The liturgy’s choice of texts to be read day after day does not favour the search for — or dream of — a historical reconstruction of the various events in the life of the people of God, the life and ministry of Jesus, or the birth and early growth of the Church; although it may do all these things, the liturgy is a celebration and proclamation of the mystery of salvation as it occurs in our history. Whatever the circumstances of time or place where it is proclaimed, the Scripture text we hear “is fulfilled today”. Although it is taken from a discourse on “the day of Pentecost,” the first reading from the Acts of the Apostles, is perfectly at home in the liturgy of the Third Sunday of Easter, because in it Peter proclaims the paschal mystery that we are celebrating.
Peter’s proclamation is very solemn: he stands up “with the Eleven,” who are gathered around him. He appears as their spokesperson. He speaks to the inhabitants of Judea and to those people who have travelled to Jerusalem, which is perfectly appropriate: as he is in Jerusalem. These people are the first concerned; the events respecting “Jesus the Nazarene” took place in this very city where Peter and his hearers now are. But what Peter proclaims this day, in this city, to a specific audience, is a message and a testimony that is valuable for all, especially for us today. We are gathered to listen faithfully to the apostles’ teaching, on which our faith is based.
In the Eastern Church, after proclaiming the title of the Book from which the reading will be taken —e.g., “A reading from the Acts of the Apostles,” “The Gospel of John” etc, the deacon or priest says: “Let us be attentive!”
We know that “Jesus the Nazarene was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through him…..” when he lived in the midst of his people. All this, handed down to us by “eyewitnesses,” has been recounted by the Gospels so that we may understand its meaning. The other apostolic writings witness to the way in which the good news was proclaimed and taught to the first generation of the community. These inspired texts show us that the mystery of Christ and his message very quickly became objects of reflection and were developed with different emphases in response to the catechetical needs of new believers. Placed in particular situations, confronted with specific difficulties and temptations, bearing the burden of their past, they saw themselves constantly called to the grace of baptism and the gift of the Spirit, which pushed them relentlessly forward. Their faith and generosity were thus sustained and stimulated. Faithful to the apostles’ teaching, Christians continue, in the Church and under the guidance of the Spirit, to study the Old and New Testaments, which tell us over and over things that we will never fully comprehend.
Jesus, “delivered up by the set plan and foreknowledge of God,” was put to death, crucified at the hands of “lawless men.” For some, such an ignominious end proved that God was not with him:” He saved others; he cannot save himself…..He trusted in God; let him deliver him now if he wants him. For he said ‘I am the Son of God.’” For others, even today, Jesus’ fate makes him an all too common type of man, and no more: the type that undertakes an action that should attract everyone’s approval; instead, they awaken a hostility that leads them to a tragic death. But it is a cruel test for those who had put their hope in him: this man was “a prophet mighty in deed and word before God and all the people;…..Chief priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel.” So, one asks: “How could God have abandoned him so?”; “He went about doing good and healing all those oppressed by the devil, for God was with him”
“Can the divine omnipotence be held in check by death?”
These questions and others like them are all the more troubling when one remembers God’s intervention on behalf of those he loved, whom he did not abandon, even when everything seemed lost: Joseph, Moses, the Suffering Servant, a persecuted sage, etc. Wouldn’t God do even more than this for his own Son?
This is precisely what happened, as faith proclaims: “God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it.” He was raised “in fulfilment of the Scriptures,” the Creed says. For our own situation we read in the Psalms, as Peter alludes to, that God will not abandon us to death; the corruption of our flesh will not endure forever; we will pass from death to life; God’s presence—the sight of his face— will fill us with joy. When Christ says it, it becomes the Magnificat of the resurrected one, for whom this hope has become a reality. Yes, Jesus has known death, but he has conquered it, he was laid in the tomb, but he escaped corruption. Such is God’s doing, the fruit of his intervention. Now brought into the Temple of the divine glory, Christ has been filled with joy. Alleluia.
Peter continues in a friendly but frank tone: “One can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day. But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Messiah, that neither was he abandoned to the netherworld nor did his flesh see corruption. God raised this Jesus…..” The reading ends with the evocation of the mission of the apostles and, after them, the Church and each believer: to testify to Christ’s resurrection, glorification, and sending of the Spirit. In faith and hope, each believer can personally appropriate todays Psalm, which is most meaningful when read in the assembly of a Sunday of Easter: “O Lord, you will show us the path of life.”
Today’s Gospel is further example of our Lord’s resurrection with Cleopas and a companion on the road to Emmaus. The event took place on the very day of the Lord’s resurrection. Most of the story dwells on what happened on the road from Jerusalem to Emmaus. The disciples, downcast, and bitterly disappointed are returning home, their hopes and expectations have been dashed, no doubt they are distressed by what has happened to their Master, Jesus. Joined now, on the road by a stranger, he asks why they are so sad. With some incredulity they say to him: “You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days, What things? He asked. All about Jesus of Nazareth they answered, who proved he was a great prophet by the things he said and did in the sight of God and of the whole people; and how our chief priests and our leaders handed him over to be sentenced to death and they had him crucified. Our own hope had been that he was the one who would set Israel free.” Then they added:
“Some women from our group….have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”
Luke tells us right away. That this stranger is Jesus. But neither Cleopas nor his companion recognises him: “Their eyes were prevented from recognising him.” Haunted by the images of the death of the prophet in whom they had believed, they can see nothing else. Only one thing surprises them: that the stranger does not share their feelings and is ignorant as to their cause.
“You Foolish men! So slow to believe the full message of the prophets. Was it not ordained that the Christ should suffer and so enter into his glory?” How easily their faith had seemed to be shattered. Without asking him who he was they listened attentively when “beginning with Moses and all the Prophets, he interpreted to them what referred to him in all the scriptures.’ There is nothing remarkable in this. When one experiences great grief, one listens, without bothering about the speakers identity, to anyone who knows how to speak to one’s heart. And if possible one tries to prolong the encounter:
“Stay with us, for it is nearly evening and the day is almost over.”
The two disciples had at length listened to the stranger explain the scriptures to them that dealt with Jesus, whose death was such a blow to them. But it was at table they saw him take bread, say the blessing, break it, and give it to them, Now, “Their eyes were opened and they recognised him.” How could they have been with him on the road for so long, yet it is this familiar action of taking bread, giving thanks and blessing it that revealed the true identity of the stranger, but “he had now vanished from their sight.”
“Did not our hearts burn within us as he talked to us on the road and explained the scripture to us?”The evangelist is not suggesting that the risen Lord’s re-enacting the Last Supper at Emmaus, but he obviously does hope that we will make a connection with the Eucharist. Only then will we truly understand this remarkable story, which makes us feel involved as the the book’s first audience. Really their situation was similar to ours, their faith rested on the testimony of the Scriptures and those who had seen the risen Lord, whom the breaking of bread reveals as present and active in the midst of those to whom he gives his flesh to eat, the food of eternal life. The road of faith leads to this recognition of the resurrected.
Filled now with Joy the disciples “set out at once and returned to Jerusalem where they found gathered together the Eleven and those with them.” Their faith once more restored and strengthened they tell their story of what had happened on the road and how they had recognised the Lord at the breaking off bread. The Eleven confirmed: “Yes, it is true. The Lord has risen and has appeared to Simon.”
“Go in peace, glorifying the Lord by your lives. Alleluia, alleluia.
