First Reading: Acts of the Apostles 2:14,22-33

The poignant remark of “the Eleven” recalls that there was once “the Twelve.”  Although the place of Judas had already been taken by Matthias, the author alludes to the missing member among the disciples.  After the coming of the Holy Spirit upon the Apostles, Peter began to proclaim the Gospel of deliverance.  He placed the work and message of Jesus within the framework of God’s historic plan for His people.

The death of Jesus was not a mistake or accident.  It was “by the set plan and foreknowledge of God.”  Peter also says that David spoke about Jesus in the Psalms.  He refers to the Davidic ancestry for Jesus, but he contrasts David’s “tomb. . .in our midst” with Jesus, whom “God raised up.”  The tomb of David had an occupant.  The tomb of Jesus did not.

Peter uses the example of the disciples as proof of their testimony about the work of God among them.  The disciple was a witness to the presence of the Risen Lord, even if he did not see Him rise.  The core of the preaching of Peter is the final statement at the end of this reading.  The Holy Spirit, which Jesus received, was bestowed upon the disciples, as proven in the opening verses of this chapter.

Second Reading: 1 Peter 1:17-21

The author assures the hearer that God has done something good for them, which they could not have achieved on their own.  They were given something which was longer lasting than worldly treasures.

The Greek word for “sojourning” emphasizes the outsider character of the believer in the world.  It is the same term used to describe the presence of Israel in Egypt.  It has a social implication, not just a spiritual one.  It is living among people with whom we do not belong.  The word “ransomed” is used principally for freeing slaves or liberating prisoners.  It is used in early Christian literature in reference to salvation.  “Futile conduct” is the sinful life, which was lived by the ancestors, before the time of deliverance.  “Futile” is used to describe a life that is characterized by idolatry. The author also uses cultic language: “blood. ..spotless unblemished lamb. . .”

The tone of judgment begins and ends the passage.  The individual judgment of the Father, God, and the reference to the “final time” indicate the action of God to re-establish order in creation, the eschaton.  The attitude of the believer is to have faith and hope.  They describe the quality of life of those who “conduct yourselves with reverence” in that time before the judgment.

Gospel: Luke 24:13-35

The story of the appearance of the Risen Lord to two disciples on the road to Emmaus is also used as the Gospel for the afternoon Mass on Easter.  It is lesson about discipleship.

There is an emphasis on Easter Sunday.  The same day on which the tomb was discovered to be empty is when this event occurred.  Some commentators have suggested that the two disciples are a husband and wife team.  They may be returning from the observance of the Jewish festival to their temporary residence away from the city.  The city would be swollen with visitors, and many would have to stay in neighboring villages.   Another explanation would be that it reflected the apostolic mission, where disciples and apostles were sent out two-by-two.  The gradual recognition of Jesus in their midst is also symbolic of the growth of faith, just as among the Twelve, who did not fully recognize the identity of Jesus during His earthly life among them.

There are several sites that have been suggested to be Emmaus.  One of the most likely spots is present-day al Qubeibeh.  It is on a Roman road, and it is close enough that the disciples could have returned to Jerusalem in the same day.

Some exegetes have suggested that there may be a connection between Cleopas, the shortened male equivalent of Cleopatra, and Clopas in John 19:25, “Mary the wife of Clopas,” who was one of the followers of Jesus.  However, there are no textual variants, which equated the two.  They are different names.

Jesus begins his companionship with the two disciples as a stranger.  However, he is given the position of honor, when he breaks the bread.  The four elements that are used to describe the Eucharist in the early Church are used:  “took bread, said the blessing, broke it and gave it to them.”  It is at that point that “they recognized Him.”  This is a symbolic statement.  We don’t have to postulate that Jesus had a unique way of handling the bread that gave away His identity.

Upon recognition of the Lord in their midst, the disciples returned to “the eleven” and with others who were proclaiming the Resurrection.  The celebration of the Eucharist  brings the disciples into the company of all the disciples.  They “recounted what had taken place on the way.”  The appearance of the Risen Lord in their midst is proclaimed in the assembly of the faithful.

When I was a transient deacon, preparing for ordination, I remember my pastor reflecting on his ministry.  He was energized by offering communion at Mass, particularly to the young people.  He said that even when he felt tired and distracted, that moment of offering the host to another and watching their intense and careful reception of the Eucharist overawed him.  That event seemed to make meaningful some of the wearisome and deflating tasks that he had to perform during the week in the parish.  In that exchange of faith, “The Body of Christ. . .Amen,” the Risen Christ renewed his focus.

So, then, where have you recognized the presence of Christ already with us, and with whom have you shared that moment?  Faith is a shared gift.

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.