Ascension Sunday (B)

(Edited) Reflections (from) Ascension Sunday (B), May 2009

First reading: Acts 1:1-11
Responsorial Psalm: Psalm 47
Second reading: Ephesians 4:17-24
Gospel reading: Mark 16:15-20

"Jesus was taken up into heaven and took His seat at God's right hand."

The account of the Lord's ascension in the gospel of Mark is very brief. It begins with Jesus appearing to His Eleven apostles and commanding them to undertake a global mission of evangelization and baptism. Jesus adds, that belief in the Good News will save all those who accept the Gospel, but refusal to believe in the Gospel will condemn the unbelievers. The signs by which those who believe, will know that they are faithful to the Gospel, are these: they will have the power to expel demons; to speak new languages; to handle serpents without them being harmed; to be unharmed also from poison; to heal the sick and bring them to recovery. After saying all these to His Eleven apostles, Jesus ascended into heaven and seated at the right of His Father. The work that the Lord did in His earthly ministry is commissioned to the Eleven, and the message they are to proclaim to all people will be accomplished through the spiritual power Jesus grants them to perform in His name.

The Kingdom of God is not a political power or state. It is a spiritual Kingdom with a force to compel humanity to journey with all creation to God. Therefore the power Jesus gives to His apostles is a strong spiritual power more than a temporal one. Thus, the mission entrusted to the Eleven is a mission empowered by this spiritual power. This mission is being accomplished: first, throughout the centuries through the early Christian communities; second, as the Church is doing so through her sacraments and apostolic works to all cultures; and third, as the Church will continue to do so with all the lay faithful in her global mission to all. It was during His Ascension that Christ expressed His mission more definitely to the apostles. These Eleven apostles will soon receive the full spiritual power of the Holy Spirit, when the Spirit descends upon them at Pentecost. Pentecost will lead them to all truth - a truth they must bring to all humanity. This truth is about Jesus, & the Kingdom Christ has established during His earthly mission. As Jesus now ascends into heaven, He promised to send the Holy Spirit, to be with all His followers not only for their time, but up to our present time and until the end of the world.

In this mystery of Christ's Ascension, we catch a glimpse of the glory of God. The Eleven witnessed this, and all the faithful now believe in this mystery by faith in the gospel and the traditions of the Church. When Jesus left His earthly ministry into the responsible hands of the Eleven apostles, these apostles in turn, share their mission and ministry to both the clergy in the hierarchical structure of the Church and to religious communities and lay people in the charismatic movements. The glory that the apostles witnessed in the ascension of Jesus, will be the glory that all the faithful will also share with Christ, if all the baptized accept each one's share of the responsibility and work on it towards completion. This responsibility is in the apostolic works and ministry of the Church - to build the Kingdom of God in the same manner that Jesus did in His earthly mission and ministry. Let us therefore thank the Father, give Him praise and honor forever, for gifting us with His Son Jesus, that we may share too in His life of glory - a life of grace that humanity had lost because of the sin of our first parents. With Jesus, there is always hope again for all of humanity. Hope in God and His Kingdom is the way.

6th Sunday of Easter (B)

(Edited) Reflections (from) 6th Sunday of Easter (B), May 11, 2009

First reading: Acts 10:25-26, 34-35, 44-48
Responsorial Psalm: Psalm 98
Second reading: 1 John 4:7-10
Gospel reading: John 15:9-17

"Live on in My love."

This passage from the gospel of John teaches about God's word, action and His expression of love in the life and action of Jesus. God's word of love is not only in Christ's discourse in this passage from John, but also in the many signs He had performed all throughout the gospel. In His discourse, Christ makes all aware that we are in union with God's love if we live in His love - a love He lives in His love of the Father. This love of Christ makes everyone's joy complete. The measure by which everyone is to increase the quality of this love, is in the measure Christ exemplified by His whole life and mission: a great love of the Father and the Kingdom which all His followers are to continue until the end of the age. This quality of love bore much fruit in the Resurrection of Christ and will continue to bear fruit, and will endure, if all the baptized and the faithful continue to obey the command of Jesus: to love one another under the standard of His love.

Returning to the discourse in John 5:9-17.
The gospel of John has a distinctive difference with the other gospels. Whereas the other three gospels can be seen and viewed through common themes (Matthew and Luke borrow passages from Mark), John's gospel is structured and themed differently, and the text comes from a different scriptural tradition. The discourses in the gospel of John are more lofty, while the synoptic gospels (Mark, Matthew, and Luke), ground their writing in the humanity and person of Jesus. What however, brings all these gospel traditions together, and unites them into a common theme, is Christ's commandment of love. Mark, Matthew and Luke has Jesus saying: "Love the Lord God with all your mind, with all your heart, with all your soul, and with all your strength. Love your neighbor as your self". Each gospel's tradition may distinguish each one from the other, but the message of love in their passages all say the same refrain: we are to love God with our whole being, and to love our neighbor as our self.

The reality of love that every human being grows up with is still found in traditional institutions that continue today in modern living: in the family, in school, in work and professional life, with religious communities or lay organizations, with people in one's neighborhood or in the parish, and with other cultures encountered in travels around the world. The love expressed in these situations, and in the specific relationships it is immersed in, is not perfect. It can cause dissensions, conflicts, misunderstanding, envy or jealousy, abandonment or separation. But Jesus teaches now in the discourse that for love to bear fruit it must live on in God; it must be of God. It is a love, as St. Paul says in the letter to the Corinthians, that is pure, patient, not jealous or proud, not ill-mannered or selfish, not happy with evil, but is happy with the truth. And the truth God teaches us about love is this: to have Christ as the source and example by which everyone is to act in love and and in the holiness required of each one's state of life.

St. Athanasius of Alexandria, Feast May 2

St. Athanasius of Alexandria, Archbishop, Greek Father of the Church, Doctor of the Church: ca. 297-373 A.D.

Birth, education and diaconate

St. Athanasius was born of Christian parents at Alexandria, Egypt. He was well educated in Scripture and in theology. Ordained a deacon, he became secretary to Bishop Alexander in Alexandria in ca. 318 A.D.

Leadership in the Church

St. Athanasius was present at the Council of Nicaea, which condemned Arianism and excommunicated Arius. He was elected bishop of Alexandria upon Bishop Alexander's death in 327 A.D. St. Athanasius combined his duties as bishop with his responsibility of taking care of the of the desert hermits, and the people of Ethiopia. It was in the exercise of this responsibility and in his visits to the desert hermits that he came to know St. Anthony of the Desert - who became St. Athanasius' ally in the fight versus Arianism. It was his knowledge on the life of St. Anthony that St. Athanasius wrote a biography of St. Anthony the Abbot in his later years.

The struggle against Arianism

Arianism continued to spread despite its ongoing condemnation since the Council of Nicaea. The Arians were also joined in Egypt by the Meletians - another dissident group. St. Athanasius provided a strong voice against all of them by his orthodox stand on the truth. The Arians persuaded Emperor Constantine to call a council. At first, Constantine sided with St. Athanasius. However, Constantine reverted and agreed with the condemnation of St. Athanasius - sending him into exile in northern Gaul (in what is now Belgian territory).

Second exile

When Constantine died in 337 A.D., St. Athanasius returned to his see. However, an Arian bishop by the name of Eusebius, persuaded Pope Julius to reopen the charges against St. Athanasius. Eusebius succeeded in deposing St. Athanasius at a synod in Antioch. When a Cappadocian by the name of Gregory was then installed as archbishop supplanting St. Athanasius, riots broke out in Alexandria. Because of all this conflict, St. Athanasius was unable to return to Alexandria and remained in Rome.

Third exile

While in Rome, St. Athanasius worked to have his case heard by the pope. Pope Julius I therefore called a synod which vindicated St. Athanasius - a verdict later endorsed by the Council of Sardica. This victory in 346 A.D., helped St. Athanasius to live in peace for four years in Alexandria. This triumph was short-lived because Constans was murdered in 350 A.D. Constans' successor, Constantine, now set himself against St. Athanasius. He condemned St. Athanasius in the council of Arles in 353 A.D., and then again in Milan in 355 A.D. Meanwhile, in Alexandria, soldiers forced their way into the church and killed some of the congregation. St. Athanasius escaped and spent the next six years moving about among the monks in the desert (who all protected him). St. Athanasius remained hidden there for many years. And it was here among the desert hermits where he completed most of his major writings.

Fourth exile

A new emperor, Julian the Apostate, revoked all of his predecessor's banishments of bishops, and St. Athanasius was able to return to Alexandria. But when Julian wanted to re-paganize the Empire, he had to get rid of St. Athanasius - who now had to experience a fourth exile.

Fifth exile

When Emperor Jovian succeeded Julian, he recalled St. Athanasius back from his fourth exile. Jovian's rule however did not last long, and the next emperor, Valens, again ordered all orthodox bishops exiled. This exile only lasted for four months. In September 365 A.D., St. Athanasius was again back in Alexandria. He stayed in Alexandria for the last seven years of his life until his death on May 2.

Greek Father of the Church and Doctor of the Church

St. Athanasius supported the ascetic movement in Egypt and was the first to introduce knowledge of monasticism to the West. He wrote treatises on Catholic doctrine which illuminated many truths on the Christian faith. Among his great works are: Contra gentes and De incarnatione verbi Dei (318-323 A.D.). The major treatises he produced in his exile were: Apologia to Constantius, Defense of Flight, Letter to the Monks, and History of the Arians. The Church recognizes St. Athanasius as both a Father of the Church and Doctor of the Church.

Sources of this blog post:

• Dictionary of Saints, by John J. Delaney
• A Year with the Saints, by Don Bosco Press, Inc.
• Saints for Our Time, by Ed Ransom
• The Doctors of the Church, volume one, by John F. Fink
• The Essential Writings of Christian Mysticism, by editor Bernard McGinn