For more than 100 years, Sacred Heart Catholic Church (in downtown Tampa, FL) had been under the pastoral guidance of the Jesuits. When we Franciscans arrived at Sacred Heart in 2005, we were quite surprised to find that one of the clerestory windows (the ones up high in the nave vault) was Saint Anthony of Padua, a Franciscan contemporary of St. Francis of Assisi. In fact, we Franciscans still have a brief letter, in Francis’ own hand, written to Anthony. Most people know St. Anthony of Padua as the patron saint of lost and stolen articles, but have you ever wondered why he is that particular patron saint? Continue reading
Bread of Life: grumbling
41 The Jews murmured about him because he said, “I am the bread that came down from heaven,” 42 and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?” 43 Jesus answered and said to them, “Stop murmuring among yourselves. 44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. 45 It is written in the prophets: ‘They shall all be taught by God.’ Everyone who listens to my Father and learns from him comes to me. 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. 47Amen, amen, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the desert, but they died; 50 this is the bread that comes down from heaven so that one may eat it and not die.
These verses precede the Gospel text and serve to remind the reader that Jesus’ discourse is controversial and has raised grumblings among the people.
Living Bread: context
On this coming Sunday, the Church will celebrate Corpus Christi. At its core the solemnity is a celebration of the Tradition and belief in the Eucharist as the Real Presence of the Body and Blood of Jesus Christ. In the early church there was no perceived need for a unique celebration. Celebration of the Tradition and belief was part of the Holy Thursday liturgy. But that all changed in the 12th century. You can read more about how the feast came to have its feast day here. Continue reading
God is love
Years ago, while a Franciscan novice, my fellow friars and I attended a gathering of all the Franciscan novices, men and women, who lived in the Eastern United States. During our week-long gathering, each group was responsible for leading morning or evening prayer, or animating the Eucharistic celebration. One morning, a group of Franciscan sisters was responsible for morning prayer. Just before we were to begin, the leader of prayer explained that we would not being using the traditional words associated with the sign of the Cross. Rather, we would say “In the Name of the Creator, the Redeemer, and the Sanctifier.” She explained this was a way to remove the gender bias from the opening of prayer and so to make all feel welcomed. Continue reading
The Dance of Love
We have all kinds of solemnities, feast days, and other special days in the church year. We commemorate happenings in the life of Christ: Mary’s visit from Gabriel announcing the miraculous child she was to bring into the world. We celebrate the arrival of the Three Kings, the Baptism of our Lord, the Transfiguration when the glory of Christ is revealed, and on Palm Sunday, we celebrate Jesus riding triumphantly into Jerusalem amidst palms and cheers. We celebrate the empty tomb and Resurrection of Easter, the glorious Ascension, the explosive coming of God’s spirit to the church at Pentecost—and then we have Holy Trinity Sunday. And suddenly it is like we have moved from these great events in the life of Christ, and now— tadah!! We are celebrating a…a…a church doctrine. Continue reading
Trinity Sunday: God so loved the world
God so loved the world… For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. Verse 16 provides the link between the two parts of the discourse. It sums up vv. 14-15 by reiterating the salvific dimensions of Jesus’ death, but moves the argument forward with its reference to God’s love. God gave Jesus to the world because God loves the world. Continue reading
Trinity Sunday: the offer of new life
The Monologue. At v. 11, the text shifts from a dialogue to a monologue. The dialogue between Jesus and Nicodemus alternated between Jesus’ offer of new birth (vv. 3, 5-8) and Nicodemus’s resistance (vv. 4, 9). The shift to the monologue allows Jesus’ voice to silence the voice of resistance. Jesus’ discourse runs through v. 21 and divides into two parts. Verses 11-15 interpret Jesus’ offer of new birth through his death, resurrection, and ascension, and vv. 16-21 focus on the theme of judgment.
We know. Jesus begins the discourse by speaking in the first-person plural. English translations of v. 11 mask the Greek word order. The translation “we speak of what we know ” flows in English, but the sentence literally reads, “what we know we say” (oidamen laloumen). This word order is important because it means that the beginning of Jesus’ discourse and Nicodemus’s opening words to Jesus (v. 3) are the same: “we know…. “ It is possible to read Jesus’ words as a continuation of the irony of v. 10; Jesus parodies Nicodemus’s assertion of his knowledge. Continue reading
Trinity Sunday: water and spirit
The Dialogue Continues… Nicodemus is oblivious to the two levels of meaning. He focuses on one meaning of “born anōthen” (“again”) and protests that what Jesus calls for is physiologically impossible (3:4). As in v. 2, Nicodemus’s categories of what is possible intrude into the conversation. On the level that Nicodemus understands Jesus’ words, Nicodemus’s protest is correct. It is impossible for a grown man to reenter his mother’s womb and be born a second time. Nicodemus’s protest is ironic, however, because his words are correct and incontestable on one level, but that level stands in conflict and tension with what Jesus intends by the expression “to be born anōthen.” Jesus’ words speak of a radical new birth, generated from above, but Nicodemus’s language and imagination do not stretch enough to include that offer. Continue reading
Trinity Sunday: being born
Born anōthen. Jesus response to Nicodemus’ opening greeting is bold, challenging and begins with the solemn “Amen, Amen…”
3 Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born gennēthē anōthen .”
The expression gennēthē anōthen can be translated as “born again” or “born from above.” Some bibles opt for the “again” (TLW), some opt for “again” with a footnote to explain there is an alternative (RSV, NIV, TEV, NASB, ESV, KJV). Other opt for “from above” without explanation (NAB, NJB) or with explanation as to the alternative (NSRV, CEV). Continue reading
Trinity Sunday: prelude to belief
Commentary. In John 3:1-21, the focus shifts from the interaction of the many with Jesus to Jesus’ interaction with a single individual, Nicodemus. What follows seems to naturally divide into two parts: vv. 1-10, the dialogue between Jesus and Nicodemus; and vv. 11-21, a discourse by Jesus. This text is the first instance of a common Johannine pattern of a central event, in this case a dialogue, followed by a discourse that draws general theological themes out of the particular event. Continue reading