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The Ascension of Jesus Christ into the Father’s eternal glory was not the end of the Savior’s direct and personal involvement with our salvation. Rather a new chapter was opened in the on-going mission of leading humankind back to the love of the God, henceforth with the followers of Jesus as evangelizers proclaiming the gospel to the whole world (Mark 16:15-20).
The union between Jesus and His followers is not a hierarchy of power, but a flowering of friendship and love (John 15:9-17). The full import of the allegorical metaphor of the vine and its branches is here interpreted through an ecclesiology of love.
The vine and its branches is our next allegorical metaphor for the intimate relationship between Jesus and His disciples (John 15:1-8). Jesus shares His life with His followers on the level of grace and indwelling.
Every year for the Fourth Sunday of Easter, the gospel text is taken from Chapter 10 of John, the discourse on the good shepherd. Our reading for Year B (John 10:11-18) is an interpretation of the short parable about the sheep who are called by name and who follow their shepherd whom they recognize.
AS narrated by St. Luke (24:35-48), the appearance of the risen Jesus to the two disciples on their way to Emmaus contains certain features that are emphatically repeated a little later to the main body of the disciples as Jesus appeared to them gathered in Jerusalem: reflection on sacred Scriptures, eating, and setting forth to proclaim the good news. Thus the dynamics of our Easter faith is clarified and established for us by the evangelist.
The gospel reading (John 20:19-31) for the Second Sunday of Easter is repeated every year. Narrating two appearances by the risen Christ, the text gives the fulfillment of all his promises to his disciples: his abiding presence, the gift of the Holy Spirit, forgiveness of sin, peace, and eternal life. The fourth gospel merges into one event Jesus’ resurrection, ascension, the gifting with the Spirit, and the send-off on mission.
Our Easter gospel narration (John 20:1-9) tells us that our faith in the risen Christ enables us to interpret the contradiction of the cross in our life as Christians. The resurrection is central to our life of faith, and we are called to an ongoing and profound recognition of this mystery in our daily life.
AS narrated by St. Luke (24:35-48), the appearance of the risen Jesus to the two disciples on their way to Emmaus contains certain features that are emphatically repeated a little later to the main body of the disciples as Jesus appeared to them gathered in Jerusalem: reflection on sacred Scriptures, eating, and setting forth to proclaim the good news. Thus the dynamics of our Easter faith is clarified and established for us by the evangelist.
The gospel reading (John 20:19-31) for the Second Sunday of Easter is repeated every year. Narrating two appearances by the risen Christ, the text gives the fulfillment of all his promises to his disciples: his abiding presence, the gift of the Holy Spirit, forgiveness of sin, peace, and eternal life. The fourth gospel merges into one event Jesus’ resurrection, ascension, the gifting with the Spirit, and the send-off on mission.
Our Easter gospel narration (John 20:1-9) tells us that our faith in the risen Christ enables us to interpret the contradiction of the cross in our life as Christians. The resurrection is central to our life of faith, and we are called to an ongoing and profound recognition of this mystery in our daily life.
AS our gospel reading for Passion or Palm Sunday, St. Mark’s long passion narrative (14:1-15:47) appears to have been fashioned by him before anything else and supplemented only with the accounts of Jesus’ ministry. Its apologetics and Christological motifs stand out.
The mystery of God’s salvific love for us in Jesus Christ is dramatized when he was lifted up on the cross and given by the Father, so that whoever believes in him will not be condemned (John 3:14-21). For those who look up to Jesus on the cross with faith have in fact eternal life.
For John (2:13-25), the cleansing of the temple in Jerusalem by Jesus was such a fundamental statement by Him that it deserved to be located theologically at the beginning of His public ministry, unlike the other evangelists who placed the event chronologically towards the conclusion of Jesus’ public activity. It was a dramatic announcement that Israel’s messianic expectations have been fulfilled.
IF the stay of Jesus in the desert for 40 days being tempted by Satan represents the relentless struggle between good and evil in the world, His mountain top transfiguration stands for the glory that awaits one who remains faithful (Mark 9:2-10).
Lent is our journey of 40 days (Kuwaresma) toward Easter. The first Lenten Sunday starts us off with the bone-bare narration about Jesus’ sojourn in the desert and his inaugural victory over Satan and the gist of his good news to the people that it is time already for the reign of God (Mark 1:12-15).
The gospel account of the leper healed by Jesus (Mark 1:40-45) presents a picture of what we as Christians should be as reborn and reconciled believers. In our on-going meditation on Jesus Christ, we discover that it is in his power and in his compassion that we find our salvation.
The gospel narration of a typical day in the public ministry of Jesus portrays Him as gospel-driven messiah, focused on proclaiming to everyone the message of salvation (Mark 1:29-39). He derived His kerygmatic orientation from His prayer-intimacy with His heavenly Father.
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