We celebrate today the Ascension of the Lord Sunday. Luke describes the moment of the Lord’s ascension in today’s 1st reading from the Acts of the Apostles where Jesus “was lifted up, and a cloud took him from their sight.”
The ascension is one of the most misinterpreted and underrated events in Jesus life and belief of our faith. The ascension has often been portrayed in a somewhat mythological way as a gravity-defying form of levitation or the retreat of Jesus from this world to a place up, up and away.
It is significant that Jesus rested in the cloud in the Ascension. In the bible a cloud often depicts the abiding presence of God amongst the people. In the Old Testament, the pillar of cloud was the glory-cloud which indicated God’s presence leading the ransomed people of Israel out of Egypt through the wilderness (Exodus 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Exodus 13:21; 40:36). By night it became a pillar of fire (Numbers 9:17-23). By resting on the cloud as Jesus ascended, signifies not Jesus’ departure but his constant accompaniment of his disciples and the community gathered in his name—the church—as they face the challenges and troubles of this world. As Australian Redemptorist Fr. Anthony Kelly, CSsR states,
The ascended Jesus has not disappeared or been dissolved in a celestial ether, but is ever present to the faith of the church in the here-and-now of the community’s life. The ending of his particular kind of terrestrial presence has yielded to a new kind of universal presence, reaching to all places, times, and peoples. (1)
Belief in Christ’s ascension opens for us the experience of faith and the life of the Church as limitless. Kelly adds that the ascension reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables us to breathe more deeply in the experience of “the boundless riches of Christ.” As Franciscan Fr. Richard Rohr said, we are already in the presence of God, what is absent is awareness.
Jesus’ ascension is not a departure from his disciples and for all the disciples which forms the church in every generation. Jesus’ ascension was an expression of a new relationship with him, the risen One, that transcends physical barriers. Now, instead of accompanying us here on earth in his ministry, we are “clothed with power from on high” to be his presence and continue his mission. Jesus empowered us to be “witnesses of these things,” the wonderful things that Jesus did and said about the boundless blessings of God’s kingdom.
(1) Anthony Kelly, Upward: Faith, Church, and the Ascension of Christ (Collegeville, MN: Liturgical Press, 2014), 2.
One of the hardest yet rewarding experiences in our lives is having to say goodbye to somebody we love or bidding farewell to a beautiful experience we have become used to. We experience this in the departure of somebody we deeply love whether he/she is going away for a long time or for good. We experience this on our first day at school when we need to say goodbye to the experience of merely playing and staying at home with our folks. We experience this after graduation in High School, when we have to separate ways with our classmates. We experience this when somebody very close to our heart is dying and trying to console and letting him/her go.
Painful as they may be, yet these experiences has helped us to grow and become stronger. Much as we wanted to spend longer time with our loved ones, it just couldn’t be. So we try our best to become the best persons that we are, thinking that they whom we love are not gone and are not separated from us but always with us. Their abiding presence has become an inspiration, advocate, comfort, consolation and help.
In today’s gospel of the 6th Sunday of Easter, Jesus was bidding goodbye to his disciples. Imagine the emotional turmoil inside the disciples; in a short while they will no longer see the face of their master. Perhaps the disciples were asking: What are we going to do without Jesus? Who’s gonna guide us now? Can we continue the mission of Jesus all alone by ourselves?
In this state of emotional distress, Jesus assured them that they are not alone; he will not abandon them and that he will always be with them. How can this be? He and his Father will send them the Holy Spirit.
We remember that in John’s Gospel, the risen Christ conveys the gift of the Spirit to his disciples on Easter Sunday evening. The Spirit is, as in Paul’s letters, the gift of the risen Christ. In the gift of the Spirit, the risen Christ and the Father come and make their home with the disciples. The Spirit will be the continued presence of Jesus on earth after Jesus’ departure to heaven (Jn 14:12, 16). Jesus said,
The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.
When the disciples receive and allow the Holy Spirit to make home into their lives, the Spirit will not convey new revelations, but will unfold in ever new understanding, interpretation, and application the once-for-all revelation of Jesus Christ. The Spirit’s work will more than reminisce the exact words of Jesus; it will be a living representation of all that Jesus had spoken to his disciples, a creative remembrance of the gospel.
This ongoing work of the Spirit will give the disciples peace and takes away their fear, because the Spirit is always there as their helper who stands by them especially during the challenging times of persecution and martyrdom.
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.
The First Reading shows us an example of the fulfillment of Jesus’ promise of the presence of the Holy Spirit as an Advocate who will teach and remind the community after his departure. This passage is sometimes called the “Council of Jerusalem,” the first council of the church which dealt with the first major crisis of the early Church. In this passage we see how the early church was led by the Holy Spirit in decision-making.
Luke reports that some Judean people came to the Christians at Antioch to tell them that the gentile converts could not be saved unless they were circumcised. The Judaeans were worried that the traditional practices were being altered by the church at Antioch, and they were exercising themselves in behalf of the tradition.
The elders of the church acknowledge that they face a problem for which no extant policy offers a clear solution; so they decided to deal with this as a community by calling a meeting of the leadership (“apostles and presbyters”). They carefully looked back into their experience. Peter rehearses his experience of being drawn into the Gentile mission through the remarkable conversion of Cornelius and his household. Then Paul and Barnabas describe “the signs and wonders God had worked among the Gentiles through them” (Acts 15:12).
The assembly then interprets their experience of God working through them by looking to the longer experience of the community embodied in its Scriptures. This is exemplified by James’ citing a passage from the prophet Amos (Amos 9:11-12; the Greek version), which implies two stages in God’s plan for Israel: (1) the restoration of the people of Israel (“rebuild the fallen hut of David”) and (2) the ingathering of the Gentiles (“so that the rest of humanity may seek out the Lord, even all the Gentiles”).
The conclusion that the Jerusalem council reached was that the mission to the Gentiles is the will of God, and that they ought to do all in their power to cooperate with this divine initiative. The apostles rebuke the Judaeans by telling them what the decision of the Holy Spirit is: circumcision is not required for salvation. The decision about what is required for salvation is the Lord’s. Thus, the Judaeans were actually opposed to the mind of the Lord. Likewise, they decided on a policy that both honors the tradition and adjusts to changing circumstances; they asked of Gentile converts only that they keep the minimal “rules for resident aliens” indicated in Leviticus (regarding marriages to relatives, food associated with idolatry, and improper slaughtering).
Finally, they boldly spoke of this very human process (reflection on experience and interpretation in the light of tradition) as “the decision of the Holy Spirit and of us.”
Through this experience, we saw how the Spirit of God was at work through the very human processes of decision-making in our Church. This experience taught the church to take seriously both our present experience and tradition. Our hierarchies, traditions, teachings, and laws all help us remember. The traditions and structures of the church, however, should not lead us to close our eyes to the working of the Spirit in the world and the situation especially of the poor and the needy today. We need to continue to be obedient to the Holy Spirit by not remaining close-in within ourselves. As Pope Francis told catechists gathered in Rome in 2013,
What I want to say now, I have already said many times before, but it comes from my heart … When we Christians are closed in our group, in our movement, in our parish, in our own environment, we remain closed and what happens to us is what happens to whatever remains closed: when a room is closed the odor of humidity gathers. … A Christian … remains closed and becomes ill.
Pope Francis, International Congress on Catechesis, Vatican City, September 28, 2013
Jesus calls us today, to say yes to the Spirit, to go wherever the Spirit blows. By this, we will know that Jesus is with us, just as a sheep know the voice of their shepherd. In knowing Jesus, we will know the presence of the Father.
The risen Christ has not abandoned us, his disciples, the church at all times. The Holy Spirit, the bond of the love of the Father and the Son, continues to lead and guide all peoples and the church towards the final fulfillment of God’s kingdom.
The resurrection of Jesus brought about a profound sense of newness. It inaugurated new ways, new lifestyles, new vision, new values and attitudes. At the same time, the resurrection of Jesus, entailed a different path, a different lifestyle, a different community, a different religion from the one that people have become used to. In fact, the resurrection of Jesus is the very reason for the birth of Christianity. If not for the resurrection, Christianity would not have been born as a new religion separate from Judaism.
In the first reading of today’s 5th Sunday of Easter, from the book of Acts, Paul and Barnabas returned to Antioch after they proclaimed the good news to many cities and made a considerable number of disciples. When they came home to the community of Antioch in Syria, they were “commended to the grace of God for the work they had now accomplished.”
Tradition holds that the first gentile (non-Jews) church was founded in Antioch (Acts 11:20-21). It was from Antioch that St. Paul started on his missionary journeys. More significantly, it is in Antioch that the disciples of Jesus Christ were first called Christians (Acts 11:19-26).
Why were they called Christians? They were called Christians because they were different. At the same time, they lived their faith in a new way. Unlike the traditional Jews who were mainly legalistic and exclusive, the disciples of Jesus Christ embraced and welcome everyone, Jews and gentiles alike, not just the rich but most especially the poor and ordinary people. They proclaimed not only in word but much more in deed, practising what they preach and living as communities which became models of communion and fellowship.
The second reading, from the book of Revelation, proclaims the radical newness of the world that God will established at the end of times. This is the fulfillment of the new world which is contained in the promise of the resurrection of Jesus. “See, I make all things new,” says the One who sat on the throne. The second reading is about a vision of a new earth, a new Jerusalem, in which “there shall be no more death or mourning, crying out or pain, for the former world has passed away.”
The new Jerusalem will be made up of people who love one another. People will not watch in this holy city as their brothers and sisters languish in poverty and hunger, nor will they attack each other in various forms of inhumane treatment, torture, and war. This whole new world – “a new heaven and a new earth,” “new Jerusalem,” – is the ultimate fruit of living the resurrection of Jesus.
The Gospel reading from John’s account of the Last Supper represents the heart of what is going on in the Christian mission flowing from Easter. Jesus gave the disciples a new commandment: “As I have loved you, so you also should love one another.” Jesus’ love for them and their imitation of Jesus’ love for each other will be the deepest form of evangelization: “This is how all will know that you are my disciples, if you have love for one another” (Jn 13:34).
The “newness” of this command is difficult to specify. The command to love is found everywhere in the Bible, not just in the New Testament but Old Testament as well. In his farewell address to Esau and Jacob, for example, Isaac commanded: “Be loving of your brothers as a man loves himself, with each man seeking for his brother what is good for him . . . loving each other as themselves” (The Book of Jubilees 36:4-5). Similar sentiments are also found in the New Testament (1 Th 4:9; Rm 13:9; Gal 5:14; Mk 12:31).
What is evident in all these passages, however, is that love is extended only to other members of the inner circle, the community, and not to those outside. Whereas, God’s love that Jesus commanded to the disciples to imitate is spontaneous, unmotivated, directed to sinners and others unworthy of love. Israel experienced this love of old (Dt 7:6-8). In Jesus’ death and resurrection, God’s love is known in a totally new dimension.
Jesus’ new commandment to love calls us to love to the extent and in the manner Jesus loved us. Our love is to be the self-sacrificing love of Jesus. It is a love that embraces all, those who are different from us, even our enemies. It is this kind of love which brings Jesus glory. It is this kind of love which brings God glory. It is this kind of love which enables us to share in that same glory.
As Jesus commanded his disciples, he commands us now, “Just as I have loved you, you also should love one another.”
Tomorrow, May 13, 2019, more than 60 million Filipinos will go to the polls for the synchronized local and national elections. COMELEC says that there are 61,843,750 registered voters in the Philippines alone in 2019. 1,822,173 more are registered to vote from overseas.
During the campaign, people heard different voices from thousands of candidates but with one common refrain: You guessed it right, “I will serve you with all of my heart.” Each of the candidates promised to serve up to the last breath of their lives. No, the candidates said, this is not about money, power, politics, influence or status, it’s all about service. The people, however, are sick and tired of these words from the candidates, that sometimes they wonder, whether elections still matter; whether it will make a difference if they vote for this or that candidate.
In today’s fourth Sunday of Easter, also called Good Shepherd Sunday, we listen to the voice of Jesus:
“My sheep hear my voice;
I know them, and they follow me.”
In Jerusalem during Jesus’ times, there was only one sheepfold (the pen for sheep). Various flocks would arrive along with their respective shepherds and send all the sheep into it. This made for a rather large herd overall, and there wasn’t a practice of branding or marking in order to tell one from the other. How then could each shepherd reclaim his own sheep?
There were two ways: First, the shepherd knew them by heart. Sometimes he had a special name for each character in the flock. And second, the sheep themselves recognized their master’s voice immediately. When he called out, they simply got to their feet and came with him, through the sheep-gate.
Christians have a very intimate relationship with Christ in the same way that the shepherd and the sheep have a very close relationship with each other. Christians are the sheep of Christ the Good Shepherd. As sheep we follow only one good shepherd–Jesus Christ. As sheep, however, we not only have an intimate relationship with Christ, the good shepherd, but also with fellow sheep of the flock. To be a sheep is not just about me and Jesus but also about me and my brothers and sisters just like in a real-life situation of a herd of sheep. As sheep we are not alone and we feel secure in the company of fellow sheep. When we get separated from the flock, like a lost sheep, our lives is in danger. Thus, we belong to one sheepfold called the Church.
As the sheep of Christ the Good Shepherd, today’s fourth Sunday of Easter, offers us three challenges today: First, to hear the voice of Jesus, the Good Shepherd, secondly, to follow the true good shepherd which is Jesus Christ and thirdly, to shepherd one another especially the least and most abandoned just like Christ shepherded us.
Hearing the Voice of Jesus
In today’s world, there are many voices who compete for our attention. To whose voice do we listen? Many of us are attracted to many voices in the world today because often times they offer us instant gratification and solutions to our problems. Only in the long run, we realize that they bring us to our own perdition instead of redemption.
As sheep of his flock, we are to recognize the voice of Jesus, the good shepherd. Do we recognize the voice of Jesus from among these many voices?
We can only recognize the voice of Jesus in the world today if we have a very close relationship with Jesus. We can discern who among from the many different voices we hear in the world today truly reflects the voice of Jesus. In this process of discernment, we cannot do this alone. That is why we have one another–fellow sheep in the common sheepfold of the church–to guide and support us in recognizing and listening to the voice of Jesus in the world today.
Most of all, however, we have the Holy Spirit, sent by Jesus and God the Father, to be our advocate and guide in listening and following the voice of Jesus. Pope Francis affirms that we can recognize Jesus’ voice among all the other “voices” only through the Holy Spirit.
We can study the whole history of salvation, we can study the whole of Theology, but without the Spirit we cannot understand. It is the Spirit that makes us realize the truth or—in the words of Our Lord—it is the Spirit that makes us know the voice of Jesus. Jesus, the Good Pastor, says, “My sheep hear my voice, and I know them and they follow me.” Pope Francis, 4/25/2015
But hearing is not just passive hearing. Hearing becomes passive when we go to mass every Sunday, listen to the readings and the homily, but after the mass, there is no change in our attitudes and values. We go back to our old ways and do the things we have been used to all over again, even if it is enslaving, wrong and detrimental.
Thus, hearing the voice of Jesus entails personal transformation where the good news of Jesus penetrates our deepest core and transform us. It also entails doing, applying in our lives and proclaiming the good news that we have heard from Jesus.
In the first reading, from the book of Acts, Luke tells of the preaching of Paul and Barnabas at Pisidian Antioch during the so-called first missionary journey. The pattern of events is typical and is repeated in many cities during the missionary journeys: the apostles preach in the synagogue; a certain number of Jews and Gentile converts to Judaism believe, while others reject the message and stir up opposition against the apostles, who then declare their intention of turning to the Gentiles.
The proclamation of the Word of God has no promise of success, but the Word must be proclaimed whether people hear or refuse to hear (Ez 3:5). What matters is that the word is proclaimed faithfully. This matters even more than that it should be made to seem relevant by artificial stunts and gimmicks.
2. Following the Good Shepherd who is Jesus
During the Biblical times, there were good as well as bad shepherds. Many of Israel’s rulers became bad shepherds. They did no care for the people the way they should have. In Ezekiel 34:2-4, for example, God says:
“Woe to you shepherds of Israel who take care of yourselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled over them harshly and brutally.”
This is God’s charge against the Pharisee, the cult leader, and the false teacher: that God entrusted them with his own flock, but they betrayed this trust to please themselves at the cost of the flock’s own well-being.
Today we hear of cult leaders and even our own church and public leaders who lived in splendor while their followers barely scrape together money to send them. Several false teachers boast massive houses, expensive cars, and private helicopters. Some have even been accused of sexual and physical abuse!
These are the thieves and the robbers that Jesus refers to in John 10:1. Instead of entering through the door, these individuals try to lure the sheep to them by twisting the scripture. They do not come to care for the sheep; they come to care for themselves.
“I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:11)
Jesus sacrifices his own life for the sheep. He is truly selfless. The false teacher sacrifices the sheep for his own life.
There are many shepherds in our world today. Whose shepherd are we following? Who are the good shepherds in our world today who reflects the value of service and sacrifice of Jesus?
This can be a very good guideline as we go to the polls tomorrow. Who among the candidates truly reflects the image of Jesus as good shepherd? Who are the bad and good shepherds from among the candidates?
3. Being good shepherds to one another
Following the good shepherd we are also called to be good shepherd to one another; we are called to shepherd each other. To be in the sheepfold of Jesus is to participate in the ‘shepherdness’ of Jesus. As followers of Jesus, we are called to shepherd one another, to search for the lost and the lonely, to care for the most abandoned, to protect the vulnerable and to defend the poor and the oppressed.
The image of the good shepherd is a call for us to proclaim Jesus’ values and attitudes of service and inclusiveness amidst the world’s vying for power, domination and position. As Easter people we are called to exercise our prophetic stance in the political arena by proclaiming Jesus, the good shepherd, in word and in deed. As Easter people we are called to be the “light of the world” and “salt of the earth” by transforming the world in the light of the gospel.
We also celebrate today Vocation Sunday, a day to reflect, discover and recognize God’s calling in each one of us. Pope Francis, in Evangelii Gaudium, calls out especially the religious and clergy to go out of the comforts of their convents and stay close to the marginalized and become “shepherds living with the smell of the sheep.” The call to be a shepherd, however, is not just a call for the ordained and religious. It is a call for all the flock—we, the church, lay and ordained—are called to shepherd one another and have the smell of each other’s ‘sheepness’.
The resurrection of Jesus is also about our own resurrection, when we rise up from our weaknesses, failures and sinfulness to embrace a new and victorious life. This is not much truer than in the case of Jesus’ apostles. From weak, fearful and insecure, the resurrection propelled the apostles to become bold, daring and zealous in proclaiming the good news of Jesus.
In the first reading, from the Acts of the Apostles, Peter and John are arrested, hauled before the Sanhedrin, and ordered to cease preaching in the name of Jesus. The “Sanhedrin” said to Peter and the apostles, “We gave you strict orders, did we not, to stop teaching in that name”? In response to this expression of the highest authority in their Jewish lives, they assert boldly, “We must obey God rather than men.” Ever faithful to Jesus’ command to follow him, they even rejoiced that they were able to “suffer dishonor for the sake of the name.” This is a tremendous gesture of defiance that has become an inspiration for the Church especially during the times of persecution.
The resurrection of Jesus provided the greatest opportunity for the apostles to abandon their immature ways and atone for the betrayal they committed to Jesus. This is most especially prominent in Peter’s life.
In the Gospel, the last of the resurrection appearance of Jesus in the gospels, Jesus appears to the disciples while they were catching fish–their old livelihood. The Gospel scene hints at two failures: the fishermen coming back with no fish and Peter’s denial of Jesus before his death. Yet these failures became occasions for Jesus’ gift of abundance: a large catch of fish, a fuller love that would “glorify God.” Indeed, faithful discipleship is not measured by absence of failure, but by openness to casting one’s lot on Jesus’ commands, a recognition of God’s abundant gifts, and willingness to grow into new life.
John’s Gospel has two charcoal fire scenes. The first, in chapter 18, warms Peter in Caiaphas’ courtyard when, as predicted, he denies his master three times. Today’s Gospel presents the other charcoal fire, near which Jesus invites the denier to atone for his cowardice by confessing his love three times. Peter’s profession of love for Jesus three times is Peter’s atonement for his triple denial of Jesus. Love heals his sins and reunites him to Jesus.
Jesus, however, asks Peter to demonstrate his love for him by service to his people: “Feed my sheep, my lambs.” From love comes deeds, namely feeding and tending Jesus’ lambs and sheep. Loving Jesus is not just a personal relationship with Jesus but essentially overflows into loving and serving others–God’s flock. The lambs and sheep belong to Jesus, not Peter.
Jesus then predicts that Peter’s service will take him where he does not want to go. Peter truly became the kind of man exactly what Jesus envisioned him to be. Love transformed Peter to become the rock of the early church, a fearless proclaimer of the good news and glorifier of God up to his death.
A final paragraph of the gospel contains a prediction of Peter’s martyrdom. This is the earliest reference to that event and its only mention in the New Testament.
Jesus asks us today, like when he asked Peter: “Do you Love me?” Despite our sinfulness, like Peter, may we take the risk to say, “Lord, you know that I love you.” But not just in words but more importantly in action, let us prove our love for Jesus by helping to feed God’s lambs.
The second Sunday of Easter is called by many names. First, it is called the Octave Day of Easter since it is the eight day after Easter. It is also called Thomas Sunday because of the story of Thomas in the gospel today. It also called Quasimodo Sunday and Quasimodogeniti. On 30 April 2000, it was also designated as Divine Mercy Sunday by Pope John Paul II.
Eight days have passed since Easter and we have 40 more days to go to celebrate and ponder on the meaning of Jesus’ and our resurrection. Are we living as a community of the resurrection?
The readings for today’s second Sunday of Easter reflect on the qualities of a living community of the resurrection. Our readings today give a lot of clues.
First clue: The Community as Signs and Wonders of God
In the first reading we hear about how the early Christian communities witnessed the resurrection. Let’s hear it directly from Luke in his book the Acts of the Apostles
Many signs and wonders were done among the people
at the hands of the apostles.
They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord,
great numbers of men and women, were added to them.
The early church after the resurrection of Jesus performed many signs and wonders through the leadership of the apostles. The apostles continued the divinely empowered ministry of Jesus (soon to be illustrated by the healing of the lame man through Peter and John [Acts 3ff]).
Because of this, new converts were “added.” It was God who added them; it was not the Church that added new members. The new converts did not become members on their own, but God brought them into the redeemed community.
Second Clue: Living the Resurrection not as Individuals but as a Community
It is always heartwarming to hear that Jesus died and resurrected for me. But Jesus died and resurrected not for you and me alone or exclusively for you and me. Through Jesus’ death and resurrection we are redeemed not as private individuals but as an individuals interconnected with one another, in other words, as a community.
The apostles after the resurrection, did not go on their own but gathered and lived together as a community. After the resurrection, they were able to regain their strength because they came out of isolation and regroup. Although each of them had their own mission territory to go to, they never saw their mission as individual mission but the mission of the whole body of Christ.
Our faith, the Judeo-Christian faith has always been a community affair. At the Exodus from Egypt it was not an individual, nor a group of individuals, but a community, a people, which was delivered from slavery and led to the promised land. The Old Testament is not primarily concerned with the relationships between YHWH and individual Israelites, but with the relationship between YHWH and Israel. The very work ekklesia which the New Testament uses for ‘church’ comes from the Greek Old Testament where it is used to describe the whole ‘assembly’ of Israel.
Third Clue: A community forgiven and redeemed by Jesus also forgives and redeem others in Jesus’ name.
After the resurrection of Jesus, the disciples were still living in fear and despair. In the evening of Easter, the disciples were huddled in the cenacle afraid to go out because they are terrified of the Jews (John 20:19). The disciples were perhaps thinking that, if they had done this to our beloved master, how much more to us, his ordinary disciples.
“On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews…
Jesus came and stood in their midst and said to them,
‘Peace be with you’ ” (Jn 20:19).
The first words of the risen Jesus was “Shalom”–peace! The disciples betrayed, abandoned, and denied Jesus during the time that he needed them most—in his hour of passion, suffering and death. Despite their cowardice and disloyalty, Jesus unconditionally forgave them. He does not complain or demand an apology. He simply offers peace, no vengeance and holding of grudges. What an act of unconditional forgiveness and unwavering friendship!
The risen Jesus passed through the walls and doors of the locked cenacle. This shows that Jesus’ love and forgiveness will traverse any walls of apathy, betrayal and fear. The resurrection will triumph over any hatred and animosity.
This is the reason why St. John Paul II declared this Sunday, Divine Mercy Sunday. God’s mercy is infinitely rich and no amount of human transgressions and obstinacy can stop it from being given to all humanity and God’s creation. The responsorial psalm of today’s liturgy proclaims this theme of mercy. In Psalm 118 we sing, “His mercy endures forever.”
As Jesus has forgiven the disciples, he empowered his disciples to pass on the gift of peace to others. The community of resurrection must be a community of healing and forgiveness. He said to them,
Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”
Fourth Clue: Faith amidst Doubt
This Sunday is unfortunately remembered as the the story of doubting Thomas. This is in reference to the Apostle Thomas, who refused to believe that the resurrected Jesus had appeared to the ten other apostles, until he could see and feel the wounds received by Jesus on the cross.
While Thomas expressed doubt, when confronted with the resurrected Jesus, he was one of the apostles who proclaimed the strongest expression of faith with his statement “My Lord and my God” (John 20: 28). He was also one of the apostles who travelled the most in proclaiming the gospel. Tradition maintains that he founded churches in Mesopotamia, Ethiopia and even in India. Tradition also maintained that he died a martyred death there. Perhaps, the doubt of Thomas has made him a stronger and more passionate apostle.
Jesus’ response to Thomas’ declaration of faith was a recognition of the faith of the thousands of generation after the apostles who have come to believe despite not seeing Jesus.
Blessed are those who have not seen and have believed.’ (Jn 20:29)
We have not seen with our eyes the resurrection of Jesus but we are blessed because we all have believe! Walking by faith and not by sight is an important mark of the community of the Risen One. This does not mean, however, that we have not experienced doubt in our faith. It rather means that despite our doubts and lack of faith, we continue to follow the Risen Lord and live the new life that he has bestowed upon us.
The heightening of doubt pretty much reflects today’s ethos. There is proliferation of fake news which make us skeptical about the truth across all topics – culture, politics, science and religion. We live in a time of skepticism and doubt that like the apostles of the the early church, believing entails sacrifice of time, talent and even of our very life. The community of the Risen Lord continue to uphold God’s love, life and goodness despite all the doubt and despair in the world today.
Fifth Clue: A Community Transformed and Sent
The risen Lord having forgiven his disciples, empowered them to spread God’s mercy to others and immediately sent them.
As the Father has sent me, so I send you.”
The resurrection of Jesus transformed the disciples from a bunch of cowards to a band of brave men who preached the Gospel all over the Mediterranean and confidently faced death, some by crucifixion also. Peter, Paul and most of the Apostles suffered the same fate as Jesus. They were persecuted and martyred because they were continuing what Jesus had started – going against a heartless culture and caring for those in need.
As we continue our journey in Easter, let us continue to receive strength from the Risen Lord so that we may continue to be an Easter people.
Let me end with the opening prayer in the mass today:
God of everlasting mercy, who in the very recurrence of the paschal feast kindle the faith of the people you have made your own, increase, we pray, the grace you have bestowed, that all may grasp and rightly understand in what font they have been washed, by whose Spirit they have been reborn, by whose Blood they have been redeemed. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
Amen. Alleluiah, Alleluiah, Alleluiah.
 The name Quasimodo came from the Latin text of the traditional Introit for this day, which begins “Quasi modo geniti infantes…” from 1 Peter 2:2, roughly translated as “As newborn babes desire the rational milk without guile…”. from Catholic Encyclopedia listing for Low Sunday.
Easter is the heart of our Christian life. That is why Easter is celebrated not just during the 50 days of Easter season. Every Sunday is, in fact, the celebration of the resurrection of the Lord.
At creation, God set apart the 7th day of the week, Saturday, as the Sabbath. Yet, when the early Christian church began gathering together for corporate worship, they chose the 1st day of the week, Sunday, as the regular day of their gathering. Sunday was set apart because the Lord Jesus Christ defeated sin and death, leaving his borrowed tomb empty, on a Sunday morning. That was the first Easter. Since then, the church has set apart every Sunday as a celebration of the resurrection.
Every Sunday is Easter Sunday. In the midst of our daily struggles and difficulties – poverty, despair, war, violence, sickness – we gather for the Eucharist to proclaim Jesus’ victory. We, the people of God, who have received the new life in Christ in baptism, is fundamentally, a freed, redeemed people.
Through the resurrection of Jesus Christ the future kingdom is present. Christ’s resurrection is the beginning and promise of that which is yet to come. Christian life and salvation are first fruits, living in the promise of the future of God in Christ.
The sublime dignity of being a victorious people, however, comes with great responsibility. Sadly, many of us choose to suffer than to live out the demands and responsibility of a freed and redeemed people. Just like many of the Israelites who was freed from slavery in Egypt, wanting to get back to Egypt and remain as slaves because it has been the life they have become comfortable with. Sometimes being free is harder than being a slave.
Indeed, many of us would just accept what is happening around us without a fight, as if already regarding ourselves as losers and victims. Centuries of being colonized, both by foreign colonizers and local powerful politicians, have led us to deeply imbibe a defeatist attitude. Fr. Emmanuel Santos, a Filipino professor in Rhode Island, USA said: “Even our religion which is often regarded as a source of strength and hope, is the same religion which create a weakening mentality of victimhood. ‘Learned victimhood’ is the greatest tragedy of Filipino religiosity.”
Yet, in order to have genuine change, if we are to truly live out being redeemed people, we have to overcome this defeatist and loser attitude. Christ’s victory over death smacks off any defeatist attitude.
Jesus Christ our Savior’s going through suffering, death and the effects of sin showed us back to the goodness of all creation and that all will be well. Easter empowers us to believe that no matter how much evil is taking place around the world, good will triumph over evil. In the midst of suffering and death, of injustice and oppression, of violence and war around the world, there is a way which leads us to the reign of God where justice, love and peace will prevail in the end. It is this greatest event which propel us Christians to give hope and meaning to a chaotic world filled with meaninglessness and helplessness.
Gladly, there are growing signs of resurrection in our country today. There is an increasing realization among our people that real transformation will not come from the self-appointed messiahs vying for the highest post of the land promising the illusion of change in our county. Little by little many of us are claiming responsibility for the mess where we find our country today and that true change can only come if each one takes responsibility for one another.
This is the good news of Jesus’ resurrection. We are to proclaim the Easter message with courage and zeal. Remember the zeal and passion Mary and the apostles, and the early Christians showed in proclaiming Jesus resurrection after they experience the all-powerful event of Jesus rising from the dead.
Our Mother of Perpetual Help, pray for us so that we may no longer look for Jesus among the dead, for he is alive and has become the Lord of our lives. From the waters of death and sin may we rise with Him to renew our lives and the face of the earth.
On Easter morning, while the men were sleeping, the women went to the tomb very early in the morning and witnessed the first appearance of the risen Jesus. This is perhaps the first surprise of the resurrection of Jesus—the first witnesses of the resurrection were women.
All four gospels recount that women were the first witnesses of the resurrection of Jesus. Mark narrates that “When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him” (Mark 16: 1). Matthew relates that “After the Sabbath, as the first day of the week was dawning; Mary Magdalene and the other Mary went to see the tomb” (Matthew 28: 1). Luke presents us with a number of women at the empty tomb: “The women were Mary Magdalene, Joanna and Mary the mother of James,” as well as the unnamed “others who accompanied them” (Luke 24:10). While John tells us that the risen Jesus appeared only to Mary of Magdala (John 20: 14 – 17). In all four gospels, the name Mary Magdalene was mentioned which gives credence to the belief that Mary Magdalene was one of the first persons to whom the risen Jesus appeared.
For centuries, Mary Magdalene was imputed with a bad reputation and sometimes called a demon-possessed whore. Not until the last century that the Church’s cease to identify her with the “sinful woman” who anoints Jesus’ feet in Scripture. The church later gave Mary Magdalene her due, calling her the Apostle of the Apostles because she was the first to witness the resurrected Jesus.
Why would Jesus first appear to women at a time when women were not considered credible witnesses? This difficulty may have confronted the early Church. For the apostles, at least, this was a problem as Luke writes, “Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. But these words seemed to them an idle tale, and they did not believe them” (24: 10 – 11).
What does this overlooked detail about Jesus’ resurrection tells us about how to live the Easter spirit?
The first lesson of the resurrection of Jesus is that we are all called to witness the resurrection. This is what the women sought when they went to the tomb very early on that Easter morning. True, we have not seen with our eyes the resurrection of Jesus but as the risen Jesus told Thomas, “Blessed are those who have not seen and yet have come to believe” (John: 20: 29). This is us–we are the blessed ones, we all have not seen and yet we believe!
But believing is not enough. We need to give witness and live out the resurrection. As St. Augustine proclaimed: We are an Easter people and alleluia is our song! We are the children of Easter morn. We need to proclaim the resurrection of Jesus with our feet. We need to walk the resurrection and resurrect the walk.
The second lesson concerns the fact that it was to women that Jesus first appeared after his resurrection. There must be a very good reason why God made his risen Son known first to women and only later to the Apostles. This challenges us to take a hard look once again at women’s place in the church. Even as Pope Francis asks us to develop a deeper theology of women, the Church still struggles today to give women their due voice as witnesses to our risen life in Christ.
The attitude of Mary of Magdala and the other women may teach us something about witnessing to the resurrection. The women witnesses had no status, power, and wealth. This may actually made them more open and receptive to the magnificent surprise of Jesus’ resurrection. After all it has been shown in God’s story of salvation that it is to the weak and humble, like Mary, the mother of Jesus, that God first reveals and acts out God’s mission. Witnessing to the resurrection does not involve status, power and wealth. It calls us to embrace the women witnesses’ disposition of humility and willingness to God’s intervention in our lives.
The third lesson has got to do with the difficulty that the women encountered in testifying to the risen Lord—they were met with scepticism and rejection even by the apostles themselves. The difficulties of the women in giving witness to Jesus resurrection are also experienced today by many Christians who are persecuted because of their faith. They are experienced by Christians who stand up for truth, justice and peace in the midst of complacency, violence, falsehood and injustice. They are also experienced by Christians who lead simple, selfless and authentic connections in the midst of the consumerist, selfie and shallow connections of digital culture. They are also experienced by Christians who demonstrate their Christian identities and values in the midst of the secularized and capitalist world. They are also experienced by Christians who sacrificed their lives for their loved ones, friends and even to strangers without receiving any reward in return.
Witnessing to the resurrection of Jesus will always be challenging. But like the women in the gospel today, we do not need power, position and status. We just need to be constantly open to God’s surprise every day of our lives.