It is said that an optimist looks at a half glass of water and sees it half full. A pessimist, looking at the same glass, sees it half empty. So, was Jesus an optimist? He says that his disciples will do “the works that I do, and will do greater ones than these….” Is he serious? Was he just a wide-eyed optimist? Judging from the raw material Jesus had to work with, how could he make such a promist?
He is seated around the table with his disciples the night before he died and is confronted by his disciples’ lack of understanding. Still, he tells them that they will do greater works than the ones they have seen him do. We look around our Church today and ask, “Where are these greater works Jesus promised believers would do? Maybe it is because we modern believers have not acknowledged God’s power and have relied too much on our own powers. Nor, as Pope Francis has reminded us, have we used the powers of God available to us to serve others — especially those who are weakest and have no power of their own.
Several passages from Acts show the early church in ideal ways (2: 42-47; 4: 32-35). But our first reading has a less-than-ideal depiction of the first Christians. Here, at the beginning of Acts 6, we find evidence of differences and divisions in the community. There were Hebrew (Aramaic) speaking Christians and Greek speaking ones, the Hellenists, who complain that their widows weren’t getting a fair share of the daily food distribution. The problems facing the early Church weren’t just coming from the outside. The nascent church was already showing signs of internal conflict.
The Hebrew speaking Jews wanted to retain the traditional language and ways of worship. The Hellenists were from the Diaspora, Jewish communities scattered outside Palestine, who had taken on the ways of the Greco-Roman world. We modern Christians aren’t the only ones to deal with “conservative” and “liberal” forces in our faith community.
Why were the Greek-speaking widows being neglected? Was it because the “Hebrews” had more power and authority and were using them to favor their own? We don’t know. But Jesus promised his disciples before he died they would do greater works than he. Since he first said that Jesus had died, risen and given them the gifts of the Spirit. He gave them the “equipment” they would need to do the “greater works” he promised.
Is there a diocese, parish or religious community where there are no divisions along traditional, modern, racial, ethnic, language, gender or ethnic lines? Which groups are the disenfranchised, without a voice? Are there power struggles among diocesan and parish staffs? Are different groups trying to seize power in our parishes in areas of liturgy, ministry and resources? These questions require honest reflections, prayer and dialogue. Yet, even if there are such tensions, and there often are, with the gifts of the Spirit they may be new sources of energy, renewal and creativity. After all, today we hear that the early Church in conflict came up with a pretty good solution, “Select from among you seven reputable men….” The original disciples were still with the community, but that didn’t spare them conflict. They dealt their issues openly and fairly, shared power with the Hellenists and addressed the needs of those who felt neglected.
Nor do we in the modern church want any individuals or groups to be overlooked. No one should be neglected nor feel cut off from the ministries of the parish community. All should have the same access to God’s Word and Sacraments and, when necessary, the personnel and resources needed to address the needs of the modern “Hellenists” in our Church community.
During these Easter Sundays we hear scriptures addressed to the post-resurrection, post-Pentecost church. Today Jesus tells us, “Do not let your hearts be troubled. You have faith in God, have faith in me.” But isn’t that why many of us gather to worship today — because our hearts are troubled? The turmoil may be caused by struggles within our families, at work, or among those we care deeply about. Besides, who isn’t troubled by the abduction of over 200 school girls in Nigeria and the threats of their being sold into slavery? Just one more piece of grim news, one more heart-troubling burden we bring to worship today.
Jesus was speaking to his disciples who had plenty of reasons to be troubled. It is the Last Supper and these are his farewell words to his disciples. They are not sure what the future holds for them, but it doesn’t look good. One thing they do know, one thing they are sure of — whatever Jesus is speaking about is going to test their faith. Trouble and unrest are coming in ways they have never before experienced. Trouble and unrest — two unwelcome guests are about to barge into their lives and make themselves at home in the infant, fragile community.
What a bleak future for good people who had placed their trust in Jesus; people who had envisioned a completely different future for themselves. Jesus’ words about his death troubled their hearts. Was there a future for them with this crisis coming upon them? How could they endure it? What would get them through it?
The troubles would be severe and the community would be scattered in fright. Still, Jesus asked his table companions, what he asks us at table with him today, “Have faith in God and have faith also in me.”
Jesus’ promise of his lasting presence with his followers wasn’t just a promise for rosy, blissful times, but holds especially true in times of stress. Left by ourselves our faith would crumble. Think of all the testing places: home, work, school, “out in the world.” Think of the test our faith has endured during these years of suffering brought on by the clergy scandals. Yet, if Jesus’ life has taught us anything, it is that new life can come out of pain, even out of death.
Our priory is next to a Catholic university. The students are under stress these days as they prepare for exams. They are looking forward to getting through the testing period and going home. Isn’t that a metaphor for all of us — getting through this testing period and going “home?” Jesus says he is going home to his Father and that he will prepare a place for us. Sounds like a wonderful place doesn’t it? It had “many dwelling places.” He promised to return and take us to himself. There will be a final “home coming” with our God and one another.
In the meanwhile, Jesus has returned to make a home for us here and now. Our gathering for worship is just one of the many dwelling places Jesus has prepared for us here. This community, our home away from home, is where we are unburdened of past wrongs; where we can be ourselves, blemishes and all; where we can get help carrying burdens that have weighed us down. Here we are fed and given strength until we arrive at our final and permanent home, the dwelling place Jesus has gone ahead to prepare for us.
THE WAY HOME
Early Christians of the first and second generation never thought that they were members of a “new” religion . In fact, they did not know what name to give to their fast-growing movement. They were still living under the influence of Christ’s memory –whom they felt to be alive in their midst.
The Christian communities of Corynth and Ephesus started calling themselves “ecclesiae” ( churches ), that is, communities of people gathered together because they had a common faith in Christ. In other cities, those Christians called their faith “the Way”. In a writing known as “Letter to the Hebrews”, around the year 67, Christ is introduced as a “new and living way” to face life, a Way that was walked by Jesus, and on whom we have “to fix our eyes”.
Many times we hear death described as “going home”. Jesus speaks of his “Father’s house” and how in it there are “many dwelling places”. Jesus must use familiar terms to speak of things that are beyond our comprehension; so He refers to “God’s house” as where God lives, even though God is obviouslu not contained in any space.
Today’s truth that we should ponder is that we don’t “go” there. We are “invited”. We are not going to our home, we’re invited to God’s home. In his home there are many dwelling places and the place we are invited to is just for us. There is a place for everyone in heaven who accepts Jesus’ invitation to go to God’s house with Him. There are some people who don’t want everyone to be in God’s house. And some maynot want to be in heaven. Not being Christ-like is, in effect, to decline God’s invitation.
Thomas was confused by Jesus’ imagery about heaven, so he bravely asked, “Lord, we don’t know where you are going. How can we know the way? What is the Way?’ Jesus said: ‘I am the Way.” As we said, for those early Christians, their Christian way of living did not constitute a new religion, but a new way of life. Their priority was not living within a new religious institution but learning to live together as Jesus lived, within the vast empire. That was the way to stay together.
The ”Way” is not a map. The “way” is a metaphor for a way a person chooses to live his life. With this background, we can understand very well John’s words that he attributes to Jesus: “I am the Way, the Truth, and the Life.” A Christian is any man or woman who discovers in Jesus the “way” to live, the surest “truth” to follow, and most hopeful secret to “live”.
I AM THE WAY
Jesus will be remembered both for his “works” as well as for his “words”. “A man who was merely a man and said the sort of things Jesus said wouldn’t be a great moral teacher. He’d either be a lunatic – on the level with a man who said he’s a poached egg – or else he’d be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse.” ( C.S. Lewis, The Case of Christianity ).
There are seven places in the Gospels in which Christ attributes to himself symbolical roles: “ I’m the Bread of Life, the Light, the Good Shepherd, the Resurrection & Life, the Way, the Truth & the Life, the Vine, and the Gate.”
These attributes, obviously, have a Semitic origin and are similar to the way the synoptic gospels speak of The Kingdom of Heaven, likened to a Wedding Banquet, a father who had two sons, etc. This teaching method was often more transparent and easy to use than the parables or direct references to the Scriptures.
The gospels this Sunday and next are taken from what is called the Farewell Discourse of Jesus. But in a scholarly sense there is another take on it: the discourse is not Jesus talking but the community of John reflecting on “What’s heaven like?”
We may, therefore, conclude that the other characters or roles that appear in such stories or parables (such as thieves, bandits, etc.) are references to “false prophets”, Pharisees and the like.
All of us experience times of anxiety and anguish, but if “being troubled” becomes habitual, then we live in a state of captivity. Day after day, we allow ourselves to be shackled by negative thoughts and emotions; chained by resentments from the past, we are incapable of investing in the future. At the same time, we miss the present moment because we are consumed by the cares of yesterday and tomorrow. In short, we are prisoners of our own bad news.
STAY ALWAYS WITH JESUS
At the end of the Last Supper, Jesus began to say goodbye to his disciples: he was not going to remain long with them. The disciples were very disturbed and greatly concerned. Although Jesus did not say it openly, they knew that he was talking about his approaching death. What would happen to them?
Jesus saw that they were depressed. The time had arrived to reaffirm
them in their faith in God in a different way: “Do not let your hearts be troubled. Trust in God and trust in me.” They should continue trusting in God, but they ought to trust in him, too, because it was the best way to believe in his Father.
Jesus reveals to them also a new horizon. His death should not weaken their faith. In fact, he is leaving them behind so that he can show them the way to and the mystery of his Father. He won’t forget them. He is going to prepare the way to his Father’s house and, one day, he will return to take them with him. Then, at last, they will all be together forever!
The disciples, however, can’t believe really all those wonderful promises. Deep in their hearts, there arise all sorts of doubts and fears. That is exactly what many of us sometimes feel: won’t all those promises be just a dream? It could also be a false illusion; who can guarantee to us such wonderful expectations? Thomas, with his proverbial realism, simply asked a question: “Lord, how can we know where you are going – the way to your Father?”
Jesus’ reply is a truly surprising challenge: “I am the Way, the Truth and the Life.” Nowhere, in the history of religions, has there been such a solemn affirmation. Jesus declares himself to be the Way we must take to unravel the mystery of God our Father. He can reveal to us the ultimate mystery of our existence. He can share with us the full life that our human hearts go after.
There are so many men and women today who have lost their way to God. They aren’t atheists. They haven’t rejected outright the existence of God. They don’t even know what faith is. They have simply left the Church because they haven’t seen in it an attractive and joyful way to find the ultimate mystery that most believers call “God”.
When they left the Church, some people abandoned Jesus, too. When I say these things, I simply want to tell you what you might have also guessed. Jesus is much more than the Church alone. Do not confuse Christians with Jesus. Do not take our sermons for the real Gospel. Even when you give up everything, do not give up Jesus. In Him you will find the Way, the Truth and the Life that many of us have not been able to reveal to you. Jesus will always surprise you.