By Father Paul Nord
Sunday Scripture
First Reading: Acts 6:1-7; Responsorial: Psalm 33:1-2, 4-5, 18-19; Second Reading: 1 Peter 2:4-9; Gospel: John 14:1-12
The first reading (Acts 6) describes a conflict between “the Hellenists” and “the Hebrews” within the early Christian community. It is likely that “Hellenists” refers to Jews whose first language was Greek, while “the Hebrews” would have been Jews who primarily spoke Aramaic (a Semitic language related to Hebrew). At the beginning, the overwhelming majority of the disciples of Christ were Jewish, not Gentile.
Jesus’ apostles — “the Twelve” — decide to focus on proclaiming the word of God. They ask that “seven reputable men” be chosen to administer “the daily distribution” of food to the widows. One of the seven, Nicholas of Antioch, was “a convert to Judaism.” This suggests that the others were born Jewish. All seven men have Greek names. This is further evidence that they were Greek-speaking Jews who were selected to provide for the basic needs of the Greek-speaking Jewish widows. Both the widows and these seven men belonged to the community of Christ’s disciples.
These seven men are traditionally regarded as the first deacons. To commission them for service, the apostles “prayed and laid hands on them.” Still, today, this liturgical action is integral to the ordination rite of deacons and priests. The “laying on of hands” is mentioned in these Pauline letters: First Timothy 4:14 and Second Timothy 1:6.
The best known of these first seven deacons is Stephen, called “Protomartyr,” since he was the first disciple of Christ to be martyred. Stephen’s testimony to Jesus and his martyrdom are described in Acts 6:8 – 7:60. Also well-known is the deacon Philip, called “the Evangelist.” Acts 8:5-40 describe Philip’s proclamation of the Gospel, most notably to the Ethiopian eunuch who was reading Isaiah 53 while traveling in his chariot. Philip explained how Jesus the Messiah fulfilled the prophecy of Isaiah 53. Then Philip baptized the Ethiopian eunuch.
The deacons Prochorus, Nicanor, Timon and Parmenas are all believed by Church tradition to have been martyrs who witnessed well to the Gospel of Christ before suffering death for their testimony.
Finally, the deacon Nicholas of Antioch is associated by many Church Fathers with an early heresy called Nicolaism. The Book of Revelation condemns “the Nicolaitans” repeatedly in Revelation 2:6 and 2:15. But Clement of Alexandria (died 215 A.D.) claimed that Nicholas remained faithful to Christ’s Gospel and that the “Nicolaitans” falsely claimed that their teachings originated with deacon Nicholas.
The second reading is from the First Letter of Peter. Christ is described as “a living stone.” Christ’s followers are likewise “living stones” which can “be built into a spiritual house.” We do this by sharing in Christ’s holy priesthood by offering acceptable sacrifices to God.
Christ is a stone which is “rejected by men,” but chosen by God. The letter quotes Isaiah 28:16: “Behold, I am laying a stone in Zion, a cornerstone, chosen and precious.” Zion is Jerusalem, the place of Christ’s crucifixion and of the Temple. Then Psalm 118:22 is quoted: “The stone that the builders rejected has become the cornerstone.” This psalm is likewise cited by Matthew 21:42, Luke 20:17, and Acts 4:11 as fulfilled by Christ.
In today’s Gospel (John 14), Jesus reassures his disciples: “Do not let your hearts be troubled.” Jesus reassures them because he has told them that he must depart and return to God the Father. In 13:33, Jesus told his disciples: “Where I go you cannot come.” Peter asks: “Master, where are you going?” Jesus delays answering that question, but he says: “You cannot follow me now, though you will follow later” (13:36). Peter insists that he will follow Jesus, even if it costs him his life. But Jesus foretells that Peter will be unable to keep that promise.
Jesus tells his disciples that he is returning to “my Father’s house” so that he might prepare a place for his disciples. Jesus promises: “I will come back again and take you to myself, so that where I am you also may be.”
In 14:4, Jesus tells his disciples: “Where I am going you know the way.” But Thomas disagrees, saying: “Master, we do not know where you are going; how can we know the way?” Jesus responds: “I am the way and the truth and the life.”
By responding “I am the way,” Jesus reminds his disciples that they know him. Jesus says, “If you know me, then you will also know my Father.” Thus, Jesus’ disciples know “the way” — Jesus — and they know “where he is going” — his destination — which is life with God the Father. Both “the way” and “the destination” are a relationship — eternal life with God the Father and the Son.
Jesus also says: “I am … the truth.” That is, Jesus reveals God the Father to humanity. By his Incarnation, Jesus has entered our human existence, such that men and women might have a new, more intimate relationship with God. By Jesus’ death and resurrection, Jesus has revealed God’s love for humanity — that God’s Son would suffer and die to redeem us. This is God’s glory, revealed on the cross. This is God’s power in weakness, God’s love for his prized creation, humanity, made in God’s image and likeness. This is truth, and God is the source of all truth.
Finally, Jesus says: “I am … the life.” God is the source of all life. God refuses to allow death to have the final word. When Christ assumed our human flesh, God was acting to restore life to sinful humanity. Death is the natural consequence of our sins. God sends his eternal Son to restore us to life by dying on the cross and then rising triumphantly to new life. Thus, Jesus says: “I am the life.”
Not understanding, Philip says: “Master, show us the Father, and that will be enough for us.” Again Jesus insists: “Whoever has seen me has seen the Father.” Jesus and God the Father mutually indwell with each other. Jesus’ works are the works of “the Father who dwells in me.” If we believe this, we share in Jesus’ works.