3rd Sunday of Easter: Year A - Luke 24:13-35
Praying has always raised issues like, is it worth, not worth? useful, not useful? and so on and so forth in the lives of people. Nowadays there are so many experiments conducted on human brain trying to get useful results through silence, meditation, prayer, to over come stress, anxiety, depression, fear, and other such closely related psychological attacks. Therefore, all of us must be concerned regarding the real benefits of prayer.
Praying…does it really help? This is a million dollar question that has been around since the beginning of time. Some say yes and some say no. So, who is right? I guess it kind of depends on your faith in God and how convinced you are about God.
What do you pray for? You can pray for anything. People often pray for their loved ones who may be sick or going through a difficult time. You may ask for help on a problem at work, or help with passing a test for school. You may pray for yourself to be a better, more tolerant person, or you may be going through a personal crisis that you can’t handle on your own. You may pray for success. But keep in mind that the meaning of "success" to you may not be the same as what it is to God. You may pray for a Mercedes so you can go to church or take the kids to school. God will help get you to church and your kids to school, but not necessarily in a Mercedes.
The psychological benefits of prayer are obvious—focusing your emotions by praying can help to relieve stress, calm fears, reduce anxiety, and impart calm in the midst of a storm. Praying on a regular basis can have an enormous effect on your psyche by stabilizing your moods, giving you a feeling of well-being, both physical and psychological, improving how you interact with others, and positively changing how you conduct yourself.
But prayer can be a boon to physical health in addition to emotional health. The physiological benefits of praying can be very far-reaching. These benefits have been studied and fully documented in medical journals. There is also a wealth of information on the benefits of praying before risky medical surgery. In a number of important studies, patients who prayed before surgery came through their operations in much better shape than those who did not pray.
Some of the most powerful and successful political leaders all over the world have professed to praying on a regular basis. The power of prayer has helped them to overcome poverty in their countries, keep their people together, and stand up to their enemies with courage and resolve.
Does God answer all prayers? I believe that God does indeed answer every prayer. It may not be the answer we are looking for, but He does answer in His own way and in His own time. Often we become impatient and expect fast results. Sometimes it may take a lifetime to get an answer. Therefore, praying and patience must go hand in hand—praying on a regular basis teaches patience and strengthens faith in God, no matter who you think of as God. There are literally thousands of articles and stories published each year by publications such as Readers Digest, Times, Out Look, to name a few, about people from all walks of life who have used prayer to benefit themselves or loved ones, often with the unexpected result of receiving more than they asked for.
So does praying really help? The answer is a resounding yes. There is an enormous amount of evidential, testimonial, and scientific proof that prayer really does help us emotionally and physically, not only in our time of need, but also—and most importantly—in our everyday lives. Prayer has untold benefits and can be experienced when done faithfully.
Meditation can help most people feel less anxious and more in control. The awareness that meditation brings can also be a source of personal insight and self-understanding.
Martin Luther said, "The fewer words the better prayer." “Be joyful in hope, patient in affliction, and faithful in prayer” (Rom 12:12). “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints” (Eph 6:18). “Devote yourselves to prayer, being watchful and thankful” (Col 4:2). “And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words” (Mat 6:7). “Pray continually” (Tess 5:17)
Brother Lawrence of the Resurrection, in The Practice of the Presence of God, has the resolution of the seeming difficulty in these two verses. He says that we should "establish ourselves in the presence of God, talking always with him" to "give ourselves entirely to God, whether in temporal or spiritual concerns" (30). He says that we "ought to act very simply towards God, speaking frankly to Him, and asking His help in things as they occurred . . ." (36). In other words, we should enter into God's presence and keep in it, as we would be in the presence of a friend at our side all day long, to whom we can talk in brief conversations throughout the day. Brother Lawrence goes on to say, "We need only to realize that God is close to us and to turn to Him at every moment, to ask for His help to learn His will in doubtful things, and to do gladly those which we clearly perceive He requires of us, offering them to Him before we begin, and giving Him thanks when they have been finished for His honour" (47). "You would think it rude to leave a friend, who came to visit you, alone; why then leave God alone?" (90).
Dr. Rudolf V. D’Souza OCD
ACTS 2.14, 22-28
1 PETER 1.17-21
During the weeks after Easter, the church puts us in touch with the first men and women who experienced the risen Jesus in an attempt to deepen our appreciation and understanding of this, the linchpin of our faith. In describing those early believers, Gunther Bornkamm once remarked, “The men and women who encounter the risen Christ in the Easter stories have come to an end of their wisdom. They are alarmed and disturbed by his death, mourners wandering about the grave of the Lord in their helpless love. . . like the two disciples on the way to Emmaus, their last hopes are destroyed” (Jesus of Nazareth, Harper and Row, New York. 1960). Therefore it is erroneous to think that the resurrection narratives can be explained away as a human invention or as a product of wish-fulfillment on the part of Jesus’ disciples. After Jesus’ death, they were at a loss; it was only through their revelatory experiences of the risen Lord that the disciples began to understand the Jesus event as a work of God which forever changed the course of human history. As the early believers explained in today’s first two readings, Jesus was sent according to the set plan and purpose of God; through his dying and his resurrection God has worked miracles, signs and wonders in our midst (Acts). All our faith and hope as believers are centered on this mystery (1 Peter).
In his assessment of the resurrection appearances and of the gospel narratives which have preserved these experiences, Bas Van Jersel suggested that these texts were intended not only to inform would be believers concerning the fact of Jesus-risen but also as an interpretation of his resurrection for the life of the disciple (“The Resurrection of Jesus”, The New Concilium, Herder and herder, New York. 1965). In other words, accounts such as the one recorded in today’s gospel help us to understand that faith in the resurrection is not confined to a past event; nor is it relegated solely to a future moment when we also be raised by God from death. Rather, the resurrection appearances represent the church’s understanding concerning the permanent presence of the risen Lord with us now. How and in what manner do we experience him among us? What are the implications of his presence? How must it influence our faith? our life style?
Matthew, in his gospel, told his readers that they would find and experience Jesus in the hungry when they fed them; in the thirsty when they gave a drink of water; in the stranger to whom they gave a welcome; in the naked whom they clothed, in the ill whom they cared for and in the prisoner whom they visited. In another passage, the evangelist assured his contemporaries of an experience of Jesus’ presence whenever and wherever two or three would gather together in prayer (Matthew 25.35-36, 18.20). For his part, the fourth evangelist offered the assurance of Jesus’ abiding presence in the gift of the Spirit. Like Jesus, the Spirit would teach the disciples, remind them of his words and works, guide them to the truth and be with them always (John 14.16).
In today’s gospel, Luke reminds believers that the ultimate encounter with the permanent presence of the risen Jesus comes in the breaking open of the Word and in the Breaking of the Bread which is the Eucharist.
ACTS 2.14, 22-28
The book of Acts has sometimes been called the account of how the proclaimer became the proclaimed. In Acts, Luke builds a bridge between Jesus. who came in human flesh with a ministry of healing and reconciliation. . . who died on the cross for the salvation of all peoples. . . who rose in victory over death and sin to live forever. . . and the church. whose presence in the world continues to manifest the saving plan and purpose of God in human history. In this excerpted pericope. Peter and the Eleven are portrayed as empowered by the Spirit and intent upon proclaiming the good news of salvation just as Jesus had been endowed with the Spirit when he inaugurated his public ministry (see Luke 4.14-21). Among the Israelites, there was a widespread belief that God had “closed the heavens” and that the Holy Spirit had descended on no one, prophet or leader, since the last of the canonical prophets, Haggai, Zechariah and Malachi (Jerome Crowe, The Acts, Michael Glazier Inc., Wilmington. 1983). Aware of this belief, Luke made it clear in his account of Jesus (Luke) and of the church (Acts) that God rent the heavens and came down (Isaiah 63.19) and has poured out his Spirit on all of humankind (Joel 2.1).
Like the other sermons or discourses in Acts, Peter’s reflects a Lucan hand. A literary technique, popular and well documented in Hellenistic literature, speeches or sermons attributed to key character in a story were actually a careful composition of the author and served a vehicle of the ideas he wished to convey to his readers. Constituting approximately one quarter of the book of Acts, the twenty-four discourses vary in form and content; by incorporating these sermons into Acts, Luke has addressed the missionary apologetic and ecclesial concerns of his readers.
In this particular section of Peter’s Pentecost sermon, Luke defends the manner of Jesus’ ministry and death on the cross as a part of the “set purpose and plan of God” (vs. 23) for our salvation. As Joseph Fitzmyer has explained, Luke focuses on “the inbreaking of divine salvific activity into human history with the appearance of Jesus of Nazareth among mankind.” Everything that happened to Jesus, even his ignominious passion and death, as well as everything that will happen to the church because of its faith in Jesus “is a manifestation of a plan of God to bring about the salvation of human beings who recognize and accept the plan.” (The Gospel According to Luke, Anchor Bible, Vol. 28, Doubleday and Co., New York. 1981). But God’s saving plan did not end on Calvary; indeed God raised Jesus to life thereby breaking the grip of sin and death upon believers.
By citing Psalm 16, Luke drew on the support of the Hebrew scriptures, as the other evangelists and Paul, particularly when the intended audience of the discourse was Jewish (vs. 22). This psalm and others like it (e.g. Pss. 22, 110, 118) were used extensively by the early church in their efforts to present Jesus as the promised Savior and authentic fulfillment of Israel’s messianic hopes. Today its words continue to strike a chord in the hearts of those who understand Jesus as the center and culmination of the two testaments (Old Testament New Testament) of our faith.
1 PETER 1.17-21
Someone whose uniqueness distinguishes him/her from the mainstream of human society or whose ideas and values are unsynchronized with those of the general population is often said to “march to the beat of a different drummer.” In his letter to the Christians of Asia Minor the pseudonymous author of 1 Peter encouraged his readers to aspire to a similar description. Having been delivered by Christ from the futility of their former way of life, Christians should subsequently conduct themselves in a worthy manner. More often than not, this required that they cease or forego certain activities while dedicating themselves to a life-style which was consonant with the grace of their Christian vocation.
Earlier in his letter the author had characterized the life of a person before being redeemed as one dominated by ignorance and inordinate desire (vs. 14). As William Barclay (“Peter,” The Daily Study Bible, The St. Andrew Press, Edinburgh. 1975) explained, the pagan world was suffocated by ignorance, convinced by its philosophers that God was unknowable. “It is hard,” said Plato, “to investigate and find the framer and the father of the universe; and if one did find him, it would be impossible to express him in terms which all could understand.” Aristotle spoke of God as the “supreme cause, by all men dreamed of and by no men known.” Coupled with this burden of frustrated ignorance was an attitude of self-abandon with regard to the senses. Whereas “desperate poverty prevailed at the lower end of the social scale,” the higher echelons were notorious for their “sheer fleshliness.” By their own historians’ accounts, Romans and Greeks were shamelessly indulgent. At one banquet, Emperor Vitellius served two thousand fish, seven thousand birds and thousands of dollars worth of peacock’s brains and nightingales tongues. Martial tells of women who had reached their tenth husband; Jerome wrote of a woman married to her twenty-third husband, she being his twenty-first wife. But believers in Jesus, having been rescued from such godlessness were to live otherwise!
In terms reminiscent of the exodus from Egypt, the author of 1 Peter called his readers to be reverent sojourners, faithful to their constant companion on their journey through life, viz. Jesus. By his blood they had been redeemed and through him they had the joy of knowing God. No longer simply the supreme cause who could not be known or understood but only dreamed of, God, the loving Father had revealed himself and his saving plan in the person and mission of Jesus.
Like the recipients of 1 Peter, believers on the brink of the twenty-first century live in societies that are often characterized by interests and values contrary to those of the gospel. This ancient Christian author reminds his readers that their baptismal commitment calls them to center their faith and hope in God (vs. 21) and to “march to the beat of his drum.”
Journey to Emmaus
Like the two disciples making their way from Jerusalem to Emmaus, contemporary believers of Jesus live after the fact of Jesus’ resurrection and in the interim between his two advents. Like Cleopas and his companion, we search for the daily experience of Jesus which sustains and strengthens our hope and which inspires our faithful discipleship. In their encounter with the risen Lord, we learn of the manner in which he remains present until his climactic appearance in glory.
In this superb narrative, Luke has provided his readers with a treasure of Christological and apologetic insights drawn from the different levels of gospel tradition. At the very basis of the story was the experience of the first witnesses of Jesus, vindicated by God and risen from death to glory. Surrounding that primitive core of gospel kerygma was the ongoing experience of the church in Syrian Antioch in the mid-80s C.E. In the almost two generations following Jesus’ death on the cross, the Antioch Christians had been encountering the risen Lord in the sacramental breaking of the bread. For his part, the evangelist had structured this narrative in a recognizable liturgical pattern. In both word (vs. 27) and sacrament (vs. 30) the risen Lord is made known and communicated to the believing community.
Notice the motif of delayed recognition which informed this and most of the other resurrection narratives. Initially, the disciples did not recognize Jesus because he was transformed by the glory of his resurrection. Nevertheless, Luke was careful (as were the other evangelists) to underscore the continuity between the Jesus whom the disciples had known during his ministry and the risen Lord whom they were now encountering. He taught them, ate with them and open their eyes to the knowledge of his presence.
As Jesus broke open the word for them (“he interpreted for them every passage of Scripture which referred to him”, vs. 27) the disciples’ hearts began to burn within them (vs. 32). They implored him “Stay with us!” (vs. 29). Then, in a manner which recalled his last supper with them before his cross, he took the bread, blessed it, broke it and gave it to them; at that point, they came to know him. The searching, hoping fire in their hearts was transformed into recognition and faith.
Luke draws attention to the significance of this moment by declaring, “with that, their eyes were opened” (vs. 31). Opened eyes (a term mentioned eight times in the New Testament, six of which are in Luke-Acts) indicated a deepened understanding of revelation. In this instance, the disciples’ opened eyes meant that they had begun to comprehend the mystery of Jesus, dead, risen and ever present. Jesus’ disappearance at the point of recognition (“he vanished from their sight,” vs. 31) was not a disappointment but yet another signal that the risen Lord would remain forever with his disciples in the breaking of the bread and in the sharing of his word.
The experience of those early disciples is ours at every Eucharistic celebration. With fire in our hearts, the word reveals who he is; in the blessed and broken bread the paschal experience is renewed, We who hear the word and share the bread are nourished and sustained. Jesus lives; he stays with us. Hope and faith are not in vain.