Author: ANTONINO

5th Sunday of Easter Year C
Last week in Acts the first mission of Paul and Barnabas started. They preached in synagogues, with mixed receptions. Many Jews became Christians. But many did not, stirring up hatred and violence against the Apostles, leaving Paul for dead. Barnabas and Paul then preached to the Gentiles, showing how they could recognise God’s activity in nature. Today we hear how this first mission ends, with religious leaders appointed in each church, and a report of “what God had done”.
The Psalm praises the Lord’s kindness and care for creation.
In Revelation the promise of salvation described last week is now accomplished. The new Jerusalem comes down adorned as a bride for her marriage with the Lamb, the union of the Messiah with the community of the elect. God dwells with men on earth, after the “former heaven and the former earth” are replaced by a “new heaven and a new earth”. God’s ancient covenant is fulfilled.
In John’s Gospel we hear the first of Jesus’ farewell discourses at the Last Supper. Jesus is sad to leave his followers. After washing the disciples’ feet, Jesus draws out the meaning of this action. He predicts his coming death and gives a new commandment: love one another. The true mark of discipleship is that we “have love for one another”.
(Acts 14:21-27; Psalm144(145):8-13; Rev 21:1-5; John 13:31-35)

4th Sunday of Easter Year C
The Antioch church sent Barnabas and Paul on mission. After visiting Cyprus, Barnabas’ birthplace, they arrived at Perga on the south coast of what is now Turkey, and travelled north to Antioch in Pisidia. Everywhere they went they spoke first to the Jews about Jesus as the climax of the whole Jewish history. Jesus who was killed by the Jewish leaders, but raised from the dead by God. At first many Jews listened attentively.
The processional Psalm sings joyfully of God: “he made us, we belong to him”.
In the Book of Revelation John sees events in heaven which mirror events on earth. Witnesses persecuted for their beliefs do not suffer in vain: they will be vindicated and evildoers punished. Not vengeance, but God’s justice. And a message of hope: the faithful of every nation will be rewarded with perfect life in God’s renewed creation.
In John’s Gospel, after Jesus had healed the man born blind, the Jewish leaders argued about Jesus, and asked him to say plainly if he was the Messiah. Jesus says the healing he does in the Father’s name testifies to him. He ends with a clear statement: “I and the Father are one” The Jews picked up rocks to stone Jesus: they understood Jesus was claiming to be God.
(Acts 13: 14, 43-52; Psalm 99(100); Rev 7: 9, 14-17; John 10: 27-30)

Acts 10:34,37-43; Ps 117(118); Col 3:1-4/1 Cor 5:6-9; Jn 20:1-9

Luke’s Book of Acts describes how after his death Jesus continues his work on earth through his Holy Spirit, who interrupts Peter’s speech to Cornelius. Peter then realises that forgiveness of sins is offered to “everyone who believes” in Jesus’ name.
The dramatic Psalm thanks and praises the Lord for rescuing us from the dangers threatening us. It includes the shouts that welcomed Jesus into the Temple on Palm Sunday, now the second verse of the “Holy, Holy, Holy”.
Our second readings are all from Paul’s letters. The vigil reading from Romans compares baptism to death: our sinful life has died: we have risen to a new life in Christ. The Sunday reading from Colossians draws attention away from earthly marks of religion: our focus should be on our new life in Christ. The alternative reading is an early Easter homily. In the Jewish calendar Passover was followed by the feast of Unleavened Bread.
In the three synoptic gospels three women discover the tomb empty and run to tell the apostles, who disbelieve. But in John’s gospel Mary of Magdala, alone, finds the stone removed from the tomb. Without going inside she runs to tell Peter. Peter goes in first and sees the empty burial cloths. When the other disciple goes in, he believes.
(Acts 10:34,37-43; Ps 117(118); Col 3:1-4/1 Cor 5:6-9; Jn 20:1-9)

Isaiah 50:4-7;Psalm 21(22);Phil 2:6-11;Luke 22:14-23:56

In this suffering servant song Isaiah expresses the despondency of an exiled people apparently deserted by their God. But it is they who have fallen away. God has not gone back on his promise to them, and he will come to their help. But first they must turn back to him and put all their trust in him, in spite of their sufferings.
On the Cross Jesus uttered the first words of Psalm 22, which goes on to reflect his suffering. But rather than a cry of despair, the Psalm expresses Jesus’ complete confidence in his Father and praises the redemption bought by his Cross.
Paul pleaded for unity among the Philippians, divided by rivalry and personal vanity. He urged them to “do nothing out of selfishness or out of vainglory; rather humbly regard others as more important than yourselves”. Unlike Adam, Jesus did not try to be equal to God. Instead his crucifixion gives us the supreme example of unselfish love. Therefore he was raised to new life, as also will be those who follow his example.
Luke says that at the Last Supper Jesus declares he will “not drink wine until the kingdom of God comes”. Mark and John say that immediately before he died Jesus was given wine to drink from a sponge, then saying “It is finished”.
(Isaiah 50:4-7;Psalm 21(22);Phil 2:6-11;Luke 22:14-23:56)

Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36

While Abram was wandering round Canaan before 1500 BC, his kinsman, Lot was captured in Sodom. Abram and his allies freed him. To celebrate this victory, bread and wine were brought out and Abram was blessed by Melchizedek, Priest-King of Salem, traditionally identified with Jerusalem. Then the Lord promised Abram a land of his own, an heir, and numberless descendants. A firebrand signifying the Lord’s presence, pass between the halves of the animals, a common way at that time of confirming a covenant.
The Psalm asserts complete confidence that God will not abandon but will rescue us, while asking for guidance and protection.

Paul wrote to the Philippians about 60 AD. A devout Jew and Pharisee, Paul has nevertheless concluded that righteousness does not come from the Law but through faith in God, as shown by Abraham. As citizens of heaven we owe allegiance to Christ, not Caesar. Since God will transfigure our bodies, we must not be ruled by bodily appetites but gradually transform ourselves into images of Christ.
Luke describes Jesus’ appearance being changed. Moses and Elijah, representing the Law and the Prophets, are talking with him about his “exodus”, his coming passion and death. The disciples are confused, but then God tells them they must now listen to Jesus, the representatives of old Israel have departed.
(Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36)

Jeremiah lived through a stormy period about 600 BC, before and during the exile. He suffered much through sieges and imprisonments, his life and death showing many similarities with Jesus. The despair he felt at the sins of his people against God’s covenant may have led him to doubt. But doubt can lead to re-examination of beliefs: Jeremiah never lost hope that God is merciful, and his new covenant would save his people. We may wrestle with sin engraved on the heart, treasures will be taken away, but we must trust in the Lord to lead us through our troubles.
Paul had reminded the Corinthians of the centrality of the resurrection to our faith. Now he explains: without Christ’s resurrection from the dead, there is no resurrection of the body for us. Therefore no bodily life after our death – this life is all we have. He compares the resurrection of the dead to sowing a seed: the body which dies “is not the body which is to be”, which will be energised by the Spirit. “What is sown is perishable, what is raised is imperishable”.
In Luke’s gospel Jesus had chosen the twelve from his disciples, clearly indicating to Jews his new approach. Jesus proclaims God’s justice is coming. Good news for those treated unfairly, not good for those behaving unjustly.
(Jer 17: 5-8; Psalm 1:1-4.6; 1 Cor 15:12,16-20; Luke 6: 17,20-26)

In 538 BC King Cyrus of Persia helped the Israelites to return to Jerusalem from exile in Babylon. There Ezra and Nehemiah shared the tasks of re-establishing the Jewish state and religion. Nehemiah rebuilt the city’s walls and administration. In today’s reading we hear about Ezra’s formal reading of the Jewish Law, and the people’s joyous celebration of God’s gift of the Law.
The Psalm praises God’s moral law – and asks forgiveness for our transgressions.
In Paul’s letter to the Corinthians he compares a community to the human body. Every Christian becomes part of Christ’s body by baptism. So all gifts come from the spirit; all gifts are necessary; all contribute to the good of the whole community. All Christians are equally valuable and wanted by God.
Our reading of Luke’s Gospel over the ordinary Sundays of Year C now resumes, to be interrupted only for Eastertide. First we are reminded of Luke’s reason for writing a gospel: he is carefully putting into an orderly sequence what he has heard from eye-witnesses, so that his hearers may “realise the certainty of the teachings” they have received. Today’s reading then continues from the beginning of Jesus’ ministry in Galilee, including his self-proclamation in his home town. Next week we hear his neighbours’ reactions.
(Neh 8: 2-10; Psalm 18(19); 1 Cor 12: 12-30; Luke 1: 1-4; 4: 14-21)

Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6

The Book of Baruch, was probably written during the second century BC and attributed to Jeremiah’s secretary. It deals with problems of Jews permanently exiled in the diaspora. Today’s reading offers consolation for refugees, seeing hope for Jerusalem as the mother of all exiles. Realistically it insists that we must come to terms with life where we are. In all ages, families living in exile must find salvation from the living word of God.

The Psalm is usually seen as Israel’s rejoicing after their return from exile. But it may be more consistently read as an intense visualisation of the future restoration of Israel by the Lord.

Paul wrote the Letter to the Philippians from prison between 55 and 63 AD, addressing it to the “saints, bishops and ministers” of the community. He prays lovingly that their love and knowledge of Christ may increase, so that they dare to proclaim the gospel fearlessly.
For these 3 weeks of Advent we hear from Luke’s gospel about preparations for the coming Messiah. Today John the Baptist is positioned in history, proclaiming a baptism of repentance and, like Baruch, quoting from Isaiah. Just as with Elizabeth’s greeting on the last Sunday of Advent, Luke firmly links the coming birth to the Old Testament, which it fulfills.

(Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6)
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Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36

A few weeks ago we heard Jeremiah promising the deliverance of his people. This week he describes how this hope will be realised, even though Jerusalem and the Temple had been destroyed. A descendant of David will bring honesty, integrity and security to Israel.
Jeremiah’s complex writings changed Jewish expectations from a single Day of Judgement to a gradual process: an initial time of suffering, then an in-between period. This was identified by early Christians as now, after Christ’s death had inaugurated the New Covenant, while we await the promised completion in Christ’s second coming.
These rather mild verses from the Psalm fail to show its directness: “In your kindness, recall me – You”.
The earliest New Testament writing, Paul wrote this first letter to the Thessalonians from Corinth, probably in 51 AD, where Timothy had brought news of the Thessalonian church’s progress. Paul prays that the Lord should increase their love for one another, exhorting them to show this love by leading moral lives.
We are starting the year of Luke, but the gospel for the beginning of Advent is from the end of Jesus’ ministry, where he warns us to be ready for the end times. Every one of us faces an end time, and we must live our lives as if it comes today.

1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44

Ahab, the king of Israel “did evil in the sight of the Lord more than any of his predecessors” by worshipping false gods, introduced by his wife, Jezebel. Elijah told Ahab the Lord would punish him with a drought lasting many years. In today’s reading a widow gives Elijah the last of her food, and is rewarded with food until the drought ends.
The Psalm advises us not to put our trust in princes, but in our God, who is kind and good.
The Letter to the Hebrews continues showing how Jesus Christ is our eternal high priest, “mediator” of the new covenant, which replaced the old covenant. The high priest no longer goes each day into the sanctuary of the Temple, where God dwells on earth, to mediate between man and God. Christ has entered heaven, so he can intercede directly with God on our behalf. Christ died and offered himself as a sacrifice once only, perfectly confirming man’s agreement to the new covenant for ever.
Like the first reading, today’s gospel also involves a widow who gives her all. After last week’s reading about the greatest commandment, the widow exemplifies loving God with all our heart, with all our soul, with all our mind, and with all our strength, instead of meaningless ritual.
(1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44)
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