![]() Jesus therefore said to them again, Peace be unto you: as the Father hath sent me, even so send I you.īut Yeshua said to them again, “Peace be with you. ![]() Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” As the Father has sent me, I also send you.” ![]() Jesus said to them again, “Peace be with you. Then Jesus said to them again, “Peace to you as the Father has sent Me, I also send you. ![]() Jesus therefore said to them again, “Peace be with you as the Father has sent Me, I also send you.” So Jesus said to them again, “Peace be with you as the Father has sent Me, I also send you.” So Jesus said to them again, “Peace be to you just as the Father has sent Me, I also send you.” So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. As the Father has sent Me forth, I also send you." Therefore Jesus said to them again, "Peace to you. As the Father has sent Me, so also I am sending you.” As the Father has sent me, even so I am sending you.”Īgain Jesus said to them, “Peace be with you. As the Father has sent me, so I am sending you.” For the moment, the stranger and the marginal person are as close to us as spouse and children.Ĭertainly, the Eucharist does not abrogate spousal and familial relationships, but it does set before us an order of things beyond all human degrees of relationship.Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”Īgain he said, “Peace be with you. Yet, it should be kept in mind that when we gather for the Eucharist we come together as sons and daughters of God who are all equally related by baptism. What about the practice of spouses, relatives, and friends – people who know each other well – kissing and hugging each other during the Sign of Peace? The practice is probably here to stay, and pastors would be foolish to lose much sleep over it. The peace sign is not designed to turn people into friends, but to express the graciousness of all kinds and degrees of relationships in the public world. It should retain its traditional role as a sign shared between people of goodwill, whether they know each other or not. This explains why many parishes have over the years been busy attempting to turn liturgical assemblies into intimate gatherings of family and friends, and why they think anything less is intolerable and inauthentic.īy contrast, I believe that the Church needs to redeem publicness and challenge assumptions about intimacy that have their origin more in modern group therapy theory than in the Gospel.Īccordingly, I would hold that the Sign of Peace should not be regarded primarily as an intimate gesture, but as a public sign expressing fellow citizenship in Christ. Indeed, our culture sets such store on privacy and intimacy that the small group is regarded today as the only humanly authentic social grouping. Saying this goes against the strong emphasis on small group intimacy and interpersonal relationships popular in liturgical spirituality today? Many pastors and people appear to have absorbed from the culture at large a bias toward intimacy and against publicness.
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