• Acts 14: 21-27. Paul and Barnabas complete the first missionary journey and report to the community at Antioch which had commissioned them. They relate all that God had helped them accomplish and repeat the need to undergo many trials perseveringly.
• Revelations 21: 1-5. John sees a vision of the new heavens and the new earth, also the new Jerusalem, beautiful as a bride. Every tear will be wiped away.
• John 13: 31-33, 34-35. Jesus will soon depart and recommends love for each other, “such as my love has been for you.”

Thoughts for Your Consideration: By John Gonzalez

The Gospel reading for this weekend offers us the final instruction of Jesus to his disciples before being glorified through his own Passion, Death and Resurrection. The instruction is to “Love one another as I have loved you.” In fulfilling our Sunday obligation of attending Mass we are in fact fulfilling our obligation of remembering Christ as we listen to his Holy words in Sacred Scripture and by participating in the last supper during the liturgy of the Eucharist. But the act of remembering is not an historical exercise. We are not merely role playing with an event that happened sometime in the past. A great Passionist scripture scholar, Fr. Carroll Stuhlmueller, reminds us in his commentary on this passage that “remembrance is re-living now what was done then. …Remembrance combines past, present and future, suffering and glory, hopes and fulfillment. The liturgy of the Eucharist enables us to do much more than we ever anticipated, for it brings the mirabilia Dei, the wondrous deeds of God, from the past right into our contemporary actions.”    

Because of the laws of nature humanity is limited by the dimensions of space and time. However God exists beyond these confines and spiritually we too transcend these natural limitations. That is why it is nearly impossible to describe supra-natural concepts that John witnesses in the book of Revelations such as the new heaven, the new earth and the New Jerusalem. The relevance that the second reading has for us is to remind us of our Christian goal which again transcends time and space. Heaven does not become a personal future reward for us if we successfully live a good life. Heaven becomes a liberated form of existence, an existence where we live in a complete holistic relationship with God and each other. What this existence will look like in the end we do not know, but from what John was able to observe “there shall be no more death or mourning, wailing or pain, for the old order has passed away.” Our Christian hope is for a new culture of life that will replace the current culture of death. The social culture that placed Jesus on the cross will give way to a new culture that will transform the crucified Jesus into the risen Christ.

We are called to share in that liberated existence now. We remember this existence when we recall the life that Jesus lived and the incarnate relationship he had with God and humanity. We re-live that relationship now as Christians building the Kingdom of God by our very example and by advocating for the society based on the culture of life, a life that compassionately walks with all who suffer, a life that stands in solidarity with all who are mourning, wailing or in pain.

The Passionist community takes a vow that remembers the passion and death of Jesus Christ. This act of remembrance calls us to re-live that suffering by serving and standing with all who continue to face the pains and injustice of our contemporary society. The Passionist Constitutions describe it in this way: “His Passion and death are no mere historical events. They are ever-present realities to people in the world of today, “crucified” as they are by injustice, by the lack of a deep respect for human life, and by a hungry yearning for peace, truth, and the fullness of human existence.”

This path of remembrance is described by St. Paul in the first reading when he instructs the disciples to persevere in the faith. “It is necessary for us to undergo many hardships to enter the kingdom of God.” God’s Kingdom is not something we wait for, it is something we build together as a community of faith that believes and hopes for a fuller existence. We remember this vision through the life and love that Jesus shared with all humanity. We re-live this vision today when we reach out and relate to all our brothers and sisters and especially those who need us the most. Finally we also hope that these efforts will help build a new society that is founded on the love and life that God wants to share with all of creation.

Christian eschatology calls us to live in the present by looking to the past and remembering tomorrow.

• Isaiah 6:1-8. The prophet’s inaugural vision and call to ministry.
• 1 Corinthians 15:1-11. Paul transmits the creed preached in the early church about the resurrection of Jesus. “I handed on to you what I myself received.”
• Luke 5:1-11. A miraculous catch of fishes. Peter’s protestations of unworthiness; Jesus’ call of Peter, James and John to be fishers of men and women for the kingdom of God.

Thoughts for your consideration: by John Gonzalez

This week’s reading shares the sense of unworthiness that Isaiah, Paul and Peter had as they were all called to serve God. These three each identified themselves as sinners and humbled themselves before God and Christ before accepting their new mission to be a prophet or preacher for the kingdom of God.  It is interesting for me to see the different professional areas that are covered between them. Peter is a simple fisherman and a hardworking common man. Paul is a theological academic who was trained as a Pharisee. Isaiah is a politician in the service of the royal court of King Uzziah. These are three very different people with three very different professions. In each case they all experienced a significant change in their life that seems to have rocked the very foundations of their relatively stable lives. In each case they realized how unworthy and sinful they all were before reluctantly accepting their new divine mission.

The role of humility cannot be understated in what took place with these three people. At the moment that they humbled themselves before God and Christ they became open to another way of thinking. They were able to accept a major paradigm shift that had gone against the social reality they were used to. Isaiah was quite skilled with his “unclean lips” that dominated the political atmosphere of the royal court. Paul was zealous for protecting the traditional Pharisaic doctrine that he had studied under. Peter was used to a certain style of fishing and was obviously in charge of his own fishing crew. And yet, after suffering some form of setback, they all allowed themselves to be open to a new way of seeing their world and of serving something beyond their own social profession.

The three readings revolve around God or Christ calling each of them to a new life and ministry and after they all humble themselves to God they accept their new calling. The Book of Jonah would be interesting for us to examine in relationship to this theme. In this case Jonah already exists as a prophet of the Lord and he seems to have quite a reputation in this field. God calls on him again to fulfill another mission within his prophetic ministry but Jonah, in his professional arrogance, reluctantly accepted the mission but was greatly disappointed with God for being merciful to a people Jonah wanted to condemn. In the end Jonah was “angry enough to die.”

The distinction here is how Peter, Paul and Isaiah were humble and submissive to God’s ways while Jonah allowed himself to be filled with arrogance and pride. The issue in our own world is not that God is no longer calling people to Him but that many of us chose to see the world only from the perspective of our own opinions and desires and thus reject opportunities to serve God and His church because they do not meet our expectations. In my experience with parishes and retreats I have come across a number of people with good intentions who are ready to offer social criticisms against society and the church based on personal experience or political platforms and when they are challenged on some of the church’s social issues that do not fit their own opinions they can become defensive and sometime dismissive to the entire social teachings of the church rather than allowing themselves to being open to a broader social vision.

Just like Peter, Paul and Isaiah we too are called to serve God through our own baptism into the church. Vatican II reminds us of this in their document to the laity: “The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ’s Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself.” Through the church and religious communities like our own opportunities exist for people to take part in promoting a greater social vision based on divine principles that make up the Church’s social teachings. These include such principles as the common good, solidarity, human dignity, preferential option for the poor and care for the integrity of creation. If we allow ourselves to be open to the possibilities of service then we will become aware of these opportunities that we are given to be at the service of God and His divine mission.

• Jeremiah 1:4-5, 17-19. Jeremiah’s call to prophesy; his strength against all opposition.
• 1 Corinthians 12:31-13:13. The hymn of Love
• Luke 4:21-30. Jesus’ first discourse at Nazareth leads to rejection, even to a threat against his life.

Thoughts for Your Consideration: By John Gonzalez

The readings for this Sunday revolve around the position and responsibilities of a prophet. Jeremiah describes his own calling By God to be “A prophet to the nations.” Jesus Christ emphasizes his prophetic mission by taking up the prophetic responsibilities that are described by Isaiah. The second reading is St. Paul’s famous hymn of love. St. Paul places the virtue of love above all other virtues and as he describes spiritual gift of prophecy he reminds us that the ability to comprehend all mysteries and knowledge is for nothing if it is not done for love.

A prophet is one who critiques society and conventional laws based on the articles of faith and our limited ability to discern the Divine law. If you consider the 8^th Century Prophets especially Micah and Amos you see that their critique was not limited to only spiritual matters. In fact they usually addressed socio-economic issues. This is precisely what Isaiah is describing in the selection that Jesus is reading: “He has anointed me to bring glad tidings to the poor He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free.” This selection from Isaiah is a central message for Jesus in proclaiming the Kingdom of God. This Kingdom is both spiritual and social. It is a Kingdom yet to come in God’s own time but it is also a Kingdom that Jesus expects his followers to initiate within their own society. For that reason the early Christian community established a communal life in Act 2:42 to initiate a social lifestyle based on the Kingdom of God.

Our Christian theology tells us that Christ transcended the structures of society by fulfilling the three great social roles of his day in Himself. Jesus Christ is Priest, Prophet and King for us who are called to be children of God. He is Priest in that he fulfilled the perfect mediation between heaven and earth through his one sacrifice. He is Prophet in that he revealed to us the Will of God and critiqued society based on Will of God. He was King in that through His divinity he has power on heaven and earth and is the supreme ruler of the Universe. In following Jesus we are not merely applying a spiritual asceticism but we are submitting ourselves to a Divine Will that governs all aspects of our existence. There is no separation of the spiritual, natural and social realms. The Kingdom of God transcends all dimensions. It develops an appropriate spirituality establishing communion between us and the author of creation and it is the basis for critiquing unjust social structures and establishing social policies that value the common good. Vatican II’s document on the laity reminds us that we who are baptized into the Body of Christ have these same responsibilities: “As sharers in the role of Christ as priest, prophet, and king, the laity have their work cut out for them in the life and activity of the Church.”           

In our own day a prophetic role would be very similar to some non-governmental organizations. Think tanks usually offer social critiques to legislation or policies that do not conform to the particular mission of the organization. Project oriented organizations attempt to establish some kind community program again in alignment to the mission of the organization. Faith based institutions such as the Catholic Church have also organized a variety of organizations which are prophetic in nature. Catholic Relief Services, the Catholic Campaign for Human Development and Catholic Charities are such organizations. Catholic Religious communities have also organized valuable organizations like the Center of Concern and NETWORK. It was with this intention that the Passionists organized a Justice, Peace and Integrity of Creation Office. Our Church is the vehicle for promoting the vision of the Kingdom of God in its priestly, prophetic and kingly dimensions. Going to Church on Sunday is only the first step in engaging this vision. The sacrifice of the Mass gives us the spiritual context for applying our own prophetic responsibilities. Participating with the recent March for Life is one such prophetic task that the Church organizes for us. In a few weeks a number of Catholic organizations will organize another advocacy event on immigration and economic justice. With the recent earthquake in Haiti the Catholic Church and many religious communities have called us and our nations to act justly and with great charity to those who suffered from this natural disaster.  This is the prophetic task we are called to fulfill.

We are called to be prophets. The example of Jeremiah and Jesus tells us that this will not be easy. We are definitely being challenged outside of our comfort zone to critique our own society and that may not make us socially popular. But God promises to be with us, even when we feel abandoned. Jeremiah and Jesus suffered greatly for their prophetic ministries. But again their reward is not a matter of national honor but the service of the Kingdom of God. Empires and nations come and go. The Kingdom of God is eternal.

As we serve the prophetic challenges in our own society let us keep in mind St. Paul’s admonition to always remember the virtue of love. It is our duty to challenge society on issues that violate the Gospel message but we do this within the framework of God’s love for all humanity. We raise issues of abortion, immigration and economic justice not to cast judgment or to divide a nation. We raise these issues because through these policies we help fulfill a vision for the Kingdom of God which is ultimately meant to unite the human family and all creation with God. If we raise these issues in a way that is divisive or to serve a partisan agenda then we are being political rather than prophetic.

Thoughts for your consideration: By Stephen Dunn, CP

Modern people seem to have a difficult time with the fantastic imagery of apocalyptic scenes such as these readings present; “a time of anguish, such as has never occurred since nations first came into existence”; “after the time of suffering, the sun will be darkened and the moon will not give its light…” But actually, we are surrounded by a whole genre of contemporary literature we call “sci-fi”, so why should that be?  Of course we don’t associate the Scriptures with fiction, maybe that’s the issue.  On the other hand, sci-fi arose in order to imagine something we sensed or feared was going to be true (disaster plots) or hoped could be true (utopian plots).  In either case there is a link from the fantastic future back to the menacing or hopeful present.

It might be helpful to put two images side by side.  The first would be “Dr. Strangelove” the disaster plot describing potential nuclear world-wide disaster (apocalypse) unleashed by a rogue, indeed mad, military general – a story line which had strong crediblility during the years of the cold war.  The second is the event we’ve been celebrating recently, the collapse of the Berlin Wall – redemptive for us, apocalyptic for the Soviet Union.  We never imagined that it might happen as it did. Rather, we got confronted by a real event that was hardly imaginable. Not capable of being forecast, it participates in the uncertainty of “day and hour” of apocalyptic images.

The liturgical readings are affirming this unique  “Berlin Wall” reading of apocalyptic signs.  Forces are in play assuring an end to the evil we suffer. The “end time” is in-the-making and we are free to embrace those forces.  We Christians have identified them as the on-going work of the Spirit of Christ in our midst; the power of the Resurrection.  Like the forces that brought down the Berlin wall, they go unnoticed by the negative structures of our society.  They are nourished in good will rather than bad… discovered more in song and art and religion than guns and coercion and violence.  In the image of Jesus’ parable, we are asked to learn the lesson of the fig tree: like the signs it gives of summer approaching, even the worst negative things we can imagine will still signal the ultimate bringing down of the “wall” of evil.

Someone has noted, however, that, unlike the situation in Jesus’ time, our imaginations are tormented, not by the cosmic cataclysms that in that day were felt to need divine agency to occur: “the sun will be darkened, and the moon will not give its light and the stars will be falling from heaven,” but the apocalyptic scenarios we ourselves have put in play. Only now do we realize that cosmic dynamics are being triggered by human actions.  They are quickly taking over.  What we had the power to start we will not have the power to stop.

Just one example: the biosphere of the Earth has developed, over the last 65 million years into a flourishing of life forms biologists have called the Cenozoic Era.  It is over … as a result of our own doing.  In the opinion of leading biologists, we are creating the sixth mass extinction of life that the Earth has endured.   Human activity has produced a genuine “end time”. It is a sobering thought as the nations of the Earth prepare to convene in Copenhagen to discuss climate change.  Thomas Berry has said that our hope for the future is to strive toward an “Ecozoic” Era to succeed the Cenozoic: an age of “mutually enhancing relationship” between the Earth and its humans.  In a way it is making new use of the parable of the fig tree.  When we see all the signs of cataclysm we should remind ourselves to look for the “signs of summer”… of new life, and seek to preserve the tender branches so that they can put forth their leaves.

Like the forces that brought down the Berlin wall, the forces of reverence for all creation are alive in our midst, although unrecognized within our prevailing world view.  The Spirit, giver of life, is our guarantee of hopefulness.  We do not know the “day or the hour” when creation will come to its fulfillment, but we know we are called to participate in the Spirit’s on-going creation of a “new heaven and a new earth”.

• 1 Kings 17:10-16. The poor widow makes bread for Elijah with her last remaining ingredients only to be blest by God with a year’s worth of flour and oil.
• Hebrews 9:24-28. Christ is the high priest who has removed our sins through his sacrifice. He will come again to bring salvation for those who await him.
• Mark 12:38-44. Jesus warns his disciples against the hypocrisy of the scribes. Jesus then teaches the disciples the true meaning of charity through the example of the poor widow.

Thoughts for your consideration: By John Gonzalez

This week we learn about the true nature of charity. Charity is a prominent virtue of our Catholic faith. In the second chapter of the letter to the Galatians Paul recounts the Jerusalem controversy with the early Christian community over the issue of circumcision. Verse 10 of that chapter reveals the universal importance of charity to the fledgling Christian faith. From this account we know that even during the earliest moment of our Church’s history there have been issues of disagreement. But the topic of charity, “that we remember the poor,” has been a consistent unifying element as the Church developed and spread. No one can argue that charity is an important value within our faith tradition. But like everything else even the concept of charity must evolve so that we can fulfill the spirit of charity within our changing social environment. It is perhaps for this reason that Pope Benedict XVI took the time to devout his recent encyclical to what he called “Charity in Truth.” What is Christian charity in the context of Globalization?

In the Gospel and in the first reading we are told about the spirit of charity. Charity is not only the act of giving. In the Gospel Jesus warns against the mere image of charity where people give comfortably from their surplus and yet do it in a way that publically inflates their image of being charitable and holy people. In both readings we hear that charity is the selfless act of giving especially when it is truly challenging to give. The spirit of charity is not based on our ability to give what is no longer important or desirable for us, it is the ability to give based on the necessity of others.

In the encyclical “Charity in Truth” Pope Benedict XVI reminds us that true charity can only be understood in relationship to justice. For some time now the values of charity and justice have been understood within a hierarchy of values where the individual acts of charity is of principle importance and the work of promoting social justice is secondary. According to the encyclical this is not charity in truth. “Charity goes beyond justice… I cannot “give” what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them.”

The encyclical goes on to redefine justice as the act of social and political charity which we are all obliged to give. We are responsible for both individual acts of charity and social acts of charity. This being the case we are not allowed to merely promote voluntary acts of charity while advocating against social laws that promote justice. We cannot feel comfortable with preaching individual charity while denying social programs to help the poor and marginalized. To truly embody charity we must do both. Like the widows in both readings we have to accept the challenge to give for the sake of societies needs. The way this is structured in our society is through a system of taxation that is specifically designated for social programs such as housing, healthcare, education and food programs. The encyclical and today’s scripture readings do not teach us to be libertarians. Instead we are taught to promote the “common good” through our individual and social acts of charity.             

The second reading reminds us that this call to the challenge of promoting “charity in truth” is not built on the social wisdom of this world. It is based on our faith in the “Kingdom of God.” The reading in the letter to the Hebrews tell us about the eschatological mystery where the “Kingdom Of God” is already revealed to us through Jesus but we also await its ultimate establishment in what we call the second coming. This reminds us that we are expected to live and express the true value of charity even in the midst of our imperfect society. We are the individual witnesses to the “Kingdom” and it is through us, united in our relationship with Christ, that we will slowly bring about the true “Kingdom.” This reminds us to persevere in our social and individual acts of true charity and to not be discouraged by the unjust realities of our society or to fall victims of a more convenient  and possibly hypocritical form of charity.

Is 53:10-11. Through his sufferings my servant shall justify man, and their guilt he shall bear.

Heb 4:14-16. We confidently approach the throne of God’s grace where Jesus has entered — Jesus who is able to sympathize with our weakness, as he was tempted in every way that we are, without sinning.

Mk 10:35-45. Anyone who aspires to greatness must serve the rest; whoever wants to rank first must serve the needs of all.

Thoughts for your consideration: by Hugo Esparza, CP

With what kind of attitude do I approach my work for justice? This has continually been in my mind as I have embarked on learning the art and science of grassroots organizing. The process of community organizing in this economy has turned out to be really hard. There have been moments where I have prefer to have a car run over me than ask a struggling worker for funds or for volunteering time when he/she could be out looking for work or resting. Also, when I’ve had to demand a pro-bono case from our overworked lawyer allies. At times I have excluded people that I presume will not be able to say yes to one of the needs of the organization.

…a prominent position demands careful exercise of authority.

In today’s reading the community of disciples are at it again. Their feeble characters have encountered a very strong response by Jesus. This response, as always, pushes all of us believers to deeper understanding of ourselves. The event led by James and John reminds us that we lose absolutely nothing by asking something of others. And Jesus’ response to the demand of his friends invites us to reconsider the use of our own authority.

…just as the rulers of the Gentiles…by denying these “needy people” their own power to turn me down or to accept my proposition.

James and John’s naiveté, as implied by Jesus’ questions to them, or their outright selfishness, as manifested by the indignation of “the ten”, only got them a “no” and some grief from their friends. Despite Jesus’ answer they could have attained prominent places, one at the right and the other at the left, when Jesus had entered into his Glory. This tells me that while I have been taught to always make demands of our allies that will further our relationship and collaboration, the example of James and John invites me never to miss an opportunity to do this, in spite of my misgivings. At the same time, Jesus’ response invites his friends to go deeper into themselves, for a prominent position demands careful exercise of authority.

… is all about making and keeping relationships that are approached by just and dignifying dynamics of power.

Grassroots Organizing is all about making and keeping relationships that are approached by just and dignifying dynamics of power. This is the mantra that has been repeated to me over and over by my Grassroots-organizing Gurus. My gut reaction, however, has always been to shy away from demanding money, time, etc. from people I consider vulnerable or in need. Jesus’ words in this passage have helped me to reconsider. It seems that I have also “lorded over them”, just as the rulers of the Gentiles, by denying these “needy people” their own power to turn me down or to accept my proposition. Perhaps, cunningly, I found a rationale to excuse the use of domination in these relationships. Despite my own naiveté and feeble character, I can always count on Jesus to help me go deeper in the attitudes that I use to approach the work of justice.

Questions for Reflection in your Faith Sharing Group:

Where do you see people competing to dominate and control others?
Or Where do you see people in our world trying to be “servants” to all?
What person or persons in your life has been a powerful example of someone who gives herself (himself) in service to others?

• Isaiah 50:5-9 – The servant is not ashamed, even though smeared with spittle; the servant teaches others by first being obedient to the Lord.
• James 2:14-18 – Faith that does nothing in practice is thoroughly lifeless.
• Mark 8:27-35 – After Peter confesses Jesus to be the Messiah, Jesus teaches the disciples the necessity to deny their very selves, take up the cross and follow in Jesus’ footsteps.

 Thoughts for your consideration: by John Gonzalez

This week Isaiah and Mark will invite us to understand the image of Jesus as the suffering servant of God.  In both of these readings we are told about an apparent contradiction. Isaiah discussed the advent of one who serves God and who is empowered and gifted by God. Jesus, in discussion with his disciples, places himself and his deeds in the context of being the Messiah (the anointed one). This of course would tend to signify a person of great significance and power, certainly we get a sense that Jesus’ disciples think so and why not, how else shall we conceptualize the anointed one of God. And yet in both these reading Isaiah and Mark tell us that this significant figure will have to undergo great suffering, horrible treatment and an inglorious death. This is nothing less than a social contradiction.

After Peter identifies Jesus’ messianic identity he and the other disciples are shocked to learn about the horrific fate that awaits Jesus. This is all too much for Peter who goes on to rebuke Jesus and who in turn gets rebuked by Jesus for “setting your mind not on divine things but on human things.” This reminds us of last week’s readings where we were invited to be healed by Christ from the limitations of our own social conditioning. Peter and the disciples expect the Messiah to vindicate and save Israel from its own corruption as well as its external oppression. They logically should expect that Jesus will have a glorious role to play as the long awaited Messiah. But here they are instructed to set their minds on divine things. This perspective is to understand the role of the Messiah as a socially tragic figure whose vindication is the reward of eternal life in communion with God the Father. This is the Kingdom that will await the disciples of Jesus, but for them to earn this they too must “take up their cross and follow me.”

We should take some time to marvel at what Peter and the disciples are witnessing here. As baptized members of this apostolic community we also should place ourselves in their footsteps as we consider these divine things. We should take some time to imagine that Jesus is also correcting us in considering our own social obligations as we consider what it means to take up our own cross and follow Him. As we consider the social dilemma that Peter and the apostles faced consider also their own state of shock and anxiety after the passion and death of Jesus. We are told that they were afraid and that they hid themselves in locked rooms. This has to be considered normal. They followed a great teacher and healer who they understood was the Son of God and this man was legitimately crucified by the social structures of the day. What we should marvel at is the historical fact that these disciples witnessed something amazing and supernatural. They witnessed something that gave them the strength and motivation to publically live an alternative lifestyle. The historical proof of the resurrection of Christ is not necessarily based in Sacred Scripture. Instead it is based on the amazing historical fact that a religious movement was born and grew from the most socially unlikely foundation: A healing teacher who was convicted and crucified as a criminal. The only way we can truly explain this is by trying to comprehend what these early disciples witnessed and experienced after the death of Jesus.  

This Kingdom of God may be of divine origin, but the purpose of Jesus was to bring the Kingdom of God here to Earth. This now becomes part of our own mandate in following Christ. In the second reading James reminds us that we are not allowed to spiritualize this message or to preach an other-wordly message. Jesus’ sacrifice came from the fact that he would not compromise the Kingdom of God to any socio-political system; he lived it obediently no matter what the cost. We are told to live out this Kingdom by being doers of justice, promoters of peace, and responsible stewards of God’s creation. While Matthew 25 offers a wonder image of social responsibility through the image of the last judgment this no-nonsense passage from James captures the message very succinctly and worthy of repetition here:

If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead.

I will not say more with regards to this passage, least I spiritualize the obvious.

• Isaiah 35:4-7 – God comes to open our blind eyes, to clear our deaf ears, to strengthen our lame legs, to turn the thirsting ground into springs of water.
• James 2:1-5 – Your faith must not allow favoritism. Did not God choose those who are poor in the eyes of the world to be rich in faith?
• Mark 7:31-37 – Jesus has done everything well! He makes the deaf hear and the mute speak

Thoughts for your consideration: By John Gonzalez

This week’s readings invite us to embrace our limitations. The power of Jesus and the prophesy of Isaiah are not measured by social, political or economic dominance. Instead we are told that the Kingdom of God is manifested when the wounded members of the human community are made whole through the power of God. Through God the blind will see, the deaf will hear and the dumb will speak. For us to truly appreciate the meaning behind these two readings we need to move away from literal interpretation and ask, “Who is the blind person?” The 9^th Chapter (verse 39) of the Gospel of John will help us with the spiritual significance of these readings:

Then Jesus said, “I came into this world for judgment, so that those who do not see might see, and those who do see might become blind.” Some of the Pharisees who were with him heard this and said to him, “Surely we are not also blind, are we?” Jesus said to them, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains.

We humans are all limited. While we may see and hear we are limited by what we see and hear from the narrow perspective of our experience. This experience may cause us to place faith on our own political ideologies or financial abilities. Others will base their own perspective from their national or tribal allegiance while some may identify more with a certain social class. In this sense we all suffer from some kind of social blindness. None of us can claim to see or comprehend the Kingdom of God. If we choose to open ourselves to ways of God and Christ then we must first humble ourselves in accepting our own limitations. However we must also be open to the fact that this perspective is going to challenge us to serve all of God’s creation instead of ourselves. St. Paul of the Cross used the term “the greater good” in his spiritual writings to help us make the distinction between the self serving good that we tend to desire and the true but challenging good that comes from God.

How beautiful it is to suffer with Jesus… let us use every endeavor to seek holy perfection, humility, obedience, and, above all, a continual resignation to the Divine Good Pleasure. You think what is happening is opposed to your good; to the contrary, you should know these are designed by your loving Spouse for your greater good.   

Only in accepting the will of God and in serving God’s creation can we truly be made whole. Symbolically the blind and deaf were made whole by accepting the grace and power of God to preach the Good news in words and in deeds. All of us who suffer from some form of blindness need to humble ourselves to the Divine Will from which we can gain the true sight where we can begin to comprehend the greater good that serves God and all of creation.

The second reading from James reminds us of our social blindness. Social favoritism is as much an issue in today’s day and age as it was for the early Christian community. How many times do we not equate a favorable attitude to those who wield some form of social power and status while dismissing the panhandlers and beggars who confront us? I continue to be guilty of this social sin. The point is not to wallow in our own guilt but to reflect on this social reality and as much as we can we need to adjust our own personal attitudes and social positions to consider the wounded human community that have just as much God given dignity as we all have. It is for this reason that Catholic social teaching has raised the principle known as the “Preferential Option for the Poor.” The poor are a constant reminder to us that the greater good of society is not being met. We must prioritize the good of our own family and local community for which we have been given responsibility for. But we must never allow ourselves to be blind to the reality of the poor and marginalized in our midst.

These social lenses may challenge us to our very core, but as the readings remind us, this is where God comes in.

Ezekiel 2:2-5
2 Corinthians 12:7-10
Mark 6:1-6

Thoughts for your consideration:

As part of my ministry I have been volunteering at a local non-profit that educates and advocates for and with low-wage workers. My role has been primarily of organizing local labor rights workshops in different parts of the city and assisting in cases of labor-law abuses. For one of the court cases, which was entrenched in year-long litigation process, I was asked to participate as a translator. The sixteen (out of 25) remaining workers, who decided to continue a class-action lawsuit against their ex-employer, debated weather or not it was worth it to continue spending their time in and out court, money, and energy in this struggle. Their case was simple, the employer fail to pay for over-time wages for over five-years to its employees, and once the employer fired this group and sold the business, without previous notice to the rest of the workers, thought that the company and its owners where exempt from any previous wrong doings. Unfortunately for the workers, their ex-boss had deep pockets and, therefore, was able to drag the litigation process through last minute court re-scheduling and other bureaucratic antics in order to exhaust the defendants.  During the meeting tension and emotions ran high. The group was dived between those who wanted to quit and those who wanted to continue. The power they held as a group was critical for the process of the lawsuit and for the remuneration that they would be given if they were to win. They all knew what they were risking, and the meeting became chaotic. Every one in the small room, even the pro-bono lawyer, no longer talked but shouted. In the middle of all of this an older-man, who had been silent through the entire meeting, rose up and raised his hand. The room went silent. We have already won, he shouted.  We stood up for ourselves! We have already won, why stop now. We’re humans of flesh and bone, like the boss, and we need to be treated as such, he continued saying. Let’s not run away, we are human and we need to be treated as such. The meeting got very quiet after this.

The readings for this Sunday speak to us of hope that is rooted in strong convictions. This kind of hope went beyond wishful-thinking and into the experience of God’s Love that transcended . Ezekiel’s task to proclaim even doom to his people, Paul’s thorn in the flesh, bodily or spiritually as it may have been, that came before him and the proclamation of the Good-news, and the repudiation that Jesus faced while ministering in his own town were overcome by the hope that was drawn out of their experience of God. This experience of God was what let Ezekiel when he was given the scroll to eat to say, “it tasted as sweet as honey in my mouth”. Furthermore, this same experience was what led the Apostle to write in the midst of his turmoil, “My grace is sufficient for you, for power is made perfect in weakness”, and for Jesus to continue to heal and to proclaim God’s Reign in spite of the criticism from his own.  The Holy Father, Pope Benedict XVI, in his Encyclical Letter on Christian Hope (Spe Salvi), reminded us that our hope comes from our conviction that Jesus Christ, God’s greatest proof of Love. This would lead us, therefore, to “the great certitude of hope that [one’s] own life and history in general, despite all failures, are held firm by the indestructible power of Love, and that this gives them their meaning and importance, only this kind of hope can then give the courage to act and to persevere” (sect. 35).

In the struggle for justice we will encounter the negative forces whether it may through the “hard of face and obstinate of heart”, our own weakness, or through those who will take offense at our message and actions. Yet, the hope that arises out of conviction in God’s revelation through Jesus Christ is what compels us to continue living out the Gospel’s Message. The conviction that led Ezekiel, Paul and Jesus “to act and to persevere” was the same one that enabled the workers to continue their struggle for justice. For this workers, their self worth as human beings, husbands, fathers, and workers and their conviction that no one had the right to take this away allowed them to pull themselves together and risk their time, money and energy in their struggle to find justice. The case of the workers lasted one more year. After other great battle and set backs, the ruling of the court went to their favor. Yet, even this victory did not took their eyes of their price. During the small victory celebration that we held, one of the workers said, the money we got does not mean anything, what really counts is that our dignity was respected and that justice was served.

Questions for Reflection in your Faith Sharing Group:

How do we live out the hope that arises out of our faith?
What values of our culture make it hard for you to live out your faith?
What positions would evoke a strong and emotional opposition from people in your circle of friends?

If you want to know about basic worker’s rights in your state, please follow this link:

http://www.canmybossdothat.com/

In order to continue the dialogue going regarding Wage-Theft in the U.S. follow watch this video:

http://www.youtube.com/watch?v=bmxlvUIEng4

Thoughts for your consideration:

Last week we left the Jerusalem community trying to comprehend the Easter mystery. Through the name of Jesus, whom they crucified, a crippled beggar was healed by Peter. The readings included the Gospel from John in which Jesus himself explains the mystery of his death and Resurrection. We also read from Acts and the first letter from John in which both Peter and John attempted to explain not only the transformation of Jesus through the Resurrection, but also the transformed community life of the apostles.

In this week’s first reading we return to Peter and John, now before the council, again explaining the healing of the cripple. Peter had informed the community of their ignorance in having Jesus crucified. But now he admonishes the council for rejecting the cornerstone that is Jesus. What attracts my attention is that if we read a little ahead of today’s Gospel and first reading, we get a political picture of how the social powers of Jerusalem responded to Jesus and the early Christian community. Chapter 11 of the Gospel of John has Caiaphas declaring to the council “it is better for you to have one man die for the people than to have the whole nation destroyed.” With this declaration the Jewish council sought to have Jesus put to death.

In Acts, Caiaphas again shows up towards the middle of Chapter 4. The council’s attempt to silence the movement of Jesus by putting him to death has backfired. They are baffled at the apparent power and courage of these “uneducated and ordinary men” who followed Jesus of Nazareth. Now they realize that they have to be even more cautious. Instead of publicly punishing Peter and John they try to have them censured. This of course will also not work. A wise Pharisee by the name of Gamaliel explains why towards the end of Chapter 5; “if this plan or this undertaking is of human origin, it will fail; but if it is of God, you will not be able to overthrow them – in any case you may even be found fighting against God!”

I hear many people offer wonderful comments about the movie “The Passion of the Christ” by Mel Gibson. It is a good movie insofar as it allows us to experience the pain of Jesus’ Passion. But one criticism I offer is that it completely separates itself from the social causes that led Jesus to the Cross. Similarly it also excludes the social implications of what it means to be a Christian. In reading the Gospel of John and Acts one gets a sense of these social dimensions. Jesus challenged the powers of his time with his message of solidarity with all members of the human community, including the Gentiles and the poor. The image of the Good Shepherd is the image of the one who brings together all people who are marginalized from the single human community that was created by God the Father. Jesus tells us, “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice.”

The Apostles are very much aware of the social implications of being a follower of Christ. Peter and John recognize their call to heal the sick and to bring back the sheep that continue to be marginalized from the fold. They recognize this mission to promote the ultimate solidarity with all humanity that is the Kingdom of God.

In the second reading John uses an expression that conveys this image of solidarity under Christ. He reminds his community that “we are God’s children now.” We are part of this divine family and like our brother Jesus we must continue to challenge society by promoting the ultimate solidarity of God’s love for all humanity. That will inevitably challenge the power structures of today just as Jesus and the Apostles challenged the power structures of their day.

This solidarity calls us to reconcile all members of society both the wealthy and those who live in poverty. Catholic social teaching offers us the principle of the “Preferential Option for the Poor”. The Catholic Campaign for Human Development has a very simple and direct statement connecting Jesus as the Good Shepherd and the Preferential Option for the Poor. It can be found at http://www.usccb.org/cchd/jesus_shepherd.shtml. Please take some time to reflect on this principle and our calling to follow the Good Shepherd.

Questions for Reflection in your Faith Sharing Group:
• When have you experienced the care of a “Good Shepherd?”
• How has this experience helped you to shepherd others?
• The first letter of John refers to all of us as “children of God.”
• When have you experienced solidarity with those who are in need?
• When have you experienced a connection with people who were poor?