Seventh Sunday of Easter: 29 May 2022 C

Lectionary note: Seventh Sunday of Easter or Ascension
The Lectionary presents two sets of readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Thursday use the readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Sunday use the Ascension readings. This commentary uses the Seventh Sunday of Easter readings.

Reading 1	Response	Reading 2	Gospel
Acts 7:55-60	Ps 97:1-2, 6-7, 9	Rev 22:12-14, 16-17, 20	Jn 17:20-26
RCL: Acts 16:16-34		RCL: Rev 22:12-14, 16-17, 20-21

Eastertime: the ekklesia‘s mission within time and beyond time

In the Easter season, Jesus has appeared to his disciples and explained his resurrection’s meaning; revealed himself in the upper room and at the Sea of Tiberias; given his disciples a sign and a commandment to love one another; taught about the coming Paraclete; and now prays for oneness of those whom he sends into the world. Today’s readings invite us to think about continuing Jesus’ mission to the world.

First reading (Acts 7:55-60)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, Luke recounts the death of Stephen, the community’s first martyr. Luke has already described Stephen, a Greek-speaking Jewish Christian in the Jerusalem ekklesia, as someone “filled with the Spirit” (Acts 6:5), identifying Stephen as a prophet. The Sanhedrin falsely accuses Stephen of blasphemy and condemns him to death by stoning. As he dies, Stephen describes his vision of Jesus in glory with God. Stephen’s last words echo Jesus’ last words: praying for his oppressors (“do not hold this sin against them;” see Lk 23:34) and commending his spirit (“receive my spirit;” see Lk 23:46). In contrast to Stephen’s prophetic discipleship, Luke introduces a villainous persecutor: Saul. Without implicating Saul in the text, Luke implies Saul’s role in Stephen’s death: those stoning Stephen pile their cloaks at Saul’s feet, suggesting that Saul is the author of the plot against Stephen. Later, Saul also experiences a vision of Jesus in glory that transforms him. The story of Saul/Paul dominates Acts’ second half. The Lectionary editors chose this reading to continue the story of the believing community’s spread and growth beyond Jerusalem.

Second reading (Rev 22:12-14, 16-17, 20)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, the seer, now at the end of his visions, imagines the glorified and enthroned Christ, who will be seen in glory at his parousia (“I am coming soon”). He will reward (“bring recompense”) all who have remained faithful (“washed their robes”) with eternal life (“the right to the tree of life,” and “enter the city through its gates”). The “Spirit,” the “bride” (the ekklesia), and those who hear the seers’ words (“hearer”) call for Christ’s return (“Come”). All who “thirst” for eternal life are invited to hear Christ’s words (Jn 4). The seer ends his vision with the early believing community’s closing liturgical prayer: marana tha (“Come, Lord!”). The Lectionary editors chose this reading to close the semi-continuous readings from Revelation, which point to God’s new creation, inaugurated by Jesus’ eschatological return.

Gospel (Jn 17:20-26)

John’s gospel reading is from Jesus’ Last Supper farewell discourse. In today’s pericope, Jesus prays that his disciples continue to be one, both within time and beyond time.

• Oneness within time. First, Jesus prays for his current disciples and for all future disciples who “will believe” in Jesus through time. Jesus also prays that all disciples “may be one,” and that the disciples’ unity stands as a sign to “the world.” The disciples’ unity through time reveals the Father’s love (“you loved them”) and reveals Jesus as the one sent by the Father (“you sent me”). By remaining-in-relationship with the Father and Jesus (“as we are one”) and with each other, disciples continue Jesus’ mission (“that the world may believe”) to the end of time.
• Oneness beyond time. Jesus then prays that all disciples come to remain one with Jesus after time ends (“where I am they also may be with me”). Disciples will share the infinite and eternal love (“you loved me before the foundation of the world”) between the Father and Jesus. Remaining-in-relationship with the eternal Father and the glorified Jesus transcends created time (“the love with which you loved me may be in them and I in them”). Remaining-in-relationship (“love”) is eternal life, the believing community’s ultimate unity that reveals the Father.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Stephens’ vision reveals Jesus standing in glory to receive Stephen’s spirit; the same vision will soon call Saul to continue Jesus’ mission. John the seer’s vision imagines a glorified and enthroned Christ who promises to return at the end of time. Jesus prays that his disciples remain one to reveal the Father’s eternal love as a sign to the world.

Jesus invites us daily to join and to remain part of a procession of disciples who continue his mission through time to transform the world. Are we continuing and handing on Jesus’ mission? Are we praying with the past, present, and future believing community for the glorified Christ’s return? Are we using the time we are given to reveal the Father’s love as a sign to the world?

—Terence Sherlock

22 May 2022: Sixth Sunday of Easter C

Reading 1	Response	Reading 2	Gospel
Acts 15:1-2, 22-29	Ps 67:2-3, 5, 6, 8	Rev 21:10-14, 22-23	Jn 14:23-29
RCL: Acts 16:9-15		RCL: Rev 21:10, 22–22:5	RCL: Jn 5:1-9 (alt)

Eastertime: living in the believing community

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself in the upper room and at the Sea of Tiberias; gives his disciples a sign and a commandment to love one another; teaches about the coming Paraclete; and prays for oneness of those whom he sends into the world. Today’s readings invite us to examine how we live as disciples in the post-Resurrection community.

First reading (Acts 15:1-2, 22-29)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, Luke describes two things: first, the historical crisis of 49 AD and its resolution, and second, a theological process for resolving disagreements. Historical crisis: The Antioch ekklesia, a mixed Jewish- and gentile-Christian community, incorporated gentiles without requiring them to adhere fully to Torah, specifically circumcision and dietary rules. The crisis began when some members from the Jerusalem ekklesia (“Judea”), a Jewish-Christian community, visited the Antioch ekklesia to correct their practice. A fight broke out (“no little dissension”) between the two parties. After listening and deliberating, Peter, James, the elders, and the Jerusalem community decided, with the Spirit’s promptings, to incorporate gentiles into the believing community with only minimal Torah requirements (Lv 17-18). The Jerusalem ekklesia sent a letter to the gentile believing communities (“Antioch, Syria, and Cilicia”) to announce its decision and solicit the communities’ approval. Theological process: Luke, writing in the late 80s AD, tells this story to provide a theological process for making decisions within a faith community: the community calls a council, hears testimony, interprets its sacred texts, declares its convictions in propositions of faith, sends out delegates with letters, and establishes peace between local communities. Luke teaches that the ekklesia does not dictate God’s action, but discerns it; the ekklesia does not close scripture to further interpretation, but opens it. The Lectionary editors chose this reading to continue the story of the believing community’s spread and growth beyond Jerusalem.

Second reading (Rev 21:10-14, 22-23)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, the seer, now near the end of his visions, sees a new Jerusalem descending from heaven to God’s new creation. Jerusalem is the seer’s symbol for the ekklesia, the believing community. The ekklesia gleams with God’s glory (“the splendor of God”). Like all ancient cities, a “wall” encloses the city; its “twelve gates,” open to all, are named for the twelve tribes of Israel. The wall’s “foundation” rests on twelve layers of stone blocks (“courses of stone”), named for the “twelve apostles of the Lamb.” Unlike the former Jerusalem, the new Jerusalem has no temple, because God is continually present with the believing community. Unlike the former creation, God’s new creation has no sun or moon, because God and the Lamb continually Illuminate the believing community. The Lectionary editors chose this reading to emphasize that Christ’s resurrection marks the start of God’s ultimate victory and the new creation.

Gospel (Jn 14:23-29)

As part of his Last Supper discourse, Jesus reassures the disciples that, even though he will soon leave them, he and the Father will remain-in-relationship with them. He promises he will send the Paraclete, who will teach and remind them of his words, and he gives his disciples his gift of peace/shalom. Jesus fulfills these promises on Easter evening (Jn 20:21-22).

• Jesus’ gift of the Paraclete. In Greek and Roman courts, a paraclete assisted a person during a trial, by giving counsel, advocating for a person’s cause, or interceding with the judge. Jesus asks the Father to send a Paraclete or Advocate (“the Holy Spirit”) to give council to the disciples and to provide comfort and help when the hostile, unbelieving world persecutes them (Jn 14:16-17, Jn 15:26). After Jesus departs, the Paraclete remains within the disciples, teaching them all things and reminding them of everything Jesus has said. Jesus’ words and actions revealed God to his disciples; by recalling Jesus’ words and actions, the Paraclete continues Jesus’ revelation of God to the disciples.
• Jesus’ gift peace. Hebrew scripture promises that the messiah will bring God’s peace (Is 9:6-7, Is 52:7, Is 57:19, Hag 2:9). Jesus blesses his disciples with his peace (“my peace I give to you”). Jesus’ peace is not the world’s fleeting peace, but the biblical promise of shalom, which means “peace, well-being, everything-is-right.” Jesus’ own shalom comes from his relationship with the Father; Jesus now invites and draws his disciples into that same shalom relationship.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. In Acts, Luke shows how the growing ekklesia, guided by the Spirit, resolved the community’s first crisis. In Revelation, John the seer imagines a new community, living intimately with and enlightened by God. In John’s gospel, Jesus promise his disciples the Paraclete to continue his revelation of the Father, and the peace that remaining-in-relationship with God brings.

Jesus and the Spirit have given disciples many gifts and tools to live, to thrive, and to remain-in-relationship as a believing community. Do we bring the tools of listening, reflection, discernment, and koinonia (fellowship) to our community life? Do we look to Hebrew and Christian scripture and traditions to illuminate where we have been and how we need to change to go forward? Do we seek the Spirit’s inspiration and Jesus’ peace as we continue to see God revealed in our communities and our world?

—Terence Sherlock

15 May 2022: Fifth Sunday of Easter C

Reading 1	Response	Reading 2	Gospel
Acts 14:21-27	Ps 145:8-9, 10-11, 12-13	Rev 21:1-5a	Jn 13:31-33a, 34-35
RCL: Acts 11:1-18		RCL: Rev 21:1-6	RCL: Jn 13:31-35

Eastertime: everything made new

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself in the upper room and at the Sea of Tiberias; gives his disciples a sign and a commandment to love one another; teaches about the coming Paraclete; and prays for oneness of those whom he sends into the world. Today’s readings invite us to look for and live out Easter’s newness.

First reading (Acts 14:21-27)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, Luke concludes Paul’s first mission to Asia Minor, giving a picture of the missioners’ travel and pastoral practices. Although Paul and Barnabas gain “a considerable number” of disciples to Jesus’ good news, they are also opposed. Their message to these new disciples is “persevere in the faith;” on the way to God’s kingdom they will encounter “hardships.” In each new believing community, Paul and Barnabas appoint “elders” to help guide the new disciples. They continue their preaching and pastoral visits as they retrace their travels in Asia Minor, finishing in Attalia. Paul and Barnabas return to Syrian Antioch, reporting that, through their new mission, “God had opened the door” to the gentiles. For Luke, God is always the main character who acts through prophetic representatives. This story lays the groundwork for next week’s reading about the status of gentile believers. The Lectionary editors chose this reading to continue the story of the believing community’s spread and growth beyond Jerusalem.

Second reading (Rev 21:1-5a)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, taken from the final part of Revelation, John the seer describes his vision of a new heaven and a new earth. In emphasizing the “new” world and that the “former” heaven and earth “had passed away,” the seer interprets the Lamb’s redemptive work and resurrection as not simply restoring the world to an Eden-like state, but that God creates a totally new creation, a reality beyond human imagining. Jerusalem, the “holy city,” is the seer’s symbol for the ekklesia, the believing community. The unnamed voice “from the throne” interprets the vision for the seer and his hearers. God’s “dwelling” recalls the Tent of Meeting that housed the Ark of the Covenant (Ex 40); and God’s “dwelling among the people” recalls the opening of John’s gospel: “the Word became flesh and dwelled among us” (Jn 1:14). In God’s new creation God is present with all people always. This is why God says, “I make all things new.” The Lectionary editors chose this reading to emphasize that Christ’s resurrection marks the start of God’s ultimate victory and the new creation.

Gospel (Jn 13:31-33a, 34-35)

In John’s gospel, Jesus describes his coming glorification and gives his followers a new commandment. This new commandment reveals the meaning of washing his disciples’ feet.

• Glorification. When Jesus talks about his glorification (“Now is the Son of Man glorified”), he describes himself as the “Son of Man,” the one-coming-down-from-heaven to reveal the Father. Jesus reveals and glorifies the Father (“God is glorified in him”) by his life of obedience and his self-giving on the cross. God reveals and glorifies Jesus (“God will glorify him”) by raising Jesus from the dead. In his self-giving death, Jesus both reveals the Father and shows himself as the revelation of the Father.
• A new commandment. Jesus gives the disciples both an example and a command to love. Jesus’ example is washing his disciples’ feet (Jn 13:5-15), which they must do as Jesus did for them. Jesus makes the example explicit in the new commandment that they love one another as Jesus loved them. This unique love identifies Jesus’ followers (“This is how all will know that you are my disciples”). In Jesus’ absence (“I will be with you only a little longer”), the disciples are to repeat Jesus’ love, which makes Jesus present in their actions.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. In Acts, Paul and Barnabas address the needs of new disciples and their new believing communities. In Revelation, John the seer shows God creating a completely new universe in which God is always present to everyone. In John’s gospel, Jesus describes his coming glorification and gives his disciples a commandment that will reveal him and make him present.

How do we see, participate in, and reveal Easter’s newness? Do we persevere in faith, guided by community leaders who renew the good news? Do we see anew God’s presence among us? Do we practice Jesus’ new commandment to reveal his abiding and always-new love?

—Terence Sherlock

8 May 2022: Fourth Sunday of Easter/Good Shepherd Sunday C

Reading 1	Response	Reading 2	Gospel
Acts 13:14, 43-52	Ps 100:1-2, 3, 5	Rev 7:9, 14b-17	Jn 10:27-30
RCL: Acts 9:36-43		RCL: Rev 7:9-17	RCL: Jn 10:22-30

Eastertime: hearing and following true shepherds

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself in the upper room and at the Sea of Tiberias; gives his disciples a sign and a commandment to love one another; teaches about the coming Paraclete; and prays for oneness of those whom he sends into the world. Today’s readings invite us to think about the shepherds we follow.

First reading (Acts 13:14, 43-52)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, Luke describes Paul’s first mission to Asia Minor, specifically to the town of Antioch in Pisidia. Paul preaches in the synagogue about Jesus; his hearers respond favorably and invite Paul and Barnabas “to speak on the following sabbath.” The next week “almost the whole city” turns out to hear Paul and Barnabas preach about Jesus. The regular synagogue-goers are “jealous” of the crowds and reject Paul’s and Barnabas’ good news about Jesus. As in Luke’s gospel, the good news creates division among the people (Lk 2:34), this time between Jews and gentiles. Paul acknowledges that his mission is to the Jews (“It was necessary that the word of God be spoken to you first”); when they reject the good news, Paul shifts his focus to non-Jews (“we now turn to the gentiles”). The gentiles eagerly accept God’s word, and the gospel “spreads through the whole region,” despite the Jewish persecution and expulsion of Paul and Barnabas. The Lectionary editors chose this reading because Paul begins proclaiming the good news, fulfilling Jesus’ promise that his followers will “hear and know his voice.”

Second reading (Rev 7:9, 14b-17)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, John the seer describes the heavenly liturgy that follows the opening of the seven seals and inauguration of God’s kingdom. The “great multitude” or 144,000 are the martyred (“white robes”) and victorious (“holding palm branches”) believing community. An elder explains that the “great multitude” have survived the “time of great distress,” a scriptural reference (Dan 12:1; Mt 13:9) and a contemporary reference to Domitian’s persecutions in Asia (Roman emperor from 81 to 96 AD). Paradoxically, the multitude wins victory by their martyrdom, not by killing others (“made their robes white by washing them in the Lamb’s blood”). Continuing the paradox, the Lamb becomes a shepherd who leads them to “springs of living water.” The Lectionary editors chose this reading to match the gospel reading, specifically for the text “the Lamb will shepherd them.”

Gospel (Jn 10:27-30)

John’s gospel summarizes Jesus’ Good Shepherd teachings (Jn 10:11-15). Just before today’s pericope, the religious leaders confront Jesus in the Temple during the feast of Dedication (Ḥanukkah) and demand to know if Jesus is the messiah. Jesus replies that he has told them, and his works prove his identity. The religious leaders fail to believe in Jesus. In today’s pericope, Jesus describes his shepherding, implicitly contrasting it with the religious leaders’ shepherding.

• Jesus as shepherd. When Jesus describes himself as the “good” or “noble shepherd,” he links himself to the Hebrew scripture tradition of the messianic shepherd of God’s people. Those who “hear” his voice recognize Jesus speaks God’s word. Jesus is in relationship with (“knows”) those he shepherds; because his hearers recognize who he is and enter into relationship with him: they become disciples (“follow me”). This mutual loving relationship gives disciples eternal life. Jesus receives disciples as a gift from the Father; Jesus’ relationship with the Father (“The Father and I are one”), based in mutual love, extends to his disciples.
• Critique of the religious leaders’ shepherding. The feast of Dedication, or Ḥanukkah, celebrates the dedication of the altar and the Temple’s reconstruction in 164 BC after Syrian rulers desecrated it. The feast also recalls God’s presence among the people, made visible through the sign of the Jerusalem Temple. In Jesus, God is present among the people in a new way: the incarnate Jesus embodies God present among the people, not in the Temple’s stone but in human flesh. In rejecting Jesus’ words (“voice”) and signs, the religious leaders, appointed shepherds of God’s people, fail to “hear” and see God’s presence. They are unable to admit to discipleship (“follow me”). Through the feast of Dedication, John connects the religious leaders’ apostasy, which led to the Temple’s desecration, to their similar rejection of Jesus.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. In Acts, Paul’s first mission as teacher and shepherd creates division but brings many gentiles to discipleship. In Revelation, John the seer presents the Lamb who was slain as eternal shepherd who leads the victorious multitude to springs of living water. John’s gospel reveals Jesus as the true shepherd whose oneness with the Father brings his disciples into God’s everlasting love and life.

Today’s readings show us several ways to shepherd and to be shepherded. Do we continue to speak and live the good news even when others confront and ostracize us? Do we find victory in serving others, or only when we force others to serve us? Do we hear and know the authentic shepherd’s voice, or do voices that promise worldly success and comfort drown out the good news?

—Terence Sherlock