Author: ANTONINO

Scripture Readings

Writing in Babylon shortly after Israel’s deportation in 587 BC, Ezekiel
has many chapters about Israel’s failure to keep faith in God, leading
to their exile. But God keeps his promises: He will restore his people
to Israel. A remnant will survive and return to Zion. But the people
must repent and submit to the sovereignty of God. The Psalm looks
forward to when “the just” “will flourish in the courts of our God”.

Paul has described his sufferings to the Corinthians. He accepts that
while we are in our mortal bodies “we are being given up to death” “so
that Jesus may be made visible in our flesh”. We should have confidence
in the Lord: whatever problems we face in our earthly lives, we look
forward, “longing to be clothed with our heavenly dwelling”, our future,
resurrected body which is waiting for us.

In Mark’s gospel Jesus describes the kingdom of God in parables.
Examples of transformation surround us, seeds and larvae being amazingly
transformed. We may think the kingdom of God is “somewhere else”, in
heaven, rather than on earth. But Jesus’ parables do not suggest this,
and in the Lord’s prayer we ask every day that God’s kingdom come “on
earth, as it is in heaven”.

Psalm Response: It is good to give you thanks, O Lord.

Scripture Readings

After rescuing the Israelites from Egypt God gave Moses the Law, including the Ten Commandments, saying he would help them enter the land he had promised them. Moses explains God’s laws and promises to the people, and symbolises the people’s agreement to this covenant by throwing the blood of sacrificed animals over the altar and over the people.
The blood which ratified Israel’s covenant with God foreshadowed the people’s suffering before they could build their kingdom in the promised land. So the Letter to the Hebrews sees Jesus Christ’s suffering and bloody sacrifice as marking the new covenant, which enables the new people of God to enter their eternal inheritance. But, as Paul reminded us last week, as “co-heirs with Christ” we must share in Christ’s suffering “so as to share his glory”. God’s kingdom can be built only through suffering: the Cross is the only way. Like the apostles, we must also drink the cup Christ has drunk, as well as eating the heavenly food we celebrate today.
Mark’s gospel brings us back to the Passover blood of the lamb, with which the exodus began, then forward to the Last Supper, when Jesus’ own blood was drunk to initiate the new covenant. And Jesus commanded us to repeat the Eucharistic meal “until he comes”.

Psalm Response: The cup of salvation I will raise; I will call on the Lord’s name.

Exodus 24:3-8; Ps 115(116); Hebrews 9:11-15; Mark 14:12-16, 22-26

Scripture Readings

Deuteronomy, the second book of the Law, consolidated Israel’s beliefs and rituals. A long introductory teaching by Moses emphasises the requirement for Israel to keep the Law, as its part in their covenant with God. In today’s reading Moses emphasises the uniqueness of God, who has made himself known to Israel, speaking out of a fire, and who has made a covenant with them: He will be their God and they are to be his people. Moses then repeats the ten commandments, given by God. The Psalm picks up God’s omnipotence and the confidence we can have in relying on Him.
God’s revelation in Christ fulfilled this covenant relationship: Paul tells the Romans that if we are in the Spirit we are not in the flesh. We are no longer dominated by our human tendency to turn from God. We are now God’s children, sharing in Christ’s inheritance, in his suffering and in his glory.
There only two resurrection appearances in Matthew’s Gospel. Jesus appeared very briefly to two Marys. Then the Gospel ends with Jesus commissioning the eleven disciples to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. And He promises to be with his people always.

Psalm Response: Happy the people the Lord has chosen as his own.

Deut 4: 32-34, 39-40; Psalm 32; Romans 8:14-17; Matthew 28: 16-20

Scripture Readings

Pentecost, 50 days after Passover, was one of the three Jewish pilgrimage feasts. Nomadic Hebrews sacrificed lambs in the spring to ensure adequate water for their flocks through the dry season. Settled into agriculture, they celebrated the barley harvest a few days later. These two linked feasts became associated with the Passover in Egypt when the plague “passed over” houses with doorposts marked with the blood of a lamb. Tabernacles, when everyone slept in tents on the hillsides for the grape harvest, was associated with the temporary shelters during the 40 years of wilderness wandering.

The Dead Sea Scrolls showed new community members were enrolled at Pentecost, which was associated with God giving the Covenant on Sinai. Pentecost fits neatly with this Covenant feast: the formal birth of the Christian Church and the commitment and strengthening of the Christian community for its task.

Being filled with the Holy Spirit not only enabled the disciples to speak in foreign languages: it gave them the courage to travel throughout the countries listed in the first reading, fearlessly proclaiming “the marvels of God”. The Holy Spirit gives each person the skills they need and the strength to avoid self-indulgence. And the Church, Christ’s presence on earth, is promised the constant support and guidance of the Advocate.

Psalm Response: Send forth your Spirit, O Lord, and renew the face of the earth.

(Acts 2: 1-11; Psalm 103(104); Gal 5: 16-25; John 15: 26-27, 16: 12-15)

Scripture Readings 17th May 2015, Ascension, Year B

Luke begins Acts by repeating Jesus’ ascension, both to emphasise its importance and to link the coming work of the apostles with Jesus’ earthly ministry. Before Pentecost the disciples still do not understand, asking if the time has come for the kingdom of Israel to be restored. But Jesus’ restored kingdom will be the people of God: it is about mission, not knowledge. Jesus must return to the Father so that the Holy Spirit can come and give them power to be his witnesses “to the ends of the earth”. The two men from the Transfiguration and the empty tomb appear again promising Jesus will return. But we are not to know when.
Both alternative second readings are from Paul’s letter to the Ephesians, which gives a broad, developed understanding of Jesus. So the “hymn in Ephesians” praises the glorified Christ, revealed by his resurrection and ascension, now ruling as universal king and head of the Church, his body. The alternative reading urges us to behave charitably, seeking unity in the one Lord, and using the share of grace we have each been given after Jesus’ ascension.
In the second ending of Mark’s gospel, before the Lord was taken up into heaven, the apostles are commissioned as his witnesses.

Psalm Response: God goes up with shouts of joy, the Lord goes up with trumpet blast.

(Acts 1: 1-11; Psalm 46(47); Eph 1:17-23 or Eph 4: 1-13; Mark 16: 15-20)

Scripture Readings

Much has happened in Acts since last Sunday’s reading: Peter and some apostles have been imprisoned and beaten before being set free again. Some “Hellenists” – apparently Greek-speaking Christians – complained about their treatment by the Hebrew-speaking Christians, and seven Greeks were appointed to look after the Hellenists. Stephen was arrested and his speech to the Jewish leaders suggests that the Hellenists were persecuted by the Jews because they did not join in the Jewish Temple worship.
Today we hear how Paul returns from his conversion near Damascus and is accepted by the Hebrew Christians. But not by the Hellenists, so has to be hustled out of town. The Hellenists were also driven out by the Jews, and so the Gospel spreads – to Phoenicia, Antioch and Cyprus.
John’s First Letter continues with John insisting that we must show our faith by our actions: keeping God’s commandments and living the kind of life God wants. Providing we obey our conscience we can be sure we are doing right. But our conscience must be guided by God’s Spirit dwelling in us.
In John’s gospel Jesus gives his disciples detailed teaching at the last supper, just before his arrest. We must be bound closely to Christ: He is the vine, we are the branches, gaining sustenance and support from him.

Psalm Response: You, Lord, are my praise in the great assembly.

(Acts 9: 26-31 ; Ps 21(22) ; 1 John 3: 18-24 ; John 15: 1-8)

Scripture Readings

After healing the cripple in Jesus’ name and calling on the people to repent, Peter and John were put in prison overnight. Peter then repeats his preaching to the Jewish leaders. The leaders accept that “a notable miracle has been worked through them”, and cannot decide what to do. They simply order the Apostles not to speak in Jesus’ name again. The apostles reject this warning, but are released without being punished – at least this time.
John’s first letter insists that the love the Father has given us makes us his children now, anticipating already in some way what we shall be “when he appears”. John then contrasts the righteous who do not sin with those who commit sin and are “of the devil”. You are either for God or against him – there is nothing between.
In John’s gospel, after healing the man born blind, Jesus describes himself both as the door through which we can enter and be saved, and also as the good shepherd, whom the sheep know and follow. In contrast to the false shepherds criticised by Exekiel, the good shepherd cares for his sheep, even at the cost of his life. Jesus emphasises that he is in control of his life, causing division among the Jews.

Psalm Response: The stone which the builders rejected has become the cornerstone.

(Acts 4: 8-12 ; 117(118); 1 John 3: 1-2 ; John 10: 11-18)

Scripture Readings

After Peter healed the man lame from birth, who had been begging at the Beautiful gate, the man joyfully walked with the Apostles in the Temple. At the portico of Solomon Peter addresses the crowds, emphasising that the man had been cured by the power of the God the Jews believed in, the God of Abraham, Isaac and Jacob. God’s kingdom is already becoming visible.
Perhaps reflecting later antagonism between Jews and Christians, Peter goes on to say that it was “you”, “men of Israel” who insisted on killing Jesus, declared innocent by Pilate. But, Peter adds, they “acted in ignorance” so that God’s plan would be fulfilled. (Vatican II insisted that this was only some Jews, and it condemned antisemitism (NE4)).
Paul appointed presbyters to lead his young churches. Thirty years later, John’s community appears to have little structure. But there are problems: “many antichrists have come”, and some members have left the community, perhaps misled by the small amount of moral teaching in John’s Gospel. Paul’s hierarchical model survived, but tension between structure and charism continues.
How strange the resurrected Jesus appears! The two disciples had recognised Jesus after he had left them in the inn on the way to Emmaus, but now they are frightened, thinking him a ghost.

Psalm Response: Lift up the light of your face on us, O Lord.

Scripture Readings

During the six weeks of Easter the first readings are from the Book of Acts, in which Luke describes Jesus continuing his ministry through the Church after his earthly life ended. The weekday readings told how Pentecost transformed Peter into boldly proclaiming belief in the resurrection of Jesus. Not intimidated by his arrest, he continued to attract many Jews to follow Jesus. Today we hear how this growing community held their assets in common. The next verses give two examples: Barnabas who gave the proceeds from selling a field; and Ananias and his wife, who held back some of the proceeds and were struck dead by Peter in his Apostolic role as a Judge of Israel.
The second readings in Eastertide are from the first letter of John, whose gospel said little about Jesus’ humanity and his moral teachings. Some members of John’s community needed to be reminded that our faith is in a man, Jesus, who is Son of God, God’s Christ. Loving God is not about emotion: it means keeping his commandments.
The gospel reading is the beautiful first ending of John’s gospel, after Thomas, in the highest expression of faith in any of the gospels, acclaims Jesus as “My Lord and my God”.

Psalm Response: Give thanks to the Lord for he is good, for his love has no end.

Scripture Readings 29th March 2015, Palm Sunday, Year B

Second Isaiah was writing during the exile of the Israelites in Babylon after Jerusalem was destroyed. The people are discouraged, in despair, and tempted to give up their faith in God. In today’s ‘servant-song’ Isaiah offers consolation, recommending non-resistance and trust in the Lord.Today Isaiah’s words express both our horror at the way Our Lord was treated, and our admiration for his example of patient non-retaliation. Trusting confidently in his Father, he “sets his face like flint”, even though it is covered with spittle. The Psalm starts in this mood, but ends praising God.

The hymn in Philippians rejoices that – unlike Adam – Jesus did not seek to be equal to God. But God raised him high, so that all creation should “acclaim Jesus as Lord, to the glory of God the Father”.

Jesus died just before Passover, when Jews celebrated their freedom from slavery. The soldiers, the Jewish leaders, the inscription on the Cross, all ironically give Jesus his true title of ‘King of the Jews’, the Messiah, who frees us from death. When Jesus dies, the first human being in Mark’s gospel to recognise Jesus as “Son of God” is a Gentile, the centurion. All the disciples had run away when Jesus was arrested. Only some women watched, and they saw where he was buried.

Psalm Response: My God, My God, why have you forsaken me?

(Is 50:4-7; Ps 21; Phil 2:6-11; Mark 14:1 – 15:47)