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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.

Fifth Sunday in Lent 'A'

Saturday March 12, 2005

Come Out of the Tomb!

I think it is accurate to say that there was a part of each of us that died on September 11th, 2001. This is not to diminish in any way, the anguish and terrible sense of loss for those who may have lost a loved one in the attack or hijack. Nor should this recognition detract from the personal loss that anyone has endured on the death of a loved one whatever the cause – in Kuwait, in Iraq; in a courtroom massacre; from fire, flood or avalanche. The trauma of the sudden death of a loved one creates a numbing effect in the soul that does not easily subside.

The crisis of clergy misconduct across the nation and across the globe continues to create yet another kind of death- dealing impact on the faith and confidence of the Catholic faithful and rendered many of us numb and immobile in the face of scandal no matter how small the number of those who were guilty.

Human tragedy inevitably results in a trauma of the heart and soul of the family, community or the nation wherever and however it occurs.

The story is told of the playwright, author and political dissident, Vaclav Havel who grew up in war-torn Czechoslovakia in the aftermath of World War II and during the onslaught of Communism. He became an outspoken critic of totalitarianism and was sentenced in 1979 to four and a half year stint in prison for his involvement in the Czech human rights movement. This did not prevent him from eventually establishing the ‘Civic Forum,’ the first legal opposition movement in Czechoslovakia in 40 years. He compared his rise to political leadership and his nation’s restored freedom to the experience of someone emerging from a tomb and awakening to life. In his book, Disturbing the Peace, Alfred A. Knopf quotes Vaclav: “Life without hope is an empty, boring, and useless life. I cannot imagine that I could strive for something if I did not carry hope in me. I am thankful to God for this gift. It is as big as life itself. ” (Quoted by Patricia Sanchez in her Scriptural Commentary published in Celebration Preaching Resources, NCR publications, Kansas City, 2002.)

The Scriptures for this fifth Sunday in Lent are among the most powerful and moving in the entire Lenten lectionary. Each reading dramatizes the dynamic intervention of God into the chaos of human discouragement and despair.

Ezekiel’s prophetic vision echoing the drama of creation and foreshadowing the miracle of resurrection shouts out hope for the downtrodden returning from Babylon after the exile. In his letter to the Romans, Paul equates the gift of life in the Spirit with the most precious of all gift—freedom, the internal freedom that releases the believer from the paralysis of despair and which empowers us to works of justice and compassion which lead to eternal life.

John’s magnificent story of Lazarus’ resuscitation dramatizes the miracle of our own rebirth in the Spirit of God—a rebirth that enables us to breathe into the lungs of our inner self the breath of God, and live the rhythm of God, unshackled by infinite love.

As one who was much loved by Jesus, Lazarus is a paradigm of every believer—of you and of me. As Jesus called loudly to Lazarus to “Come out,” so also does Jesus summon each of us to recognize whatever sin or fear or anxiety or handicap we have allowed to entomb us in death, and to “come out” so as to allow ourselves to be liberated by divine grace and go free.

Whatever the death-shackle that binds you, Jesus says, “Come out!”

Is it a grudge that paralyzes you? Is it the unwillingness to forgive hurt or the inability to allow yourself to be forgiven a wound that you have inflicted on someone?

“Come out,” says Jesus from the tomb of preoccupation with your hurts and the pride that prevents you from letting go of it.

What is it that holds you back and drains you of the energy to reach out? “Come out,” says Jesus and go free so that you too can go out and untie the bindings and lighten the burdens of your neighbor through works of justice, mercy and compassion—hard-nosed compassion.

As catechumens preparing for baptism and candidates preparing for entrance into full communion with the Church complete their period of purification and final preparation, all believers are invited into the sanctuary of the human heart to let go and let God’s grace take root so that having been set free from our own wounds, we may help to set others free.

Someone out there is waiting for you today and tomorrow.