Author Archives: Friar Musings

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About Friar Musings

Franciscan friar and Catholic priest at St. Francis of Assisi in Triangle, VA

St. Matthias

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According to the Acts of the Apostles, chosen by God through the apostles to replace Judas Iscariot following the latter’s betrayal of Jesus and his subsequent death. His calling as an apostle is unique, in that his appointment was not made personally by Jesus (who had already ascended into heaven), and it came before the descent of the Holy Spirit upon the early Church.

There is no mention of a Matthias among the lists of disciples or followers of Jesus in the three synoptic gospels, but according to Acts, he had been with Jesus from his baptism by John the Baptist until Jesus’ Ascension. In the days following, Peter proposed that the assembled disciples, who numbered about 120, nominate two men to replace Judas. 

So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place in this apostolic ministry from which Judas turned away to go to his own place.” Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.”(Acts 1:24-25)

No further information about Matthias is to be found in the canonical New Testament.

All information concerning the ministry and death of Matthias is vague and contradictory. The tradition of the Greeks says that St. Matthias spread Christianity around Cappadocia and on the coasts of the Caspian Sea.  According to the historian Nicephorus, Matthias first preached the Gospel in Judaea, then what is modern-day Georgia. There he was crucified. A book known as the Coptic Acts of Andrew and Matthias, places his activity similarly in the modern Georgian region of Adjara where Matthias is buried.

Another tradition maintains that Matthias was stoned at Jerusalem by the local populace, and then was beheaded. According to Hippolytus of Rome, Matthias died of old age in Jerusalem.

The Glorification of God and Jesus

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Previously we explored the meaning of “glory” and “glorification” as a prelude to considering our gospel text. Let’s begin:

31 When [Judas] had left, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 (If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once.

The immediate reference to Judas’ departure, like the coming of the Greeks (12:20-23), signals to Jesus that a new stage of the glorification has been reached. The betrayal has begun, and so “Now is the Son of Man glorified, and God is glorified in him.” These verses are difficult to translate and understand. The verb “to glorify” (doxazo) occurs five times in these two verses. And of those five occurrences the verb appears three times in a form (aorist) that is used for a one-time event in the past – except one one aorist occurrence is connected with “now” (v.31). The next two occurrences are future. There are also the active and passive voices mixed in there along with “him” five times.

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Belonging

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It’s a late December day in Jerusalem. Jesus is walking in the Temple area, and as usual, he’s drawing a crowd during the Feast of the Dedication (better known to us as Hanukkah). The people have come with a question. Perhaps they’ve heard one of Jesus’s enigmatic parables, or witnessed one of his miracles.  Or maybe they just want to trap him into saying something they consider blasphemous.  Whatever the motive, they ask: “How long will you keep us in suspense? If you are the Christ, tell us plainly.”

Seems as an odd choice for a gospel so soon after Easter. How could we be “in suspense” after the Resurrection? But then again, maybe it tells us the truth about how faith works.

Most of the time, faith isn’t a clean ascent from confusion to clarity, doubt to trust.  It’s a perpetual turning.  A circle we trace from knowing to unknowing, from unbelief to belief.  From “He is Risen, alleluia, alleluia,” to “If you are the Christ, tell us plainly.”  Is it a weakness in our faith? No, it’s just what we human beings do. Sometimes our prayer starts, “if you really are…” good, caring, loving…. there at all… show up, speak plainly, act decisively.  

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Tradition and Transition

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The first year at the US Naval Academy is… shall we say…challenging. It is called “plebe year.” The word “plebe” originates from the Latin word plebs, which referred to the common people of ancient Rome, as opposed to the elite class – in this case being the upper class midshipmen who have already proven their mettle. The purpose of Plebe Year at the U.S. Naval Academy is to transition civilians into midshipmen and future Navy and Marine Corps officers by instilling the foundational military, academic, and physical standards required for service. It is an intensive, year-long process—especially demanding in the first summer, known as Plebe Summer—that serves several key purposes:

Discipline and Military Indoctrination – Plebes (first-year students) learn military customs, courtesies, regulations, and traditions. They’re taught to follow orders, uphold high standards, and function in a chain of command.

Character and Leadership Development – the year tests and builds mental toughness, ethical decision-making, accountability, and resilience—key traits for leadership in high-stakes environments.

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Glory

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Our short text can be divided into three parts:

  • vv. 31-32 – the glorification of God and Jesus
  • v. 33 – Jesus’ departure
  • vv. 34-35 – the commandment to love.

Before we delve into the text itself, we should perhaps consider the word “glory.” If asked, what would you give as a definition? Merriam Webster reflects on the definition in all the ways the word is used in the common palance: glory – renown, magnificence, exaltation, achievement, and more. When speaking of God, at best, these seem to linger on the edge of meaning, but not approach the heart of the matter.

If we turn to the Hebrew scriptures to discover what is meant by God’s glory, we quickly find it is not a single, well-defined concept. In fact, it is probably best to treat the word as something of a cipher, a term used to point to the ineffable qualities of God. In the OT kabod is perhaps the most important of many related words and refers in its root meaning to what is weighty, important or impressive. That would certainly apply to the people’s experience of God’s interactions in the world; not a direct experience but an experience nonetheless.

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Beginning Private Ministry

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Perhaps we should place this short gospel passage in context. The public ministry of Jesus has drawn to a close with John 12.  Here in Chapter 13 begins the “private ministry” of Jesus preparing his disciples for his impending death.  John 13:1-17:26 is characterized by Jesus’ being alone with his disciples before his betrayal and arrest. While there may have been others present, such as those who were serving the meal, the focus is on the Twelve (so also Mt 26:20; Mk 14:17; Lk 22:14). The section begins with an account of Jesus washing the disciples’ feet and the prediction of Judas’ betrayal (13:1-30). Then there is a lengthy section known as the farewell discourse, which consists of teachings (13:31–16:33) and a concluding prayer by Jesus (17:1-26).

These five chapters (13-17) veer sharply from the previous presentation of Jesus’ teaching and performing signs to an insistence on the Christian’s actual, realized life in Jesus. In the course of offering assurance and comfort in the face of his impending departure, Jesus develops various themes that have been introduced earlier in his ministry, including glory, mutual indwelling and love. His main point is the realized experience of life in God the disciples have and will continue to have. 

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The still small voice

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“My sheep hear my voice; I know them, and they follow me. (John 10:27)

In many ways the stories of the Bible highlight people hearing God call their names and they respond by following. Noah heard his name called, built an ark, and saved lives. Abraham and Sarah heard their names called, traveled to a land not their own, and became our parents in faith. Moses heard his name and set his people free. The prophet Samuel heard his name called and responded, “Here I am Lord. Your servant is listening.” Hosea, Isaiah, Ezekiel, Jeremiah and all the prophets heard their names called and followed.

Mary the mother of Jesus heard her name and said, “Yes.”

Peter, James, John and Andrew heard their names called and followed, leaving boats and nets behind.

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Oneness

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This coming Sunday is the 4th Sunday of Easter for Year C of the Lectionary Cycle. The gospel is taken from John 10:27-30.  In yesterday’s post we considered membership in the flock, but from Jesus’ perspective, as we focused on knowing, being given, and following. Today we consider the oneness of Jesus and the Father. 

The Oneness of Jesus and the Father are at the heart of our Christian confession – there is a unique relationship between Jesus and the Father (and the Holy Spirit).  That oneness is expressed in Scripture as a oneness of nature, of will, of knowledge, and many things, all the while being a distinct persona.  Some Christians point to v.30 (The Father and I are one.) are a simple proof text of the uniquely Christian confession.  While this verse is part of the confession, this verse is actually quite limited in what it claims.

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New Life

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Today at the Mass for the children of the parish elementary school, the gospel reading is taken from John 20, the scene on Easter morning when Mary Magdalene encounters the risen Jesus. As part of the encounter, Jesus says to Mary: “Stop holding on to me.” What could those words mean? What is Jesus trying to tell Mary?

In part, I think Jesus is telling Mary that the “old Jesus” – the one she knew – has been raised from death into a new life. While it is hard to think of the “new Jesus” when Jesus is truly God. But remember He is also truly human. Standing there in front of Mary is new life, the newness of life that awaits us.

St. Paul told the people of Rome that if we have been baptized in Christ then we are promised the newness of life, but in the same letter he also tells them that they can’t hold onto things from the past that would keep them from the new life.

I think Jesus understands that Mary’s comfort zone is the Jesus she knew, the One she depended on – and as good as that is – as great as that is – there is a newness of life awaiting with the coming of the Holy Spirit that will bring her and all believers new grace, new gifts and new life.

I hear tell that “eighth grade-itis” has come upon the senior class of the school. They are ready for the school year to conclude – but also ready for the new life that awaits them in high school. You have worked hard and are well prepared. Hold onto the memories and friends you have made here, but be ready to step into new opportunities and roles that await you in your new life.

That seems a very appropriate message here on the first full day of the pontificate of Pope Leo XIV. From the South Side of Chicago, to seminary, to Chiclayo Peru as priest and later Bishop, to Rome as Cardinal, and now as the 267th pope.  Each step, newness of life awaited him, even as he treasured the life he was leaving behind to serve the people and the Church. 

It was Jesus’ message to Mary. It is Jesus’ message to us – strengthened by the grace of God, step into the newness of life

Anima una et cor unum in Deum: One mind and one heart intent upon God

Image credit: Patheos, CC-BY-NC

Being Given

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This coming Sunday is the 4th Sunday of Easter for Year C of the Lectionary Cycle. The gospel is taken from John 10:27-30.  In v.29 it is clear that it is the Father who has given the sheep to Jesus.  This small part of one verse, when reflected upon can be a quite challenging revelation. We are part of Jesus’ flock because of what God has done, not because of anything we have done, (cf. “You did not choose me but I chose you””15:16a). Can we refuse to be God’s gift to Jesus? Jesus is clear that “the Jews” to whom he is speaking do not belong to his sheep. Why not? Clearly they have heard Jesus words – yet they refuse to listen and follow. What is the word they refuse to hear? It simply this: “God has given you to Jesus.”

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