Dianne Bergant, C.S.A.

Jan 14 2025

Scripture Study for

Those who were with Jesus as he ascended return to the city and devote themselves to prayer. The list of apostles in the first reading corresponds with other lists found in the Gospel accounts, with the exception of Judas Iscariot. Simon is identified as a member of the Zealots, a militant wing of the Jewish independence movement. The women who accompany these men might be their wives or women followers of Jesus who came with him from Galilee and who attended to his burial. His mother was there along with his brothers. These latter no longer questioned the authenticity of Jesus’ ministry. They now join his disciples in prayer, open to the unfolding of God’s plan.

The author of the Letter of Peter is very clear about the reason for the suffering of the Christians. They are either defamed for the name of Christ or persecuted for being Christians. Since their religious teaching and values frequently prevent them from engaging in behavior that is part of pagan culture, they often have to endure misunderstanding, mistrust, and resentment. Their way of living is considered antisocial at best, treasonable at worst. The author of the letter tells them to bear the name “Christian” proudly, and to endure any misfortune that might befall them because of it.

This passage from John’s Gospel is commonly known as the High Priestly prayer. Jesus speaks of having accomplished his work and of returning to his Father. It is clearly a farewell message in which Jesus prays for himself and for his disciples. The theme upon which most other themes depend is the unparalleled relationship between Jesus and God. The glorification for which Jesus prays can now be seen within the context of this unique relationship. While on earth, Jesus revealed the name of his Father through the life that he lived and the ministry that he performed. Finally, in leaving the world, Jesus prays for his disciples who remain within it.

Jan 14 2025

Scripture Study for

According to Acts of the Apostles, Jesus remained on earth for forty days after his resurrection, appearing to his apostles and speaking about the reign of God. The activity of the Spirit is a characteristic of the new age, the time between the Resurrection and the time of complete fulfillment. The apostles’ misunderstanding of this presented an opportunity for Jesus to instruct them. He tells them to concern themselves with being his witnesses, and not to worry about the limited restoration of one nation. Furthermore, it is not for them to know when the end will occur. He assures them that they will have the power of the Spirit to guide them for whatever length of time God desires.

The second reading consists of a series of prayers. The first is a prayer for a spirit of wisdom and revelation so believers might possess insight and understanding. Another is for a threefold spiritual enlightenment that includes hope in the calling they have received from God, the riches of God’s inheritance, and the surpassing greatness of God’s power. The depiction of Christ is quite exalted. Having been raised from the dead, Christ now sits at God’s right hand, high above all other heavenly creatures. His rule is universal in scope and duration. Exalted by God, Christ is made the head of the church, which is his body.

The disciples see Jesus on the mountain and they worship him, reminiscent of his earlier transfiguration. Jesus declares that all power in heaven and on earth has been given to him, a reference to the Son of Man who was exalted by God and granted eschatological authority. Employing that power, he commissions them. The great missionary commission is straightforward and all-encompassing.

The disciples are told to go out and make disciples of all nations. Jesus inaugurates the reign of God, at the heart of which is a radically different way of life. This reign is to be the essence of the teaching of the disciples.

Jan 14 2025

Scripture Study for

Philip, one of the seven men appointed by the Jerusalem community to attend to the needs of the Hellenistic widows, travels north to Samaria. Though Jews and Samaritans pursued different paths, they both lived in expectation of a messiah. This shared hope explains their openness to Philip’s preaching, which is supported by exorcisms and healings. By their baptism, the Samaritans were incorporated into the community. Whether the Spirit was conferred on them when they were baptized or when the apostles laid hands on them is a lesser matter. What is important is the reconciliation in Christ between the Jews and the Samaritans.

The First Letter of Peter tells the Christians that they must respond to the suffering they will endure for their faith in a way that will enhance the spread of the gospel. Peter offers the sufferings of Christ as an example to follow. He places their sufferings within the context of the holiness of Christ, which gives them both strength and courage. He explains how the suffering of Christ was a vicarious sacrifice that effected redemption for all. The reading ends with a traditional formula of Christian faith in the Resurrection, built on the classical contrast between flesh and spirit. Though he died in the flesh, Christ is alive in the Spirit. Following his example, even though they die in the flesh, they can hope to live in the Spirit.

Jesus calls for self-sacrifice, as was his own love. He insists that if the disciples truly love him, they will keep his commandments. Though his departure might leave them feeling abandoned, he reassures them that he will return. The real marvel of this passage is found in the description of mutual indwelling. Jesus is in the Father; Jesus is in the disciples and they are in him; both the Spirit and Jesus will remain in the disciples. This is the manifestation of the love that begins and ends this reading.

Jan 14 2025

Scripture Study for

Today’s scriptures observe tension within the early Christian community. Both the Greek-speakers and Hebrew-speakers were probably Jewish-Christians, separated by language rather than by religious background. At issue is some practical matter, not a point of doctrine. Peter does not stand as sole leader. Rather, the entire group of apostles, known as the Twelve, addresses the problem. Besides this collegiality, the community practiced subsidiarity, for the community select ed men to exercise the ministry. The diversity that accompanied the growth of the community both enriched it and was the cause of the tension described here.

The second reading characterizes Christ as a living stone and describes Christians as living stones as well. The stone is living because of who Christ is and not because of what he does. When “living” describes Christians, it refers to the life that is theirs because of their relationship with Christ. As cornerstone, Christ is the underpinning of the building, the church. This stone is sometimes considered the capstone, the stone that holds the two pillars of an arch together. This passage clearly related the way they understand Christ and how they understand the church.

Jesus seeks to strengthen his followers who are troubled at the thought of his departure. He urges them to trust. He does not focus on the end of his life, only on the joyful events that will follow it. He leaves to prepare a place for the others with God. The passage is open to both an apocalyptic and a mystical interpretation. In the first, he is referring to his return at the end of time; in the second, he is alluding to the indwelling of his spirit enjoyed in this life by those united with him. Neither Thomas nor Philip fully understands what he means. Jesus ends his discourse with a promise that those who believe in him will be able to perform deeds that are even more wondrous than those he has performed.

Jan 14 2025

Scripture Study for

When Peter declares that God made Jesus both Lord and Christ, the people are cut to the heart with remorse. They realize that they put to death the Holy One, God’s anointed. The openness with which they receive Peter’s words of testimony and accusation shows that all of the Jewish people were not hard–hearted, as some have suggested. Peter then exhorts them to repent and be baptized. The promise of which Peter speaks is probably a reference to the promise of the Spirit that was initially made to the ancestors of the people in Peter’s audience. The promise of the Spirit is now made to them.

The author of First Peter claims that when we suffer precisely for having done what is good, we have the example of Christ to follow. Afflicted though innocent, he did not resort to vengeance. The description of the innocent suffering of Christ recalls a passage from one of the Suffering Servant Songs of the prophet Isaiah (53:4–7). This passage also contains the image of the shepherd. It is employed here to indicate that Jesus is the shepherd and his disciples are the sheep. Although at times they wander away from him, they will be safe and will prosper only if they follow his lead.

In the Gospel, Jesus uses figures of speech to make his points. Characterizing himself as a shepherd, he contrasts himself with those who try to steal into the sheepfold. He seeks to guide, guard, and nurture the sheep; strangers want to snatch the sheep. The true shepherd will be recognized by both the gatekeeper and the sheep. Then, using the technical phrase “I am”, he characterizes himself as the gate. Those who go through Jesus will be safe within the pen. As both shepherd and gate, Jesus shows concern for the welfare of the sheep. He insists that he has come so that they may have life and have it more abundantly.