May 12, 2024: Ascension of the Lord
Catholic Social Teaching: Solidarity
How does living in solidarity help us to understand “all”? https://www.caritas.org.nz/catholic-social-teaching/solidarity
Readings
First Reading: Acts 1:1-11
Psalm: 47:2-3, 6-7, 8-9
Second Reading: Ephesians 1:17-23 or 4:1-13
Gospel Acclamation: Matthew 28:19a, 20b
Gospel: Mark 16:15-20
Catechism of the Catholic Church
“So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God.” Christ’s body was glorified at the moment of his Resurrection, as proved by the new and supernatural properties it subsequently and permanently enjoys. But during the forty days when he eats and drinks familiarly with his disciples and teaches them about the kingdom, his glory remains veiled under the appearance of ordinary humanity. Jesus’ final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God’s right hand. Only in a wholly exceptional and unique way would Jesus show himself to Paul “as to one untimely born”, in a last apparition that established him as an apostle. (659) From the Daily Roman Missal, Introduction to the Ascension of the Lord, Cycle B
Compendium of the Social Doctrine of the Church:
Matthew 28:19-20
God, in Christ, redeems not only the individual person but also the social relations existing between men. As the Apostle Paul teaches, life in Christ makes the human person’s identity and social sense — with their concrete consequences on the historical and social planes — emerge fully and in a new manner: “For in Christ Jesus you are all children of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, neither slave nor free, there is neither male nor female; for you are all one in Christ” (Gal 3:26-28). In this perspective, Church communities, brought together by the message of Jesus Christ and gathered in the Holy Spirit round the Risen Lord (cf. Mt 18:20, 28:19-20; Lk 24:46-49), offer themselves as places of communion, witness and mission, and as catalysts for the redemption and transformation of social relationships. (52)
Ephesians 1:22-23
Faith in Jesus Christ makes it possible to have a correct understanding of social development, in the context of an integral and solidary humanism. In this regard, the contribution of theological reflection offered by the Church’s social Magisterium is very useful: “Faith in Christ the Redeemer, while it illuminates from within the nature of development, also guides us in the task of collaboration. In the Letter of St. Paul to the Colossians, we read that Christ is ‘the firstborn of all creation,’ and that ‘all things were created through him’ and for him (Col 1:15-16). In fact, ‘all things hold together in him’, since ‘in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things’ (v. 20). A part of this divine plan, which begins from eternity in Christ, the perfect ‘image’ of the Father, and which culminates in him, ‘the firstborn from the dead’ (v. 15-18), in our own history, marked by our personal and collective effort to raise up the human condition and to overcome the obstacles which are continually arising along our way. It thus prepares us to share in the fullness which ‘dwells in the Lord’ and which he communicates ‘to his body, which is the Church’ (v. 18; cf. Eph 1:22-23). At the same time sin, which is always attempting to trap us and which jeopardizes our human achievements, is conquered and redeemed by the ‘reconciliation’ accomplished by Christ (cf. Col 1:20)”. (327)
For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
Reflection: Listen on podcast: https://peaceonjustice.substack.com/p/peace-on-justice-b10
Unity does not imply uniformity and cast aside differences as incidental. The ability to gravitate towards foundational principles in a collective spirit. A reality of the early Church inherent in the coming together of Hebrew, Greek and pagan cultures of the day in one Lord, one faith, one baptism, over all, through all and in all, as a monotheistic expression of belief in one God and Father of all. The unity of a new humanity created in Christ, as One Body achieved with humility, gentleness, patience and love summarized as a bond of peace. A unity bestowed by the gift of the Spirit needing the collective assortment of graces manifest in all believers, where all have roles in ministry fostering the common good. Unity mirroring our hope of salvation which all are called. A maturity in the text described as mature manhood, but in Greek not with an affinity suggesting maleness, but defined as adulthood. Dispelling childlike indecisiveness described in the following verse from Ephesians as tossed by waves and swept along by every wind of teaching arising from human trickery, cunning interests, deceitful schemes. Unity needs, in the spirit of blessing, the spirit of wisdom and revelation resulting in knowledge of Him, so the eyes of our hearts are enlightened to know the hope that belongs to the call. Beyond an intellectual understanding to know God in a covenantal inheritance trusting God’s power is at work in every generation, including NOW ! A time to praise Yahweh with exuberance to clap our hands and shout to God with cries of gladness, not silent submission, for the awesome Lord is Most High. A term used in Canaanite polytheism for the god of Jerusalem and mode of worship depicted in ancient creation myths, when cosmic battles were resolved, the victor received a ceremonial, triumphant reign. Using that imagery, the Psalmist asserts Yahweh is the Most High over all, King of all the earth, over all nations for all peoples to worship. The mark of unity in the Great Commission, from the Gospel of Matthew, to go and teach all nations. A universal call to go forth, not isolate in fear, for the Lord is with us always until the end of the world. A camaraderie not severed by death, but an eternal bond infused by the Spirit. A message Jesus offered even after His disciples were critiqued for having little faith and a litany of failures. A continual reminder from the Gospel of Mark of spiritual lineage, of a never ending story line unfolding over centuries. The gospel initially concluded with the women at the tomb. Profound heralds of the resurrection Mark portrayed to buffet a patriarchal culture of authority and dominance, with words translated in vernacular as leaving the women seized with fear, trembling and bewilderment, but translation from Greek texts suggests they were in a state of ecstasy. A shorter inserted ending shows the women’s fidelity by reporting the encounter with an angel at the tomb and they proceed to Galilee to tell Peter and the disciples the Good News. Something the women were able to fulfill, for Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Drawing on passages from Matthew and Luke, which were likely written after Mark, a second century text entails the longer ending to Mark’s gospel. An ending under purview for centuries, but eventually accepted in the canon, even though the broader document it was clipped from is considered a heretical text. Words that seem contradictory to the vocabulary, style and substance of Mark, but more likely in vogue with the genre of the emerging, early Church. Words of an absolute dichotomy on salvation, whereas Mark exudes in mercy offered by the Divine, as transformative grace. Words depicting signs of driving out demons, picking up serpents, but Jesus exhorted people to not seek signs, especially rebuking the Pharisees. Talk of speaking new languages reflective of the Spirit’s influence chronicled in Acts. Literary posturing as expressions of the early Church finding oneself as the Body of Christ that Acts initiates on a temporal, personal and spatial assumptions. Coming to grips with that the restoration of the Kingdom of Israel would not be a monarchial kingdom, but drawing on Ezekiel’s prophetic utterances of restoration’s ensuing cleansing accompanied by a divine spirit. A kingdom not anchored in nationalism, but Jesus told the apostles when infused by the Spirit to be His witnesses in Jerusalem, throughout Judea, Samaria and to the ends of the earth. A destination inferencing places like Rome, the day’s capital of pagan culture. The new beginning of Acts starts like the author’s new beginning from the fulfillment in Luke. Both start with a prologue addressed to Theophilus, generically meaning beloved or friend of God could infer anyone or in more formal stature addressed to a ruling Roman governor or temple priest. Both texts assert Jesus as alive in. His incarnation and present to the apostles, reminding them of John the Baptist’s ministry as herald of the Messiah. A baptism of repentance as a precursor to baptism by the Holy Spirit. Where as the Jewish Pentecost celebrated the giving of the law to Moses on Mt Sinai, the outpouring of the Holy Spirit would ignite the mission of the Church, as imparting the New Moses’ law of love. Words the apostles had not long to ponder, for two men dressed in white, code words for angels, stood beside them with the message to not spend time gazing at the sky. But offering a reassurance that the scene of the Ascension was a precursor, prefigurement to the parousia, so it was time to get to work. A reminder for us today that we should not be absorbed in thinking about Jesus, but living for Jesus to manifest His kingdom. A time to trust the Holy Spirit’s guidance and act. As holy ones of God, to use the gifts we have been given to be apostles, prophets, evangelists, pastors, teachers for the work of ministry in building up the Body of Christ for a unity of faith and knowledge of the Son of God. The early Church went forth and preached everywhere, while the Lord worked with them. The Lord is still with us today to go with us wherever we are called to go. Where will you go, what will you do with the gifts you have been given and foster unity, as part of the Body of Christ?
Individual Reflection: Acts 1:1-11
May 14th is the feast day of St Matthias, the apostle who stepped in to replace Judas Iscariot. Reflect on when you had to step into a challenging situation and how faith sustained you. https://www.franciscanmedia.org/saint-of-the-day/saint-matthias/
Family Reflection: Ephesians 4:1-13
May 15th is the feast day for St Isidore, known as a patron saint of farmers. https://catholicrurallife.org/resources/spiritual/isidore-and-maria-patron-saints-of-farmers/
As a family endeavor to learn more about where your food comes from by visiting a farm open to customers for picking their own produce / fruit, talking with farmers at a farmers market, or learning about farmers at Catholic Rural Life: https://catholicrurallife.org/faith-food-environment/
Prayer: May 13th is the feast day of Our Lady of Fatima. Remember this day by praying the rosary, with the intention for peace in the world.
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
https://peaceonjustice.wordpress.com/
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
Involvement Opportunities
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 9, 2024 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.