with the images of the Christian baptismal calling: “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.” Placed in the Easter season, this can be seen as a reference to the Lord’s resurrection in the spirit. It further points out that the Holy Spirit is a mystery that cannot be fully fathomed by human understanding but whose effects are quite apparent.

CCC: Jn 3:2 581; Jn 3:3-5 782; Jn 3:5-8 691, 728, 1287; Jn 3:5 432, 720, 1215, 1225, 1238, 1257, 1262, 2790; Jn 3:7 526, 591

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Reflection:

Even as we turn away from the events immediately following the resurrection, we are pulled back to that blessed night when so many were baptized and joined us in our adoption as “Children of God.”  We look closely at the Gospel exchange between Jesus and Nicodemus. 

Nicodemus is a member of the Sanhedrin, and one of those “secret disciples” who are afraid to openly follow Jesus.  He comes to Jesus at night, perhaps curious, perhaps compelled by something within him.  He professes his belief that Jesus is “a teacher who has come from God,” implying that he has come to learn at Jesus' feet.

Seeing the turmoil within Nicodemus, a man at once drawn to Christ’s holiness, and at the same time afraid of expressing that desire because of the loss of social acceptability that would accompany that expression, Jesus calls him to conversion.  He tells him that unless he follows his heart and repents from the things of the world to embrace the spiritual life, he will not find what he seeks.  The language used in Jesus' discourse is strikingly similar to St. John the Baptist’s testimony as he baptized the repentant faithful beside the Jordan.

The language makes it clear that Jesus believes Nicodemus must become the “new creation” referenced by Ezekiel 36:24ff.  He must relinquish his “stony heart,” and let God replace it with a heart full of the love of God and all that he created.  It is only through this rebirth that the Kingdom of God may be achieved.

If St. Peter were there with them, he probably would have asked a question like: “Lord we have already been converted, how many times must we accept you as Lord; seven times? “ And Jesus would answer: “seventy times seven.”  Even though we have been baptized, and this can only happen once because once the change is made it may never be undone, we must constantly look to conversion.  Our human nature listens to the sweet-sounding words of temptation, whispered by the evil one from time to time. The veil of holiness slips and we fall away from the love of God.  We all must constantly look to the spiritual rebirth the Lord speaks of as a means of access to his great love.

Today, even as we recall with filial love our brothers and sisters reborn in the baptismal waters of Easter, we recognize our own call to constant conversion.  Our prayer today is that we might always recognize this need and respond to God’s call to rebirth.

Pax

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[1] The picture used is "The Ecstasy of St Catherine of Siena" by Pompeo Batoni, 1743.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.