When I prepare a homily, sometimes I write out notes on the readings to organize my thoughts. I don't need these anymore, but I thought maybe they'd be of interest, so I'll post them here. Watch this space for the resulting homily.
The first reading talks about healing a dispute. It may not be clear without more context but: it asks everyone to make adjustments to maintain unity; for individuals to make some personal sacrifices for the common good.
The second reading describes the City of God, which represents who we will be in the New Creation. Our eternity with God isn’t about each of us being individuals, all on our own, but rather, being a community. The city is peaceful, unified and glorious. Its gates are always open. It is always full of light.
Jesus’s words in the Gospel emphasize that when you and I are fully united to him, whether he is walking on earth – as he was with the Apostles – or he is at the right hand of the Father in heaven – as he is now – we have no reason to be sorry or sad. Jesus continues to be our source of life and transformation. He is the one who is building us into that City of God!
The Apostles’ letter:
The first reading refers to a dispute that arose after non-Jews were being baptized and becoming Christians – the first Christians were all Jews, as was Jesus, Mary, Joseph and the Apostles. The influx of non-Jewish believers prompted the question: did they need to adopt the practices that belonged to Judaism, such as a limited diet and circumcision? The answer was no. This came from the St. Peter, based on Scripture and what he observed of God’s action through him, and endorsed by St. James the Apostle – in whose name some had advocated a different course. The Apostle James recommended certain steps, described in this letter, that would foster unity between Christians who were either Jewish or non-Jewish in origin.
This reminds us that, then as now, there can arise disputes and disagreements, based on good-faith attempts to do the right thing. The decision of the Apostles at that time was an accommodation that bridged the differences. Non-Jewish Christians were urged to avoid eating certain things; today we don’t even talk about this, it’s a non-issue, but it was a different world then. It reflects the overriding goal of each of us being interested in supporting our fellow believers, and making sacrifices that help them, rather than creating scandal or distractions.
In our time, can you and I think of ways individual Christians might either cause scandal to others, by insisting on “doing it my own way” – versus making a sacrifice that might help maintain unity and help others not to be discouraged?
The City of God:
Described as 1,500 long, wide and high. This would stretch from Dayton to Utah to the west, and to the Caribbean Sea to the south, and go west into the Pacific Ocean; and way up to where our satellites circle the globe.
The city is made of “pure gold, transparent as glass.” This is curious: gold can’t be “transparent” as we understand it, except when hammered out to extreme thinness, or theoretically under intense pressure that we cannot create. This language may be better understood as not “transparent” but “pure”; more likely, it is deliberately not something occurring in nature, and therefore, belonging to super-nature.
Gates: Angels are gatekeepers? Names on gates: 12 Tribes of Israel.
This reminds us that God’s gifts and call to Israel are, as St. Paul said in Romans, “irrevocable.” There have been disturbing re-occurrences of hatred and contempt toward Jews – a murder in our nation’s capital, and ugly graffiti on S.R. 741 – so we remember that we Christians are called never to hate, and to oppose hate, and to recognize the Jewish people as continuing to enjoy God’s favor and to have a role to play in his plan.
Foundation: Apostles – note, they are essentially united to Jesus, who is the true, ultimate foundation.
Jesus’ words in the Gospel:
Jesus is answering a question from St. Jude: why are you manifesting yourself to us, but not to the world?
Jude’s question may have reflected the belief among Jews of his time (and since) that the Messiah would manifest himself to the whole world. Hence, he is puzzled by what he just heard Jesus say.
The answer given here is that, in the next phase of the plan of salvation, Jesus will manifest himself to those who love him and keep his commandments; this will involve the Father’s love and the presence of the Holy Trinity in that person’s life.
However, other Scriptures (Matthew and Revelation to name two) make clear that at a certain point, the Savior will, indeed, be manifested to the world. Further, we might understand it this way: for a time, Jesus will be manifested to the world by invitation – through the witness of Christians and with the assistance of grace – leading to conversion. But at a definite point, the Messiah will be manifested as Judge.
Why should the Apostles rejoice that Jesus goes to the Father?
For three reasons at least. First, for Jesus himself who is both human and divine; as a human being, will not his Ascension be a wonderful thing? Second, for the consequences of his Ascension, which will be the outpouring of the Holy Spirit, which means the Apostles – and everyone – will take a big step forward in knowing the Holy Trinity, and in being empowered as witnesses, and in becoming truly the Body of Christ.
Third, what he is saying is that if the disciples fully, truly loved Jesus, they would have no fear or anxiety about his ascension. They would have the greatest possible closeness and have full trust and confidence. Jesus understands that we don’t always have that, and he doesn’t react to that inadequate love by rejecting us. Rather, he always seeks to raise us up. This is what he did with Peter: he lifted him when he sank into the water; and when, in his confession of love after the Resurrection: Peter’s “yes, I love you” was a weaker expression of love, but Jesus accepted it, and ultimately, transformed Peter into one who gave his life for Jesus.
How can the Father be greater than the Jesus? The Father and Son are equal in divinity; yet Jesus in his humanity is the creature of the Trinity.
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