Patrick Comerford
Next Sunday, 10 May 2020, is the Fifth Sunday of Easter.
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, are:
The Readings: Acts 7: 55-60 or Deuteronomy 6: 20-25; Psalm 31: 1-5, 15-16; I Peter 2: 2-10; John 14: 1-14.
There is a link to readings HERE.
Introducing the Readings:
Questioning plays an interesting role in nurturing and developing faith.
In the first reading, when Stephen is questioned at the Sanhedrin, he replies recalling the whole story of Salvation, from Abraham through to Christ. It leads to his martyrdom, but it eventually also leads to Paul’s conversion.
In the alternative, Old Testament, reading, the reason for celebrating the Passover meal or Seder is explained in a response to a question from children, recalling God’s works of salvation exemplified in the deliverance from slavery in Egypt so that we can be free to worship God, which is for ‘our lasting good’ and ‘to keep us alive.’
The Psalm might well be emphasised at Morning Prayer by using in full the canticle Te Deum (Book of Common Prayer, pp 89-90, 106-107), where the last verse draws from a well-known verse in the psalm.
The Gospel reading, which includes a number of well-known sayings, is set within the context of the Last Supper, Christ’s Passover meal with the Disciples, and introduces his ‘Farewell Discourse,’ in which he responds to their questions by telling them he is the way, the truth and the life.
Acts 7: 55-60:
This reading tells the story of the martyrdom of Saint Stephen, the first martyr, and also introduces Saint Paul for the first time.
In the previous chapter of the Acts of the Apostles, we are told how the early Church selected the first seven deacons to attend to the needs of the poor and the widows in the community. They included Stephen, ‘a man full of faith and the Holy Spirit,’ who did ‘great wonders and signs among the people.’ The name Stephen is Greek (Στέφανος, Stéphanos), meaning crown, by extension ‘reward, honor, renown, fame,’ and indicates he was a Greek-speaking, Hellenised Jews.
Stephen is brought before the Sanhedrin on charges of blasphemy. When he is questioned at his trial, he recalls the whole salvific story, beginning with Abraham, how Joseph was sold into slavery in Egypt, how the people were freed from slavery, spent 40 years in the wilderness, and were delivered into freedom so that they could worship God freely declares that God can be worshipped anywhere. God has constantly sent prophets to remind them of his ways, but they were rejected, persecuted and murdered. Now Jesus, ‘the Son of Man,’ has been betrayed and murdered. As he speaks, he has a vision of Jesus exalted at God’s ‘right hand.’
But the mob purposely refuses to listen to him. They drag him out of the city, and push him over a ledge, to be crushed and buried by heavy stones hurled down on him. Although the exact site of Stephen’s stoning is not identified in Acts, two different traditions emerged: one places the event at Jerusalem’s north gate or Damascus Gate, the other locates it at the east gate or Lions’ Gate.
In this reading, we also meet for the first time Saul who is to become Paul, who is one of the witnesses to this first martyrdom (see verse 58). Later, in Acts 8: 1, we are told, ‘And Saul approved of their killing him.’
Stephen’s dying words echo the words of the dying Christ on the cross as he prays for his murderers: ‘Lord Jesus, receive my spirit … Lord, do not hold this sin against them’ (Acts 7: 59-60).
Deuteronomy 6: 20-25:
A central, traditional part of the Seder or Passover meal is when the youngest person present asks the Four Questions, Ma Nishtana (מה נשתנה), beginning, ‘Why is this night different from all other nights?’
The answer, given by the father figure that evening, replies recalling the deliverance from slavery in Egypt in terms that repeat this passage. The reason we have been brought from slavery into freedom is so that we can be free to worship God, which is for ‘our lasting good’ and ‘to keep us alive.’
Psalm 31: 1-5, 15-16:
Psalm 31 was often known in English by its first verse in the Book of Common Prayer ‘In thee, O Lord, have I put my trust.’ There, it was headed with the Latin opening words, In te, Domine, speravi, and it was one of the two psalms appointed for Morning Prayer on Day 6. The first line in Latin, In te, Domine, speravi, is also the final line of the canticle, Te Deum, ‘In you, Lord, is our hope, let us never be put to shame.’
This psalm has been set to music often, both completely and using specific sections such as Illumina faciem tuam (‘Let your face shine’). Johann Crüger, Heinrich Schütz, Joseph Haydn, Felix Mendelssohn, and others, have written choral settings.
In Jewish tradition, verse 5 is part of Baruch Adonai L’Olam in the evening prayer, part of the bedtime Shema, and it starts the last verse of the traditional hymn Adon Olam:
Into his hand my soul I place,
when I awake and when I sleep.
God with me, I shall not fear;
body and soul from harm will he keep.
In addition, verses 15 and 17 are part of the preliminary morning prayers.
The four evangelists each cite the last words of Christ on the Cross, which have traditionally counted as the ‘Seven Last Words.’ Saint Luke is alone in telling us that Christ cried out a second time: ‘Father, into your hands I commend my spirit’ (Luke 23: 46), quoting Psalm 31: 5, which says in full: ‘Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God.’ Tradition also says that these were the last words of Saint Polycarp, Saint Bernard of Clairvaux, the Hussite martyr Jerome of Prague, Martin Luther and Philip Melanchthon.
The Hebrew incipit at the opening of the text of this psalm indicates it was composed by David: ‘To the leader. A Psalm of David.’ Perhaps it was written by David when he was fleeing from Saul. Other commentaries suggest the author knew Jeremiah, Isaiah, Ezekiel, and many psalms of the Persian period. This would mean it was written at or after the reforms of Nehemiah ca 445 BC.
In this psalm, David calls God his ‘rock,’ his ‘fortress’ and his ‘refuge,’ guarding and protecting him on all sides, even when he feels as though a ‘net’ waits to ensnare him – either death or his enemies.
He knows his destiny depends on God, and he prays for God’s blessing:
Let your face shine upon your servant;
save me in your steadfast love (Psalm 31: 16).
I Peter 2: 2-10:
As we continue reading from the First Letter of Peter, the writer likens the growth of the Church to the Temple in Jerusalem, with its priests, its sacrifices and its worship, with Christ as the fulfilment of this imagery. In Christ, we become living stones, a spiritual house, a royal priesthood and the people of God.
Saint Peter compares his readers, who are new converts Christianity, with ‘newborn infants’ who needed to be fed on the ‘spiritual milk’ that is God’s nourishment, so that they may in the Christian faith.
Saint Peter uses two metaphors to describe believers:
● living stones making up the household of God
● a holy priesthood whose lives of faith and love are like sacrifices on behalf of all humanity
Christ is the living stone or cornerstone, that is the foundation of the Church (see Isaiah 28: 6).
Saint Peter then quotes from the Psalms and the Prophets Isaiah and Hosea as he continues with this image of the Church or Christians as a building or household, in which Christ is the stone that has been rejected by others but has become the cornerstone, the very stone on which the whole structure depends, is founded or is built around.
Through Christ and in Baptism, these new Christians and the whole Church have become a chosen race, a royal priesthood, a holy nation (see Exodus 19: 5-6). Several Christian writers in the 2nd century speak of Christians as a ‘race’ or as a ‘third race’ (Epistle to Diognetus 1; Clement, Strom. 5.14.19.4, 6.5.41.6-7; Pseudo-Cyprian, De Pascha Computus 17; Tertullian, Ad Nationes 7-8). One interpretation of this would say there is, therefore, no place in Christianity for racism or discrimination based on ethnic differences.
Once we lived in darkness, but now we live in light; once we lived without mercy, but now, because we are God’s people, we live with God’s generous gift of mercy.
John 14: 1-14:
This Gospel reading introduces us to Christ’s great ‘farewell discourse’ at the Last Supper in Saint John’s Gospel. This reading includes some well-known sayings, including:
● ‘In my Father's house are many mansions’ (KJV), translated in the NRSV and NRSVA as ‘In my Father’s house there are many dwelling-places’ (John 14: 2)
● ‘I am the way, the truth and the life’ (John 14: 6)
● ‘If in my name you ask me for anything, I will do it’ (John 14: 14)
Judas Iscariot has left the table and the upper room and has gone out into the dark (John 13: 30), about to betray Christ.
Christ then gives his disciples the new commandment, ‘that you love one another’ (John 13: 34). In response to questions from Peter, Thomas, Philip and Jude, Christ now prepares his disciples for his departure.
Belief in God includes belief in Christ. Through his Resurrection and Ascension, he is going to the Father, to prepare a place of permanent fellowship for us. He will return to take us there, a place where there is ample room – many ‘mansions’ (KJV), ‘rooms’ (RSV, NIV, ESV), ‘places to live in’ (New Jerusalem Bible) or ‘dwelling places’ (NRSV).
Saint Thomas is logical but bewildered, and asks Jesus what he means.
Jesus replies, ‘I am the way, the truth and the life’ (John 14: 6).
This reading includes the sixth of the seven ‘I AM’ (Ἐγώ εἰμι) sayings in Saint John’s Gospel, traditionally listed as:
1, I am the Bread of Life (John 6: 35, 48)
2, I am the Light of the World (John 8: 12)
3, I am the gate (or the door) (John 10: 7)
4, I am the Good Shepherd (John 10: 11 and 14)
5, I am the Resurrection and the Life (John 11: 25)
6, I am the way, the truth and the life (John 14: 6)
7, I am the true vine (John 15: 1, 5)
These ‘I AM’ (Ἐγώ εἰμι) sayings are statements that give us a form of the divine name as revealed to Moses on Mount Sinai (see Exodus 3: 14).
This I AM saying, ‘I am the way, the truth and the life,’ summarises Johannine Christology. Access to God is through Christ, he is the way to covenantal relationship with God. All who confess faith in Christ are in relationship with God; all who have a relationship with God have come to this through Christ’s work.
To know Christ is to know the Father, to see Christ is to see the Father.
But Saint Philip shows by his question in verse 8 that he still does not understand that Christ is the revelation of God, despite all the time they have spent together.
Christ in the Father, and the Father dwells in the Son. Father and Son are one and the same. Christ is the Father’s agent, empowered to act completely for the Father.
If we cannot accept this because of what he says, can we accept it because of what he does? (verses 10, 11)
Those who believe in Christ will do what he does, and when those who believe in Christ pray to God the Father in his name, their prayers will be answered.
An alternative reflection on the Gospel reading:
This Sunday Gospel reading (John 14: 1-14) is also the Gospel reading in the Lectionary earlier this month, for the Feast of two of the Twelve Apostles, Saint Philip and Saint James (1 May). They have been associated since ancient times: an ancient inscription shows the Basilica of the Twelve Apostles in Rome had an earlier dedication to Philip and James.
In Shakespeare’s play Measure for Measure (III, ii, 204), a child’s age is given as ‘a year and a quarter old, come Philip and Jacob,’ meaning, ‘a year and a quarter old on the first of next May, the feast of Philip and James.’ This day has also given us the word ‘popinjay’ for a vain or conceited person or ‘fop.’
But, despite the cultural legacy they have left us, the Philip and James recalled on 1 May, to a great degree, small-bit players – almost anonymous or forgotten – in the New Testament, and in the Church calendar.
The Western Church commemorates James the Greater on 25 July, James the Brother of the Lord on 23 or 25 October, but James the Less has no day for himself, he shares it with Philip, on 1 May. Philip the Apostle who has to share that same commemoration is frequently confused with Philip the Deacon (Acts 6: 7; 8: 5-40; 21: 8 ff) – but Philip the Deacon has his own day on 6 June or 11 October.
The James we remember at the beginning of this month is James, the Son of Alphaeus. We know nothing about this James, apart from the fact that Jesus called him to be one of the 12. He is not James, the Brother of the Lord, later Bishop of Jerusalem and the traditional author of the Letter of James. Nor is he James the son of Zebedee, also an apostle and known as James the Greater. He appears on lists of the 12 – usually in the ninth place – but is never mentioned otherwise.
Philip the Apostle, not Philip the Deacon, came from the same town as Peter and Andrew, Bethsaida in Galilee. When Jesus called him directly, he sought out Nathanael and told him of ‘him about whom Moses ... wrote’ (John 1: 45).
Like the other apostles, Philip took a long time coming to realise who Jesus was. On one occasion, when Jesus sees the great multitude following him and wants to give them food, he asks Philip where they should buy bread for the people to eat. We are told Jesus says, ‘this to test him, for he himself knew what he was going to do’ (John 6: 6). Philip answers unhelpfully, perhaps in a disbelieving way: ‘Six months’ wages would not buy enough bread for each of them to get a little [bit]’ (John 6: 7).
When Christ says in this Gospel reading, ‘I am the way, and the truth, and the life ... If you know me, then you will know my Father also. From now on you do know him and have seen him’ (John 14: 6a, 7), Philip then says: ‘Lord, show us the Father, and we will be satisfied’ (John 14: 8).
Satisfied?
Enough?
Jesus answers: ‘Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father’ (John 14: 9a).
Yet, despite the near-anonymity of James and the weaknesses of Philip, these two men became foundational pillars in the Church. They display total human helplessness, yet they become apostles who bring the Good News into the world. Indeed, from the very beginning, Philip has an oft-forgotten role in bringing people to Christ. Perhaps because he had a Greek name, some Gentile proselytes came and asked him to introduce them to Jesus.
We see in James and Philip ordinary, weak, everyday, human, men who, nevertheless, became pillars of the Church at its very foundation. They show us that grace, holiness and the call to follow Christ come to us not on our own merits, or as special prizes to be achieved. They are entirely the gift of God, not a matter of human achieving.
In following Christ, we need not worry about our human weakness or that others may even forget us. God sees us as we are, and loves us just as we are. It is just as we are that we are called to follow Christ.
John 14: 1-14 (NRSVA):
[Jesus said:] 1 ‘Do not let your hearts be troubled. Believe in God, believe also in me. 2 In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going.’ 5 Thomas said to him, ‘Lord, we do not know where you are going. How can we know the way?’ 6 Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him.’
8 Philip said to him, ‘Lord, show us the Father, and we will be satisfied.’ 9 Jesus said to him, ‘Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, “Show us the Father”? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it.’
Liturgical Resources:
Liturgical Colour: White (Easter, Year A).
The Greeting (from Easter Day until Pentecost):
Christ is risen!
The Lord is risen indeed. Alleluia!
Penitential Kyries:
Lord God,
you raised your Son from the dead.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
through you we are more than conquerors.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
you help us in our weakness.
Lord, have mercy.
Lord, have mercy.
The Collect of the Day:
Lord of all life and power,
who through the mighty resurrection of your Son
overcame the old order of sin and death
to make all things new in him:
Grant that we, being dead to sin
and alive to you in Jesus Christ,
may reign with him in glory;
to whom with you and the Holy Spirit
be praise and honour, glory and might,
now and in all eternity.
The Collect of the Word:
Everliving God,
whose Son Jesus Christ is the way, the truth and the life:
give us grace to love one another,
to follow in the way of his commandments
and to share his risen life;
who lives and reigns with you and the Holy Spirit,
one God, now and for ever.
Introduction to the Peace:
The risen Christ came and stood among his disciples and said,
Peace be with you.
Then were they glad when they saw the Lord. (John 20: 19, 20).
Preface:
Above all we praise you
for the glorious resurrection of your Son
Jesus Christ our Lord,
the true paschal lamb who was sacrificed for us;
by dying he destroyed our death;
by rising he restored our life:
The Post-Communion Prayer:
Eternal God,
in word and sacrament
we proclaim your truth in Jesus Christ and share his life.
In his strength may we ever walk in his way,
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Blessing:
The God of peace,
who brought again from the dead our Lord Jesus
that great shepherd of the sheep,
through the blood of the eternal covenant,
make you perfect in every good work to do his will,
working in you that which is well-pleasing in his sight:
or:
God the Father,
by whose glory Christ was raised from the dead,
raise you up to walk with him in the newness of his risen life:
Dismissal: (from Easter Day to Pentecost):
Go in the peace of the Risen Christ. Alleluia! Alleluia!
Thanks be to God. Alleluia! Alleluia!
Suggested Hymns:
Acts 7: 55-60:
460, For all your saints in glory, for all your saints at rest (verses 1, 2t, 3)
550, ‘Forgive our sins, as we forgive’
693, Glory in the highest to the God of heaven
696, God, we praise you! God we bless you!
553, Jesu, lover of my soul
625, Prayer is the soul’s sincere desire
8, The Lord is King! Lift up your voice
Deuteronomy 6: 20-25:
262, Come, ye faithful, raise the strain
383, Lord, be thy word my rule
Psalm 31: 1-5, 15-16:
643, Be thou my vision, O Lord of my heart
563, Commit your ways to God
459, For all the saints, who from their labours rest (verses 1-3)
668, God is our fortress and our rock
92, How sweet the name of Jesus sounds
620, O Lord, hear my prayer
557, Rock of ages, cleft for me
595, Safe in the shadow of the Lord
I Peter 2: 2-10:
326, Blessèd city, heavenly Salem (Christ is made the sure foundation)
327, Christ is our corner-stone
454, Forth in the peace of Christ we go
380, God has spoken to his people, alleluia!
125, Hail to the Lord’s anointed
569, Hark, my soul! it is the Lord
92, How sweet the name of Jesus sounds
521, I am the Church! You are the Church!
486, People of God, arise
340, Sing and be glad, for this is God’s house!
528, The Church’s one foundation
532, Who are we who stand and sing?
493, Ye that know the Lord is gracious
John 14: 1-14:
87, Christ is the world’s light, he and none other
610, Come, my Way, my Truth, my Life
453, Come to us, creative Spirit
566, Fight the good fight with all thy might
266, Hail the day that sees him rise
270, I know that my Redeemer lives
272, Jesus lives: thy terrors now
100, Jesus loves me, this I know
588, Light of the minds that know him
619, Lord, teach us how to pray aright
657, O God of Bethel, by whose hand
625, Prayer is the soul’s sincere desire
626, ‘Set your troubled hearts at rest’
109, Sing alleluia to the Lord
20, The King of love my shepherd is
21, The Lord’s my shepherd, I’ll not want
660, Thine for ever! God of love
115, Thou art the Way: to thee alone
395, When Jesus taught by Galilee
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000).
No comments:
Post a Comment