Link Announcement for 4th Sunday of Easter, May 3, 2020

Acts of the Apostles 2:  They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people.

1 Peter 1:  Although you have not seen him you love him; even though you do not see him now yet believe in him,…

John 20:  Have  you come to believe because you have seen me?  Blessed are those who have not seen and have believed.

 

 

Mary reading the Gospel of John

 

 

There will be a memorial service for Cindy Cramer on April 15th at 10:00 at Restland.

 

 

John Stack Ministries now meets at:  The ArtCentre of Plano, 902 E. 16th St, Plano

 

 

Music,   Ben & Shonda

Some of the birthday and anniversary folks – Cathy, Shonda, Brent, Denni and Tom

 

Expenses: $   3,575.00

Outreach: $   130.00

Thanks again, Folks, for doing what you can.

 

 

Rosemary's Blessing:

Prayer for Good Humor
by St. Thomas More

Grant me, O Lord, good digestion, and also something to digest.
Grant me a healthy body, and the necessary good humor to maintain it.
Grant me a simple soul that knows to treasure all that is good
and that doesn’t frighten easily at the sight of evil,
but rather finds the means to put things back in their place.
Give me a soul that knows not boredom, grumblings, sighs and laments,
nor excess of stress, because of that obstructing thing called “I.”
Grant me, O Lord, a sense of good humor.
Allow me the grace to be able to take a joke to discover in life a bit of joy,
and to be able to share it with others.

 

Isaiah 43: I am doing something new!  Now it springs forth, do you not perceive it?  In the desert I make a way,  in the wasteland, rivers.

Philippians 3:  Just one thing: forgetting what lies behind but straining forward to what lies ahead, I continue my pursuit toward the goal, the prize of God’s upward calling, in Christ Jesus.

John 8: “Let the one among you who is without sin be the first to throw a stone at her.”

Another Reminder for the 5th Sunday in Lent, April 6, 2025

Readings: Sirach 35, 12-18; Psalm 34, The Lord hears the Cry of the Poor; 2 Timothy 4, 6-8, 16-18; Luke 18 9-14.

Introduction to the Readings 

A brief word about our first reading.  We have heard from Sirach eight weeks ago on the twenty second Sunday of Ordinary Time.  At that time I had told you that this book was written by Sirach, it is part of the Wisdom literature, and probably written around the year 180 BCE.  The writing is also known at Ecclesiasticus, because early in the life of the church it was one of the most used of the Old Testament books.  I love that contrast between the statement in the first two lines “The LORD is a God of justice, who knows no favorites” with what then follows, namely how God hears the cry of the poor, the widows, the orphans, the oppressed. 

 

Our second reading is the final one from Paul’s Letters to Timothy.  We have been reading from these two letters for the past six weeks.  The letter is perhaps the last one written by Paul from prison in Rome before he is executed.  The two letters to Timothy and the letter to Titus, form what is known as the Pastoral Letters.  The style is very different from Paul’s other letters.  He is writing to these two to encourage them as leaders in communities that Paul had set up.  Remember, Timothy, who is mentioned in Luke’s Acts Chapter 16, was a companion to Paul.  Our reading today is the conclusion of the second letter and sounds like Paul’s farewell.

 

 Homily

 Main Point – A simple parable, humility trumps pride, especially when we pray.  I could stop there but won’t because there is a second layer to this simple parable.  We need to understand the setting for the story.  The two men going into the temple were not like two men going into church here any afternoon. 

 First of all, they were going into the Temple in Jerusalem.  They were going into a “Prayer of Atonement” service held each afternoon in the Temple.  The Pharisee would have naturally joined with the other Pharisees at the front and the tax collector would have hung around inside the door.  In the eyes of the Law, or Torah, the Pharisee was a very good person, and what he declared went even beyond the Law. 

 Where he failed, was realizing that everything about his “holiness” was due to his own efforts and nothing came from God.  The tax collector on the other hand was all too well aware of his shortcomings and acknowledges that he is totally dependant on God and His mercy.

 

 Our catholic tradition has always given me the impression that if I was good, went to Mass every Sunday, obeyed the commandments, fasted at the appropriate time etc. then I was all set for heaven.  It would seem that God had very little to do in it.  And of course this was the whole crux that caused the Reformation. 

 One would think we could have learned from our mistakes.  At that time Martin Luther was appalled at the practice of selling indulgences, as if folks could purchase their way into heaven.  His position was: “Salvation by faith alone” and the church preferred to add that “good works” were also important. 

 But back to the two in the temple.  There are several interesting little hints given which tell us a whole lot more.  The Pharisee stands apart, he does not seem to belong to the gathered community.  When the tax collector prays “have mercy on me a sinner” the word he uses in the original Greek is not the common word “eleison” which we use when we say Lord have mercy, or Kyrie Eleison, but a very different word connecting to the liturgy which he was part of that afternoon. 

 In other words the tax collector saw himself as part of a community, and absolutely in need of God’s forgiveness, the Pharisee saw only himself!!  It was being part of a community and recognizing his total need for God, which allowed for him to go home justified. 

 
 

 The message:  we must be aware that even though we are here each Sunday, this should not lead us down the same path of the Pharisee. 

Picture 1:  Mass with Tony

Picture 2:  Tom, Lynda, & Nina packing up food for this Saturday at the Habitat House

Picture 3:  Maggie with her dad & granddad, Tom & Bob

Picture 4:  Sienna with her mom & dad, Erin & Payton

 

Mary commenting on the homily

Community Finances:   

  Expenses: $  330.00

  Outreach: $   

 

Thanks again, Folks, for doing what you can.

 

John and Connie

 

 

Rosemary's Blessing:

Loving God, through the gift of our fathers,

you reveal your wisdom, love and care.

 

Continue to bless and guide these holy men

you have given to us in our lives.

 

Support them in their call

to lead holy lives of faithfulness, respect and integrity.

 

May their witness of faith and love

shine from them and on their children and families

giving hope and encouragement to all.

 

Bless them for all the ways they lift their children to achieve their dreams.

Bless them for their sacrifice, their forgiveness and their guidance.

 

Bless grandfathers, uncles, brothers, cousins, teachers and coaches

who have shown us love and support.

 

For those fathers who have lost a child or spouse,

give them your loving touch of healing

consoling them with your gentle care.

 

For those fathers who have gone before us,

bring them to your eternal banquet of joy and peace;

bring them the fullness of union with you

and communion with us as we remember their love for us. Amen.

 

(Adapted from Fr. John Thomas Lane, SSS)

 

 

Happy Father’s Day

 

Sez Betsy, "Hi, Everybody.  Welcome in!"

 

Readings

Genesis 12, 1-4, I will make of you a great nation.

Psalm 33, Lord, let your mercy be upon us, as we put our trust in you.

2 Timothy 1-10, Bear your hardship.

Matthew 17, 1-9, The transfiguration.

 

 

Fist bumps for a healthy welcome.

 

Homily by John Cade                                                                                                                                                                                                                                             The Gospel of Matthew and the Jewish Synagogue—Talk Two

Last week we talked about how, as Jewish, the disciples and followers of Jesus continued as members and participants in the life of the synagogue and the Sabbath liturgy. Also, how these followers of Jesus remembered him in the synagogue, and preserved the stories of his life, teachings and deeds. An example of the general pattern of worship on the Sabbath is in Acts 13.

 

 

What a team!

 

It says, “On the Sabbath Paul went to the synagogue. After the reading of the Scriptures—God’s Law and the Prophets—the head of the meeting asked Paul, Friend, do you have anything you want to say? Paul stood up and said, Fellow Israelites and friends of God, listen.” Then he told how God led their ancestors out of Egypt and gave them their own land. He traced their history through King David, and how, from David’s descendants, God sent a Savior for Israel. And that this was the gospel, the good news, they were bringing: that what God promised their fathers has come true for their children—for them.

 

Our Super, All Girls, Sisters Candle Lighting Team.

 

This passage in Acts provides the basic pattern of synagogue worship on the Sabbath: mainly lots of long scripture readings.

First, a reading from the Law of Moses (the Torah, first 5 books of Jewish Scripture) in 1-yr cycle. Then readings from the Prophets, in three parts:  The “former prophets” (stories of Israel before and after the death of Moses, their greatest prophet—7 books of Joshua thru II Kings) in 1-yr cycle. Then more reading from what they called the “latter prophets” (Isaiah, Jeremiah, Ezekiel—what we call the major prophets) in 1-yr cycle.  Then more reading from the ‘Book of the Twelve’—the last 12 books of Hebrew Scripture, that we call the minor prophets (Hosea to Malachi) in 4-yr cycle. [We use abbreviated 3-yr cycle]

 

 

Buddy, our special reader of the Candle Blessing

 

The psalms were read or chanted between the readings, sometimes for specific feasts of the liturgical year, but also to break things up with so many long readings, (and maybe to wake people up).

I counted, and the weekly Sabbath readings averaged over 16 pages every week, using this type print. After all the readings, the leader of the synagogue would preach on those scriptures or he might ask a visiting preacher to do so, as in the example of Paul. This is how the story of Jesus was passed on and preserved in the synagogue, for 55 years after Jesus’ death.

 

 

John reading his homily explaining the milieu of Matthew's Gospel.

 

So the written gospels are deeply Jewish books, capable of being understood only by those who lived and shared the Jewish mindset. If Jesus’ followers ever moved out of the Jewish world in which they was born, and if their gospels ever came to be read entirely or primarily by those who didn’t understand the Jewish authors’ meaning, they would be misread or misunderstood.  That is exactly what seems to have happened.  Step out of the Jewish world into the Greek and Roman world around the Mediterranean; the gospels would most likely be assumed by non-Jewish readers to be a literal account of what Jesus said and did.

 

Presenting the Gifts, Hue, Patricia, and Linda.

 

 A growing number of Jesus’ followers were beginning to be from urban centers around the Mediterranean—like Corinth, Thessalonica, Galatia, Rome—where they interacted with non-Jewish people and culture.  As the Jewish followers of Jesus became more cosmopolitan, they began to attract the non-Jewish Gentiles, and early Christianity became more and more a Gentile movement.  Near the end of the 1^st century CE, in the year 88CE, a split occurred between the synagogue and the followers of Jesus.  Orthodox Jews came to think of Jesus’ followers as “revisionists” and excommunicated them from the synagogue. So, by the middle of the second century (about 150 CE), there were practically no Jews left in the Christian movement.  Missing that Jewish context, Gentile Christians began to literalize the words and miracle stories, a practice the original Jewish gospel writers could never have imagined. For 55 years the Jewish people had been relating Jesus to the Hebrew Scriptures and incorporating his memory into Jewish liturgical practices. 

 

 

Minor Elevation time.

 

The followers of Jesus, including the authors of the gospels, had been speaking, then writing down, Jewish interpretations of the ‘Jesus experience’, not biographical accounts or historical stories.  As Gentiles throughout the Roman Empire gradually became a Christian majority, Christian literalism or fundamentalism was born.  This way of reading the gospels is the result of misunderstanding their Jewish context and meaning.  E.g., we read Jesus being referred to as “the lamb of God who takes away the sin of the world.”  First-century Jews would have known this was a reference straight out of the Yom Kippur liturgy, not a literal reality.  They would never have imagined that these very familiar Jewish liturgical words could ever be so distorted. 

Next Sunday we dive into Spong’s basic thesis: the Gospels, Matthew in particular, were written explicitly for the Sabbath liturgy, and followed the synagogue’s annual liturgical calendar.

Amen.

 

 

Who dat peeking in the door?