One of my
favorite movies is M. Night Shyamalan’s “Signs.” It’s a cross between Robert Benton’s “Places
in the Heart” and Roland Emmerich’s “Independence Day,” and probably a couple
other movies I’m forgetting at the moment.
Anyway, one of the marked features of the movie is its
foreshadowing. Shyamalan introduces all
sorts of strange themes associated with the different characters who surround
Fr. Graham Hess (Mel Gibson), an (Anglican?) priest who’s lost his faith and left
his ministry: the strange last words of his dying wife, his brother’s obsession
with hitting home runs, his son’s asthma, his daughter’s water-drinking
compulsion. The significance of these
motifs does not become clear to the viewer until the final scenes, where one
discovers that a strong hand of Providence was guiding the life of Fr. Hess
through it all.
I see an
analogy between Shyamalan’s “Signs” and the convictions of the early Christians
about the relationship of the Scriptures to the life, death, and resurrection
of Christ. The Passion and Resurrection
of Jesus was for the early Church like the final scenes of Shyamalan’s movie:
all of a sudden, all sorts of diverse motifs from the Scriptures and the
history of salvation made sense. They
appeared unified, evidence of a strong hand of Providence that had been leading
God’s people to a meaningful, climactic moment of salvation all along.
Through the
Readings for this Sunday’s liturgy runs the conviction that Christ’s Passion
and Resurrection had been foreshadowed all along through Israel’s Scriptures
and history.
During the
Easter Season, the Church reads significant passages from Acts in the First
Reading. However, we don’t read Acts ad seriatim (straight through) on
Sundays, because that would get us too far “ahead of ourselves”
liturgically. After all, in “liturgical
time,” we are still waiting for the Ascension (in the seventh week of Easter)
and Pentecost (the eighth week after Easter), both of which are recounted in
the first two chapters of Acts. So
again, the Church reads key passages from Acts in the First Reading, but “hovers
around” the beginning of the book, not wanting to get too far ahead.
In the Second
Readings for this season, the Church works through the First Epistle of John,
which is a fundamental catechesis for those young in the faith. This reflects the fact that the Church has
admitted new members at the Easter Vigil.
Moreover, 1 John is edifying reading for the whole Church, as we renew
our faith and baptismal commitment in this season.
The Gospel
Readings are taken from key passages at the end of the Gospels, recounting
events between Easter and Ascension; or else from intensely Christological or
Pneumatological pericopes of the Gospel of John, particularly the Last Supper
discourse (John 13–17) or the Good Shepherd discourse (John 10:1-18).
Peter
said to the people:
"The God of Abraham,
the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus,
whom you handed over and denied in Pilate's presence
when he had decided to release him.
You denied the Holy and Righteous One
and asked that a murderer be released to you.
The author of life you put to death,
but God raised him from the dead; of this we are witnesses.
Now I know, brothers,
that you acted out of ignorance, just as your leaders did;
but God has thus brought to fulfillment
what he had announced beforehand
through the mouth of all the prophets,
that his Christ would suffer.
Repent, therefore, and be converted, that your sins may be wiped away."
"The God of Abraham,
the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus,
whom you handed over and denied in Pilate's presence
when he had decided to release him.
You denied the Holy and Righteous One
and asked that a murderer be released to you.
The author of life you put to death,
but God raised him from the dead; of this we are witnesses.
Now I know, brothers,
that you acted out of ignorance, just as your leaders did;
but God has thus brought to fulfillment
what he had announced beforehand
through the mouth of all the prophets,
that his Christ would suffer.
Repent, therefore, and be converted, that your sins may be wiped away."
Peter says that the suffering of Christ
was announced beforehand by all the prophets.
Really? Where? It’s true that there are a few passages which
seem to predict the suffering of a messianic figure: Isaiah 53 is the famous
one, of course; and Daniel 9 speaks of the Messiah being “cut off.” But Peter claims the suffering of the Messiah
is widely prophesied in Scripture, not simply hinted at in a couple of texts.
One of the keys to understanding St.
Peter’s claim is to understand how first century Jews and Christians looked at
the Old Testament. Essentially,
everything was prophetic or potentially prophetic. Thus, passages that we might consider “law”
or “history” were also “prophecy.” Thus,
St. John takes a law about the
Passover Lamb (“not one of its bones shall be broken,” Ex 12:46; cf. Ps 34:20)
and understands it as a prophecy of
Jesus (John 19:36). Likewise, the historical account of Isaac, the
“beloved” son of Abraham, being sacrificed on the Temple Mount in Genesis 22 is
also understood in many places in the New Testament as a prophecy of what would happen to God’s “beloved” Son.
But it was especially the psalms that were understood as
prophetic. The idea that these sacred
songs spoke of the future and of the messiah was not limited to early
Christians. The Essenes at Qumran, who
left us the Dead Sea Scrolls, understood the Psalms (as well as almost every
other part of Scriptures) as describing the End Times, through which they
thought they were living. They described
David as writing all the psalms “through the Spirit of prophecy” (11QPsalmsA).
And, if you read through the Psalms, it
will not take long before you begin to recognize a common pattern: the psalmist
will speak of suffering death or mortal travail, of descending to “Sheol,” and
then toward the end of the Psalm will praise God for saving his life from the
“Pit,” of breaking the bonds of “Sheol,” of restoring him to life. Several Psalms follow this apparent
death-and-resurrection sequence. Since
such a pattern was not literally true
of King David, the presumed author, it must be true of someone else: Jesus of
Nazareth, the Christ, the Son of David.
This is at the core of Peter and Paul’s early preaching (Acts 2, 13),
both making use of Psalm 16 especially (“you will not let your Holy One see
decay,” Ps 16:10).
Peter’s message to his brother Jews,
members of the Sanhedrin, in this Sunday’s reading is this: “If you will open
your eyes, if you will ponder the Scriptures in light of what Jesus of Nazareth
has said and done, you too will be able to see the strong hand of Providence in
our Scriptures and history, leading up to this moment of salvation which we
have witnessed and now share with you.”
2. The Responsorial Psalm is Ps 4:2, 4, 7-8, 9:
R. (7a) Lord,
let your face shine on us.
When I call, answer me, O my just God,
you who relieve me when I am in distress;
have pity on me, and hear my prayer!
R. Lord, let your face shine on us.
Know that the LORD does wonders for his faithful one;
the LORD will hear me when I call upon him.
R. Lord, let your face shine on us.
O LORD, let the light of your countenance shine upon us!
You put gladness into my heart.
R. Lord, let your face shine on us.
As soon as I lie down, I fall peacefully asleep,
for you alone, O LORD,
bring security to my dwelling.
R. Lord, let your face shine on us.
When I call, answer me, O my just God,
you who relieve me when I am in distress;
have pity on me, and hear my prayer!
R. Lord, let your face shine on us.
Know that the LORD does wonders for his faithful one;
the LORD will hear me when I call upon him.
R. Lord, let your face shine on us.
O LORD, let the light of your countenance shine upon us!
You put gladness into my heart.
R. Lord, let your face shine on us.
As soon as I lie down, I fall peacefully asleep,
for you alone, O LORD,
bring security to my dwelling.
R. Lord, let your face shine on us.
This Psalm illustrates the prophetic
character of Scripture pointing to the Christ as Peter preached in our First
Reading. The Psalmist begins in shame
and distress (the Passion) but ends experiencing joy and peace (Easter). The true speaker of this Psalm is first of
all Christ himself; but we also can take it on our lips. His Passion and Resurrection gives meaning to
all the humiliations and distresses we experience daily in our mundane little
lives, lifting them up and making them meaningful in God’s plan of
salvation. We, too, taste even now the
joy and peace of God in the midst of our sufferings, and look forward in hope
to a perfect experience of it in the life to come.
3. The Second Reading is 1 Jn 2:1-5a:
My
children, I am writing this to you
so that you may not commit sin.
But if anyone does sin, we have an Advocate with the Father,
Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
The way we may be sure that we know him is to keep
his commandments.
Those who say, "I know him," but do not keep his commandments
are liars, and the truth is not in them.
But whoever keeps his word,
the love of God is truly perfected in him.
so that you may not commit sin.
But if anyone does sin, we have an Advocate with the Father,
Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
The way we may be sure that we know him is to keep
his commandments.
Those who say, "I know him," but do not keep his commandments
are liars, and the truth is not in them.
But whoever keeps his word,
the love of God is truly perfected in him.
First John is very basic and
straightforward, which makes it hard to preach: it provides little opportunity
for the homilist to impress the congregation with some tidbit of ancient Near
Eastern or Jewish culture that sheds illumination on an otherwise obscure
passage. Often John simply speaks the
truth so bluntly there’s little left for the preacher to say.
Nonetheless, we note that St. John
speaks of Jesus Christ as “the expiation for our sins, and not for our sins
only but for those of the whole world.”
This ties into the theme of
the-suffering-Christ-predicted-by-the-Scriptures that we see in the surrounding
Readings. By calling Jesus the
“expiation” of our sins, St. John is using cultic language of the Old Covenant,
concepts associated with the so-called “Priestly” texts of the Pentateuch (esp.
Ex 25–Num 36). The particular term John
uses for “expiation” (Gk hilasmos) is
very rare in the Septuagint (6X), but its first occurrence is very significant:
Lev 25:9, in the context of the description of the Jubilee Year, hilasmos is used as the term for the Day
of Atonement. The Day
of Atonement was the definitive cleansing of sin for the entire nation of
Israel. John sees it as a foreshadowing
prophecy of what Christ the High Priest and sacrificial Lamb will do “to take
away the sins of the world,” ushering in the perpetual Year of Jubilee in which
sins will be forgiven, as the Essenes of Qumran anticipated (see the document 11QMelchizedek).
But that doesn’t free us from the need to follow
him in obedience. John preaches no
“salvation by faith alone” if that is meant as merely intellectual assent. We lie if we say we know him, but don’t keep
his commandments. Growth in the
spiritual life cannot be separated from actual change of our behavior: “whoever
keeps his word, the love of God is perfected in him.”
This passage is also particularly good at
debunking the separation of law from love that is so
characteristic of modern thinking.
Modern people see the moral law as in opposition to love. So the moral law is this set of rules and
regulations that prevent you from “loving in the way you want.” In order to follow our loves, it is thought,
we have to break the moral law. For
example, you and your wife are having a hard time getting along, but there is
this really attractive woman at your job.
The moral law says to be faithful to your wife, but you decide to leave
her to follow your “love” for your co-worker.
St. John isn’t having any of this opposition
between love and law. “Those
who say, ‘I know him,’ but do not keep his commandments are liars .... But
whoever keeps his word (here meaning ‘commandments’), the love of God is
truly perfected in him.” Love for God is
shown by obedience to what he tells us to do.
Furthermore, what he tells us to do is always an expression of
love. In the scenario above, for
example, fidelity to one’s spouse shows love for God and for one’s spouse. To abandon one’s spouse for someone “more attractive”
is just selfishness, it’s not love. It’s
breaking one’s word, one’s promises—and that is ungodly, because God never breaks
his word and promises. The central
theological concept of the Old Testament, and the only attribute of God which
is repeated in descriptions of God’s nature, is hesed, the Hebrew word
for covenant faithfulness, but usually translated “mercy” or “loving kindness.”
It would be wonderful in modern
Catholicism if we could recover the truth that the moral law and love for God
and neighbor are never in opposition, and thus there is never conflict between
obedience and kindness. So much of what
goes under the name “love” in modern culture is really just lust or some other
form of selfish desire.
4. The Gospel is Luke 24:35-48:
The two
disciples recounted what had taken place on the way,
and how Jesus was made known to them
in the breaking of bread.
While they were still speaking about this,
he stood in their midst and said to them,
"Peace be with you."
But they were startled and terrified
and thought that they were seeing a ghost.
Then he said to them, "Why are you troubled?
And why do questions arise in your hearts?
Look at my hands and my feet, that it is I myself.
Touch me and see, because a ghost does not have flesh and bones
as you can see I have."
And as he said this,
he showed them his hands and his feet.
While they were still incredulous for joy and were amazed,
he asked them, "Have you anything here to eat?"
They gave him a piece of baked fish;
he took it and ate it in front of them.
He said to them,
"These are my words that I spoke to you while I was still with you,
that everything written about me in the law of Moses
and in the prophets and psalms must be fulfilled."
Then he opened their minds to understand the Scriptures.
And he said to them,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things."
and how Jesus was made known to them
in the breaking of bread.
While they were still speaking about this,
he stood in their midst and said to them,
"Peace be with you."
But they were startled and terrified
and thought that they were seeing a ghost.
Then he said to them, "Why are you troubled?
And why do questions arise in your hearts?
Look at my hands and my feet, that it is I myself.
Touch me and see, because a ghost does not have flesh and bones
as you can see I have."
And as he said this,
he showed them his hands and his feet.
While they were still incredulous for joy and were amazed,
he asked them, "Have you anything here to eat?"
They gave him a piece of baked fish;
he took it and ate it in front of them.
He said to them,
"These are my words that I spoke to you while I was still with you,
that everything written about me in the law of Moses
and in the prophets and psalms must be fulfilled."
Then he opened their minds to understand the Scriptures.
And he said to them,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things."
This event recorded by St. Luke may be the same
appearance to the Apostles in the Upper Room that John describes in John
20:19-23. Our Lord demonstrates to them
his real, physical presence—he is not just a spirit, much less some
spiritualized concept in their imagination.
This is in absolute opposition to Gnosticism, which tends to devalue the
body and de-emphasize or deny the physical reality of the incarnation and
resurrection. Pope Francis has made
opposition to modern forms of Gnosticism one of the keynotes of his papal magisterium.
In our Gospel reading, Jesus proceeds to
emphasize the fulfillment of the Scriptures in his own Passion and
Resurrection—so we see that Peter’s preaching in the First Reading is based on
the “hermeneutic” that Jesus taught the Apostles after his rising from the
dead. It is Our Lord himself who insists
that the history of salvation has been “filmed” by a great “Director” to lead
to the climactic scene of salvation that makes sense of everything that
preceded it. “Thus
it is written,” Jesus says, “that the Christ would suffer and rise from the
dead on the third day ….”
We, too, who have followed the Liturgy through
Lent, Holy Week, and Easter, are “witnesses” to these things, which have been
sacramentally re-presented before our very eyes. Let’s pray this week that we may be more
effective in doing our part to “preach the forgiveness of sins to all the
nations,” the mission we’ve all be called to by our baptism.
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