Category Archives: Scripture

Receive the Holy Spirit

Posted on by
Reply

This coming Sunday is Pentecost with the gospel reading taken from the Gospel of John. John 20:21–22 form a key passage in Johannine theology. The disciples receive the Holy Spirit at this second coming of Jesus: the eschaton, the final era, is now; future is present. In 7:39, the Spirit had not yet been given, since Jesus was not yet glorified. On the cross, Jesus, manifesting the nature of God, which is love, delivers over the Spirit (19:30), symbolized immediately afterward by the flow of the sacramental symbols of blood and water. And now, at his first encounter with the believing community, he breathes the Spirit again as he celebrates the re-creation of God’s people.

Simultaneously, he sends out these disciples just as the Father had sent him (v. 21). His mission becomes theirs; his work is placed in their hands. And that mission, that work, is to manifest God who is love in their words and deeds. Through them now, enlivened by the Spirit, will the presence of God become known and seen and felt in the world.

Although the text does not use parakletos, there is unanimity among commentators that the Holy Spirit is the Advocate promised in the Farewell Discourse of the Fourth Gospel.  That discourse had outlined the role the Advocate/Holy Spirit would play in relation to the disciples. The Holy Spirit will:

  • be recognized by the disciples (14:17)
  • teach the disciples everything (14:26)
  • guide the disciples along the way of all truth (16:13)
  • take what belongs to the Jesus and declare it to the disciples (16:14)
  • glorify Jesus (16:14)
  • bear witness to Jesus in order that the disciples will also bear witness to Jesus (15:26-27)
  • remind the disciples of all that Jesus told them (14:26)

Fr. Raymond Brown nuances these promises in that the parakletos describes that aspect of the Holy Spirit which is specifically concerned with witness so that a believer is assured of all the power needed to be witness.  Brown [1139-43] makes a case that the full power of the Holy Spirit manifests in other ways not connected to the witness of the person/community – e.g. baptismal regeneration, sacramental forgiveness of sins, and gifts that build up the community.

Thus Jesus’ words about sending his disciples as the Father sent him applied immediately to the apostles both with respect to Christian mission and to them in their specific roles/gifts within the church.  It is in Baptism that all believers are privileged to share in this Mission in so far as they all are recipients of the Spirit whom he bequeathed to his disciples (see 20:22). With the particular enabling that Spirit provides, each plays a part in continuing the work and witness of Jesus. What is clear in text such as 1 Cor 12:3-12 (the second reading on Pentecost Sunday, Year A) – to one a particular gift is given, to another, another gift – all from the same spirit.

Image credit: Fr. Ted Bobash, pravolavie.ru, CC BY-SA

Why do you call me good?

Posted on by
1

The New Testament is a collection of texts written by various authors over decades, and it naturally contains diverse portrayals of Jesus. Several passages show Jesus expressing human limitations, ignorance, or subservience to God, prompting questions about his precise identity and nature.  For example, “Jesus answered him, “Why do you call me good? No one is good but God alone.” (Mark 10:18) When a young man addresses him as “Good Teacher,” Jesus appears to distance himself from the title, suggesting an absolute separation between himself and the pure, unmatched goodness of God.

The verse from Gospel of Mark 10:18 has long attracted attention because, at first glance, Jesus Christ seems to reject being called “good”.  Some have wondered whether Jesus is denying his divinity or distancing himself from the goodness that belongs uniquely to God. But the Early Church Fathers overwhelmingly understood the passage differently. Rather than denying his divinity, they saw Jesus drawing the young man deeper into recognizing who Jesus truly is.

The verse from Gospel of Mark 10:18 has long attracted attention because, at first glance, Jesus Christ seems to reject being called “good”. Some readers have wondered whether Jesus is denying his divinity or distancing himself from the goodness that belongs uniquely to God. But the Early Church Fathers overwhelmingly understood the passage differently. Rather than denying his divinity, they saw Jesus drawing the young man deeper into recognizing who Jesus truly is. Their interpretations generally moved along several connected lines.

An Instruction on Recognition of Divinity. 

Many of the Early Church Fathers contended that Jesus was not issuing a disclaimer regarding his goodness, but was instead posing a transformative question: “If you call me good, do you understand what that means?” The challenge lies not in the terminology, but in whether the young man grasped the profound reality that calling Jesus “good” necessitated a recognition of his divine nature.

St. Augustine posited that Christ was examining the depth of the man’s perception: If absolute goodness is the exclusive domain of God, and if Jesus is indeed truly good, it follows that the man must acknowledge Jesus as more than a mere human instructor. In this view, Christ does not relinquish his claim to goodness; rather, he redirects the man from a superficial courtesy toward a substantive confession of faith. For Augustine, the verse functions as an invitation to see the divine excellence present in the person of Christ.

Distinguishing Flattery from Truth. Other Patristic authors suggested that Jesus was correcting a casual or shallow use of language. John Chrysostom noted that the young ruler approached Jesus as a respected rabbi rather than the Son of God. Consequently, Jesus questions his use of language: Why use divine language without understanding its depth? Rather than denying his own goodness, Jesus exposes the superficiality of the young man’s faith, critiquing praise that is divorced from true discipleship. 

Absolute Goodness vs. Participating in Goodness. The Fathers frequently employed a distinction regarding the nature of goodness: God exists as goodness itself in its absolute form, while all created beings possess goodness only by participation. Origen clarified that only God is good in an uncreated sense. While humans share in this goodness, the statement “No one is good but God alone” identifies the ultimate source. Because the Fathers held Christ to be divine, they did not see this as an exclusion. Instead, as the eternal Son, Christ shares fully in the Father’s essential goodness.

The Defense of Christological Doctrine

Passages that critics used to question Christ’s status were often reclaimed by the Fathers as evidence of his divinity. During the fourth-century Arian controversies, Athanasius of Alexandria argued that if Christ were merely a creature, he could not possess the fullness of divine goodness. Since the New Testament portrays Christ as sinless and holy, the Fathers interpreted Mark 10:18 as a pedagogical tool meant to elicit theological insight rather than a denial of his nature.

The Role of Humility

Another strand of interpretation emphasized the humility inherent in Christ’s human manifestation. Gregory the Great observed that Jesus often spoke in a manner appropriate to his humanity, modeling humility by directing ultimate glory toward the Father while refusing superficial honors.

Conclusion: A Socratic Challenge

The Fathers viewed this verse through the lens of the entire Gospel narrative rather than in isolation. Throughout the Gospels, Jesus performs acts reserved for God: forgiving sins, accepting worship, and claiming unity with the Father. The Fathers thus concluded that Jesus was not disavowing his goodness, but asking a nearly Socratic question: “Do you understand what you are saying when you call me good?”

This passage remains vital as it challenges believers to move beyond a purely sentimental or moralistic admiration of Jesus. While it is simple to regard him as a moral instructor, an inspiring figure, or a “good person,” the Gospels continually press the deeper question of his identity. For the Church Fathers, Mark 10:18 is not a withdrawal from divinity, but a gentle leading of the hearer toward it.

As the Father has sent me, so I send you

Posted on by
Reply

This coming Sunday is Pentecost with the gospel reading taken from the Gospel of John. The Fourth Gospel speaks often of Jesus being sent into the world by the Father: to do his will (6:38–39; 8:29), to speak his words (3:34; 8:28; 12:49; 14:24; 17:8), to perform his works (4:34; 5:36; 9:4) and win salvation for all who believe (3:16–17). That the disciples were sent to continue the words and works of Jesus is foreshadowed at various places in the Gospel.

Jesus urged them to lift up their eyes and see fields ripe for harvest, and told them he had sent them to reap where others had labored (4:35–38), he said those who believed in him would do the works he had done and greater works than these because he was returning to the Father (14:12); he told them, “I … chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you” (15:16), saying that when the Paraclete comes “he will testify to me. And you also testify, because you have been with me from the beginning” (15:26–27), and when he prayed for his disciples he said to the Father, “As you sent me into the world, so I sent them into the world” (17:18). This last text, which parallels 20:21, confirms that the sending of the disciples was ‘into the world’, i.e. with a mission to the world. The other texts reveal the essential content of their mission was to ‘harvest’ men and women for the kingdom by their witness to Jesus by word and deed, alongside the ongoing witness of the Spirit.

We are sent just as Jesus was sent – How and in what manner was Jesus, the Word of God, sent into the world? A great deal of our understanding of the Jewish theological interpretation of the Old Testament comes from original writings of the Hebrew scholars.  The Old Testament was originally recorded in Hebrew and then translated (with interpretative embellishment) in Aramaic – known as the Targumin.  For example:

  • Isaiah 52:13 (Hebrew) “See, my servant shall prosper..”
  • Isaiah 52:13 (Targumin) “See, my servant the Messiah shall prosper..”

In fact many of the OT citations in John are taken from the Targumins.

In Jewish understanding, the memra – Aramaic for the Word (dabar in Hebrew) -had several characteristics.  It means more than “spoken word”; it also means “thing”, “affair”, “event”, and “action”.  Because it covers both word and deed, in Hebrew thought, dabar had a certain dynamic energy and power of its own.  When connected to Yahweh it took on the divine.  Its energy and power were from God.  The Targuminic reflections on memra (Targum Onkelos) offers some insight into the meaning of the Word in Jewish thinking:

The memra was highly personified (e.g., Isaiah 9:8, 45:23, 55:10; Psalm 147:15)

When the word of God came to a particular prophet (Hos 1:1; Joel 1:1) it challenged the prophet to accept the word; when he accepted it it impelled him to go forth and give it to others and it became the word that judged men.

The memra was a means of making a covenant (e.g., Genesis 15:1; Exodus 34:10).

The word was is described in the OT as a light for men (Ps 154:105, 103)

The memra was life-giving (e.g., Dt 32:46-47)

   For the Psalmist the memra has the power to heal people (e.g., Ps 107:20)

Salvation was by means of the memra (e.g., Wis 16:26)

The revelation of God to his people came through the memra as His agent (e.g., Genesis 15:1; Ezekiel 1:3)

The memra was an agent of creation (e.g, Psalm 33:6; Is 55:10-11; Ws 9:1).  In Is 40:11 God says, “So shall my word be that goes forth from my mouth; it shall not return to me empty.  Rather it shall accomplish what I want and prosper in the things for which I sent it.”

The memra was bearer of the judgment of God (Wis 18:15; Hab 3:5)

The memra was the agent of the theophany, or visible manifestations of God’s presence (Gen 3:2).   John uses this thought (Jn 1:14) in the use of the term “dwelling”, which loses something in the translation.  The Greek  literally reads “pitched his tent/tabernacle”, describing the place of God’s presence among His chosen people.  The Greek word for dwelling uses the same/near equivalent consonance sounds as the Aramaic work, Shekinah, meaning theophany.

From the opening Prologue of John we see the portrait of Jesus as the fulfillment of all of these Targuminic themes.  Jesus is personified (vv. 1-2), the agent of God and creation (v.3), the life-giver (v.4), the source of life and knowledge (vv.4-5), the maker of covenants (v.12), the means of salvation (v.16), the same as God and different (God and human natures), and the visible presence of God on earth.

The short answer to the question “How was Jesus sent in order that we be sent?” Is to be “memra” for others in your life.

Image credit: Fr. Ted Bobash, pravolavie.ru, CC BY-SA

Peace be with you

Posted on by
Reply

This coming Sunday is Pentecost with the gospel reading taken from the Gospel of John. While the first reading (Acts 2:1-11) describes the events we associate with Pentecost Sunday, the Gospel of John account tells of the appearance of Jesus following of the events that took place at the tomb in the early morning of the first day of the week (John 20:1–18).  There near the empty tomb of Jesus, the risen Savior first appeared to Mary Magdalene.  Our gospel contains the second and third appearances of the risen Jesus. These three appearances take place in Jerusalem.  There is a fourth and final appearance of Jesus later in a section referred to as the “Epilogue” of John.  This appearance is at the “Sea of Tiberias” in Galilee (John 21).

The people involved in the Johannine scene in the garden, despite the testimony of Mary Magdalene, are locked in a room for fear of the Jews (20:19).  The proclamation of Jesus’ resurrection has not dispelled the fear. The “we” and “they” of v.2 are still active forces in the account. The disciples (we) have not overcome the fear that the Jewish leadership (they) have created throughout the Passion.

The Johannine account of the first post-resurrection appearance to the gathered disciples is linked to the events of the Resurrection by the simple expression “that first day.”  As the startling and disturbing events of the last three days had unfolded the community’s overriding response was fear.  They had gathered, but had locked themselves away out of fear of what persecutions the religious authorities might bring against them. It is into this complex of uncertainty, perhaps doubt and hesitation, that Jesus appears

“Peace be with you” is in some way a conventional greeting (cf. Rom 1:7; 1 Cor 1:3; 2 Cor 1:3; Gal 1:3) used by St Paul in his letters as a reflection of a standard option for the opening of a Greek letter. But here the greeting has an additional purpose – Jesus is fulfilling a promise from his Farewell Discourse: his gift of peace (John 14:27). The peace is given to a community who will experience the world’s opposition always and its persecution often. The gift of peace is an explicit reminder that their way in the world will be graced with the enduring promise of Christ.

The biblical idea of “peace” is complex, but peace is not simply the absence of war or hostilities. Peace is a positive notion in the biblical sense and has meaning of its own. At its root, the biblical idea of “peace” stems from the Hebrew šālôm which means to be hale, whole and complete [AYBD 5:2-6]. The Greek word eirene (peace) appears in almost every writing of the NT. It describes a relationship of goodwill between God and humans.

The Fourth Gospel affirms that peace is intimately related to Jesus himself. It is a gift related to the commission to forgive sins (20:19, 21, 26) and go forth in the power of the Holy Spirit, but also before his death he promises them: “Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid” (14:27). The difference between the world’s peace and that of Jesus is not explained, but it has to do with John’s notion of the world (kosmos). “In the world you will have trouble. But take courage! I have conquered the world” (16:33). In Christ peace is available to them. The difference must not be drawn along philosophical lines, as if the peace of Christ “has nothing to do with the absence of warfare nor … with an end to psychological tension, nor with a sentimental feeling of well-being” (Brown, 653). Caesar’s peace enforced by violence is not the same as the peace of Christ which derives from his victory over evil through the absorption of suffering. The two are dramatically different ways of bringing peace.

Prior to his death, Jesus told his disciples they would all be scattered and abandon him (16:32). Jesus was alone before the high priest and eventually before Pilate as he was condemned to death. The disciples, and especially Peter who had denied him three times (18:17–18, 25–27), would have felt deeply ashamed that they had abandoned Jesus in his hour. Thus when Jesus appeared to them behind locked doors, his greeting of ‘Peace be with you!’ showed he was not holding their failures against them; rather, he was offering a restored relationship – that they remained in the goodwill of God.

“When he had said this, he showed them his hands and side.” By showing them the nail prints in his hands and the spear wound in his side Jesus removed any doubt they had that the one who stood before them in that locked room was Jesus crucified but now risen from the dead. He predicted that the disciples’ sorrow at his death would be turned to joy following his resurrection (16:20–22), and now “the disciples rejoiced when they saw the Lord.”

Image credit: Fr. Ted Bobash, pravolavie.ru, CC BY-SA

The High Priestly Prayer

Posted on by
Reply

Over that last two weeks and more we have heard passages from the Gospel of John that together are  known as the “Farewell Discourse.” The discourse covers four chapters and often seems to be repetitively redundant. Today’s gospel is known as the beginning of the “High Priestly Prayer” and our passage is worth considering in some detail. So perhaps this is more bible study than homily.

The prayer takes place at the end of the Last Supper discourse, just before Jesus goes to the Garden of Gethsemane and begins his Passion. In this prayer, Jesus speaks directly to the Father, allowing the disciples and the reader to hear the intimate relationship between the Son and the Father. It is theologically rich, but it is also deeply personal and pastoral. It is almost as if Jesus could have begun “Let us pray.” It is like the Collect of the Mass coming before the Sacrifice and the Eucharistic Prayer.

Jesus prays concerning his own glorification (vv. 1–5) “Father, the hour has come” (v. 1) The “hour” in John’s Gospel refers to the moment of Jesus’ Passion, Death, Resurrection, and glorification. Throughout this Gospel, Jesus repeatedly says his hour “has not yet come.” Now, at last, it has arrived. The striking thing is that Jesus speaks of the Cross not primarily as defeat, but as glory. The glory of God is revealed in Jesus’ obedience, his self-giving love, and the revelation of the Father’s mercy. In John’s Gospel, the Cross and glory are inseparable.

One of the most important verses in the Gospel appears here: “This is eternal life…” How would you finish the verse? What would be your answer to someone who asks “what is eternal life?” The verse continues: “…that they should know you, the only true God, and the one whom you sent, Jesus Christ.” 

Eternal life in John is not simply endless existence after death. To “know” in biblical language means far more than intellectual knowledge. During the Mass there is a wonderful prayer said by the priest as he prepares the Cup. As he pours the water into the wine, he prays: Through the mystery of this water and wine may we come to share in the divinity of Christ who came to share our humanity.” It is that prayer that through the grace of the Eucharist we may come to know God and ultimately somehow share in the divine life of the Trinity. To “know God” implies intimacy, trust, covenant, and communion. Eternal life is participation in the life of God through Christ – and it begins in the Eucharist.

The disciples and the Father (vv. 6–10) Jesus says: “I revealed your name to those whom you gave me.” In biblical thought, a person’s “name” represents the person’s identity and character. Jesus reveals who the Father truly is. Throughout the Gospel the Father is shown as loving, merciful, life-giving, faithful, and wants to save the world. The disciples have come to believe that Jesus was sent by the Father. Even though their understanding is incomplete, faith has begun.

Jesus also says: “They do not belong to the world”.  In John, “the world” can mean humanity loved by God, but it can also refer to the system of unbelief and resistance to God. The disciples still live in the world physically, but their identity is now rooted in Christ. Their values and loyalties are changing. This becomes an important theme for Christian discipleship: being present in the world but not shaped entirely by its spirit.

Jesus prays for the protection and unity of the disciples (v. 11) Jesus prays: “Holy Father, keep them in your name… so that they may be one just as we are one.” Unity is one of the central themes of John 17. Jesus desires that his followers share in the communion that exists between the Father and the Son. This unity is not merely organizational or social. It is spiritual and rooted in divine love, truth, and shared mission. Jesus also prays for protection because the disciples are about to face fear, persecution, confusion, and the scandal of the Cross.

“Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. So let us confidently approach the throne of grace to receive mercy and to find grace for timely help” (Hebrew 4:14-16)

Here in this passage you see the Great High Priest begin his eternal work. Remain in communion with Him and offer up your prayers and petitions who knows us and prays for us.

Image credit: Duccio di Buoninsegna – Appearance on the Mountain in Galilee | ca. 1310 | Museo dell’ Opera del Duomo, Siena | Public Domain

John’s Pentecost

Posted on by
Reply

The first reading for Pentecost Sunday is the account from Acts 2 so familiar to every Christian. Luke’s account is a very public event compared to the very private Johannine account.  The Lucan account occurs 50 days after the Resurrection. The Johannine account occurs on the evening of the same day as the Resurrection.

Why the difference? Some scholars defend the basic historicity of the entire Lucan narrative; others conclude that it is essentially Luke’s theological attempt to explain the coming of the Spirit, not an historical account of actual events. Some, holding to the historicity of the Lucan account in Acts 2, hold that John’s account is symbolic only. The Second Council of Constantinople (AD 533) condemned the view of Theodore of Mopsuestia that Jesus did not really give the Spirit on that Easter evening but acted only figuratively and by way of promise.  Some, like John Chrysostom, held that the giving of the purpose was for one particular gift or another; others have said that Easter’s coming of the Spirit is personal while Pentecost is ecclesial or missionary.  And another set of scholars posit a narrower coming of the Spirit targeting special gifts intended for specific ministry (e.g., the forgiveness) versus a more general coming of the Spirit as a blessing and empowerment for the larger Johannine ministry of discipleship: love and holding to the commandments of Jesus. Some simply conjecture that since John is not overly concerned about date/setting but rather the theological implications, that the Johannine account is the same event – John has simply re-located the events.

The Roman Catholic view coincides with its theological sense of “both-and”. In a sense the very order of the Readings for Pentecost Sunday (Year A) outlines the sense of “both-and” as follows:

  • Acts 2:1-11: the general coming of the Spirit
  • 1 Corinthians 12:3-7, 12-13:  the variety of gifts given – personal, ecclesial, missionary and more

3 Therefore, I tell you that nobody speaking by the spirit of God says, “Jesus be accursed.” And no one can say, “Jesus is Lord,” except by the holy Spirit. 4 There are different kinds of spiritual gifts but the same Spirit; 5 there are different forms of service but the same Lord; 6 there are different workings but the same God who produces all of them in everyone. 7 To each individual the manifestation of the Spirit is given for some benefit. 8 To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; 9 to another faith by the same Spirit; to another gifts of healing by the one Spirit; 10 to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues. 11 But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. 

  • John 20:19-23: the gifts given for specific ministry, e.g., continuation of the priesthood of Jesus is those that the community raises up for that particular ministry – in this case, the Catholic tradition sees the Sacrament of Reconciliation given to particular ministers to celebrate in the name of the community

22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

Dr. Matt Skinner of Lutheran Seminary offers a great insight, referring to this scene as “The Spirit, at last.” He writes that:

In John, this is an incredibly weighty and long-anticipated scene. The Baptizer introduced Jesus in John 1:33 as “the one who baptizes with the Holy Spirit.” Jesus himself has said that his ability to give the Holy Spirit “without measure” would offer proof that he is from God and speaks the words of God (3:34). He promised that “rivers of living water”–a metaphor for the Spirit–would flow from his innermost being. And of course Jesus has had much to say about the coming “Advocate”:

  • It is “the Spirit of truth,” who dwells with believers forever yet cannot be received by “the world” (14:16-17).
  • It is the Holy Spirit, sent by the Father, who will teach Jesus’ followers everything and remind them of all he told them (14:26; cf. 16:13).
  • It is the Spirit, whom Jesus sends “from the Father,” and who testifies about Jesus and equips people to offer testimony about him (15:26-27). This Spirit glorifies Jesus (16:14).
  • It is He who can “prove the world wrong about sin and righteousness and judgment” (16:8-11).

The close connections John draws among Jesus’ promises about the Spirit, his glorification and ascension, his intimacy with the Father, and his commissions to his followers caution us not to skip over “the Johannine Pentecost” too casually, as if it serves merely as a final “Good bye, and good luck” from Jesus to his friends.

With this culminating scene, the christological climax of John’s Gospel (Jesus’ departure as the exalted Christ) is part and parcel of the Gospel’s apostolic impulse (the equipping and sending of the men and women who believe in him). That is, in the Holy Spirit, Jesus’ followers receive nothing less than the fullness of the glorified Son. Their lives (ours, too) can therefore accomplish ends similar to his life’s, insofar as they reveal God.

Image credit: Fr. Ted Bobash, pravolavie.ru, CC BY-SA

Pentecost and the Festival of Weeks

Posted on by
Reply

This coming Sunday is Pentecost with the gospel reading taken from the Gospel of John. The Greek name (pentēkostē) refers to the Jewish Feast of Weeks. The name itself means “50th” and is taken because the festival occurs 50 days after Passover (Acts 20:16; 1 Cor 16:8). Because the early Christians received the baptism of the Holy Spirit on this day, the term is now more commonly used to refer to that event recounted in Acts 2:1–13 and celebrated on Pentecost Sunday.

The Feast of Weeks was the second of the three great Jewish feasts. Its name signified that it concluded the period of seven weeks which began with the presentation of the first sheaf of the barley harvest during the Passover celebration (Lev 23:15–16; Deut 16:9). Thus it was originally an agricultural feast marking the end of the grain harvest and was celebrated during the month of Sivan (May/June). Both Josephus (Ant 3.10.6 §252; JW1.13.3 §253) and Jewish intertestamental writings (Tob 2:1; 2 Macc 12:31–32) refer to the feast as Pentecost. [AYBD 5:222-23]

During the Hellenistic period (324-64 BC), the ancient harvest festival also became a day of renewing the Noahic covenant, described in Genesis 9:8-17, which is established between God and “all flesh that is upon the earth.” By this time, some Jews were already living in the Diaspora (living in countries other than Israel itself). According to Acts 2:5-11 there were Jews from “every nation under heaven” in Jerusalem, possibly visiting the city as pilgrims during Pentecost. This group of visitors included both Jews and converts to Judaism.

In 70 AD, the Roman armies conquered Jerusalem and destroyed the Temple. At this point in history the offering of grains in the Temple as part of the festival was no longer possible. While this day continued to be celebrated, after the destruction of the Temple, the day commemorated the reception of the Law by Moses.

Image credit: Fr. Ted Bobash, pravolavie.ru, CC BY-SA 

Christmas and Ascension – Life Lessons

Posted on by
Reply

Fr. Antony Kadavil, in a 2019 post from Vatican News, wrote: “The Ascension is most closely related, in meaning, to Christmas. In Jesus, the human and the Divine become united in the Person and life of one man. That’s Christmas. At the Ascension, this human being – the person and the resurrected body of Jesus – became for all eternity a part of who God is. It was not the Spirit of Jesus or the Divine Nature of Jesus that ascended to the Father.  It was the Risen living Body of Jesus: a Body that the disciples had touched, a Body in which He Himself  had eaten and drunk with them both before and after His Resurrection, a real, physical, but gloriously restored Body, bearing the marks of nails and a spear. This is what, and Who, ascended. This is what, now and forever, is a living, participating part of God. That is what the Ascension, along with the Incarnation, is here to tell us – that it is a good thing to be a human being; indeed it is a wonderful and an important and a holy thing to be a human being. It is such an important thing that God did it. Even more, the fullness of God now includes what it means to be a human being.”

Fr. Kadavil went on to offer “life messages” from the gospel of the Ascension:

1) We need to be proclaimers and evangelizers: In today’s Gospel, Jesus gives this mission to all the believers: “Go out to the whole world and proclaim the Gospel to every creature.” This mission is not given to a select few but to all believers. To be a Christian is to be a proclaimer and an evangelizer. There is a difference between preaching and proclaiming. “We preach with words but we proclaim with our lives.” As we celebrate the Lord’s return to His Father in Heaven – His Ascension — we are being commissioned to go forth and proclaim the Gospel of life and love, of hope and peace, by the witness of our lives. On this day of hope, encouragement and commissioning, let us renew our commitment to be true disciples everywhere we go, beginning with our family and our parish, “living in a manner worthy of the call [we] have received.”

2) We need to live a life of Christian joy in the presence of the ascended Lord. According to Luke, the disciples “returned to Jerusalem with great joy.” Apparently Jesus’ exaltation and final blessing gave them, as it gives us, the assurance that, though absent, Jesus is still present, present even in the pain and sorrow we undergo. That is why St. Augustine assures us, “Christ is now exalted above the Heavens, but he still suffers on earth all the pain that we, the members of his Body, have to bear. He showed this when he cried out from above: ‘Saul, Saul, why do you persecute Me?’ and when he said: ‘I was hungry and you gave me food.’ While in Heaven he is also with us; and while on earth we are with him. He is here with us by his Divinity, his power and his love. We cannot be in Heaven, as he is on earth, by divinity, but in him, we can be there by love.”

3) We have a teaching mission:  Jesus taught us lessons of Faith, Hope, forgiveness, mercy, redemption and Love.  We cannot put these lessons on a shelf and ignore them.  They stand before us in the person of Jesus.  Although no longer visibly present in the world, Jesus is present in his words., and we must make these words real in our lives as well as in the lives of others. Christianity was meant to be a Faith in which Jesus’ followers would help and care for others, just as Jesus had done.   But the spreading of the Good News to all nations is not a goal that can be attained by human might and craft.  This is why Jesus promises to empower the Church with His abiding presence and that of the Holy Spirit.   The challenge of sharing the Good News with all mankind should, therefore, begin with our admission that we have often been arrogant and overbearing.  We must learn to be humble and let the Holy Spirit lead the way.

4) The ascended Jesus is our source of strength and encouragement: Perhaps some of the nagging doubts which inevitably accompany the journey of Faith could be lessened by our meditating on the Ascension and its implications. When we are too far from Faith to pray on our own, let us remember that we have an advocate with the Father, Jesus Christ, the Righteous, praying for us. When the trials of life feel too heavy to bear, we must remember that Christ will come again in glory, the same glory in which Jesus arose from the tomb, the same glory to which Jesus ascended, and the same glory in which Jesus currently abides. Though our limited perception might find him absent, Jesus is fully present, participating in every moment of our lives. By His Ascension, Christ has not deserted us but has made it possible for the Holy Spirit to enter all times and places. In this way it is possible for each of us to be transformed by the power of the Spirit into agents or instruments of Christ. We become enlivened, and our actions become animated in a new way by the Spirit of the God we love and serve. We have become other Christs in the world. (Fr. Antony Kadavil)

Image credit: Jesus’ ascension to Heaven depicted by John Singleton Copley in Ascension (1775) Public Domain

Universal Mandate

Posted on by
Reply

19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,  20 teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.” One should be struck by the repetition of the word “all” in this passage:

  1. Jesus has been given all power (v.18).
  2. Disciples are to be made of all nations (v.19).
  3. Disciples are to obey all that Jesus commanded (v.20).
  4. Jesus will be with the disciples always (literally “all the days”; v.20).

The universality of Jesus’ power and his continuing presence provide the dynamic for the universal discipleship mandate. The disciples will be able to make disciples of all the nations only as they recognize that Jesus has been given all authority and that he will be with them all the days until the end. The universal task is daunting, but it can be done because of the continuing power and presence of Jesus.

Baptizing and teaching (v. 20) are the constituent actions within the larger command to make disciples. Baptizing has been mentioned in this Gospel only as the activity of John, though the Fourth Gospel makes it clear that it was a characteristic also of Jesus’ ministry at least in the early days while John was still active (John 3:22–26; 4:1–3). It was against the background of John’s practice that it would be understood, as an act of repentance and of identification with the purified and prepared people of God (3:6, 9, 13). But while John’s baptism was only a preparatory one (3:11), Jesus now institutes one with a fuller meaning. It is a commitment to (in the name is literally ‘into the name’, implying entrance into an allegiance) the Father, the Son and the Holy Spirit (all three of whom, interestingly, were involved in the event of Jesus’ own baptism, 3:16–17). Jesus thus takes his place along with his Father and the Spirit as the object of worship and of the disciple’s commitment. The experience of God in these three Persons is the essential basis of discipleship. At the same time the singular noun name (not ‘names’) underlines the unity of the three Persons.

Jesus alone had been the teacher, and the verb has not been used by Matthew of his disciples’ ministry. Now they take over his role of teaching, which is the necessary application of his ‘authority’ (v. 18). They are to teach not just abstract ideas, but to observe all that I have commanded you, the latter verb being from the same root as the noun for ‘commandments’ in 5:19; 15:3; etc. (and cf. the same verb in 15:4; 19:7). There is thus a strongly ethical emphasis in this summary of Christian mission and discipleship, as there has been in Jesus’ teaching throughout this Gospel. To ‘make disciples’ is not complete unless it leads them to a life of observing Jesus’ commandments.

Jesus’ universal reign demands a universal mission. The restriction of the disciples’ mission to Israel alone in 10:5–6 can now be lifted, for the kingdom of the Son of man as described in Daniel 7:14 requires disciples of all nations. Ethnē (‘nations’) is the regular Greek term for Gentiles, and it has been argued that this command therefore actually excludes the Jews from the scope of the disciples’ mission. But to send the disciples to ‘the Gentiles’ is merely to extend the range of their mission, and need not imply a cessation of the mission to Israel which has already been commanded, and can now be taken for granted. Moreover, the phrase panta ta ethnē (‘all nations’) has been used previously in 24:9, 14; 25:32 in contexts which include Israel in ‘the nations’. And surely there can be no suggestion in Daniel 7:14 of the exclusion of Israel from  the dominion of the Son of man, who himself represents Israel. This then is the culmination of the theme we have noted throughout the Gospel, the calling of a people of God far wider than that of the Old Testament, in which membership is based not on race but on a relationship with God through his Messiah (3:9; 8:11–12; 12:21; 21:28–32, 41–43; 22:8–10; 24:14, 31; 26:13).

Image credit: Jesus’ ascension to Heaven depicted by John Singleton Copley in Ascension (1775) Public Domain

Doubt and Hesitation

Posted on by
Reply

This coming Sunday is the Solemnity of the Ascension. When they saw him, they worshiped, but they doubted. Many English translations offer “but some doubted.”  Unfortunately the word “some” does not appear in the Greek text.  The only two valid translations are “they worshiped, but they doubted (hesitated)” or “they worshiped and they doubted (hesitated).”  It is hard to avoid the simple statement of the text: those who worship are also those who doubt.

Mark Allan Powell writes about this verse in his book, Loving Jesus [121].

… I want to note that the word some is not actually found in the Greek Bible. Why is it in the English version? Well, Matthew uses a particular construction here that allows translators to think that the word some could be implied. He also uses that construction in seventeen other instances, though no one ever seems to think the word is implied in those cases. It could be implied here, but why would it be? I asked a Bible translator that question one time and got the following response: “The verse wouldn’t make sense otherwise. No one can worship and doubt at the same time.” I invited this fellow to visit a Lutheran church. We do it all the time.

However, this verse is understood, it illustrates that the separation of the wheat and weeds has not yet occurred (13:39, 40). Both worshipers and doubters are present in the community and/or in individuals.

It is also to be noted that whether worshipers and doubters are two groups of people, or a description of the whole group, Jesus gives the Great Commission to them all – to the worshipers and doubters alike.

The word translated “doubt” (distazo) is a verbal form of dis = twice, double. It is not “disbelieving” (apisteuo) so much as wavering between two (or more) strong possibilities. We might say, “to have second thoughts.” Its only other occurrence in the NT is Mt 14:31, where Jesus after saving Peter from sinking, criticizes him, “You of little faith, why did you doubt?” Peter, seeing Jesus and himself walk on water, knows that it is possible to do that; but Peter also knows the strong possibility that people sink in water. He wavers. He walks on water and he sinks into the water. After they get into the boat, the wind ceases, and then 14:33 states: “And those in the boat worshiped him, saying, ‘Truly you are the Son of God.’“ (The Greek for “worship” in 14:33 is the same word in 28:17).  The two times that the disciples doubt Jesus, they also worship him.

Powell [123]writes more about this:

I think that worship is the essence of spirituality. But worship … can sometimes be superficial. In Matthew 15, Jesus tells the Pharisees that they worship God with their lips while their hearts are far from God. The Pharisees, of course, are often the fall guys in this Gospel and they seem to stay in trouble the whole time. Still, say what you will about the Pharisees — the one thing they never do is doubt. They are always certain about everything. They are the “God said it, I believe it, that settles it” people of the Bible. It never occurs to them that they might have overlooked something or misunderstood something. As a result, they are often wrong, but they are never in doubt.

By contrast, disciples of Jesus worship and doubt at the same time — and Jesus doesn’t call their worship superficial. It might be going too far to say that doubt is a good thing, but I do note that Jesus never rebukes anyone for it. I am tempted to believe that, just as fear seasons joy, so doubt seasons worship. Joy without fear becomes shallow, and worship without doubt can be self-assured and superficial. Fear and doubt are not good things in themselves, but they do keep us grounded in reality.

Eugene Boring (502-3) says this about the verse: “Whatever the nature of the resurrection event, it did not generate perfect faith even in those who experienced it firsthand. It is not to angels or perfect believers, but to the worshiping/wavering community of disciples to whom the world mission is entrusted.”  We are commissioned even if we don’t fully comprehend the doctrine of the Trinity or if we are unable to understand the Creed or even if we waver in our own faith.

We should note that in response to their ‘doubt/hesitation’ Jesus came and spoke to them in reassurance (just as he did in 17:7, the only other place where Matthew uses the verb ‘come’ of Jesus).

Image credit: Jesus’ ascension to Heaven depicted by John Singleton Copley in Ascension (1775) Public Domain