Reflection on the Third Sunday of Easter, April 18, 2021. Year B.
Readings
Acts 3:13–15, 17–19
1 Jn 2:1–5
Lk 24:35–48
Theme: Resurrection and Repentance
The resurrection has much more than apologetic value. Inasmuch as it effects the forgiveness of sins, it is redemptive. Today all three readings emphasize repentance. At the conclusion of his strongly worded address to the Jews, the Peter of Acts urges them to repent of their sins. The letter of John views Christ as a sin offering for the world and reminds us that if we sin, we have in him our personal intercessor before the Father. In his summary of the risen Christ’s first appearance to his disciples, Luke concludes with the apostles’ post-Easter mandate. They are to preach repentance, for now access to God has been definitively achieved.
First Reading — Acts 3:13–15, 17–19
This discourse of Peter, given in conjunction with the healing of the crippled man, has a strongly polemic tone when it turns to Jewish culpability for Jesus’ death. It is equally forceful, however, in its call to conversion and the desired participation of the Jews in the reign of God. Lucan themes are readily detected, and, therefore, regardless of its source, the speech is an integral part of Acts. In looking at Jesus’ death and the accompanying responsibility, it is a speech of contrasts.
The God of Abraham, Isaac, and Jacob (v 13): The mention of the patriarchs places Jesus in the line of the authentic Israel, with the same God who acted on behalf of Israel’s ancestors now vindicating Jesus (Ex 3:6).
Glorified (v 13): God has given glory to Christ in raising him from the dead and seating him at his right hand (Jn 12:23). The “servant” designation alludes to the servant of the Lord who was also vindicated by Yahweh (Is 52:13). The contrast here is between God who champions the cause of Jesus and the Jews’ public denial of him before Pilate, who sought to release him (Lk 23:15, 20, 22).
The Holy and Righteous One (v 14): The title places Jesus’ personal sanctity and integrity in bold relief. He is so identified by the angel at his conception and the centurion at his death (Lk 1:35; 23:47). The contrast here is seen in the Jews’ rejection of one who was sinless in favor of Barabbas, a criminal (Lk 23:18f).
Life and death (v 15): The final contrast is between life and death. The Jews chose death for one who pointed the way to authentic life and who was vindicated by the Father with the conferral of new life. The note of apostolic witness to the resurrection is again underscored.
The ignorance that excused in the past is now excluded in the face of divine and human testimony (vv 17f). There is an underlying note of irony in the Jews’ being ignorant of something to which the scriptures amply attested. There is a distinction made between the crowd and the Jewish leaders (v 17). In Luke’s gospel, the crowd is joined to and allied with the priests and leaders at the trial (Lk 23:4f, 13–23) but is detached from them in showing repentance at the crucifixion (Lk 23:48).
Through all the prophets (v 18): This generalization is again unspecified (Lk 24:27, 45ff). There was a Christian rereading of the Hebrew scriptures in light of the death-resurrection, with allusions found to this salvific event not intended by the original author. Examples of this are found in Peter’s first discourse (2:17–21, 25–28, 34).
The injunction to conversion is equated with the forgiveness of sins through the gift of the Spirit. This is accomplished by the acceptance of Jesus as Lord and Messiah (v 19; 2:36, 38).
Responsorial Psalm — Ps 4
This individual lament expresses confidence in Yahweh’s favor in the face of trial (vv 2, 4). The Lord’s doing “wonders for his faithful one” (v 4) by adaptation is today read in the light of the Easter event. The psalmist prays for the continued support of Yahweh’s blessings, which give him a deep sense of peace and security (vv 7ff).
Second Reading — 1 Jn 2:1–5
These verses may have been originally drawn from an initiation rite within the Johannine community which emphasized the separation from sin incumbent upon the believer. For those who have sinned, forgiveness is attainable in and through Christ’s atoning death.
Advocate (v 1): In legal parlance, Jesus is the defense attorney. He is the first intercessor; the Spirit is the second, also termed Advocate (Jn 14:16).
Expiation for our sins (v 2): Jesus’ death is compared to an atoning sacrifice (4:10; Heb 7:26ff); it touches not only the Christian community but the entire world.
With forgiveness established, the Christian is called to resolute moral rectitude. Knowing the Lord and keeping the commandments are co-extensive concepts (vv 3ff). Knowledge connotes the experience of God’s presence, not mere conceptualization, and is to be found in fidelity to his teaching and mandates. Contradiction inevitably arises in claiming the experience of God and yet disregarding his commandments. In such a case, as in that of aversion for one’s neighbor (4:20), there is no authentic love of God.
Love of God (v 5): A subjective genitive, this is God’s love for the human person. The observance of God’s word results in the internal upbuilding of God’s redemptive love with the indwelling of Father and Son (Jn 14:23f).
Third Reading — Lk 24:35–48
The conclusion to Luke’s gospel centers on the singularly important meeting of Christ and his disciples after the resurrection. Today’s reading begins where the story of the two disciples journeying to Emmaus terminates (v 35). An outline of the central features of this post-Easter appearance follows.
Peace (v 36). The Lucan note sounded in the angelic hymn at Jesus’ birth returns here (2:14). With Christ’s resurrection the harmony and accord between God and the world, lost by sin, is restored (Col 1:20). More than a mere greeting, the expression is pregnant with meaning as part of the Easter message (Jn 20:19, 21, 26).
Reality of Christ’s Presence (vv 37–42). The fact that Jesus ate with his disciples appears elsewhere in the resurrection narratives (24:30; Jn 21:12). While the themes of the messianic banquet and the eucharist explain part of this, continuity between the pre-Easter and post-Easter Jesus plays a key role.
This apologetic feature was part of the later apostolic preaching (Acts 10:41). Here it is complemented by emphasizing the actuality of his crucified body. This note, repeatedly struck, opposes any suggestion of a purely internal experience or a discontinuity between the terrestrial and risen Jesus. A careful balance is maintained between a transformed and transcendent Christ and that same Christ’s relationship to the experienced Jesus of the earthly ministry.
Scriptural Fulfillment (vv 44–47). This recurring Lucan theme sees much of the Hebrew scriptures converging on the Messiah’s death and resurrection (v 26; Acts 3:18; 17:3; 26:23). As has been noted elsewhere, much of this implies a Christian reinterpretation of scriptural texts in understanding them in a Christological sense. The Acts of the Apostles amply illustrates the procedure (Acts 2:25–28, 34; 3:22f; 4:25).
Apostolic Mandate (vv 48ff). While there is some evidence that others may have been with the apostles on this occasion (24:9, 33), the emphasis falls on the witness of the twelve, who assume an official role in attesting to the earthly ministry and resurrection of Jesus (Acts 1:21–26). Their witness is to be accompanied by the forgiveness of sins, effected by the atoning death and the Spirit, and attainable through the acceptance of the proclaimed Lordship of Jesus (v 47). Their preaching is to start in Jerusalem, the focal point of Lucan geography, and then expand to the ends of the earth (Acts 1:8).
It is difficult to describe the resurrection. The holy card image of Christ emerging from the tomb clothed in white with banner in hand probably serves as well as any other visual representation. The fact is, however, that no one saw Christ rise. It is really a question of a theological statement more than a captured historical moment. His resurrection was known from his appearances and from the empty tomb, not from eyewitnesses to the event. The gospels struggle with expressing the risen reality. It was not just another phase in the history of Jesus of Nazareth. In a real sense he was totally “other,” living now the indescribable life of God. And yet he was the same person and in some ways objectively identifiable. However, the resurrection was known principally by its fruits, the faith proclamation of unlettered fishermen. It changed people’s lives and continues to do so. To watch people move from a state of alienation to conversion and a new direction in life is the clearest proof of the risen Christ. To see a faith-filled person galvanize the forces of other people to pursue an ideal, to see hatred and animosity become love and forgiveness, to see an ecumenical council change the face of a church: these things tell us that “Christ has truly risen and appeared to Simon.”
There is simple and unvarnished truth in John’s letter today. Most of us register our experience of God in terms of our conduct. We are not given to ecstasy, apparitions, or levitating experiences. But if we earnestly strive to live his teaching, even with failure, we do experience peace. We draw life and courage, as well as solace, from being faithful. And when God’s word becomes less significant or relativized or just disregarded, God becomes distant. Frequently people feel “short-changed.” Their prayer is dry. They don’t “feel” close to God. There are few spiritual “highs.” But they are faithful. And they strive to live as Christians. They should take courage. God is close. He is present every step of the journey. And his message is that of Easter: “Peace.”
