Frankly Speaking...

O sing a new song to the Lord, for he has worked wonders; in the sight of the nations he has shown his deliverance, alleluia

The Scripture readings for the Fifth Sunday of Easter remind us that we are "a chosen race, a royal priesthood," called to place our faith and trust in the Spirit of Jesus who guides the community of faith.

Today, we welcome His Excellency, Bishop Robert Gruss, Shepherd of the Diocese of Saginaw, who will preside at our Sunday Eucharist and administer the Sacrament of Confirmation to our confirmandi: Aiden Benchley, Mitchell Nobis, and Marshall West.

Let us pray that filled with the gift of the Holy Spirit they may be faithful witnesses to Christ and continue to grow in maturity of their faith. Thank you, Denise Cotter, for serving as their catechist.

Also, today let us congratulate first communicants, Alan and Eduardo Hernandez as they receive Christ in the Eucharist. Let us pray that they grow closer to the Lord each day and complete their Sacraments of Initiation into the Church. Thank you, Angie Irwin, for serving as their catechist.

Our first reading from Acts depicts real internal difficulties that frequently characterize communities of faith, especially as they become larger and more culturally diverse. The communities of believers at this point are all Jewish, therefore the tension is internal between Hellenists (Greek-speaking Jews from the diaspora) and Hebrews (Aramaic-speaking Jews). While this depiction of inner-Jewish tension may not be historically accurate, it seems probable that social and cultural differences would have led to conflicts that included problems with food distribution. Widows were among the most vulnerable members of ancient society, and the Hebrew Bible is filled with admonitions to care for widows, orphans, and immigrants.

Our Gospel text from John begins Jesus famous last discourse to his disciples at The "Twelve" refers to the apostles/ disciples whom Jesus originally called, now including Matthias as Judas Iscariot's replacement. "To serve at table" may refer to literal feeding of the hungry or to more general service, such as keeping records for food distribution among the needy. The seven men carefully chosen by reputation are identified in later tradition as the first deacons, all of whom are from Hellenistic Jewish families with the exception of Nicholas, a Gentile convert. Prayers and the "laying on of hands" was a common Jewish ritual of appointment that invoked God's blessing and power upon the one designated. The author of Acts concludes with a common summary statement of an increase in believers. While few Jews accepted Jesus as the Messiah, and priests were especially resistant to Christ's message, yet here even priests become obedient to the faith.

In our second reading from 1 Peter the author reinterprets Hebrew texts in the light of Christ. As a living stone Christ was rejected by humans but was precious in the sight of God and chosen to build a new house. Believers who join themselves to Christ also become living stones of this new temple or spiritual house, bound by the Spirit in Christ through baptism to become a people of his own. This house is not physical but is a spiritual body through which the people will be a holy priesthood, offering up a continual sacrifice through the witness of their lives. The Hebrew Bible often describes Israel as chosen or elected, a royal priesthood and holy nation. These same terms are applied to the community of believers in Christ. As this holy nation and royal priesthood, the people have been called into a wonderful light of Christ to live each day as a sacred act, manifesting Christ's sacrifice through lives that continually announce his praises. famous last discourse to his disciples at Last Supper which we focus on toward the end of the Easter season. Jesus tells the disciples that he is going away, that they cannot follow him, and that two of them will deny him. Then he comforts them by reframing his death as departure and his departure as preparation for his return and abiding presence with them. The disciples are continually concerned with where Jesus will be, and he describes not a geographical place but an interior state, a house of intimate dwelling based on relationship and faith, that he will prepare for them. When Jesus says that they know the way, Thomas misinterprets his words and still, concerned with physical place, says they do not know where this place is. Jesus then clarifies that it is not about where, but about who. Jesus describes himself with the mysterious divine name "I am" ("I am the way and the truth, and the life") that God declared to Moses in Exodus 3:14. "Truth" signifies a personal relationship, not an intellectual experience that leads to "life," while the language of knowing and seeing further denotes intimacy. In other words, to know Jesus is to know God, to see Jesus is to see God, and to be in Jesus is to be in relationship with God or to dwell in God's house. The final reference to one's "works" includes not only miracles and ministry, but also the willingness to offer up one's life as Jesus is about to do.

Our Gospel juxtaposes homelessness with homecoming, separation with belonging. In each person there is a deeper human yearning to belong. We seek a place where we feel safe, loved, and at rest. Where, or with whom, is this place for you. Is it belonging with Jesus? In the Father's house there are many rooms, and everyone needs a home. We all share the responsibility to reach out and invite others in.

Msgr. Francis B. Koper - Pastor