Dominica Quinta post Pascha/Fifth Sunday after Easter: May 26, 2019
Delivered by Most Reverend Roger LaRade, O.F.A.
Beloved Disciple Eucharistic Catholic Church, Toronto
James 1: 22 – 27; John 16, 23 – 30.
Praying and Living God’s Will
During His time with His disciples, Jesus tried to explain to them the relationship between Himself and God the Father. This explanation continues in the Gospel passage for the Fifth Sunday after Easter which we have just heard.
As Jesus speaks to His disciples, we hear Him say to us: “Truly, I assure you, whatever you ask the Father, He will give you in my name. Until now you have not asked for anything in my name. Ask and you shall receive that your joy may be complete.”
What does it mean for us to hear these words today? What does it mean for us to pray “in Jesus’ name”?
I think that often this is thought of in a magical way, which for many is what the miraculous represents. For many, prayer is often thought of as a reaching out to God in a time of personal suffering. Some pray to God in Jesus’ name for a job, for prosperity, to pass an exam, to be liked by someone. The examples are endless. Can we really believe that this is why Jesus died: To open the floodgates of a ‘Santa Claus’ God? I don’t believe so.
And yet, we hear in today’s Gospel Jesus tell us that as long as we formulate our prayer – a prayer for anything – “in Jesus’ name”, we have a better chance – well, some would say, the assurance – that our prayer will be granted.
Here is what a favourite commentator of mine says about praying in the name of Jesus:
To ask in Christ’s name means nothing else than to ask in Christ, to ask with the power and being he has as the Father’s son, whose petition will always find audience because it is wholly in harmony with the will of the Father; ‘Lord, thy will be done.’
In this is revealed the meaning of Jesus saying that to see Him is to see the Father. And for Jesus, this harmony of wills means nothing other – nothing more – than to ask that the world come to know God’s justice; that is, to live according to God’s justice, to make God’s justice real in our world. Saint Basil the Great, in preaching on prayer, says the following:
Prayer is not made perfect by uttering syllables…but in the purpose of the soul, and in the just actions of a lifetime…in deeds of virtue extending into every action and moment of our life.
So, first and foremost, our prayer is a prayer to do as God wills. Our prayer, for whatever need, and even if made in Jesus’ name, is worthless unless it is made from a spirit and a life of justice. Our commentator offers that our prayer in Christ’s name is this:
To ask in Christ’s name means to ask for faith and love, patience, loyalty, humility, and growing self-devotion.
In these is the hallmark of God’s justice.
To ask in Christ’s name then is to seek the kingdom of God, and to do so is to seek for justice; “Seek ye first the kingdom of God and God’s justice, and all the rest will be given you besides”, as we read in the Gospel of Saint Matthew (6, 33). We can do this because in Christ’s rising from the dead and ascending to Heaven, the Spirit is given to us. This living Spirit has its dwelling place in us, and makes us bold enough to pray in Jesus’ name that God’s will for justice be done.
This prayer, therefore, isn’t a magical prayer; it isn’t a prayer of convenience, a prayer for selfish needs. No. This prayer in Jesus’ name is a prayer that God’s justice may increasingly be realized in our lives, in our world; that Jesus’ will in harmony with God’s will be our will.
As we look forward to the celebration of the Ascension on Thursday of this week, let us remember that it is in this act of rising from the dead and ascending into Heaven, that Jesus’ mission as a human person ends and His eternal mission as the Second Person of the Trinity continues. This mission itself involves our prayer for the coming of God’s reign of justice, a prayer not only of words spoken in Jesus’ name, but also of a life lived day-by-day in the name of Jesus, the Son of Justice; a life lived in harmony to God’s will.
This constitutes the post-Resurrection vision which we have been exploring these past several Sundays: a vision of a new way of being in the world; a new beginning brought about by the sending of the Holy Spirit. Today, we see that this post-Resurrection understanding points to living a life of faith based on God’s will for justice. This realization comes to us through our reception of the Holy Spirit, which opens our minds and our hearts. It is this Grace-filled experience which transforms our vision and our understanding. With this new vision and new understanding, we see our life and our world with the eyes of God, eyes saddened by injustice, eyes seeking out justice.
The Church in this season of Easter, in this time when Resurrection is followed by Christ’s Ascension and the sending of the Holy Spirit at Pentecost, calls us to rejoice and partake in the harmonious will of God the Father and God the Son. Let us pray for one another that our post-Resurrection vision of God’s will for justice may be deepened and become the center of our prayer in Jesus’ name.
Let us also, during this month of May, the month of Mary, pray to Holy Mary, the Mother of God, she who unreservedly accepted God’s Spirit into Her life and heart; let us pray that she may help us to receive, give birth and nurture God’s will for justice in our own hearts and lives. We pray:
Ave, Maria, grátia plena; Dóminus tecum: benedícta tu in muliéribus et benedíctus fructus ventris tui, Jesu. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc, et in hora mortis nostræ. Amen.
 Aemiliana Löhr, The Mass through the Year: Volume Two – Holy Week to the Last Sunday after Pentecost (London: Longmans, Green & Co. Ltd., 1959), p. 132.
 M. F. Toal, D.D., The Sunday Sermons of the Great Fathers: Volume Two – From the First Sunday in Lent to the Sunday after the Ascension (London: Longmans, Green & Co. Ltd., 1964), p. 383.
 Löhr, op. cit., p. 132.
Dominica Quarta post Pascha [4th Sunday after Easter]: May 19, 2019
Delivered by Most Reverend Roger LaRade, OFA
Beloved Disciple Catholic Church, Toronto
© Roger LaRade 2019
James 1: 17 – 21; John 16: 5 – 14.
The liturgy of the Church constantly calls us to live our lives with a deep belief in Jesus as the Christ, from which flows a deep conviction in the message of Jesus. This message is rooted in what is known as Jesus’ farewell discourse to His Apostles, or Jesus’ instruction of His disciples, part of which we have heard proclaimed in the Gospel reading for today’s Mass. This discourse begins with Jesus washing the feet of His Apostles at the Last Supper (which we commemorated just a few weeks ago in our celebration of Holy Thursday); it ends with Jesus instructing His future disciples to live in unity, a unity modeled on the love of God the Father, God the Son and God the Holy Spirit. This is Jesus’ great teaching to His disciples, preparing them for His Passion, Resurrection, Ascension and the sending of the Holy Spirit. We – just as was their experience – can only make sense of these words of Jesus with a post-Resurrection understanding, one shaped by the leave-taking of Jesus and the reception of the Holy Spirit.
The liturgy of the Church is preparing us for Christ’s Ascension and for the sending of the Holy Spirit at Pentecost. The Apostles, newly rejoicing in the return of Jesus in their midst, are reminded that this new situation is temporary. Jesus will again leave them. They may well have been thinking that the return of Jesus after three days in the realm of the dead was what Jesus had been talking about. The harsh reality is that His leaving is yet to come, and that it is necessary; necessary so that His mission may, in fact, be continued and deepened. For the Apostles, this must have seemed a bit incomprehensible. Their direct experience of Jesus-with-them would have led them to believe that this experience was the end all and be all of their discipleship.
Yet, God’s design is different. It is only in Jesus’ passing into Heaven, only in the Second Person of the Holy Trinity being reunited with the First Person of the Holy Trinity, that His disciples will be empowered to live lives fully convicted in the message of Jesus. In the reunion of the First and Second Persons of the Holy Trinity, the Third Person, the Holy Spirit – the Convictor, if you will – is given to those who believe in Jesus as the Christ.
Saint Cyril of Alexandria, in his homily on this gospel reading, explains the effect and necessity of this. He writes:
All that the Lord had to do on earth was now done; but it was necessary that we should become sharers and partakers of the divine nature (II Pet. i. 4) of the Word…But it was not possible to do this except through the possession and communion of the Holy Spirit. The most fitting and the most appropriate time for the mission of the Holy Spirit, and for His descent upon us, was that which now opportunely arose, namely, after the going from our midst of Christ Our Saviour. For as long as Christ remained bodily with those who believed in Him, He appeared to them, I think, as the Giver of every gift.
I think we can understand this as meaning that as long as Jesus was around, the Apostles would have continued to rely on His physical presence, on Him, to do it all. In this situation, it is likely that their own sense of mission would not have deepened; they themselves would not have been empowered to "Go into all the world and preach the good news to all creation” (Mk. 16: 15).
Saint Francis of Assisi, before passing into Heaven, told his followers that he had done what God had given him to do and now that he was leaving this earthly realm it was their turn to do what God called each one of them to do. And so it is with each one of us. And this we must do on our own. We must come to it of our own choosing. Of course, we are hopefully supported in this by others, but in the end each one of us must come to it and live it with conviction in our own heart.
These fifty days between Easter and Pentecost are indeed meant to form in us a disposition to live out God’s will for us in a post-Resurrection understanding, an understanding which is formed and sustained by the reception and continued gift of the Holy Spirit.
The Church in this season of Easter, in this season when Resurrection is followed by Christ’s Ascension and the sending of the Holy Spirit at Pentecost, calls us to rejoice and partake in the glorious love of God the Father, God the Son, and God the Holy Spirit. Let us pray for one another that our post-Resurrection understanding of God’s all-encompassing love in Jesus as the Christ may be deepened by our partaking of His Body and Blood.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
 The Sunday Sermons of the Great Fathers, v. 2: From the First Sunday in Lent to the Sunday after the Ascension, translated and edited by M.F. Toal, D.D. (Chicago: Henry Regnery Co., 1964), p. 368.
Dominica in Albis in Octava Paschæ [Sunday in White/Low Sunday]/Divine Mercy Sunday: April 28, 2019
Delivered by Most Reverend Roger LaRade, O.F.A.
Beloved Disciple Eucharistic Catholic Church - Toronto
1 John 5, 4 - 10; John 20, 19 - 31.
“My Lord and my God!”
Eight days ago we gathered to celebrate the feast of Easter, the greatest feast of the Christian year. Throughout the week, the Church has presented us in the Gospel reading at daily Mass the different post-Resurrection apparitions of Christ. We are there for six of these apparitions.1 On Monday we were with the disciples from Emmaus who finally recognized Jesus in the breaking of bread after not having recognized him while he joined them and talked with them on their journey. On Tuesday, the apostles and the disciples “touched” Jesus and ate with Him on the first Easter evening. Jesus appeared to us on Wednesday on the shores of the Lake of Genesareth when He invited the seven apostles to a meal of fish and bread. On Thursday, we were with Mary Magdalene “who with love and longing sought and found her Saviour.”2 And then, on Friday, we were in the crowd of disciples and we saw the Risen Christ on the mountain in His last apparition. Christ tells us, “I am with you all days…” Today, we are at the sixth apparition, with the Apostles, and more particularly, with Thomas. Today, we are called to touch the Risen Christ and, with Thomas, to also say, “My Lord and my God!”
Liturgically, this Sunday is known as Dominica in albis, that is, the Sunday in white. This name comes from the early Church when those who had been baptized at the Easter Vigil on Holy Saturday, wore all through the Octave of Easter the white garment with which they had been robed at their Baptism; going to Mass on each of the eight days in procession, wearing the white garment. Their visibility throughout the Octave “was a living sermon reminding all that as Christians they had risen with Christ to a new life on Easter.”3 It was on the Saturday after Easter, that is, yesterday, that they took off their white garments and put them in the church’s wardrobe. On the following day, the First Sunday after Easter – today – they attended Mass for the first time in their ordinary clothes, a sign of being full members of the Church.
This tradition is quite important to our understanding the message of Easter for us today. From the Vigil Mass on Holy Saturday at which the Baptisms happen to the daily Masses of the Octave of Easter, the liturgical celebrations of the Easter season focus our faith on the core elements of our belief: the Resurrection of Christ and our Baptism into that Mystery. These two elements of our faith as Christians are inextricably bond together. A commentator, in fact, has written that “the second complements the first, while the first is the symbol and cause of the second.”4 We can see Baptism, our Baptism, as the Resurrection of Jesus in our soul. Indeed, Baptism marks us as followers of Christ, as Christians, as believers in His Resurrection, as sharers in His Resurrection. This Baptism forms in us, in an ongoing way, the desire to proclaim the Risen Christ as “My Lord and my God!”
As Jesus calls Thomas to touch Him, to touch His wounds, so too Jesus calls each one of us to touch him and to confess Him as “My Lord and my God!” The Church’s focus on the apparitions of the Risen Christ during this Octave are meant to cultivate in us a deeper sense of the Resurrection and of the Risen Christ’s continuing presence in and among us; so close, in fact, that we can touch Him. This we can do in our private prayer, in our meditation and contemplation. This we can do in our communal prayer. This we can do in our daily encounters with the people with whom we live and work.
But, this we do especially in the Mass. For it is in the Mass, in our reception of the Body of Christ, that we can most intimately touch the Risen Christ. The infant faith we professed at our Baptism needs to be nurtured in the encounter with the Risen Christ at every Mass. It is in receiving the Body of Christ at Communion that we touch His wounds. In so doing, we bring our own wounds to Him, attach them to Him and He in return attaches Himself to us, taking our wounds into the wounds of His resurrected body.
The faith which we receive at Baptism as infants grows through our bringing our woundedness to the Risen Christ as He becomes present at Mass. Here, as the bread and wine are brought to the altar, we bring also the stuff which makes up our lives, and in particular that which is painful to bear, that which may make it difficult to believe. Here, as the Risen Christ continues His apparitions, He calls us to touch and see, and to believe in the power of His resurrected presence in our lives.
On this day, let us reaffirm our faith in the abiding presence of the Risen Christ in His Church, and together, let us confess, “My Lord and my God!”
1 See Dr. Pius Parsch, The Church’s Year of Grace, Volume 3: Easter to Pentecost (1963: The Liturgical Press, Collegeville, MN), p. 3.
2 Ibid., p. 3.
3 Ibid., p. 50.
4 Ibid., p. 2
Et qui vidit, testimónium perhíbuit
for Easter 2019
1. Et qui vidit, testimónium perhíbuit: et verum est testimónium ejus. Et ille scit, quia vera dicit: ut et vos credátis. He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth. (John 19: 35)
2. We hear these words of St. John, the Beloved Disciple, in the liturgy of Good Friday. They come at the end of his account of the Passion of Jesus. This is St. John, the Beloved Disciple, the one who stands with the mother of Jesus at the foot of the Cross. St. John therefore gives us his eyewitness account.
3. St. John tells us the reason for his testimony: “so that you also may believe”.
4. But, believe what? That Jesus died on the cross? If that was so, then the Gospels would end with this death on the cross. But, the Gospels do not end here. The Gospels continue beyond the Crucifixion and Death of Jesus. The Gospels testify to His Resurrection, His appearances, His Ascension, and beyond.
5. St. John gives us the answer my question in the last line of his Gospel: “these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in His Name” (John 20: 31).
6. It is this belief that we proclaim every Easter. It is this belief that we proclaim at every celebration of the Eucharist. It is this belief that we proclaim every time we act with love and understanding. It is this belief that roots and sustains us in our Christian discipleship.
7. And we are called like St. John to testify to this belief. As Christians every action we take, every thought we express proclaims our belief in Jesus as the Messiah, as the Risen Son of God. Or at least it should. And, we should be conscious that this is so. Our actions and our words either proclaim the love of God offered us through Jesus the Christ, or our actions and our words are a counter-witness to this belief.
8. The truth of the belief in Jesus as the Messiah, as the Son of God, is His Resurrection. Are we living witnesses to the Resurrection? Or do we testify that either the Resurrection is not true or that it has had no lasting effect?
9. As Catholics we venerate the saints as people who have been witnesses to the truth of the Resurrection. We also take the saints as models in living our faith. Each of the saints in his or her own way testified to the belief in Jesus as the Messiah, as the Risen Son of God. And, in so doing, they had “life in His Name”. One of these is St. John, the one who saw and believed, and had life in His Name.
10. We also have seen. Through our participation in the liturgy of the Church we see the life, death and Resurrection of Jesus. We see; we are witnesses. And, in seeing we are called to belief, and we are sustained in this belief. And we are called to testify in our own way. We are called to testify so that others may also believe. We make our testimony with every action we take, and every thought we express.
11. Let us pray that, like St. John, the Beloved Disciple, our testimony in word and action may be true.
Given this 21th day of April, Easter Sunday, in the Year of Our Lord 2019, the fourteenth of my episcopate, at Toronto, Ontario.
Most Reverend J. Roger LaRade, O.F.A.
Église Catholique Eucharistique-Eucharistic Catholic Church
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