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Daily Scripture

+ 7th Week of Easter

Much ado about nothing or, is there something to it?

Readings: Acts 19:1-8 Psalm 68:2-7 John 16:29-33

Paul traveled through the interior of the country and down to Ephesus where he found some disciples. He said to them, “Did you receive the Holy Spirit when you became believers?” They answered him, “We have never even heard that there is a Holy Spirit.” [Acts 19:1-3]

Depending on one’s sacramental theology and pastoral practice, this text has been variously interpreted. For example, those who work with the RCIA (catecheumenate) hold that the sacrament of Confirmation should be administered with Baptism as it was in the early Church. It is one of the sacraments of initiation—Baptism, Confirmation and Eucharist. The Eastern Rite of the Roman Catholic Church has retained the tradition of administering all three at Baptism. Yes, the infant receives a small piece of the Eucharist bread. And so in the Eastern Rite, there is no formal celebration of First Holy Communion at the age of reason or Confirmation by the bishop at whatever age the local diocese has determined the age of maturity appropriate for Confirmation. All three sacraments are administered shortly after birth.

Others feel that the celebration of First Communion and Confirmation at a later age ensures the participation of youngsters in parish religious education programs – at least until Confirmation. In this case, many Catholics view Confirmation as the completion of or graduation from religious studies.

In recent years I have become convinced that the RCIA folks and the Eastern Rite Catholics have it right. All three sacraments of initiation should be administered together. First Holy Communion and Confirmation have become more social than spiritual. I do not mean to suggest that there is no connection or that there should be no celebration after sacramental ceremonies but for many, the accent is on the wrong syllable.

The path from Baptism to Christian maturity is life-long and the benchmarks for progress are not easily measured by grouping children by age or grade level for a period of preparation that is largely academic.

This is not to suggest that religious education is optional. Faith development is unique to each person within the context first of family and then of parish. Religious education / formation is intended to provide insight into faith development at an age-appropriate level.

Catholicism has become ‘child-centered’ the result of which, we have an adult population whose religious and spiritual development stopped at Confirmation.

The celebration of Eucharist is the primary setting for faith formation. Religious education is a necessary component but detached from Eucharist, it remain just another subject to master.

Of course this all assumes that the parish celebration of the Eucharist is truly inclusive and meaningful rather than just an empty ritual. The parish at worship should be a rendition of a community of faith that strives to live its faith ‘in the town square’ as I mentioned in Sunday’s homily.

Notwithstanding my commitment to religious dialogue, I do believe that effective dialogue is based on the assumption that although both parties are knowledgeable about the topic. Though they may have different perspectives, they are not based on ignorance of the subject.

Fourth Sunday in Lent 'C'

Saturday March 13, 2010

Going home

Shortly after the blessing of the Easter candle during the Easter Vigil Service, the priest presider or the assisting deacon will chant the solemn ‘Exultet,’ an Easter Canticle dating back to the 2nd or 3rd century. It is a hymn comprised of a series of acclamations sung in ancient Gregorian chant.

Approximately two thirds of the way through the hymn, the cantor cries out, “O happy fault, O necessary sin of Adam which gained for us so great a Redeemer!”

The words seem so contrary to our understanding of the horror of sin. How can there be such a thing as a “happy sin?”

Of course, the words are hyperbole — not in praise of sin but in praise of the God who accepted sin as an occasion for mercy and salvation. It is at the heart of the mystery of the incarnation and of our acceptance of Jesus savior and exemplar of all that we can become as human beings loved by God and in love with God.

In his second letter to the Corinthians, Paul wrote: “For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.” This is a powerful testimony of Paul to the incredible power of God’s love and God’s desire to be one with all humanity. It is our destiny to become one with God in Christ. This is the meaning of “atonement,” which is to say “at-one-ment” with God through Christ. Salvation is the process of becoming whole.

This surely makes sense if we place it within the context of the love of parents for their children especially when they are struck with illness. I have heard many a mother or father say, “I would rather be ill myself than see my child so sick — yes, even to the risk of death.” In other words, loving parents are willing to absorb the pain of their children. What is true of physical illness is also true of moral failure. When the kids get into trouble, parents are willing to take on the pain and punishment.

St. Paul is stating nothing more or less than what loving parents would do for their children; so too our loving God.

But the story that discloses the mystery of redemption in a way that is beyond human explanation is the story of the Prodigal Son, which of course should be re-titled, “The Outrageously Generous Father.”

It’s a story that is all too familiar and therefore easy to put aside after the first sentence. We’ve heard it all and can assume all too readily that we have exhausted its meaning. Not so. The parables are like a seascape or a view of life from a mountaintop. Depending on our mood, the time of the day and the rhythm of life, the ocean speaks different messages and the mountains tell a different stories.

The younger son was entitled to a third of the father’s wealth; the elder son, the remaining two-thirds. The younger was bored with life at home and his request for his share of the inheritance was not very different from telling his father to “drop dead!” The father must have been hurt but he didn’t allow the motivation of his son to stand in his way. You and I would surely have some reservations about his decision. Where was his wife who surely would have provided the wisdom lacking in the young man’s choice and in the father’s concession?

Notice that it was hunger rather than remorse that moved the younger son to return to his father’s house as a servant. But the father anticipated his change of heart and didn’t care about his motivation. He clothed his son with royalty symbolized by the robe and the ring. He put sandals on his feet — slaves do not wear sandals. It was as if he gave his younger son power of attorney!

This parable, unique to Luke, is the third in a trilogy of parables about things and in this case, a person, that were lost and then found. They are a response to those who objected to his welcoming sinners and eating with them. [Pat Sanchez, Preaching Resources, Celebration, a Comprehensive Worship Resource, Kansas City, Mo 2010]

I came across this succinct observation in a commentary on today’s gospel that epitomizes for me the meaning of ‘atonement’—going home: “In the parable of the lost sheep, the Lucan Jesus redefines repentance as ‘acceptance of being found.’ With great effort, the shepherd and the woman find their lost sheep and coin. Thus repentance is something that is done for the believer; it is a grace that touches sinners with love and calls them home And home, says spiritual writer, Herman Hendriclx, is not just a geographical place but a place on the spiritual map to which we return when we weary of wallowing in self-loathing” and I would add, self-absorption. [Ibid.]

The Easter Hymn continues:

“Night truly blessed when heaven is wedded to earth and humanity is reconciled with God!

Therefore, heavenly Father, in the joy of this light, receive our evening sacrifice of praise, your Church’s solemn offering.

Accept this Easter candle, a flame divided but undimmed, a pillar of fire that glow to the honor of God.

Let it mingle with the lights of heaven and continue bravely burning to dispel the darkness of this night.

May the Morning Star which never sets find this flame still burning; Christ, that Morning Star, who lives and reigns for ever and ever. Amen.”