The Time of Understanding and Fulfilment
(Acts 6:1-7; Psalm 33:1-2, 4-5, 18-19; 1 Peter 2:4-9; John 14:1-12)
The Greek language distinguishes between two concepts of time: "chronos" and "kairos." Chronos denotes time that is quantified and measured, such as hours, days, or years, essentially the linear progression of moments we track in our daily lives. In contrast, kairos denotes a more profound, qualitative understanding of time, emphasising moments of opportunity and divine significance. For Christians, kairos refers to the moments when we encounter the mysterious and transformative presence of God. This "time of grace," or charis, is considered a divine gift that must be actively embraced to be fully realised; an illustrative example is receiving God’s grace through the Eucharist.
While chronos time is a constant reminder of our ageing and the passing of life, prompting measurable change, kairos time is equally transformative, albeit on a spiritual level. As we accept the gift of God’s charis, we undergo a process of spiritual rebirth and renewal that connects us to divine life and ultimately leads us towards the promise of eternal life.The First and Second Readings of the liturgy are pivotal in illustrating the theme of the establishment of the Kingdom of Jesus Christ and the unwavering momentum of its mission to spread the Gospel of salvation throughout the world. In the First Reading, the narrative presents a significant moment of fulfilment in the early Church, marked by the Magisterium's first apostolic act. Here, St. Peter and the Apostles recognise the need for assistance in ministering to the growing Jerusalem community and appoint deacons to carry out acts of mercy and service. This foundational act underscores the early Church's commitment to caring for its members and expanding its outreach.
In the Responsorial Psalm, the psalmist invites all to join in a communal hymn of praise, acknowledging God as the Creator of the universe. The words assure believers that placing their faith and trust in God, coupled with genuine reverence for His presence, will result in the outpouring of His mercy, particularly for those who earnestly seek His gracious aid in times of need.
The Second Reading, drawn from St. Peter’s Second Letter to the Universal Church, strategically links the Old Testament to its fulfilment in the New Covenant through Christ Jesus. St. Peter employs evocative imagery and symbolism rooted in Scripture, citing Old Testament prophecies about a foundational stone. He identifies Jesus, the promised Messiah, as the “stone” initially rejected but ultimately embraced as the chief cornerstone or foundation stone of a new spiritual order and covenant. The Church itself is described as a spiritual edifice built upon this cornerstone, Jesus Christ, our eternal High Priest. Furthermore, believers are called "living stones," collectively forming the structure of His Kingdom on Earth, illustrating the interplay between the divine and the faithful in the ongoing story of salvation.
In the Gospel Reading, which captures Jesus’s final teachings at the Last Supper, He proclaimed that He alone is the way to unity with the Father in Heaven. This significant moment occurred as Jesus gathered with His disciples in the Upper Room, commemorating the Feast of Unleavened Bread. He began by reassuring His disciples: “Do not let your hearts be troubled. You have faith in God; have faith also in me.”
In Hebrew, the term for faith, Emunah (אֱמוּנָה), derives from the three-letter root A-M-N (א.מ.ן), which conveys strength, stability, and reliability. This root encapsulates a profound understanding of faith as not merely intellectual belief, but as embodying assuredness and steadfastness. In the Hebrew tradition, to possess faith is to engage actively with the divine firmness that God exemplifies.
When Jesus addressed His disciples, He urged them to cultivate a similar unwavering "firmness" of faith in Him, akin to the deep trust and conviction they held in God the Father. This encouragement highlights the importance of resilient, steadfast trust, not only in religious beliefs but also in a personal relationship with Jesus, reinforcing the idea that faith is a dynamic and integral part of their journey as followers. By inviting them to reflect on their conviction, Jesus emphasised that their faith should mirror the unwavering assurance found in God's character and promises.
In verse 2, Jesus referred to “places to live” or “dwelling places,” using the Greek term mone, which implies a resting place or an overnight stopping point for travellers on their journey. In the Latin translation by St. Jerome, the word mansio was used to denote a halting place. Therefore, it is reasonable to interpret that Jesus was conveying the message that in Heaven, a final resting place has been prepared for the disciples and all believers who follow Him, awaiting them at the end of their respective faith journeys.
The messages Jesus delivered in verses 3-4 are significant not only for those present in the Upper Room but also for all faithful followers of Jesus Christ as their Lord and Redeemer-Messiah through every generation. There is a dual meaning to Jesus’s use of the word “return.” He alludes to His Second Advent, or Parousia, which will occur at the culmination of our current world (as referenced in 1 Corinthians 4:5; 11:25; 1 Thessalonians 4:16-17; and 1 John 2:28), while also indicating His personal welcome to each soul at the conclusion of their earthly lives. Earlier, in John 13:33c, Jesus told His disciples that the place He was going was one they could not yet follow. When Peter asked in verse 36, “Master, where are you going?” Jesus replied, “Where I am going, you cannot follow me now, though you will follow later.” John 14:1-12 offers further insight into what would await them when they finally followed Him.
St. Thomas, speaking for the other disciples, sought clarification on this matter in response to Jesus’s previous statement. In reply, Jesus made it clear that He is the very embodiment of the Way to the Father. In this declaration, He succinctly encapsulated His entire mission as the promised Messiah, fulfilling His role as a holy anointed Prophet, Priest, and King for God's Covenant people (as indicated in the Catechism of the Catholic Church, sections 436 and 1547). The ultimate aim of “the Way” is the gift of eternal life with the Father. This “life” is described as a divine gift that the Father imparts to the Son (John 5:26), with the Son being the exclusive provider of this gift to all who place their faith in Him (John 10:28). Furthermore, the miraculous return of natural life to Lazarus stands as a powerful sign, underscoring the eternal truth behind Jesus's assertion that He is “the resurrection and the life” (John 11:25-26).
In verse 6, Jesus made an emphatic declaration to the Apostles: “I am the way and the truth and the life. No one comes to the Father except through me.” By stating that “No one comes to the Father except through me,” He affirmed the unique and singular nature of the pathway connecting Heaven to Earth. Consequently, He positioned Himself as the sole means through which salvation can be attained (Acts 4:12). The teachings of the New Testament, alongside the doctrines of the Catholic Church, suggest that while other faith traditions may offer valuable ethical teachings and genuine pursuits of God, only Jesus’s path provides the key to eternal salvation. The “Way” of Jesus is thus recognised as the one true path ordained by God. It is crucial to embrace this truth without questioning its exclusivity or proposing alternative routes to what God has established as the definitive plan for remedying sin and securing salvation. Instead, gratitude should fill our hearts towards the Most Holy Trinity for revealing a means of liberation from the sinful state inherited from Adam, which affects every human being. This “Way” embodies the New Covenant of Peace promised by Yahweh in the prophecies of Jeremiah 31:31 and Ezekiel 37:24-26. Before believers were designated the title “Christian” at the Church of Antioch in the first century AD, they referred to their gathering as “the Way.” This title appears seven times in the Acts of the Apostles (Acts 9:2; 19:9, 23; 22:4; 24:14, and 22), signifying the identity and mission of the early followers of Christ as members of this New Covenant Church.
Jesus embodies the fullness of Truth, calling us to embrace and live that truth throughout our lives. The Old Testament underscores that God is the ultimate source of all truth. For instance, Psalm 119:142 declares, "Your righteousness is an everlasting righteousness, and your law is the truth," while Proverbs 8:7 emphasises, "For my mouth will utter truth; wickedness is an abomination to my lips." This theme is reaffirmed in other texts, such as 2 Samuel 8:7. In the figure of Jesus, the Messiah, we see the complete and unblemished truth of God made manifest in human form, offering us a clear revelation of His nature.
In the Sacrament of Confirmation, Christians make a solemn vow to "live in truth," thereby embracing a lifestyle of sincerity and simplicity that mirrors the life of Jesus Christ. Moreover, Jesus is not only the Truth but also the Life. It is through Him that we are granted the promise of spiritual rebirth into God's family through Baptism. He also assures us of eternal life, which culminates our journey towards salvation, as illustrated in John 3:1-21.
In John 14:7, Jesus speaks directly to His disciples, saying, “If you know me, then you will also know my Father. From now on, you do know him and have seen him.” The term "to know," rendered yada in Hebrew, conveys profound understanding and carries covenantal significance. It is often used in the Old Testament to signify Israel's recognition of Yahweh as the one true God and their acknowledgement of their covenant relationship with Him as His Bride. In Jeremiah 24:7, God promises, “I will give them a heart to know me,” a theme echoed throughout Scripture (e.g., Exodus 29:46, Deuteronomy 7:9, Jeremiah 31:34, and Zechariah 4:9). This reinforces the notion that knowing Yahweh is integral to the New and Eternal Covenant that Jesus establishes.
In verse 8, we find St. Philip, one of the disciples, earnestly asking, “Master, show us the Father, and that will be enough for us.” This question reflects the disciples’ struggle to grasp the profound unity between Jesus and the Father. St. Philip’s desire for a tangible sign reveals the confusion and yearning for reassurance that many feel. However, Jesus rebukes him, reminding St. Philip that he has already witnessed numerous miracles, “works” that should have made clear the divine nature of their relationship. Jesus emphasises that only God has the authority to manipulate the elements of nature and grant life, and He chastises Philip for failing to recognise His divine essence despite presenting Himself in human form.
In John 14:12, Jesus assures His disciples, saying, “Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.” This promise reinforces the idea that the disciples would perform works even greater than those they had observed during Jesus’s earthly ministry. It is crucial to note that Jesus does not imply that the Apostles will surpass Him in greatness. Rather, the extraordinary works they would perform stem from the divine power of Christ flowing through them. Following His Ascension, He would empower them to act as His emissaries, extending His ministry throughout the world. St. Augustine eloquently notes this, writing, “I shall then do greater works than now; greater, by him who believes in me, than I now do by myself without him.”
Thus, it is through Jesus Christ alone that we gain access to the Father. He tells Thomas, “I am the Way,” clarifying that the path to the Father lies solely through Him. Furthermore, to St. Philip, He declares, “Whoever has seen me has seen the Father,” revealing His role as God's Living Word. We are called to remain open to this divine Word, for now is the kairos, a pivotal time for receiving God’s charis, or grace. This grace is a generous gift, freely offered to us, yet it requires acceptance and active engagement to advance and fulfil Christ’s Kingdom on earth, allowing God's grace to manifest richly in our lives.
Dr Nicholas Macedon OCD,
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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