Living the gifts of the Risen One
Readings: Acts 2, 42-47; 1 Pt 1, 3-9; John 20, 19-31
While Matthew and John 21 place the first appearance of the Risen Jesus in Galilee, today's Gospel (John 20,19:31-16), like Luke and Mark 19, presents it in Jerusalem. The scheme is the classic one for apparition stories: a) the miserable situation of the disciples is described (v. 19); b) the sudden manifestation is recounted (v. 19); c) there is a greeting (v. 19); d) recognition occurs (v. 21); e) it ends with a command (vv. 23-XNUMX).
The two apparitions told to us in today's Gospel take place on the first day after the Sabbath (vv. 19.26). The reference is liturgical: Christians, aware of the centrality of the Resurrection, gather to celebrate it on its weekly recurrence (Acts 20,7:1; 16,2 Cor 1,10:XNUMX), emphasizing not only the detachment from Judaism, but above all that the Sunday Eucharist is the place of encounter with the Risen One (Rev XNUMX:XNUMX).
The Risen Jesus brings gifts to his followers: these gifts are not only for the Apostles, but for all believers (Luke 24:33). The first gift is peace and joy (John 20:19-20; cf. Rev. 19:7; 21:3-4), that cosmic reconciliation with God and with all men which is a harbinger of profound joy even in pain. The second gift is missione: “As the Father has sent me, even so I send you” (Jn 20:21): Christians are a people of messengers, of apostles. The third gift is the Holy Spirit “breathed” upon the disciples, perhaps a trace of an ancient ordination rite (Jn 18:22; cf. 14:26; 16:7): it is a prophetic consecration (Jn 17:18-19), it is a new creation (Gen 2:7; Wisdom 15:11; Ezekiel 37:4-5), it is the baptism of the disciples (Jn 3:5). The fourth gift is the power to forgive (Jn 20:23; cf. Mt 16:19; 18:18): not only “sacramental” forgiveness, but also mutual forgiveness (Mt 6:12; 18:22) and the reconciliation of the world (Mk 16:15-16; Lk 24:47).
In chapter 20 of the Gospel of John we are presented with four examples of faith in the Resurrection: the beloved disciple, who believes immediately upon seeing the empty tomb and the burial cloths on the ground (Jn 20,3:8-20,11); Mary Magdalene, who has seen the angels at the tomb but who believes only when the Lord appears to her, calling her by name (Jn 18:20,19-25); the frightened disciples, to whom the risen Christ manifests himself by showing the signs of the Passion on his body (Jn 20,24:29-13,17); the story of Thomas is instead a dramatization of the theme of doubt (Jn XNUMX:XNUMX-XNUMX). But Jesus, with the only macharism, or beatitude, present in the Gospel of John (together with XNUMX:XNUMX) proclaims "blessed are those who have not seen and yet believe".
It is interesting to note how John, describing the journey of faith, plays on an intensification of the meanings of the verb "to see", rendered in Greek with different words: we move from the "blepein", the simple physical sight of the beloved disciple who notices the bandages on the ground (Jn 20:5), to the "theorein", the scrutinizing gaze of Peter, who meditates on those bandages mysteriously emptied of the corpse previously contained within (Jn 20:6), and of the Magdalene, who first sees two angels in white robes and then Jesus standing beside her (Jn 20:12.14), until it becomes "horan", the understanding in faith, the contemplation of the Lord on the part of the disciples (Jn 20:20.25).
In the first reading (Acts 2:42-47; cf. 4:32-37), Luke tells us how the early Church concretely lived the gifts of the Risen One. From the communion of faith in the Resurrection, from listening to the Word, and from the Eucharist, fraternal union ("koinonìa") is born, which immediately translates into the need for the sharing of goods ("àpanta koinà"). "Koinonìa" is not so much "fraternal union" or "common life," as our Bibles often translate, but rather a true "logic of communion" that leads to total sharing. No one can encounter the Risen One in the Eucharist and receive his gifts without becoming a man of peace, forgiveness, and sharing with his brothers and sisters.
Pig iron
SECOND SUNDAY OF EASTER
the:
- of:
Digitally processed image
Living the gifts of the Risen One
Readings: Acts 2, 42-47; 1 Pt 1, 3-9; John 20, 19-31
While Matthew and John 21 place the first appearance of the Risen Jesus in Galilee, today's Gospel (John 20,19:31-16), like Luke and Mark 19, presents it in Jerusalem. The scheme is the classic one for apparition stories: a) the miserable situation of the disciples is described (v. 19); b) the sudden manifestation is recounted (v. 19); c) there is a greeting (v. 19); d) recognition occurs (v. 21); e) it ends with a command (vv. 23-XNUMX).
The two apparitions told to us in today's Gospel take place on the first day after the Sabbath (vv. 19.26). The reference is liturgical: Christians, aware of the centrality of the Resurrection, gather to celebrate it on its weekly recurrence (Acts 20,7:1; 16,2 Cor 1,10:XNUMX), emphasizing not only the detachment from Judaism, but above all that the Sunday Eucharist is the place of encounter with the Risen One (Rev XNUMX:XNUMX).
The Risen Jesus brings gifts to his followers: these gifts are not only for the Apostles, but for all believers (Luke 24:33). The first gift is peace and joy (John 20:19-20; cf. Rev. 19:7; 21:3-4), that cosmic reconciliation with God and with all men which is a harbinger of profound joy even in pain. The second gift is missione: “As the Father has sent me, even so I send you” (Jn 20:21): Christians are a people of messengers, of apostles. The third gift is the Holy Spirit “breathed” upon the disciples, perhaps a trace of an ancient ordination rite (Jn 18:22; cf. 14:26; 16:7): it is a prophetic consecration (Jn 17:18-19), it is a new creation (Gen 2:7; Wisdom 15:11; Ezekiel 37:4-5), it is the baptism of the disciples (Jn 3:5). The fourth gift is the power to forgive (Jn 20:23; cf. Mt 16:19; 18:18): not only “sacramental” forgiveness, but also mutual forgiveness (Mt 6:12; 18:22) and the reconciliation of the world (Mk 16:15-16; Lk 24:47).
In chapter 20 of the Gospel of John we are presented with four examples of faith in the Resurrection: the beloved disciple, who believes immediately upon seeing the empty tomb and the burial cloths on the ground (Jn 20,3:8-20,11); Mary Magdalene, who has seen the angels at the tomb but who believes only when the Lord appears to her, calling her by name (Jn 18:20,19-25); the frightened disciples, to whom the risen Christ manifests himself by showing the signs of the Passion on his body (Jn 20,24:29-13,17); the story of Thomas is instead a dramatization of the theme of doubt (Jn XNUMX:XNUMX-XNUMX). But Jesus, with the only macharism, or beatitude, present in the Gospel of John (together with XNUMX:XNUMX) proclaims "blessed are those who have not seen and yet believe".
It is interesting to note how John, describing the journey of faith, plays on an intensification of the meanings of the verb "to see", rendered in Greek with different words: we move from the "blepein", the simple physical sight of the beloved disciple who notices the bandages on the ground (Jn 20:5), to the "theorein", the scrutinizing gaze of Peter, who meditates on those bandages mysteriously emptied of the corpse previously contained within (Jn 20:6), and of the Magdalene, who first sees two angels in white robes and then Jesus standing beside her (Jn 20:12.14), until it becomes "horan", the understanding in faith, the contemplation of the Lord on the part of the disciples (Jn 20:20.25).
In the first reading (Acts 2:42-47; cf. 4:32-37), Luke tells us how the early Church concretely lived the gifts of the Risen One. From the communion of faith in the Resurrection, from listening to the Word, and from the Eucharist, fraternal union ("koinonìa") is born, which immediately translates into the need for the sharing of goods ("àpanta koinà"). "Koinonìa" is not so much "fraternal union" or "common life," as our Bibles often translate, but rather a true "logic of communion" that leads to total sharing. No one can encounter the Risen One in the Eucharist and receive his gifts without becoming a man of peace, forgiveness, and sharing with his brothers and sisters.
Pig iron
Living the gifts of the Risen One
Readings: Acts 2, 42-47; 1 Pt 1, 3-9; John 20, 19-31
While Matthew and John 21 place the first appearance of the Risen Jesus in Galilee, today's Gospel (John 20,19:31-16), like Luke and Mark 19, presents it in Jerusalem. The scheme is the classic one for apparition stories: a) the miserable situation of the disciples is described (v. 19); b) the sudden manifestation is recounted (v. 19); c) there is a greeting (v. 19); d) recognition occurs (v. 21); e) it ends with a command (vv. 23-XNUMX).
The two apparitions told to us in today's Gospel take place on the first day after the Sabbath (vv. 19.26). The reference is liturgical: Christians, aware of the centrality of the Resurrection, gather to celebrate it on its weekly recurrence (Acts 20,7:1; 16,2 Cor 1,10:XNUMX), emphasizing not only the detachment from Judaism, but above all that the Sunday Eucharist is the place of encounter with the Risen One (Rev XNUMX:XNUMX).
The Risen Jesus brings gifts to his followers: these gifts are not only for the Apostles, but for all believers (Luke 24:33). The first gift is peace and joy (John 20:19-20; cf. Rev. 19:7; 21:3-4), that cosmic reconciliation with God and with all men which is a harbinger of profound joy even in pain. The second gift is missione: “As the Father has sent me, even so I send you” (Jn 20:21): Christians are a people of messengers, of apostles. The third gift is the Holy Spirit “breathed” upon the disciples, perhaps a trace of an ancient ordination rite (Jn 18:22; cf. 14:26; 16:7): it is a prophetic consecration (Jn 17:18-19), it is a new creation (Gen 2:7; Wisdom 15:11; Ezekiel 37:4-5), it is the baptism of the disciples (Jn 3:5). The fourth gift is the power to forgive (Jn 20:23; cf. Mt 16:19; 18:18): not only “sacramental” forgiveness, but also mutual forgiveness (Mt 6:12; 18:22) and the reconciliation of the world (Mk 16:15-16; Lk 24:47).
In chapter 20 of the Gospel of John we are presented with four examples of faith in the Resurrection: the beloved disciple, who believes immediately upon seeing the empty tomb and the burial cloths on the ground (Jn 20,3:8-20,11); Mary Magdalene, who has seen the angels at the tomb but who believes only when the Lord appears to her, calling her by name (Jn 18:20,19-25); the frightened disciples, to whom the risen Christ manifests himself by showing the signs of the Passion on his body (Jn 20,24:29-13,17); the story of Thomas is instead a dramatization of the theme of doubt (Jn XNUMX:XNUMX-XNUMX). But Jesus, with the only macharism, or beatitude, present in the Gospel of John (together with XNUMX:XNUMX) proclaims "blessed are those who have not seen and yet believe".
It is interesting to note how John, describing the journey of faith, plays on an intensification of the meanings of the verb "to see", rendered in Greek with different words: we move from the "blepein", the simple physical sight of the beloved disciple who notices the bandages on the ground (Jn 20:5), to the "theorein", the scrutinizing gaze of Peter, who meditates on those bandages mysteriously emptied of the corpse previously contained within (Jn 20:6), and of the Magdalene, who first sees two angels in white robes and then Jesus standing beside her (Jn 20:12.14), until it becomes "horan", the understanding in faith, the contemplation of the Lord on the part of the disciples (Jn 20:20.25).
In the first reading (Acts 2:42-47; cf. 4:32-37), Luke tells us how the early Church concretely lived the gifts of the Risen One. From the communion of faith in the Resurrection, from listening to the Word, and from the Eucharist, fraternal union ("koinonìa") is born, which immediately translates into the need for the sharing of goods ("àpanta koinà"). "Koinonìa" is not so much "fraternal union" or "common life," as our Bibles often translate, but rather a true "logic of communion" that leads to total sharing. No one can encounter the Risen One in the Eucharist and receive his gifts without becoming a man of peace, forgiveness, and sharing with his brothers and sisters.
Pig iron
Digitally processed image
TAG
SHARE
THIRD SUNDAY OF EASTER
Psalm II Sunday of Easter
Psalm EASTER SUNDAY
EASTER SUNDAY
Psalm PALM SUNDAY OF THE PASSION OF THE LORD
PALM SUNDAY OF THE PASSION OF THE LORD
Psalm V Sunday of Lent
FIFTH SUNDAY OF LENT
Psalm IV Sunday of Lent
FOURTH SUNDAY OF LENT