From today’s readings: While still more people gathered in the crowd, Jesus said to them, “This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah. Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. At the judgment the queen of the south will rise with the men of this generation and she will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and there is something greater than Solomon here. At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, and there is something greater than Jonah here.” (Luke 11:29-32)
One of the amazing stained-glass windows in our church is the triptych window of the Resurrection on the first Easter Sunday. It is a piece that takes its place in the gallery of Resurrection artwork across Christianity. Depictions and artwork that has graced the walls of catacombs of ancient Rome, as well as more formal works such as frescos, icons, illuminated manuscripts, altar pieces, Romanesque reliefs, sculptures and more. The Resurrection has been depicted by the great artists of the West: Caravaggio, Peter Paul Rubens, Annibale Carracci, Giotto, Titian, Piero della Francesca, Fra Angelico, El Greco, Jan van Eyck, Raphael, and Michelangelo. Continue reading
This coming Sunday marks our journey in Ordinary Time, the 32nd Sunday in Year C. You can read a complete commentary on the Sunday Gospel here.
27 Some Sadducees, those who deny that there is a resurrection, came forward and put this question to him, 28 saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ 29 Now there were seven brothers; the first married a woman but died childless. 30 Then the second 31 and the third married her, and likewise all the seven died childless. 32 Finally the woman also died. 33 Now at the resurrection whose wife will that woman be? For all seven had been married to her.” Continue reading
In Luke’ narrative there is no account of the Resurrection; there in only the empty tomb – which is not the source of faith for people in Luke’s rendering of the gospel. Rather, in Luke’s gospel it is the empty tomb and the encounter with the person of the Risen Jesus. The empty tomb is what Jesus had said would happen “on the third day.” The event of its discovery points back to Jesus’ word. A word mostly fully realized later in the ‘breaking of the bread.”
Luke 24:13 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,14 and they were conversing about all the things that had occurred.15 And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,16 but their eyes were prevented from recognizing him.17 He asked them, “What are you discussing as you walk along?” They stopped, looking downcast.18 One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”19 And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,20 how our chief priests and rulers both handed him over to a sentence of death and crucified him.21 But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Continue reading
In the Book of Job, chapter 14, Job is pondering the deeper things of life. He is asking the age old question in the face of pending or possible death? Will a person, once dead, live again? (יִ֫חְיֶ֥ה cf. Job 14:14). The question has now been answered. The tomb is empty. The defining conviction of Christian hope is that because Jesus was raised from the dead, the grave is not the final reality of human experience. “Why do you seek the living one among the dead? He is risen. Continue reading
Pointing to the life in the Early Church. Since these disciples are to continue Jesus’ ministry, perhaps it is not surprising that they are to proclaim the salvific message “in his name.” In fact, what is done in the “name” of Jesus surfaces as an important motif in Acts. Luke will portray a community very much oriented around Jesus (1:1, 21–22)—with salvation offered to “everyone who calls on the name of the Lord” (= Jesus; cf. 2:21, 36), and people directed to be baptized “in the name of Jesus Christ” (2:38), appropriating the blessings available through and signaling their allegiance to him. Subsequently in Acts Christians heal (3:6, 16; 4:10, 30; 19:13), preach (4:12; 5:28, 40), and are baptized (8:16; 10:48; 19:5) in the name of Jesus; suffer for his name (5:41; 9:16; 21:13); and are those “who call upon the name” of Jesus (9:14, 21; 22:16). The mission role of the disciples is summarized in the words, “You are witnesses of these things.” Continue reading
Offering Proof. Jesus does not rebuke them for their lack of faith but offers two proofs of his own materiality as evidence of his resurrected existence. Negating two among the several possible categories for imagining the afterlife—one barbaric, the other more sophisticated—Luke first shows that Jesus’ disciples do not mistake him for a cadaver brought back to life (v.37), then confirms that Jesus is not an “immortal soul” free from bodily existence. It is why Jesus assures them with the phrase egō emini autos – “it is I myself” – or in modern English, “It’s really me!” Continue reading
Jesus had predicted his passion and death – and that those predictions have come to pass is all too apparent to the small community of disciples sequestered away in the upper room, unsure of all that has passed, and even more unsure of what awaits them. But Jesus had also predicted his resurrection. In this Lucan narrative Jesus manifests himself not only to selected individuals (vv. 31, 34) but to the whole company of his followers. Their reaction is less than stellar: But they were startled and terrified and thought that they were seeing a ghost. Only in the later Lucan account of the Ascension (vv.50–53) do fear, amazement, and doubt (vv.37, 41) give way to worship, great joy, and obedience. Continue reading
35 Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread. 36 While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.” 37 But they were startled and terrified and thought that they were seeing a ghost. 38 Then he said to them, “Why are you troubled? And why do questions arise in your hearts? 39 Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.” 40 And as he said this, he showed them his hands and his feet. 41 While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?” 42 They gave him a piece of baked fish; 43 he took it and ate it in front of them. 44 He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” 45 Then he opened their minds to understand the scriptures. 46 And he said to them, “Thus it is written that the Messiah would suffer and rise from the dead on the third day 47 and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And (behold) I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.” Continue reading
Thomas. Although many translations include “doubt” in v. 27 — and thus lead to the phrase “Doubting Thomas,” but there is no Greek word for “doubt” in the verse. The phrase do not be unbelieving, but believe contrasts apistos and pistos — the only occurrence of both these words in John. Simply put, the word does not mean “doubt” and Greek does not lack the equivalent words: diakrinomai, dialogismos, distazō, dipsychos, aporeō, and aporia. Lowe and Nida (Greek-English Lexicon of the New Testament Based on Semantic Domains) give three definitions for the adjective – pistos.
- pertaining to trusting — one who trusts in, trusting
- pertaining to being trusted — faithful, trustworthy, dependable, reliable
- pertaining to being sure, with the implication of being fully trustworthy — sure
Thus apistos would be “not having trust or faith or certainty.” Continue reading