5th Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

May 18, 2014
Liturgical readings
Acts 6:1-7
Psalm 33
1 Peter 2:4-9
John 14:1-12

The Lord said to His disciples: "You know the way that leads where I go."

Christ Jesus teaches in the gospel last Sunday (Good Shepherd Sunday) that He is the Gate of the Sheepfold. This Sunday, He now teaches that he is the Way, the Truth and the Life. Also, in one of the weekday gospels this Easter season, the Lord teaches how He is the Bread of Life. Gate, Way, Truth, Life, Bread. These are all imagery that the world are familiar with in the level of the physical senses. But Christ is pointing to something beyond just that worldly perception. He transforms that worldly imagery to point to his own Person and Divinity. Christ refers to these realities on both a deeper and higher level - to his Person and Divinity as a path to eternal union with God.

This theme of eternal union was reflected upon by St. John Paul II in the book, "Go in Peace" - authored by Joseph Durepos. Durepos quotes the late pope to have said:

The way of Christ is the peaceful life we are called to love...
The truth of Christ is the eternal truth of God...
the life of Christ is the life he shares with us - enabling us to live
forever in his love."

In the book, the pope encourages the faithful to get to know Christ in one's spiritual readings, meditation and prayer. He says that knowledge of the gospel leads to an encounter with Christ. And an encounter with Christ can show well the spiritual path towards eternal union with God.

Modern living sometimes distracts one's attention to what is essential in life. This has been a reality since ancient times with the people Israel. So, nothing has really changed along the years. What was a temptation before, is also a temptation now. The idols that tempted Israel, also distracts and tempts us now: materialism, power or unjust acts. Desire for more material resources and power are worldly paths not evil in themselves. They become sinful only when they become ends in themselves or the center of all we work and live for. Christians need to remember not to remain only in the temporal order, but to rise above all worldly paths to follow a higher, a nobler way of work and life in Christ. As Christ becomes the center of one's work and life, His light can illumine one's path to Him and the greater good.

Scripture quotes for reflection:
"The eyes of the Lord are upon those who fear him...to deliver them from death and preserve them in spite of famine." (Psalm 33)

Mary in the New Testament

A Collaborative Assessment by Protestant and Roman Catholic Scholars

When Protestant and Roman Catholic scholars work together to study how Mary is perceived in the context of the New Testament, the resulting work is a good scriptural understanding of Mary - one that many Christians of different denominations can definitely agree upon.

Mary: Introduction

In the Catholic Church, Mary is often linked to a tradition of devotion and spirituality. This tradition goes way back to early Christianity and was handed down along the centuries to present times. When Martin Luther (a former Augustinian) led a movement that understood the Christian faith as "sola scriptura" [scriptures alone], his followers believed from then on that what is only in the Bible is what should be believed. This direction led to the final rift of understanding between how Mary is seen by Catholics and by Protestants. However, if Mary is understood in a scholarly manner by the study of her role as presented by scriptures, a common understanding of who Mary is in the context of the New Testament can be arrived at.

Mary in the New Testament

Such a study was made with the book "Mary in the New Testament". This book is a product of a team of Protestant, Anglican, and Roman Catholic scholars. All the scholars have reached an agreement as to how Mary was seen by the Christians of the first two centuries. They arrived at an understanding by studying the very text of the scriptures and the socio-historical factors of those first two centuries. This analysis and socio-historical examination is an excellent ecumenical achievement for a modern age where facts are given more emphasis.

Who can benefit from this book

Although the book is written by scholars, it is not meant only for scholars. The authors have presented this work in a manner that is intelligible to students, clergy, and the laity of Christian Churches who have done some of study in scripture. What is amazing to note is that the book has a sensitive respect for both readers of a more devotional temperament and those who are more scientifically-minded.

Chapters in the book

There are ten chapters in the book. These chapters are subdivided further into several specific topics. There is also an Index in the back part of the book which gives meaning to specific words or phrases related to the person of Mary:

• Chapter One: Origins of the Study
• Chapter Two: Presuppositions of the Study
• Chapter Three: The Birth of Jesus in the Pauline Writings
• Chapter Four: Mary in the Gospel of Mark
• Chapter Five: Mary in the Gospel of Matthew
• Chapter Six: Mary in the Gospel of Luke and the Acts of the Apostles
• Chapter Seven: The Mother of Jesus in the Gospel of John
• Chapter Eight: The Woman in Revelation 12
• Chapter Nine: Mary in the Literature of the Second Century
• Chapter Ten: Conclusions from the Study

4th Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

May 11, 2014
Liturgical readings
Acts 2:14a, 36-41
Psalm 23
1 Peter 2:20b-25
John 10:1-10

"The sheep hear his voice as he calls his own by name."

The Psalm for Good Shepherd Sunday (Psalm 23), can be applied to one's relationship to Jesus: He is your good shepherd. He provides you with nourishment and leads you to restful waters. This shepherd-sheep relationship between the Lord and his faithful is described more in the gospel of John. The evangelist John uses this shepherd-sheep imagery because it is well-understood by the common people who followed Christ, and by the readers of his own time. The community to whom the evangelist John wrote can easily understand what Jesus was referring to because they themselves know about the characteristics of shepherds and sheep. They know how a shepherd takes really good care of his flock of sheep, and how he treats each one in particular.

How can this shepherd-sheep image be more understood in relation to the Catholic faith? Author Bishop Fulton Sheen dedicates a chapter of his book, "Life of Christ" to Jesus the Good Shepherd. Referring to the same psalm (Ps 23) for this Sunday, he writes:

Jesus was not the Good Shepherd because he provided only economic plenty; on the other hand, what was more important in this image is that Jesus would lay down his life for his sheep.

What Bishop Sheen is emphasizing is the responsibility the Good Shepherd practices in caring for his flock of sheep. The Good Shepherd commits himself and risks His life for the sheep; more than just providing them with nourishment.

Being responsible for others and oneself takes a lot of time, strength and resources. It is a test of patience, perseverance and faithfulness. There will be occasions that one may risk losing patience, strength to endure, or fidelity. But God's Word leads one back to the real source of strength to do God's will: in Jesus the Good Shepherd. In a world filled with many voices, the Voice of Christ in the Church is the most important. Humility makes one realize this. Christ in prayer and the Sacraments shepherds one's soul in the right direction. He also is the model of one's Christian commitment to contribute to the greater good: the Kingdom of God, where God's justice and mercy abounds for all.

Scripture quotes for reflection:
"The Lord is my shepherd; there is nothing I shall want. Beside restful waters he leads me; he refreshes my soul" (Psalm 23)