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Sunday April 28, 2024 Fifth Sunday of Easter
Lectionary: 53
THE READINGS -----------------------------------------------------------------
Reading 1 Acts 9:26-31
When Saul arrived in Jerusalem he tried to join the disciples,
but they were all afraid of him,
not believing that he was a disciple.
Then Barnabas took charge of him and brought him to the apostles,
and he reported to them how he had seen the Lord,
and that he had spoken to him,
and how in Damascus he had spoken out boldly in the name of Jesus.
He moved about freely with them in Jerusalem,
and spoke out boldly in the name of the Lord.
He also spoke and debated with the Hellenists,
but they tried to kill him.
And when the brothers learned of this,
they took him down to Caesarea
and sent him on his way to Tarsus.
The church throughout all Judea, Galilee, and Samaria was at peace.
It was being built up and walked in the fear of the Lord,
and with the consolation of the Holy Spirit it grew in numbers.
Responsorial Psalm Ps 22:26-27, 28, 30, 31-32
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
I will fulfill my vows before those who fear the LORD.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
"May your hearts live forever!"
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
All the ends of the earth
shall remember and turn to the LORD;
all the families of the nations
shall bow down before him.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
To him alone shall bow down
all who sleep in the earth;
before him shall bend
all who go down into the dust.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
And to him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. I will praise you, Lord, in the assembly of your people.
or:
R. Alleluia.
Reading 2 1 Jn 3:18-24
Children, let us love not in word or speech
but in deed and truth.
Now this is how we shall know that we belong to the truth
and reassure our hearts before him
in whatever our hearts condemn,
for God is greater than our hearts and knows everything.
Beloved, if our hearts do not condemn us,
we have confidence in God
and receive from him whatever we ask,
because we keep his commandments and do what pleases him.
And his commandment is this:
we should believe in the name of his Son, Jesus Christ,
and love one another just as he commanded us.
Those who keep his commandments remain in him, and he in them,
and the way we know that he remains in us
is from the Spirit he gave us.
Gospel Jn 15:1-8
Jesus said to his disciples:
"I am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit,
and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you.
Just as a branch cannot bear fruit on its own
unless it remains on the vine,
so neither can you unless you remain in me.
I am the vine, you are the branches.
Whoever remains in me and I in him will bear much fruit,
because without me you can do nothing.
Anyone who does not remain in me
will be thrown out like a branch and wither;
people will gather them and throw them into a fire
and they will be burned.
If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you.
By this is my Father glorified,
that you bear much fruit and become my disciples."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Acts 9:26-31
Remember the earlier verses of this chapter were about Saul going to the high priest and asking for papers to go to Damascus and round up those who belonged to the Way,* so that he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him. He fell to the ground and heard a voice saying to him, “Saul,
Saul, why are you persecuting me?” He was blinded and led to Damascus where Ananias was sent by the Lord to restore his sight. He preached the word of the Lord and was being threatened, they watched the gates night and day to kill him--The full extent of his danger appears only from his own account ( 2 Corinthians 11:32 ): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction. Then the disciples . . . by night let him down--"through an opening in the wall" ( 2 Corinthians 11:33 ). Could have been a window or perhaps a hole in the wall (see pictures at the end of this document) and so he left Damascus and headed for Jerusalem. These verses pick up the story there.
Saul comes to Jerusalem--"three years after" his conversion, and particularly "to see Peter" ( Galatians 1:18 ); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, especially to "the Gentiles."
They were all afraid of him knowing him only as a persecutor of their faith.
But Barnabas . . . brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after ( Galatians 1:18 Galatians 1:19 ). Probably none of the other apostles were there at the time ( Acts 4:36 ). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him ( Acts 11:24 ), and with the name "son of consolation," given him by the apostles ( Acts 4:36 ); and after Peter and James were satisfied, the disciples generally would at once receive him.
And he was with them, coming in and going out at Jerusalem--for fifteen days, lodging with Peter ( Galatians 1:18 ).
He disputed against the Hellenists-- addressing himself especially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fiercest.
So they went about to slay him--Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.
The brothers brought him down to Cæsarea and sent him forth to Tarsus--In Galatians 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Acts 23:16 , Romans 16:7 Romans 16:11 Romans 16:21
The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers. Rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem.
This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Spirit."
Responsorial Psalm Ps 22:26-27, 28, 30, 31-32
Psalm 22 is the lament of a conflicted individual, and this is evident in the tension established early in the Psalm. Accusatory statements like “I cry by day, but you do not answer” (v.2) and “I am a worm” (v. 6) are juxtaposed with declarative statements such as “You are holy, enthroned on the praises of Israel” (v.3) and “You took me from the womb; you kept me safe” (v. 9). Indeed, the first twenty-one verses of the Psalm display an individual in distress, full of contradictory statements about the human plight and the goodness of God.
The first twenty-four verses of this Psalm remain in the first person voice, and they are an explicit dialogue with God. But, verse 25 becomes a testimony of sorts that answers the disruption presented in the litany of complaints and questions in the earliest verses of the Psalm. Verse 25 alters the tone of the litany and sets the individual, and even the whole community, towards a “right and creative relationship” with God. Truly, “the individual’s experience should correspond to that of the community and should deepen its faith.”
From verse 25 onward, the Psalmist establishes the strong implication that what the Lord has accomplished for the individual, the Lord will accomplish for the whole world. From the weak, the poor, and those of the lowest status in the community who must seek help from Lord (v. 26) to the ends of the earth and all nations (v. 28-29), those who remember the Lord, turn to the Lord, and worship the Lord (v. 27) will find a generative faith (v. 30-31) that will eventually confirm and testify to the past, present, and future deeds of the Lord.
To give this Psalm an explicitly Christocentric focus on this Sunday in the Easter season might be to trace the dark days of Christ suffering on the cross to the promise that came with the dawn of the resurrection. Verses 25-31, when viewed from the dark days of Good Friday and Holy Saturday to the dawn of the resurrection, promise that all those who are weak and call upon the name of God in their weakness will eat and be satisfied. In biblical times, this might have been the Psalmist (Old Testament) or Christ or Christ’s disciples (New Testament), but its implications are ever contemporary. Yes, even we when faced with suffering -- whether we find ourselves among the weak or the powerful -- will move from darkness to dawn and proclaim the deliverance that comes from God to God’s people. This is the Psalmist’s story. This is Christ’s story. This is our story as we profess during this season. And, this is the story for generations to come. Thanks be to God.
Reading 2 1 Jn 3:18-24
This epistle, really a sermon, was written for a community that defined itself over and above and against the world around it.
Those in John's community were children of light and those outside were children of darkness. For example, consider a verse that the lectionary omits: "Do not be astonished, brothers and sisters, that the world hates you" (1 John 3:13).
John's epistle is written in part to clarify the meaning of John's Gospel for a community which reads that gospel as its central guide to faith and action.
The author writes, "And this is (God's) commandment, that we should believe in the name of his Son Jesus Christ and love one another just as (Christ) has commanded us" (1 John 3:23).
There are two great themes in the Gospel of John. First, John's Gospel is the revelation that Jesus Christ is the revealer of God. Above all, Christ reveals that he is the revealer. And second, Jesus not only reveals himself, he commands those who believe in him to love one another.
These two themes help to shape the identity of this relatively small church as they feel battered by the hostile world around it. This is a community that should do two things very well. True members of this community should believe in Jesus Christ as God's own Son, the full revelation of God's own self. And true members of this community should love one another.
But the writer of this epistle is concerned that in both of these ways, the church members he leads are falling away from the truths with which they began.
1 John 3:16 again recalls John's Gospel and that great text where Jesus sets the command to love one another in the even greater context of his own revelatory love: "I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another" (John 13:34). Here the communal love for brother and sister is placed in the context of the redemptive love that Christ shows for all of humankind on the cross.
1 John makes the same connection between our love for each other and Christ's love for us. "We know love by this, that he laid down his life for us -- and we ought to lay down our lives for one another" (1 John 3:16).
Here we glimpse the depth of the gift and the gravity of the demand. Christ gives unconditional love for us, even to the point of death. And he demands our unconditional love for each other, even to the point of death.
Yet, as preachers so often do, the preacher who writes this epistle tries to show what love to the point of death might mean, not just at the extreme moments of sacrifice, but in the daily give and take of the loving life.
Concretely, such love means charity. "How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and refuses to help?" (1 John 3:17).
Even in the midst of great economic difficulty, most Americans have more of the world's goods than most of the world can imagine. At its most painful end, Christian love requires giving up our lives. In ways less sacrificial but still surprisingly painful, Christian love requires giving up some of the goods we think we need when we come up against someone who is truly needy.
And concretely such love means living out what we say. The truisms abide because there is truth in them. "Practice what you preach." "Walk the walk, don't just talk the talk." "Sermons in shoes." "Little children, let us love, not in word or speech, but in truth and action" (1 John 3:18).
There is a great word from the Gospel of John , "Abide." Jesus abides with those who love him (cf. John 15:5). In that eternal life to which he invites us, there are many "abiding places" -- a better translation than the traditional "mansions" (John 14:2).
1 John makes clear what the Gospel of John also implies: the dwelling in eternal life is not a promise for the future only, but a promise for the present as well. "All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us" (1 John 3:24). The promise of John's Gospel is still being lived out in the community that treasures its words.
There is a network on the Internet called "LinkedIn." It seeks to provide the opportunity for people to stay in touch with each other and to serve as resources for each other in times of particular need.
1 John believes that the church is the people who are Linked In. The presence of the Paraclete links believer to Christ through faith and believer to believer through love.
The epistle's word for that link is richer than the website's. We abide in God and God in us, and we abide in each other, too.
"When other helpers fail and comforts flee,
Help of the helpless, O abide with me."
Gospel Jn 15:1-8
The image, of course, has an Old Testament history with the vine used as a metaphor for the people of Israel, in both positive and negative ways.
One entry into this passage could be some history and information on oenology! (en ologee) (the study of wine). For any of you who have visited the Napa Valley in California or some of the well-known Italian or French wineries, you will appreciate the rich history of wine-making that depends so completely on the welfare of the grapevines and the arts and expertise of the vine grower.
Just as circuitous and complex as a vine and its branches, so too are these brief verses. What are some of the key and inter-related themes for this Easter season text?
The most obvious is the identification of relationships: God as the Vine Grower; Jesus as the Vine and we as the branches. Jesus' role as the vine is twice identified, in verse 1 as "the true vine" and in verse 5 as "the vine." This is the life source of the branches.
It is God who tends to the flourishing of the branches, and likewise will "remove[s] every branch" (John 15:2) that gives no yield. What is the key for this work of the vineyard? It is abiding. Interesting is it not that abiding was used in the second reading also. With almost mantra-like force the word "abide" is repeated eight times.
Perhaps the sole exposure to the word "abide" has been in the very self-focused hymn: "Abide with Me." The hymn's mood tends more towards the realities of ceasing activity than increasing it. This passage from John, however, takes the activity of abiding into the briskness of daylight and opportunity.
What is the meaning of abiding in Jesus, the Risen One during this post-Resurrection season?
First, the relationship of abiding means that we cannot "go it alone" in our spiritual lives, as a "free floating spirituality." Jesus notes the impossible cannot happen: "the branch cannot bear fruit by itself unless you abide in me" (John 15:4).
It is no secret that one can be deeply engaged in "things of the Church" in publicly meaningful ways, and yet the activities may not be truly connected to Christ. In that case, the vine grower eventually gets around to pruning such branches.
The possibilities of going it alone in American society are widespread and inviting. Carried over into the spiritual life, this fact can have devastating results. Dependency and inter-relatedness are rarely valued to the extent that individualism is. This passage flies in the face of such attitudes with a very different type of invitation to reliance on God.
Is the process of reliance on the vine an easy one? Hardly. The Vine Grower will deal with the branches in a manner that will alter their very being and formation. And to those who think abiding is a free ride, Jesus reminds them that "every branch that bears fruit he prunes to make it bear more fruit" (John 15:2b).
If you have clipped your shrubs way back, you may experience the sense of reluctance in having to strip down once luxuriant branches for a greater and unseen future good. But what are the alternatives?
Removal of self or the removal of entire congregations from the reality of abiding in the Vine prompts Jesus to warn that "you can do nothing" (John 15:5). The string of verbs says such branches " people will gather them and throw them into a fire and they will be burned. " (John 15:6). In selecting between submission to or departure from the Vine, it is truly an all-or-nothing proposal.
Second, beyond the fact of reliance, abiding in Christ the Vine means change! John 15:5 notes that abiding means the opportunity to "bear much fruit." What does that mean? This passage does not define 'bearing fruit!"
As with any lively metaphor, it invites us to expand on its possibilities in our own lives. We are free to make much of metaphors and this one is no exception. It means plenty, abundance, life-giving and pleasing. But what might that be?
We are invited to contextually explore the possibilities of this question with any given group of listeners. Would bearing fruit mean? A renewal of hope for a dying congregation? A recommitment and new unity of purpose in a congregation ripped by conflict? A congregation beginning to see and respond to the poor, the hungry and the imprisoned in their community in a way they had not before?
Abiding in Christ establishes a communication element that does not exist outside of the divine-human relationship. Jesus invites those who are intent on abiding in him to "ask for whatever you wish, and it will be done for you" (John 15:7). What an amazing directive!
Jesus' words show a readiness to respond to requests from the abiding ones for two reasons. The giving of good things to God's abiders glorifies God in the presence of those who may doubt God, thus serving as confirmation of God's activity.
Furthermore, as a result of the human asking and the divine giving, Jesus says "you become my disciples" (John 15:8). The asking proves and is part of the process of discipling, both to those who wish to abide and to those who witness the lives and actions of the abiders.
Making the Connection
Preparation for Sunday Scripture Readings
- Think of the word expert. What makes a person an expert in his or her field? If someone wants to gain knowledge about science, medicine, history, or other subjects, he or she might turn to an expert. And this makes sense. When we want to gain knowledge, we turn to someone who has studied and learned about our area of interest.
- But let’s say we want to find out what it means to be a Christian. What expertise might we look for? What makes someone an “expert” Christian?
- How does Jesus say we will recognize an expert disciple, or Christian? (He or she will bear fruit.) What do you think Jesus means by this? Do you remember what did Jesus say will allow a person to bear this kind of fruit? (his or her relationship with Jesus)
- People become good disciples of Jesus because of their relationship with him. We develop this relationship with Jesus through our reading of Scripture and our life of prayer. But most especially, Jesus promises us that he will remain in us and that we will be his disciples when we share his Body and Blood in the Eucharist.
- Say a prayer asking God to help us remain faithful to our relationship with Jesus. Pray the Prayer of Saint Richard of Chichester.
Prayer of St Richard of Chichester
Thanks be to thee, my Lord Jesus Christ
For all the benefits Thou hast given me,
For all the pains and insults Thou hast borne
for me.
O most merciful Redeemer, friend and
brother,
May I know Thee more clearly,
Love thee more dearly,
Follow thee more nearly.
Amen.
================================================================
ADDITIONAL NOTES -----------------------------------------------------------------
Reading 1 Acts 9:26-31
Having arrived in Jerusalem, (Saul) was attempting to join the disciples, but all were afraid, not believing that he was a disciple. Barnabas, having taken him in (to help him), brought him to the Apostles and told them how, on the way, he saw the Lord and that HE spoke to him, and how in Damascus he spoke boldly in the name of JESUS. He was going in and out of (their company) in Jerusalem, speaking boldly in the name of the LORD; he was both addressing and arguing with the Greeks, but they were attempting to kill him. Recognizing (this fact), the brothers brought him down to Caesarea and sent him to Tarsus.
So, the Church being built up through the entire (area) of Judea, Galilee, and Samaria had peace; walking in the fear of the Lord and comfort of the Holy Spirit, (the Church) was multiplied (in number).
"He was going in and out of (their company) in Jerusalem" is a Semitic expression indicating a freedom of movement that Saul had in the city.
The scene shifted from Peter's ministry (last week) to Paul's early efforts. Saul of Tarsus, an intellectual Pharisee and opponent of the Christians, had a conversion experience (see Acts 9:1-9). Now, as Paul, he was a strong voice for the young Christian movement. Yet, many in the movement did not trust him [26].
Barnabas befriended Paul and spoke for him to the Church leadership in Jerusalem Once he was introduced, Paul made his own presence known in the Jerusalem [. We know that the reaction negative. Jewish Christians still kept their distance from this former enemy, while Paul's former allies among the Pharisees felt betrayed. In the light of threats from zealous Jewish converts, Paul escaped and returned home
Luke added a final note about the growth in the early Palestinian church
What happened to Paul was not surprising. With a sudden change within a strong character, Paul found his friends were few and far between. In addition, his presence was a threat to others in the Christian community; because of Paul, others might suffer. In the end, Paul went away.
Responsorial Psalm Ps 22:26-27, 28, 30, 31-32
This section was a promise of faithfulness when the Lord acted. Praise would be public and universal. The salvation of the petitioner would be an example to the people of what God can do. The petitioner would offer sacrifice (a thanksgiving offering) to fulfill a vow to God. The petitioner would be so thankful, he would share the communion meal of the sacrifice with the poor of Jerusalem (in other words, the petitioner was most likely the king or high priest; only they were rich enough to afford such a magnanimous gift).
The psalm ended with a call for universal praise (22:27-31). All peoples, the dead, and those to be born were to praise God for his faithfulness and activity.
Many psalms have a tension between the spirituality of the individual and the liturgy of the assembly. The individual can apply psalms to his or her life; the psalm can also represent the condition of the community. Psalm 22 is the paradigm of this tension. A personal song became a psalm of the assembly. But, with the Passion Narratives, the liturgical chant became intensely personal for Jesus of Nazareth. In nine different ways, images or lines from the psalm appear in the Passion. While Jews still apply the psalm to the entire nation, Christians apply it to one person.
For Christians, Psalm 22 will forever be linked with Jesus on the cross. When we recite this psalm, we can identify our adversity with travails of our Savior. If he could remain faithful in the midst of his suffering, we, too, can face our trials with some hope. The tough times won't last forever. There is life after the experience of death. Despite despair, shame, and attack, we can look to Christ on the cross and gain strength.
Reading 2 1 Jn 3:18-24
The author of 1 John was a pragmatist. He recognized there was a difference between talking about love and actual love. (Which preacher has more influence, the philosopher or the one who leads by example and experience?) In past studies, we have pointed to love as "charity," love in action. But now the author would take the results of love as an answer to a fundamental question. How do we know where we stand before God?
Before we sink into the discussion of faith vs. works that has shaded the past four hundred years of Western culture, let us remember that the author already assumed his audience had a faith relationship with Jesus. In fact, this was the first of the author's commands. [3:23a] But we should not assume that faith alone answered the question of standing (or as St. Paul addressed the subject "justification"). Yes, we are God's children. And, yes, this standing is a free gift of grace that we can only see through "eyes of faith." But once we have faith, what do we do next? How can we know faith is alive in us? How can we know where we stand before God?
The author pointed to love in action. But he also pointed to this virtue as an ideal, that we could never quite measure up to without divine help. We may (and do) see our failures. Others see them. But what does God see? His will being lived out in those who try to love others. Remember God is so powerful he even uses evil to fulfill his will. (Isn't that the point of the cross?) If evil serves his purpose, how much more will he use our feeble efforts for his plan? [3:19-20] How much more will his use our prayers for his purposes? And see our attempts at charity worth the effort? [3:21-22]
Ultimately, we can know our status before God when we witness the results of our efforts. Did "we" perform the charity? Or, did the Spirit work through us to complete God's work? [3:24b] This is more than just a matter of perspective. It's a matter of power.
How do we know where we stand before God? We will know when our evangelization is not bragging about our efforts, but a witness to God's action in our lives. We will know when we get out of God's way and let him be in charge. Then our small efforts to love will have mighty results.
Gospel Jn 15:1-8
In John's passage on the vine and the branches, Jesus presented the themes of testing and judgment, intimacy, and assurance of God's benevolent providence. Jesus seemed to say, "No matter what happens, stay close to me, produce the fruit of a good Christian life, and my Father will take care of you." The theme of mutual fidelity threaded its way throughout this passage.
John presented the believer with two choices: dependance upon the Lord or condemnation. Indeed, the believer's faith itself was a gift from the Lord. So, the believer could not do anything (even loving the Lord) with God's help.
Depending upon the Lord involved trust in the person of Jesus and accepting the truth of his word. In ancient cultures where illiteracy was the norm, a person's word judged his or her character. It also judged the character of others connected with the person. Did the leader of a group speak wisely and honorably? Or were they foolish and shameful? The foes of Jesus tested him to find his true character. Those interested in joining the Christian community might test followers to measure the character of the Master.
Through the eyes of the community, the words of the Master also judged the honor and wisdom of inquiring strangers. Were they worthy of the gift offered to them? Were they strong enough to follow a demanding life of the Christian?
Hence, the power of the word in the time of Jesus could judge the speaker and the listener. Wisdom and honor demanded truth from the speaker and adherence from the listener. The word of Jesus "cleaned" the listener with its demands (15:2). The words of Jesus were to remain with the follower because they were true (15:7).
Those who were faithful in spite of testing could pray in confidence. They could ask and they could be certain there would be an answer to their requests. Notice that prayer and its answer were to glorify God (15:7-8), not simply fulfill the whims of the follower who prayed. Hence, Christians should pray with utter trust. But their prayers should seek God's will and proclaim God's glory. A goal of prayer was evangelization.
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Sunday April 21, 2024 Fourth Sunday of Easter
Lectionary: 50
THE READINGS -----------------------------------------------------------------
Reading 1 Acts 4:8-12
Peter, filled with the Holy Spirit, said:
"Leaders of the people and elders:
If we are being examined today
about a good deed done to a cripple,
namely, by what means he was saved,
then all of you and all the people of Israel should know
that it was in the name of Jesus Christ the Nazorean
whom you crucified, whom God raised from the dead;
in his name this man stands before you healed.
He is the stone rejected by you, the builders,
which has become the cornerstone.
There is no salvation through anyone else,
nor is there any other name under heaven
given to the human race by which we are to be saved."
Responsorial Psalm Ps 118:1, 8-9, 21-23, 26, 28, 29
R. (22) The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
It is better to take refuge in the LORD
than to trust in man.
It is better to take refuge in the LORD
than to trust in princes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
I will give thanks to you, for you have answered me
and have been my savior.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Blessed is he who comes in the name of the LORD;
we bless you from the house of the LORD.
I will give thanks to you, for you have answered me
and have been my savior.
Give thanks to the LORD, for he is good;
for his kindness endures forever.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
Reading 2 1 Jn 3:1-2
Beloved:
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God's children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Gospel Jn 10:11-18
Jesus said:
"I am the good shepherd.
A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd,
and I know mine and mine know me,
just as the Father knows me and I know the Father;
and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold.
These also I must lead, and they will hear my voice,
and there will be one flock, one shepherd.
This is why the Father loves me,
because I lay down my life in order to take it up again.
No one takes it from me, but I lay it down on my own.
I have power to lay it down, and power to take it up again.
This command I have received from my Father."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Acts 4:8-12
I. The literary context: “Ya got trouble”
Our first lesson takes place in the larger context of Acts 3:1-4:31, the first instance of conflict between Jesus’ witnesses and local authorities. The precipitating causes are a lame man’s healing (3:1-10) and Peter’s public proclamation (3:11-26). Positive reception for his message riles the temple authorities, prompting them to arrest Peter and John for investigation (4:1-4). Today’s reading features the apostles’ response at that investigation.
II. The text at hand: A new kind of boldness
The authorities gathered for the investigation are no team of scrubs:
“Their rulers, elders, and scribes assembled in Jerusalem, with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family” (Acts 4:5-6).
Annas was high priest in 6-15 c.e., and his son-in-law Caiaphas is high priest at this time (18-36 c.e.; John 11:49; 18:13).1 In short, Acts 4:5-6 sets the scene for a serious examination by Jerusalem’s foremost leaders.2
The leaders ask directly: “by what power or by what name did you do this?” (4:7) The entire incident recalls earlier words of Jesus:
“When they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say; for the Holy Spirit will teach you at that very hour what you ought to say” (Luke 12:11-12).
Not only does Acts 4:5-12 resonate with Luke 12:11-12 in language and tone, it also accurately foresees how Jesus’ followers will respond. Peter is “filled with the Holy Spirit” (Acts 4:8) and answers in a way that the narrative ultimately calls “boldness” (4:13, parresia). This is the first instance of many in Acts where Jesus’ witnesses proclaim with a “boldness” that stems from the power of the Spirit (4:29-31; 9:27-28; 13:46; 14:3; 18:26; 19:8; 26:26; 28:31). Under this intense atmosphere of investigation, the Spirit’s “bold” empowerment first manifests itself, and at just the right time.
“Bold” is certainly what Peter’s answer is. After reiterating the grounds for investigation (Acts 4:9), he declares emphatically:
“Let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. 11This Jesus is ‘the stone that was rejected by you, the builders; it has become the cornerstone.’ 12There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:10-12).
Peter’s response names several themes representative of apostolic preaching in Acts. First, he addresses not simply the leaders, but “all the people of Israel” (v. 10; see 2:14b, 22, 36; 9:15; 13:26, 38, 46; 28:20). Second, after attributing Jesus’ death to the leaders of Jerusalem (cf. 2:23-24; 3:14-15; 4:27-28), he emphasizes that “God raised [him] from the dead” (4:10). More than any other evangelist, Luke emphasizes the resurrection as Jesus’ vindication (Acts 2:22-36; 3:13, 26; 5:30; 10:40; 13:31-38; see also 24:21; 26:8; 26:23). Third, Jesus’ rejection by those in authority fulfills scripture, as implied by Peter’s quotation of Psalm 118:22 in Acts 4:11 (see also Luke 24:44-47; Acts 2:22-36; 3:18; 13:31-38; 26:22-23; cf. Matthew 21:42; 1 Peter 2:7). Fourth, the message of Jesus entails “salvation” (soteria) -- a divine reality that generates wholeness, restoration, and reversal of societal norms (“healed” in Acts 4:9 is literally “saved,” sesotai).3 Fifth, the language of necessity (“must,” dei, v. 12) about being “saved” is distinctive language of Luke-Acts for identifying matters “necessary” to the overarching purposes of God (Luke 2:49; 4:43; 9:22; 13:14, 33; 17:25; 21:9; 22:37; 24:7, 26; Acts 3:21; 19:21; 23:11). Altogether, Peter’s response in Acts 4:8-12 uses distinctive themes of Luke-Acts to express a bold declaration about the saving nature of Jesus.
III. Reflections: “Boldness” in today’s world
In today’s pluralistic society, interpreters rightly stumble over the exclusiveness of Peter’s language: “There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved” (Acts 4:12). Taken at face value, this word excludes. However, in its original context the apostles did not aim to exclude future religious movements, but rather to validate the message of Jesus before a hostile audience and world. In this context, the Spirit’s “boldness” empowered a frank and straightforward emphasis that was seemed necessary. Whether or not a “boldness” empowered by the Spirit today should be so one-dimensional is another question. In short, the contexts of the first audiences of Acts 4:5-12 are very different than our own. While Peter’s words undoubtedly emphasize the distinctiveness of salvation associated with Jesus, how the same Holy Spirit empowers us to express the good news of Jesus “boldly” today is a matter of ongoing dialogue and discernment. Nonetheless, as with the earliest apostles, we are no less in need of Spirit-driven boldness today, lest the world never recognize “companions of Jesus” (Acts 4:13) in their midst.
Responsorial Psalm Ps 118:1, 8-9, 21-23, 26, 28, 29
It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God’s goodness and a cheerful dependence upon that goodness for the future, but in a believing the expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical.
He celebrates God’s mercy in general, and calls upon others to acknowledge it, from their own experience of it (v. 1): O give thanks unto the Lord, for he is not only good in himself, but good to you, and his mercy endures forever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that fear God, were called upon to trust in God (Ps. 115:9-11; here they are called upon to confess that his mercy endures forever, and so to encourage themselves to trust in him, v. 2-4. Priests and people, Jews and proselytes, must all own God’s goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that his mercy endures forever, that they have had experience of it all their days, and confide in it for good things that shall last forever. The praises and thanksgivings of all that truly fear the Lord
In verses 19-29 we have an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Acts. 4:11 . Now observe here, the preface with which this precious prophecy is introduced, v. 19-21. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must go into them, must enter into the holiest, as far as we have leave, and praise the Lord. Our business within God’s gates is to praise God; therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God’s house above, where we shall be still praising him. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. He promises to give thanks to God for this favor (v. 21): I will praise thee. Those that saw Christ’s day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old-Testament saints for the coming of the Messiah, and would be their salvation. The prophecy itself, v. 22, v. 23. This may have some reference to David’s preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, His humiliation. He is the stone which the builders refused; he is the stone cut out of the mountain without hands, Dan. 2:34 .
Let the exalted Redeemer be met, and attended, with joyful hosannas, v. 25, v. 26. Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy, Save now, I beseech thee, O Lord! This is like Vivat rex—Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honor of it. Hosanna to the Son of David; long live King Jesus; let him reign forever. Let the priests, the Lord’s ministers, do their part in this great solemnity, v. 26. Let them bless the prince with their praises: Blessed is he that cometh in the name of the Lord. Jesus Christ is he that cometh —ho erchomenos, he that was to come and is yet to come again.
The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, v. 28, v. 29. He will praise God himself, and endeavor to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: "Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me; and therefore I will praise thee.’’ Peace in heaven to us through Christ, and therefore glory in the highest.
Reading 2 1 Jn 3:1-2
The apostle, in the last verse of the preceding chapter, having declared that everyone who works with righteousness is born of God, begins the chapter with an exclamation expressive of his high admiration of the love of God in calling them his children, although they are not acknowledged to be such by the men of the world, because carnal men have no just notion of the character of God. Behold what manner — The word ποταπην, thus rendered, signifies both how great, and what kind of love — Love immense, condescending, and kind, compassionate, forgiving, patient, forbearing, sanctifying, comforting, enriching, exalting, and beautifying, the Father — Of universal nature, of men and angels, and of our Lord Jesus Christ; hath bestowed on us — Fallen and depraved creatures, sinful, guilty, and dying; that we should be called sons, (τεκνα, children,) of God and be constituted his heirs, and joint-heirs with his only-begotten and beloved Son: and all this on the easy condition of turning to Him, in repentance, faith, and new obedience. Therefore the world is not acquainted with our true character, our principles and practices, our disposition and behavior, our present privileges and future expectations; and therefore does not acknowledge us for what we really are, nor esteem and love us, but hates and persecutes us; because it knew him not. As if he had said, Since the enmity of carnal men against the divine will, and the divine nature, is so great that Christ himself, the image of the invisible God, inhabited by the fullness of the Deity, was unknown and hated when he dwelt in the flesh, it is no wonder that we are hated also in those respects in which we resemble him. Nevertheless, Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. At the day of judgement, it is probable that the wicked will have a transient sight of Christ as he is, but will not thereby be made like him, in body or mind.
Gospel Jn 10:11-18
"One flock, one shepherd . . ."
On this Sunday of Easter the gospel lesson shifts from historical recounting of the events following to resurrection to Christological reflection. The goal is to assist us as we, like Mary and the disciples, seek to understand what happened and is happening to us, the flock of the good shepherd.
In the years, decades, and centuries, to our own time, the followers of Jesus have sought for ways to express, in words and images, who was and who is this person Jesus Christ. John, for example, opened his gospel account with the grand vision of the one who was before all time and through whom all things came into being. Jesus was the very Word of God made flesh. And they turned to the images Jesus had taught them about himself. He told them that he was the vine and they were the branches. He told them that he was the bread of life and living water that would quench their thirst forever. And he taught them that he was their shepherd; they were his flock.
Some of the earliest images of Jesus found in churches and tombs were not portrayals of Jesus on the cross, or the infant in the manger. Rather, they picture Jesus as the gentle shepherd. And what may be one of the earliest paintings of all is of a very young Jesus, dressed in a short white tunic, who has draped a lamb over his shoulders. "I am the good shepherd. I know my own and my own know me." (John 10:14) What does it mean to understand the risen Christ as our shepherd? And what kind of flock are we to be?
I think that it is fair to say that most of us do not have much experience with shepherds or with sheep. I believe many of you have heard of or been to a County Fair. I never want to miss the animal barns: cows, pigs, and of course the sheep. In each pen are lovely, wooly sheep being taken care of the 4H boys and girls. Just outside of the barn there will always be one of the 4H members washing, combing, and trimming their lamb. I love the fact that sheep really do say, "Baaaa." But I am afraid that is my only contact with sheep and their caretakers.
When Jesus spoke of shepherds and sheep, he was speaking to people who had everyday experiences with lambs, sheep, goats, and kids. Even if they made their living as a carpenter or fisher, they knew or watched the shepherds all of the time, moving the sheep and goats from the pens to the fields. They drank the milk of those animals, turned that milk into cheese, and eventually ate the animals. Those animals provided not just daily nourishment, they were essential for important religious rituals. All of Jesus' friends and followers had grown up telling and re-telling the story of Moses and the flight out of Egypt. Each year they heard the call to "take a lamb for each family" (Exodus 12:3b) and prepare the Passover meal.
It is important to recognize that this passage not only offers us a functional description of what God in Jesus will do for us. Jesus is also making an ontological statement. He is not only describing what a good shepherd does and will do. He is making the claim that he is the good shepherd. Therefore, it must have seemed quite strange and startling for Jesus' friends and followers to hear Jesus tell them that he was the good shepherd. After all, they knew who the good shepherd was -- God. The scriptures were filled with images of God as the shepherd of the chosen people.
Jesus then described the divine sheepfold. To be his followers was to enter into his sheepfold. He came to be the one who cared for and fed them. It was a dangerous job; protecting the sheep from wolves and bandits. As the good shepherd Jesus had not only to be willing to, he did, lay down his life for the sheep that God had given him.
Like Ezekiel, Jesus then contrasts himself with the hired hand. The hired hand, he explained, thinks only of himself and not the sheep; running away when danger approaches. (Was Jesus suggesting to the Pharisees that they were hired hands?) Jesus then explains that not only is he the shepherd who will give up his own life for the flock, but he has done this willing. It may have looked like he was captured and executed by the authorities, but in reality, "No one takes it [my life] from me, but I lay it down of my own accord." (John 10:18)
What does it mean to be a sheep of Jesus' flock? It means that we enter through his gate. Jesus is the way to salvation. We know his voice and follow him. He cares for us, keeping us safe. And when we wander away, which we know we do all too often, he comes searching for us.
These are wonderful, comforting images, but this passage includes one other challenging thought. The good shepherd decides who is in the sheepfold, we do not. "I have other sheep that do not belong to this fold." (John 10:16) The Pharisees and the disciples alike thought that they knew who the chosen ones of God were. But this shepherd is telling them, and telling us, that there will be "one flock, one shepherd" and it is God, in Jesus Christ, through the Holy Spirit, not we, who bring together that flock.
Making the Connection
Preparation for Sunday Scripture Readings
- Have you ever known someone to give up something important in order to help you? Think about a friend who chose to attend your party instead of going to a ballgame, or a parent who stayed up with you at night when you were sick.
- When we give up something important to us to help another person, or we give up something say for Lent we are said to make a sacrifice. Think about a time when you made a sacrifice for another person.
- In today’s Gospel, Jesus uses the example of a shepherd to demonstrate the kind of service we wrote about. He used this example because it was familiar to his listeners. But today we’re less familiar with the work of shepherds. What other models might we use to teach the kind of sacrificial service that Jesus described?
- Whenever we serve others in ways that put their needs before our own, we are following the example that Jesus gave us.
- Pray the Saint Ignatius of Loyola’s Prayer for Generosity.
Eternal Word, only begotten Son of God,
Teach me true generosity.
Teach me to serve you as you deserve.
To give without counting the cost,
To fight heedless of wounds,
To labor without seeking rest,
To sacrifice myself without thought of any reward
Save the knowledge that I have done your will.
Amen.
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ADDITIONAL NOTES -----------------------------------------------------------------
Reading 1 Acts 4:8-12
Have you ever been criticized for doing good as a Christian? Ever since the beginning of the Church, good deeds in the name of Christ make one a target for skeptics.
After Peter's speech from last week, the authorities arrested the two Apostles. The next day they were on trial before the Sanhedrin, the Jewish court that judged civil and religious matters in Jerusalem. In today's reading, Peter answered the high priest's question: "By whose authority do you do these things (i.e., heal the disabled man and preach)?"
Luke portrayed Peter as an effective preacher. First, he was "...filled with the Holy Spirit..." (Effective preaching can only be done in the Holy Spirit, for only God can truly change hearts.) Next, Peter changed the focus of the debate. Instead of concentrating on the question of his authority to heal and preach, Peter answered with results. In whose name is the disabled man healed and saved? Jesus, the Nazorean. Healing can only come about when the source is recognized (i.e., with faith). So, Peter made Jesus the basis of his arrest. In doing so, he set Jesus ( and his followers) apart from his country's leaders. By their actions they were guilty of defying God's will. Peter sighted Psalm 118:22 to make his point. But God's will was done through their actions. The healed man is proof of God's activity.
Finally, Peter ended with the focus on Jesus. His name was the only one that could save. His comments placed the leaders into the camp of the non-believers, those who opposed God's will.
Peter was arrested for healing and preaching in the name of Christ. The good he did opened the door to evangelization. The good we do can open doors for our Lord. Like Peter, we need to be open to the Spirit, so God can move through us.
Responsorial Psalm Ps 118:1, 8-9, 21-23, 26, 28, 29
Some days are just so glorious they shout praise to God. Springtime or early summer seem to have their share of those days. The sunshine spreads everywhere. The cool morning feels good to the skin. The colors of foliage and flowers seem overwhelming. These are days of hope. On these days, it feels good to be alive.
Some psalms were written for these days, especially Psalm 118. Some of the most famous lines in Scripture come from this song of praise. "This the day the Lord has made, let us rejoice and be glad." "The stone which the builders rejected has become the cornerstone; this was done by the Lord, so it is not wonderful in our sight?" The psalm is most appropriate for Eastertime because of its praise imagery.
In the book of psalms, 118 ended a cycle of praise psalms (113-118). It was recited with the fourth cup of wine during the Passover and could have been used at the Feast of Tabernacles (the fall feast of Succoth). Stylistically, many verses repeat as "hooks" to encourage a communal participation. Thematically, however, the psalm was a royal prayer of thanksgiving for victory over the nation's enemies.
In 118:1-4, the psalm's introduction addressed the nation with an imperative to praise. The nation (house of Israel), the priests (house of Aaron), and the gathered faithful (those who feared the Lord) were to honor YHWH because of his covenant (endless love).
The next section turned personal for the king. His prayer (118:5-9) was one of confident hope; with God at his side, whom should he fear? Faith in God was better than faith in his army (mortals) or its commanders (princes). The answer to his prayer (118:10-14) rejoiced in the realization of that prayer. The nation (or capital, Jerusalem) was surrounded, but the nation prevailed because of divine providence, not because of the strength of the army. The response to God's intervention was a victory shout by the Israelite army despite the looming disaster (118:15-18) and the victory parade through the entrance to the Jerusalem (118:19-25); the Lord raised his hand and saved the nation. "The day the Lord made" could also be interpreted as the "day of the Lord," a time of judgement against the nation's enemies.
Reading 2 1 Jn 3:1-2
How can we know we are God's children? When we act like him and dare to hope we will be like his Son.
In the context of 1 John, these verses point to the two ways we can demonstrate our status as God's children: moral living and the expectation of salvation at the Final judgment. Both are rooted in God's love for us.
Love is powerful. When we know we are loved, we look at the world through different eyes. The impossible seems possible. Hardened hearts become soft. Forgiveness is a reality. Intimacy is encouraged , not rejected. When we love, and we know that we are loved, we can have the empathy to look at the world through the eyes of others. It is no less with God's love. When we know God loves us and we return his love, we are changed. We view others as God does. We are his children. So are our enemies. Such love and knowledge of love leads to compassion and reconciliation.
God's love presents challenges, however. How can we sustain the enthusiasm we feel about his love? How can we live out his love? To answer the first question, we must remember that we are temporal beings, with free will, changing feelings, and shifting experiences. Because of these factors, God's love is not always in our field of view. While God always offers his love to us, our awareness can only periodically glimpse at his affection for us.
So, his love requires a constant focus. It demands we live as if we always experience his love, in spite of our feelings. In this sense, our response to his love is a lifestyle that assumes his love is always present (the answer to the second question). In other words, his love can only take root when we pass his love along to others. This was the author's point in the context for these verses. Love (i.e., charity) determines Christian morality.
Love also gives hope. God's love gives us hope that we will live with him. The author clearly pointed to his hope in 3:2. God's love impels us to look ahead, to look beyond.
But the cynics of the world take a critical view of a life built on love. "Not realistic," they insist. In their view, the world is built on power, money, and popularity. Love becomes a commodity at best, a hindrance at worst. Only fools love. Only fools believe.
So, we are fools. Fools for Christ. Fools that love. Fools with hope. Such foolishness is vastly superior to the cynics' dark world. Such foolishness is better than despair. Such foolishness lets us know we are God's children. Because we can love like God loves us. And we will be like his Son.
Gospel Jn 10:11-18
Sacrifice seems to be an ugly word these days. No political leader dare breathe the word, lest he or she loses the next election. No media star or technological CEO dares mention the concept, lest they be called "hypocrite." In these days of the hyper-economy and the "ME!" culture, the notion of giving up a desire or putting off a pleasure for the good of others is "verboten." Self-indulgence, not self-giving, is society's keyword.
Yet, beyond the self-absorbed veneer of culture, people are willing to give up for something greater. They are willing to sacrifice for those they love and for that in which they have faith. Sacrifice is the yardstick that measures one's character and values. Self-giving proves the worth of one's words and intent.
Just how far should we be willing to sacrifice for others and for our ideals? Look to Jesus for the answer.
What defined true Christian leadership? In this passage, Jesus pointed to himself as the model. He was willing to put himself in harms way for his followers. Jesus exemplified a highly esteemed cultural value for his time: loyalty. His loyalty would extend to his own death. Any follower who desired leadership in the Christian community should be willing to face the same fate. They must be loyal to the Lord and his followers, no matter the cost.
Unlike the loyal leader, the hireling played to the audience, but fled at the sight of any danger. Notice that the hireling's courage and personal integrity were questioned. Jesus inferred leadership would be tested. Indeed, any who aspired to leadership must be willing to be tested. With testing came disappointment and the possibility of disillusionment. After all, to walk in the footsteps of the Master meant a journey to the cross. The entire journey would bring joy and pain. Sometimes on a day by day basis.
Notice, like many of the other passages from John, Jesus painted two contrasting pictures of spiritual leadership: the loyal leader and the coward. But, underneath the contrasting pictures, Jesus emphasized leadership was a process of ongoing choices between self-giving and selfish preservation. The loyal leader died for his (or her) flock (even a little each day) in to hope of resurrection. But, the hireling didn't want to die for flock, because he (or she) had another agenda. How did a Christian leader know if he (or she) was a good shepherd? The shepherd empowered the sheep to an intimate relationship with the Lord and his Father. This was the value for which one would willingly give up his (or her) life.
In this Sunday's passages, John presented Jesus as the dedicated shepherd. Like the shepherd, Jesus would lead even if it meant his death. He would not be a charlatan who gave a performance of holiness for his audience, only to flee at any sign of danger. His leadership bound the follower to himself in intimacy. And his Father loved him for the sacrifice he would make for his sheep and for power he would use to rise up from the dead.
The Father's love was his command to Jesus: give of yourself completely. The death of Jesus would be the sign of the Father's command/love. In these short verses, "I lay my life down" was mentioned five times. It became the thread through which the believer was to understand the devotion of Jesus. That devotion (and the power that flowed from it) came from the Father. That devotion wants to fill us now.
Jesus gave his all for us. He did it for love. The love he had for the Father. The love he had for all people. In that love he claimed his place as the Good Shepherd.
We are to shepherd in the same fashion, to sacrifice out of love. We are to lead by giving of self for the good of others. More important, we are to lead in a way that brings others to Christ and through Christ to the Father. So we can lead in this fashion, we need to sacrifice self interest and ego. But the rewards of love make that sacrifice worth the cost.
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Sunday April 14, 2024 Third Sunday of Easter
Lectionary: 47
THE READINGS -----------------------------------------------------------------
Reading 1 Acts 3:13-15, 17-19
Peter said to the people:
"The God of Abraham,
the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus,
whom you handed over and denied in Pilate's presence
when he had decided to release him.
You denied the Holy and Righteous One
and asked that a murderer be released to you.
The author of life you put to death,
but God raised him from the dead; of this we are witnesses.
Now I know, brothers,
that you acted out of ignorance, just as your leaders did;
but God has thus brought to fulfillment
what he had announced beforehand
through the mouth of all the prophets,
that his Christ would suffer.
Repent, therefore, and be converted, that your sins may be wiped away."
Responsorial Psalm Ps 4:2, 4, 7-8, 9
R. (7a) Lord, let your face shine on us.
or:
R. Alleluia.
When I call, answer me, O my just God,
you who relieve me when I am in distress;
have pity on me, and hear my prayer!
R. Lord, let your face shine on us.
or:
R. Alleluia.
Know that the LORD does wonders for his faithful one;
the LORD will hear me when I call upon him.
R. Lord, let your face shine on us.
or:
R. Alleluia.
O LORD, let the light of your countenance shine upon us!
You put gladness into my heart.
R. Lord, let your face shine on us.
or:
R. Alleluia.
As soon as I lie down, I fall peacefully asleep,
for you alone, O LORD,
bring security to my dwelling.
R. Lord, let your face shine on us.
or:
R. Alleluia.
Reading 2 1 Jn 2:1-5a
My children, I am writing this to you
so that you may not commit sin.
But if anyone does sin, we have an Advocate with the Father,
Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
The way we may be sure that we know him is to keep
his commandments.
Those who say, "I know him," but do not keep his commandments
are liars, and the truth is not in them.
But whoever keeps his word,
the love of God is truly perfected in him.
Gospel Lk 24:35-48
The two disciples recounted what had taken place on the way,
and how Jesus was made known to them
in the breaking of bread.
While they were still speaking about this,
he stood in their midst and said to them,
"Peace be with you."
But they were startled and terrified
and thought that they were seeing a ghost.
Then he said to them, "Why are you troubled?
And why do questions arise in your hearts?
Look at my hands and my feet, that it is I myself.
Touch me and see, because a ghost does not have flesh and bones
as you can see I have."
And as he said this,
he showed them his hands and his feet.
While they were still incredulous for joy and were amazed,
he asked them, "Have you anything here to eat?"
They gave him a piece of baked fish;
he took it and ate it in front of them.
He said to them,
"These are my words that I spoke to you while I was still with you,
that everything written about me in the law of Moses
and in the prophets and psalms must be fulfilled."
Then he opened their minds to understand the Scriptures.
And he said to them,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Acts 3:13-15, 17-19
One of the primary themes of Acts, seems to be the expansion of boundaries that separate individuals and group.
We all know what it’s like to be part of a group. We share common interests, beliefs, commitments, etc. We are part of an in-group. Some among us have experience being part of the out-group. Some have been more marginalized to the out-group more than others, but relegation to the out-group knows no boundaries.
One of the things Luke tries to accomplish in Acts is the expansion of these boundaries, even while making clear distinctions between those who follow Christ and those who do not. The episode narrated in 3:12-19 serves as an example of this tension. In response to the healing of the paralyzed man (read 3:1-11), a large crowd gathers in Solomon’s portico (3:11), a roofed colonnade likely on the south side of the Herodian Temple complex that remained from Solomon’s Temple. Peter explains what has happened (3:12), providing another important parallel between Jesus and Peter, teaching in the temple (cf. Luke 21:37). Here, as in his previous speech, Peter appeals to their common identity by addressing the crowd as “Israelites” and by attributing the healing of the man to “The God of Abraham, the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus..”
This is significant because it links the healing “in the name of Jesus” with “the God of our ancestors,” thus emphasizing a commonality within Judaism and the significance of Jesus within that tradition. Peter also appeals to Israel’s identity by reminding the crowd of the promise of a “prophet like Moses” (which is evident in some Qumran texts and Josephus), other prophets (3:24), and of God’s covenant with Abraham that supports an inclusive identity (which Luke is highlighting) by asserting, “in your descendants all the families of the earth shall be blessed” (3:25; cf. 3:12–3).
Bet even while appealing to this common identity, Peter sharpens the distinctions between the Christians and the crowd. Mikael Parsons notes the structure within the inner frame of Peter’s speech:
A The God of Abraham, the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus
B whom you handed over and denied in Pilate's presence
when he had decided to release him.
B / You denied the Holy and Righteous One
and asked that a murderer be released to you, and you killed the Author of life
This pattern “underscores the fundamental difference between the actions of Peter’s audience … and the mighty deed of God.” Thus, the “God of Abraham” has subverted the actions of the Judean authorities and affirmed the words of Peter and the Christ followers.
Although the crowd rejected Pilate’s attempts to release Jesus (Luke 23:4, 16, 22), thereby participating in Jesus’ death, Peter acknowledges that his hearers and their rulers acted in ignorance (Acts 3:17), even though God had clearly “foretold [this] through all the prophets” (Acts 3:18). But ignorance is not excuse for their rejection of Jesus. They must now “repent and turn to God so that your sins may be wiped out” (Acts 3:19). By distinguishing the Christ group from the crowd in the temple, Peter draws a distinct boundary between the Christ group and those outside the Christ group. Though they share a common ethnic identity, the two groups are radically different in their response to Jesus. Members of the in-group are those who believe that Jesus is the resurrected Messiah, having demonstrated that belief in the boundary crossing rituals of baptism in Jesus’ name and being filled with the Holy Spirit. Members of the out-group, however, reject Jesus, had him killed, and now must be reconciled through repentance and return to God so that they may be forgiven of their rejection of the Messiah. The core contrast between in-group and out-group here is that in-group members believe in Jesus while out-group members reject him. Belief is contrasted with violence here to distinguish between the in-group and out-group, thus serving to point toward another less prominent identity marker in the narrative.
What does it mean to be part of the in-group, the Christ movement? What identity markers help us know who is ‘one of us’ and who is not? In many ways, our task remains the same as Luke’s -- to help expand the boundaries of who can be part of the Christ group, and to make distinctions that highlight how our group’s values are different from others around us.
Responsorial Psalm Ps 4:2, 4, 7-8, 9
People are troubled about many things, but God 'puts gladness in our hearts.' Psalm 4 is a good text any time of year because it offers wisdom and imparts faith. But on the Third Sunday of Easter, it has a special job to do.
Psalm 4 deals honestly with unbelief: outside the church, inside the church, or even within preachers. At Easter time, the words "Christ is Risen!" are answered with "Alleluia, he is risen indeed." But unspoken responses might include: "Oh really?" or "I doubt it;" or "I wish I believed that;" or even "You've got to be kidding." Even preachers may privately wonder if Easter is too good to be true.
But God has heard all this before. In the Gospel for the Third Sunday of Easter, Jesus tells his frightened, doubting disciples, "Peace be with you" (Luke 24:36). Likewise, Psalm 4 offers peace to troubled hearts and trust to doubting minds.
To use Psalm 4 on the Third Sunday of Easter, it is helpful to note that the other texts for this day all address the problem of unbelief. Preachers would like the message, "Christ is arisen!", to prompt a worldwide chorus of Alleluias. But from the first Easter down to the present, the good news that Jesus lives brings different responses - even among his followers. Some people receive the message with joy. Others are skeptical or fearful, and still others reject the message out of hand.
The Gospel lesson addresses the problem of unbelief within the inner circle itself. The disciples have just heard two of their own members say that Jesus is risen, yet they are "startled and terrified" and "doubts arise in their hearts" when Jesus appears (Luke 24:37-38). Even some of the disciples find it hard to believe, yet Jesus offers peace.
In this Easter context of faith and doubt, and hoping against hope, Psalm 4 begins with a prayer for help. "Answer me when I call, O God..." (4:1). And it ends with a statement of faith. "You have put gladness in my heart...You alone, O Lord, make me lie down in safety" (4:7-8). Beginning and ending with God - always a good idea for the preacher.
But the middle part of the Psalm addresses other people, and these people have various responses to God's grace. Some believe in God, and some do not. Among the believers, some are so anxious they can't sleep at night, even with a "Sleep Number" bed. Still others seem to be wondering what God has done for them lately: "There are many who say, 'O that we might see some good!'" (4:6). Thus, the Psalmist has some choice words to each of these groups of people.1
- To the unbelievers: (4:2) "How long, you people, shall my honor suffer shame? How long will you love vain words and seek after lies?" This sounds like Peter's sharp rebuke of his listeners in Acts 3:14-15. But quickly Peter changes his tone and calls these people "friends," so that they might listen to his proclamation. Psalm 4 is a good vessel for this proclamation. Verse 1 says that 'God gave us room when we were in distress.' Easter means that God sets us free from the fear of death - God 'gives us room.' In the Psalms, this language means that God lifts us out of a tight spot. What could be tighter than the grave! To the unbelievers (and we all have our moments), God gives "room." Room to rise from the grave of unbelief, room for faith.
- To the sleep deprived believers: (4:4) "When you are disturbed, do not sin; ponder it on your beds, and be silent." The fear of death, our own or a loved one's, is enough to keep anyone awake at night and tempt us to find relief anywhere we can. But the Psalmist exhorts us to pray and trust. For insomniac believers, who believe but have trouble trusting, the Psalm ends up with these wonderful words: "I will both lie down and sleep in peace" (4:8).
- To the folks who wonder if God has done anything good for them lately: (4:6) the Psalm says that God's life giving power is our true wealth. It's Easter, but we've been in one of the worst economic slumps since the 1930's. People in the congregation might be thinking, "Okay, so Jesus rose from the dead, but can you say the same for my pension?" Perhaps this is irreverent talk, but it gets at the issue of where we put our trust. Verse 7 says that God's presence puts gladness in our hearts "more than when their grain and wine abound." A preacher might have a bit of fun coming up with current versions of 'grain and wine abounding.'
Reading 2 1 Jn 2:1-5a
Ask a non--Christian--even ask some Christians--what the point of Christian faith is.
For many, it is "Jesus came so that I'll live forever." In the Gospels, however, Jesus never promises that he will be crucified and his disciples will be the risen ones.
Such self--centeredness renders us deaf to a keynote in all of this Sunday's lections: the capacity of the risen Christ to draw individuals into authentic life together.
On the subject of sin: If (on the one hand) we say we don't have sin, we deceive ourselves and the truth is not in us . But if (on the other hand) we confess our sins, he is dependable, righteous, will forgive our sins and cleanse us from all unrighteousness.
And if (on the one hand) we say we haven't sinned, we make him out to be a liar and his word (his promise of forgiveness) is not in us.
This last possibility breaks the pattern, leaving the listener hanging without a countervailing "other hand." Note that the writer of 1 John does not play the role of omniscient scold, rampantly condemning a few misguided souls while claiming for himself and the majority superior righteousness. Real churches act in this way. For no matter how truthful the gospel they have received, all Christians are capable of both clear--eyed contrition and self--deluded evil.
The author hastens to pastoral comfort (1 John 2:1-2). He writes, not to stir up sin or despair, but to console a riven church that Jesus Christ is a living, righteous force that releases us from our sins.
The images for that redemption are both judicial and cultic. Christ is our advocate (parakletos) with the Father, adopting the role that Jesus in the Fourth Gospel attributes to the Holy Spirit who comes after him (John 14:16-17, 26; 15:26; 16:7-11). At the same time, Jesus has sacrificed himself as the expiation (hilasmos) for sins; not merely ours, but the whole world's (1 John 1:7; 2:2; see also Romans 3:25; Hebrews 9:11--10:18).
Gospel Lk 24:35-48
The Gospels tell us that Jesus appeared to the disciples on several occasions after they discovered that his tomb was empty. Part of the mystery of Jesus' Resurrection is that he appeared to his disciples not as a spirit but in bodily form. The bodily form was not one that the disciples recognized though. In John's Gospel, Mary of Magdala does not recognize that the figure standing before her is Jesus until he speaks to her. In Luke's Gospel the disciples who meet Jesus on the road to Emmaus do not recognize him until he breaks bread with them. The resurrected Jesus had a physical presence, but the disciples couldn't recognize Jesus unless he allowed them to. His resurrected body, nonetheless, showed the marks of his crucifixion.
From readings such as today's Gospel, we also see that in his resurrected body, Jesus seems to be free of physical constraints. He appears to the disciples despite the fact that the doors were locked.
Jesus greets his disciples with the gift of peace and the gift of the Holy Spirit. In doing so, Jesus commissions his disciples to continue the work that he has begun: “As the Father has sent me, so I send you.” During the meeting, Jesus also shows the integral connection between forgiveness of sins and the gift of the Holy Spirit.
The story of Thomas illustrates our Christian experience today: We are called to believe without seeing. In fact, all Christians after the first witnesses have been called to believe without seeing. Thomas's doubt is hardly surprising; the news of Jesus' appearance was incredible to the disciples who had seen him crucified and buried. Thomas's human nature compelled him to want hard evidence that the Jesus who appeared to the disciples after his death was indeed the same Jesus who had been crucified. Thomas is given the opportunity to act on that desire. He is our witness that Jesus is really risen.
Our faith is based on the witness of the Church that has preceded us, beginning with Thomas and the first disciples. Through Baptism we receive the same Holy Spirit that Jesus brought to the first disciples. We are among those who are “blessed” because we believe without having seen.
Making the Connection
Preparation for Sunday Scripture Readings
- Try to recall a recent holiday or celebration that included special food. Try to think about your favorite aspects of gathering with family or friends for this meal. Observe that food is important for our physical nourishment, but gathering for meals nourishes us in other ways as well. Try to identify some of the benefits of sharing meals with others and write them down.
- In the Gospel of Saint Luke, there are many descriptions of meals that Jesus shared with others. At these meals, the disciples were given food and more. This Sunday we hear about a meal that Jesus shared with his disciples after his Resurrection.
- After sharing this meal, what does Jesus tell his disciples? (They are to be witnesses to all that Jesus said and did.) How did sharing this meal with Jesus strengthen the disciples to be his witnesses? (Some reasonable answers, are they knew that Jesus was not a ghost, but was truly present with them, and their minds were open to understand the Scriptures.)
- We also share a meal with Jesus and are given a mission to be his witnesses when we celebrate the Mass. What are the final words of the Mass? (“Go in peace to love and serve the Lord; Thanks be to God.”)
- These final words of the Mass remind us that the Eucharist sends us to be witnesses to Jesus today, especially by helping others know that Jesus forgives sins. What are some ways in which we might help others know that Jesus forgives sins?
- Conclude in prayer that our frequent celebration of the Eucharist will help us choose to teach others about the forgiveness of sins we receive from Jesus. Pray the Psalm for this Sunday, Psalm 4.
Additional Notes -----------------------------------------------------------------
Reading 1 Acts 3:13-15, 17-19
The book of Acts was divided into two parts: the Jerusalem ministry of the Apostles (i.e., St. Peter) and the travels of St. Paul. Peter's speech was made in part one. Peter preached to the crowd after the healing a well-known disabled person in the name of Jesus.
The focus of the crowd was on Peter and John as the sources of the event. Peter and John, however give credit to Jesus the Messiah. Many people, even today, confuse healing with magic. Magic uses trickery, while healing comes from God in response to prayer and need. Magic gives glory to the magician; healing gives glory to God.
In Acts 3:13-15, Peter preached against the crowd in order to cause a reaction. Along with the Jewish leaders, the citizens of Jerusalem who called for Jesus' blood at Passover share in the guilt of his death. Peter placed the crowd's guilt against the innocence of Jesus, God's glorified servant (3:13), the Holy and Righteous One (3:14), and the author of life (3:15). Jesus and the crowd stood opposite from each other. The crowd committed evil, while Jesus followed God's will.
Just as important, Luke wrote about Jesus in a way that was beyond the ordinary. The "author of life" title hint at the divinity of Jesus. Through his death and resurrection, Jesus revealed God present and active.
n 3:15, Peter proclaimed that he and the other early disciples were "witnesses." Spreading the Good News was done by word of mouth, beginning with eye witnesses. Early preaching stressed such first hand accounts and focused upon the Apostles as the source of such accounts. Any preaching different from the Apostles were considered second rate. (Did this mean that there were competing groups of non-Apostolic Christians preaching a different gospel? Most likely).
In 3:17, Peter recognized the ignorance of the crowd. The sin of the crowd was not their ignorance, but their lack of discernment. They acted in a way contrary to God's will. Would they have acted differently if they sought intimacy with God? (Would we?)
Finally, in 3:18-19, God showed he could work, even through ignorance and spiritual sloth. While people could always look backward for insight, they are always faced with Peter's challenge of faith. Did they want to say "yes" to God and change? (Do we?)
The speech of Peter pointed to the Good News and its demands. God offered them a chance and a choice. He offers us the same. Will we believe? Will we turn toward him?
Responsorial Psalm Ps 4:2, 4, 7-8, 9
Almost everyone can point to a time in life when they were deeply happy. For some, courtship and marriage were those times of joy. For others, high school or college days stand out. Some even point to the birth of children. In hindsight, some events stand out as times to savor.
Then, there are times that are unpleasant. Events can verge on tragic; the burdens of daily life become overwhelming. These are the times we might reminisce in the experiences of our youth, even indulge in melancholy. Then, we might pray for better times ahead.
Why are some times better than others? Why do some yearn for the "good old days" or look forward to the "green pastures" that lie ahead? Isn't today enough? These were the kind of questions Psalm 4 posed. It was a prayer of supplication that could be divided into three sections: 1) call for God's answer (4:1) from the criticism of enemies (4:2), a reminder of God's power and the need for faith in the Lord (4:3-5), and the popular prayer for better times (4:5) with the caveat that the present can give more joy than any imagined future (4:5-8). These three sections created an implied dialogue between the person under attack and the desire to escape to a better time.
Notice night time sleep marked the test of happiness. 4:5 had the imperative to cease sinning and to reflect in silence on one's bed. 4:8 was an act of faith that the faithful person could lie down and sleep in the peace only the Lord could provide. Sleep was a time of restoration and rest; dreams were also a means for God to reveal his will. For the ancient Jew (and many modern believers), the quantity and quality of sleep implied a test for a clear conscience and a place close to the Lord.
There is certainly nothing wrong with fondly remembering the past or planning for the future. But, should we look behind or ahead for some sense of spiritual fulfillment? If we do, we will only play a game of "what was?" or "what could be?" and not "what is." If nothing else, Psalm 4 plants us in the spiritual present. We might not have everything we want, but God gives us all we need for now and that is more than enough.
Reading 2 1 Jn 2:1-5a
Expiation should not be confused with "propitiation," a legal term from the Latin "to favorably influence." As a legal term, propitiation focused upon the transgressor, not his act. In this case, the death of Jesus "favorably influenced" God to forgive those who deserved punishment. Jesus would be the one who "replaced" the sinner in the eyes of a wrathful God. Such an understanding presupposed the unwavering anger of God until the death of his Son (or until the sinner accepted the offer of grace). Expiation, by viewing the act, not the sinner, does not presuppose the wrath of God in the salvation of sinners.
How do we know we walk with the Lord? Both feelings and insights can fool us. But, when our actions match our interior life, we can have a better measure of our spiritual journey. When our actions surprise us, when we act out of character for the better, then we know that God is in control.
The author of 1 John addressed these issues. His struggle with Gnosticism (the belief that salvation was based on secret knowledge) has been documented in other studies in this series. Unlike those who believed salvation was the release the spirit (i.e., feelings and insight) from an evil material plane, the author stressed a practical spirituality. Growth with the Lord was rooted in charity, a love that was expressed in service.
The author seemed to define sin as indifference to the Lord's commands, as much as it was breaking those commands. Of course, the author would define the Lord's commands in terms of charity ("love one another," see 1 John 4:7). In other words, the Christian really knew God when he or she served others. Those who ignored or actively rejected service did not know the Lord. They were "liars," a code word for those in league with the Anti-Christ. But, those who did sin had an advocate, a paraclete, in the person of Jesus Christ. Repentance was always possible.
Implicitly, the author did not discriminate in service. It was easy to serve those who loved us. But, if we refused to serve our enemies, we were "liars," just as much as those who rejected Christianity. So, the real test of the Christian journey fell to charity toward enemies. We are to serve, just as Jesus did in his death of expiation.
How do we know we walk with the Lord? How do we treat our enemies? That is the real test. When we serve those who we would rather not serve, when God surprises us with such opportunities, then we know we walk with the Lord. It is then, we know that He is in charge.
Reflect on your service to others. How does your service include those who you dislike? Or, of those who dislike you?
Gospel Lk 24:35-48
This passage began like other Resurrection narratives. Jesus appeared with the greeting of "Shalom," God's peace. The reaction of the disciples to their first sight of the Lord is the same. They felt fear and a sense of awe.
Yet, in spite of the testimony from the women and the two travelers, the disciples still could not believe their eyes when Jesus appeared before them. Why were they so upset? The appearance itself might not have caused their discomfort. After all, visions were far more accepted in the culture of Jesus than in the modern Western culture with its scientific scepticism. The disciples had advanced knowledge that Jesus was risen. But they were not ready for the TYPE of experience they encountered. The appearance of the risen Lord was so new, it was outside the experience or comprehension of the disciples. They could not rightly interpret the experience; they could not put it into a proper context. In fact, they were powerless. Only Jesus could validate the experience and supply its proper understanding.
HE said to them,"Why are you troubled, and what thoughts arise in your hearts? See MY hands and MY feet that (it is) I MYSELF. Touch ME and see (ME). A spirit does not have flesh and bones just as you see ME having." Having said this, HE showed them (HIS) hands and feet. Since they still did not believe from joy, and (since they) wondered, HE said to them,"Do you have something in this place to eat?"They gave to him a piece of cooked fish. Having taken (it) before them, he ate (it).
First, Jesus would prove their experience was no hoax. Like the appearance to Thomas in John's gospel, Jesus showed his wounds and challenged his followers to "touch" him. The experience of the Risen Lord was tactile. Jesus has substance, unlike a ghost. Unlike John 20, Jesus showed his followers his hands and feet (not his hands and side). Here, Luke inferred Jesus had been nailed in his feet.
This passage also paralleled John 21 with the subject of the cooked fish. In John 21:9-14, Jesus was cooking the fish. He blessed it and gave it with his followers to eat. But in Luke, the disciples gave Jesus the cooked fish to eat. If Luke 13:35-48 is combined with the narrative from the Road to Emmaus (Luke 24:13-35), both stories involved the breaking of bread (Luke 24:30, 35 and John 21:13). The most notable narratives with the blessing of bread and fish were the multiplication of the loaves and fishes (Mark 6:30-44, 8:1-9; Matthew 14.13-21, Matthew 15.32-39; Luke 9.10-17; John 6.1-14). A meal that featured fish and bread was common around the Sea of Galilee and in Jerusalem (dried fish was sold in the marketplaces as food for the common people). Such meals were a regular part of life on the road with Jesus and his followers. Whether meals of fish and bread had any religious significance to the apostolic communities is a matter of some debate among scholars (were they meals of leadership?). If there was a so-called "fish and bread Eucharists" (as John Dominic Crossan likes to call them), the rituals died quickly as Christianity spread to areas that did not have a ready supply of fish.
The deeper issue did not lie with the meal but with the quality of the vision experience. Jesus appeared as a living, solid form. This would have a great impact on the spirituality of Christianity. The holy could be found in the tangible. Holiness was not only a matter of ecstacy, touching the transcendent, while leaving the world behind. No, God reached his people through his creation, not in spite of it. This insight became the foundation of the Church's self-awareness as the Body of Christ. It also grounded the worship in the Church as sacramental. The believer could encounter the Risen Christ through the bodily senses. His followers saw, touched, and heard the Risen One. We see, hear, and touch Christ today through the sacraments, through shared witness and serve to others. But, when we, like the early followers, experience Christ through the common items of the world, what is his message?
He said to them,"These (things I refer to) are MY words I spoke to you when I was still with you, because everything having been written about me in the Law of Moses, the prophets, and the psalms needed to be fulfilled." Then HE (thoroughly) opened their minds so as to understand the scriptures. HE said to them,"Thus it has been written that the Christ would suffer and rise from the dead on the third day, and that a repentance and a forgiveness of sins would be preached in his name among all nations, beginning in Jerusalem. You are witnesses of these (things)."
Jesus reminded his disciples that he prophesied his resurrection during his earthly ministry. Then he placed in the greater context of the Scriptures: the Law, the prophets, and the psalms. The "Law and the prophets" were code words for the Hebrew Scriptures which the Pharisees revered. The "Law...and the psalms" were revered by the Sadducees as basis for Temple worship. By including the term "psalms" with the "Law and the prophets" (an unusual combination), Luke not only wanted to change the interpretation of Scripture through the words of Jesus, he wanted to validate the newly developing forms of Christian worship. This change was a radical shift from the way Jesus' early Jewish followers lived (a live dominated by spirit and regulations of the Pharisees and Sadducees). The new Christian communities among the Gentiles (to which Luke addressed his gospel) had new needs, new insights, and new ways to live out the Christian message. No wonder Luke edited in 24:45 ("Then HE thoroughly opened their minds so as to understand the Scriptures.") The followers needed to open their minds and hearts to new possibilities as they fulfilled the mandate to preach repentance and forgiveness everywhere in the name of Jesus. After all, they were witness to a new reality.
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Sunday April 7, 2024 Second Sunday of Easter
(Or Sunday of Divine Mercy)
Lectionary: 44
THE READINGS -----------------------------------------------------------------
Reading 1 Acts 4:32-35
The community of believers was of one heart and mind,
and no one claimed that any of his possessions was his own,
but they had everything in common.
With great power the apostles bore witness
to the resurrection of the Lord Jesus,
and great favor was accorded them all.
There was no needy person among them,
for those who owned property or houses would sell them,
bring the proceeds of the sale,
and put them at the feet of the apostles,
and they were distributed to each according to need.
Responsorial Psalm Ps 118:2-4, 13-15, 22-24
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
Let the house of Israel say,
"His mercy endures forever."
Let the house of Aaron say,
"His mercy endures forever."
Let those who fear the LORD say,
"His mercy endures forever."
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
I was hard pressed and was falling,
but the LORD helped me.
My strength and my courage is the LORD,
and he has been my savior.
The joyful shout of victory
in the tents of the just:
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
This is the day the LORD has made;
let us be glad and rejoice in it.
R. Give thanks to the LORD, for he is good, his love is everlasting.
or:
R. Alleluia.
Reading 2 1 Jn 5:1-6
Beloved:
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father
loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
This is the one who came through water and blood, Jesus Christ,
not by water alone, but by water and blood.
The Spirit is the one that testifies,
and the Spirit is truth.
Gospel Jn 20:19-31
On the evening of that first day of the week,
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, "Peace be with you."
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, "Peace be with you.
As the Father has sent me, so I send you."
And when he had said this, he breathed on them and said to them,
"Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained."
Thomas, called Didymus, one of the Twelve,
was not with them when Jesus came.
So the other disciples said to him, "We have seen the Lord."
But he said to them,
"Unless I see the mark of the nails in his hands
and put my finger into the nailmarks
and put my hand into his side, I will not believe."
Now a week later his disciples were again inside
and Thomas was with them.
Jesus came, although the doors were locked,
and stood in their midst and said, "Peace be with you."
Then he said to Thomas, "Put your finger here and see my hands,
and bring your hand and put it into my side,
and do not be unbelieving, but believe."
Thomas answered and said to him, "My Lord and my God!"
Jesus said to him, "Have you come to believe because you have seen me?
Blessed are those who have not seen and have believed."
Now Jesus did many other signs in the presence of his disciples
that are not written in this book.
But these are written that you may come to believe
that Jesus is the Christ, the Son of God,
and that through this belief you may have life in his name.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Acts 4:32-35
From the start, the risen Jesus charged his witnesses to share the good news of his resurrection with the world (Luke 24:44-48; Acts 1:1-8). After all, this is the climactic (eschatological) sign of God's light-giving, life-saving purpose for all people and places, even "to the ends of the earth" (Acts 1:8; cf. 13:47). The resurrection forges new communities of light and life. Only in such fellowship (koinonia) is the meaning of the resurrection progressively discerned and demonstrated, learned and lived out.
As in our own day, the early church worked out its resurrection faith through regular communal practices, such as baptism, the Eucharist, scripture study, and prayer. An earlier summary reports (following Peter's Pentecost sermon): "So those who welcomed his message were baptized... They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers" (2:41-42).
But they also engaged in a radical resurrection practice not so popular today: "Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common (koina)" (4:32).
What a remarkable group! They held everything "in common," yet were notably uncommon by normal social standards, both in the limited goods, zero-sum world of Mediterranean antiquity and in the private-boosting, wealth-expanding economy of modern Western capitalism.
How did Christ's resurrection motivate such a unified, generous community? Or, conversely, how did the practice of communal goods inform the early church's understanding of the living Christ?
First, Christ's resurrection is inextricably connected with his crucifixion. God did not raise Jesus from just any death, but death on a cross, signifying ultimate self-emptying and sacrifice. Jesus dies bankrupt and bereft, stripped of all earthly possessions (including clothes - cf. Luke 23:34) and reliant only on his Divine Father into whose hands he commits his breath/spirit (pneuma, Luke 23:46).
It is out of this experience of complete surrender that God brings fresh, resurrection life to Jesus. Losing his life, he saves it. Forfeiting "the whole world" of self-aggrandizing profit, he gains the true wealth of God's kingdom. The crucified and risen Jesus thus inspires his followers to find new life as they "deny themselves and take up their cross daily" (Luke 9:23). They relinquish all they are and own into God's hands or, more literally, at the feet of God's apostles in Acts 4:35.
Second, raising Christ from the grave signals anew God's creative sovereignty over all creation (cf. Acts 4:24). According to one biblical image, God's bringing life from death is likened to a seed falling into the ground, "dying," and then bursting forth, "rising" in fruitful bloom and flower (see John 12:24-25; 1 Corinthians 15:36-38).
Resurrection thus stakes afresh God's claim on the whole earth. "The earth is the Lord's and all that is in it" (Psalm 24:1). "The land is mine," God announces, as grounds for the Sabbath/Jubilee provisions of restoring properties to original owners and remitting debts so "there will be no one in need among you" (Leviticus 25:23; Deuteronomy 15:4). Finally, the resurrection of Christ marks the "first fruits" not only of a new, singular beginning, but also of a climactic restoration of all things.
For the early church, this conviction forged a close nexus between Christ's resurrection, ascension and parousia (final re-appearing). "Christ is risen!" joined naturally with "Christ is coming again soon!" Hence, with this imminent hope of a remade world, investing in "lands and houses" for the long haul might seem unnecessary at best, unfaithful at worst.
There is some question about whether selling one's possessions was compulsory (as with the apocalyptic Jewish sect at Qumran) or voluntary for membership in the earliest Christian community. But our summary text suggests it was the norm, if not the rule. And although Peter informs Ananias in the next chapter that he was free to dispose of his property as he wished (Acts 5:4), the fact that Ananias publicly lies about contributing all the proceeds from a land sale (and then drops dead!) demonstrates the strong community pressure to pool all possessions for the common good (5:1-6).
Of course, however much we might admire the radical communitarian practice of the early Jerusalem church, we may also pity, even decry, their shortsighted, impractical economic vision. Quite possibly, it contributed to hard times down the line, requiring assistance (bailout) from the more prosperous congregation in Antioch (11:27-30).
Turns out they were in it for the long haul, or at least a longer haul than they expected. And the clock is now ticking well past the 2000-year mark. It is all too easy, then, for us not simply to pity the early church's practice, but to dismiss it altogether.
But we thereby also run the risk of dismissing their vibrant resurrection faith that ignited their extraordinary common-fellowship (koinonia) in the first place. And resurrection faith that does not profoundly shape communal practice lacks depth of meaning and breadth of appeal.
So, how shall we live out our faith in the risen Christ today?
Responsorial Psalm Ps 118:2-4, 13-15, 22-24
On Easter Sunday, the church proclaims, "Give thanks to the LORD, for he is good; his mercy endures forever!" (Psalm 118:1).
Jesus Christ is risen. And in Christ, we too shall rise. God's mercy endures forever! The words of Psalm 118 have long been used to herald Easter. "This is the day that the LORD has made; let us rejoice in it and be glad" (118:24).
In its ancient Jewish context, Psalm 118 was most likely an entrance liturgy to the Temple, used at the festival of Passover. It proclaimed God's deliverance from Egypt and, later on, from the Exile. The Psalm was a liturgical script, complete with speaking parts for leaders and congregation. One can hear the jubilant call and response in 118:2-4: "Let Israel say, 'His mercy endures forever.' Let the house of Aaron say, 'His mercy endures forever.' Let those who fear the LORD say, 'His mercy endures forever.'"
Since New Testament times, Psalm 118 evokes for Christians the story of Easter.
New Testament writers used Psalm 118 "as a means of understanding and articulating the significance of Jesus."3 (See Matthew 21:42; Acts 4:11; 1 Peter 2:7.) Christians have long read this Psalm with Jesus in mind.
"The stone that the builders rejected
has become the cornerstone.
This is the Lord's doing; it is marvelous in our eyes.
This is the day that the Lord has made;
let us rejoice in it and be glad" (Psalm 118: 22-24).
The ancient church relied on the words of the New Testament writers, and during the Middle Ages, Psalm 118 continued to inspire Christian worship.
Just as the Psalmist was delivered by God, so now Christ empowers us, comforts us, and snatches us out of the realm of death. All this is done, so that we might proclaim the deeds of the Lord. Easter is the day which the Lord has made, let us rejoice in it and be glad! (118:24).
Reading 2 1 Jn 5:1-6
True love for the people of God, may be distinguished from natural kindness or party attachments, by its being united with the love of God, and obedience to his commands. The same Holy Spirit that taught the love, will have taught obedience also; and that man cannot truly love the children of God, who, by habit, commits sin or neglects known duty. As God's commands are holy, just, and good rules of liberty and happiness, so those who are born of God and love him, do not count them grievous, but lament that they cannot serve him more perfectly. Self-denial is required, but true Christians have a principle which carries them above all hindrances. Though the conflict often is sharp, and the regenerate may be cast down, yet he will rise up and renew his combat with resolution. But all, except believers in Christ, are enslaved in some respect or other, to the customs, opinions, or interests of the world. Faith is the cause of victory, the means, the instrument, the spiritual armor by which we overcome. In and by faith we cleave to Christ, in contempt of, and in opposition to the world. Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains sway and dominion over souls. It has the indwelling Spirit of grace, which is greater than he who dwells in the world. The real Christian overcomes the world by faith; he sees, in and by the life and conduct of the Lord Jesus on earth, that this world is to be renounced and overcome. He cannot be satisfied with this world, but looks beyond it, and is still tending, striving, and pressing toward heaven. We must all, after Christ's example, overcome the world, or it will overcome us to our ruin.
Gospel Jn 20:19-31
What is a disciple to do in the wake of Jesus’ resurrection?
Following the Easter story of Jesus’ appearance to Mary Magdalene, two parallel stories in John explore the responses of disciples to the message of his resurrection. Although Thomas is often singled out as deficient in belief, his story shares much in common with the response of the disciples as a whole. The twin accounts present the disciples as both believing and disbelieving. The gift of the Holy Spirit enlivens the disciples to continue Jesus’ ministry without rendering them perfect believers.
Thomas is missing when the other disciples encounter Jesus. Yet he hears from them the same proclamation they heard from Mary Magdalene: “We have seen the Lord!” (20:25; cf. 20:18). Like Thomas, the disciples were not immediately transformed by Mary’s proclamation of the good news. They remain behind locked doors, where they are gathered out of fear (20:19). Like Thomas, the disciples only respond with joy to Jesus’ presence after he shows them his hands and his side (20:20, 27). Although “doubting Thomas” gets his reputation from this story, his response of unbelief is not unique, but instead is typical of disciples of Jesus.
There are two theological issues at stake in the portrait of the disciples vis-á-vis Thomas. The first is the question of whether the disciples achieve perfect or complete belief following Jesus’ resurrection. Much of the language of the Farewell Discourse (John 14-17) has led readers to expect that it will. Jesus has spoken of a future time when the disciples would “know” (14:20), “testify” (15:27) and “do greater works” than Jesus has done (14:12). Although they manifest doubt during Jesus’ earthly life, the language of the Farewell Discourse suggests a future time when the disciples overcome these deficiencies. Many scholars read the resurrection stories as just such accounts, where the disciples’ belief is seen in its maturity.
However, the disciples are not presented simply as believers, even after Jesus’ resurrection. Even after his first appearance and the gift of the Holy Spirit (also foreseen in the Farewell Discourse (14:16-17), the disciples remain behind locked doors the second week as well (20:26). They proclaim the Easter message, “We have seen the Lord!” but their actions do not fully match their understanding. Although the narrator proclaims “blessed” the one who has not seen and yet has believed (20:29), this is true of none of Jesus’ disciples. Instead, John portrays the disciples as still reaching toward belief in Jesus.
Even Thomas’s confession, “My Lord and my God!” (20:28) does not mark the completion of his faith. His statement is a significant confession, but it is not the end of the story. In the next chapter, Thomas is named as one of seven disciples. The pattern is familiar: they initially do not recognize Jesus (21:4), but come to understand him (21:7). Yet they finish with a question about his identity that they dare not ask even as they know the answer (21:12). Although John’s language projects a future time in which disciples will understand Jesus, that perfect knowledge always lies outside the boundaries of the Gospel story. The disciples embody a belief that reaches toward but never quite achieves complete understanding of Jesus.
The second theological question these verses raise explicitly is the reader’s relationship to Jesus’ disciples. What is expected of later followers of Jesus, and should they understand themselves as like or unlike the disciples of the story? In verses 19-23, Jesus breathes the Holy Spirit onto the disciples. Is this a special possession of the early church? Some interpreters imagine “the disciples” here as a limited group of the twelve (minus Judas and Thomas) who are commissioned as official apostles with particular duties that raise them above the level of the average believer. Jesus’ words to them, “If you forgive the sins of any, they are forgiven them...” (20:23), reinforce the perception for many that the disciples have a unique role.
Yet it may be better to understand the disciples as a group that reflects John’s understanding of discipleship as a whole. As is often the case in John, “the disciples” who appear in 20:19 are unnumbered and unnamed. Although John clearly knows of the designation “the twelve,” he uses the phrase to identify disciples who are part of Jesus’ most intimate group of associates (6:71; 20:24) rather than to specify the actions or characteristics of the group.
Although readers may be primed to expect Jesus’ last supper to be eaten with the twelve (cf. Matt 26:20; Mark 14:11), or that he will appear to the eleven alone in his resurrection (Matt 28:16; Mark 16:14; Luke 24:33, 36), John specifies only that “the disciples” are present in each case (13:5; 20:19). This designation suggests a more open-ended group of people included in Jesus’ words and actions.
But what then does it mean for Jesus to breathe out the Holy Spirit and to tell this larger group of disciples, “If you forgive the sins of any, they are forgiven them”? The passage is a commissioning scene, but it is a commissioning of the church as a whole, not an elite group of leaders. John’s language seems to grant broad powers to the church to forgive or retain sins. It may help to remember that throughout John’s Gospel “sin” has referred to the rejection of Jesus and his ministry (e.g., 8:24; 9:41; 15:22-24). Jesus’ presence already reveals and condemns people’s belief or unbelief (cf. 3:17-19; 5:22). In Jesus’ absence the church steps into this role. The image is not a narrow one of a priest assigning penance but a broader recognition that the church becomes the arbiter of acceptance or rejection of Jesus.
Even so, part of our modern difficulty with this text may be that Jesus leaves this authority in the hands of disciples who are not themselves free from sin. John seems well aware of this, having positioned the story of commissioning in the midst of the disciples’ struggle to come to terms with their resurrection faith. Instead of trying to “solve” the problem of this responsibility granted to the church, I would say instead that the passage seems consistent with John’s portrait of the disciples. They are called to do much more than they are capable of. Yet they occasionally achieve great clarity, and in those moments they manifest the hope of the resurrection.
Making the Connection
Preparation for Sunday Scripture Readings
- Identify five things that you and people might argue about. Write them down on a piece of paper.
- Try to act out in your mind one or more of the items.
- Jesus knew human beings well. He knew that we would have arguments. But he gave us the remedy for hurt feelings in the gift of reconciliation.
- What disagreement among the disciples is heard in this Gospel? (Thomas didn’t believe that the other disciples had seen Jesus.) How did Jesus begin the process of reconciliation for the disciples? (He appeared again when Thomas was present; he shared with his disciples the power to forgive sins.) What gift did Jesus give to his disciples to help them forgive sins? (the Holy Spirit)
- Jesus has also given us the power to be people who forgive and reconcile with one another. Whenever we act to bring peace and resolution, we are acting in the spirit of Jesus.
- Pray the Peace Prayer of Saint Francis.
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.
O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.
Amen.
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The feast of Divine Mercy, according to the diary of Kowalska, receives from Jesus the biggest promises of grace related to the Devotion of Divine Mercy, in particular that a person who goes to sacramental confession (the confession may take place some days before) and receives holy communion on that day, shall obtain the total expiation of all sins and punishment. That means each person would go immediately after death to heaven without suffering in purgatory. Additionally, the Roman Catholic Church grants a plenary indulgence (observing the usual rules) with the recitation of some simple prayers
ADDITIONAL NOTES----------------------------------------------------------------
Reading 1 Acts 4:32-35
What does the word "community" really mean? How do we really sense "community?"
In the early chapters of Acts, Luke painted an ideal portray of the Church in Jerusalem. Early Christians created this "ideal" more out of need than out of some sense of utopia. After all, many of believers left their extended families to become Christians. They banded together and shared their possessions/incomes. This was not a commune, as many liberal scholars would like to think, but more like a fraternal organization. Friend helping friend. [32]
The Apostles were spiritual and organization leaders of this group. They were the ones who distributed goods to the poor in the community, so everyone could live. Eventually, the Apostles ordained deacons to care for the poor (i.e., the widows and the orphans who were homeless). Again out of necessity. [33, 35]
The spirit of unity was expressed in financial outreach. The "haves" shared with the "have-nots." Notice that those with property were not forced to sell their possessions for the Church; the offerings were made freely. This point would be made later in Acts 5:1-10. [34]
Like the early Christian community, our parishes or assemblies are quilt works. Different people from different backgrounds earning different salaries with different needs. This diversity creates a tension that can tear the community apart. Or it can spark a growing together. The resources for growth are usually present. Openness is needed to make that growth happen. Openness to others. Openness to the Spirit.
Responsorial Psalm Ps 118:2-4, 13-15, 22-24
The king ended the psalm with a song of praise (and a sacrifice?) and a refrain to praise the Lord (a repetition of 118:1).
We cannot leave the psalm without noticing the number of times the divine name was invoked. This fact added emphasis to the imperative of praise. Praise the Lord for what he has done for the nation. Despite the near calamity, YHWH saved his people again (and again). The repetition of the divine name tried to match the number of times the Lord acted on behalf of the king and the nation.
The imperative to praise for the Lord's activity in life should give us pause. How many times has he acted in our lives to save us from near disaster? How many times has he given us second chances? If we gave praise to God for as many times as he intervened in our lives, we would spend most of our time in prayer.
Not a bad thought, is it?
Reading 2 1 Jn 5:1-6
1 Everyone believing that JESUS is the CHRIST has been born from God, and everyone loving the (parent) having given birth loves the (CHILD) having been born from him.
2 In this, we know that we love the children of God whenever we love God and perform his commands.
3 For this is the love of God, that we might keep his commands, and his commands are not heavy.
4 So, everyone having been born from God conquers the world; and this, our faith, is the victory, the (one) having conquered the world.
5 Who else is the (one) conquering the world except the (one) believing that JESUS is the Son of God?
6 This is the (ONE) having come through water and blood, JESUS CHRIST, not in water alone, but in water and in blood; and the Spirit is the (one) testifying because the Spirit is Truth.
5:1 "everyone loving the (parent) having given birth loves the (CHILD) having been born out of him" In the context of the verse, the parent was God the Father, and the child was God the Son.
These verses were covered in some detail with the study of 1 John 5:1-9 on the Baptism of the Lord (Cycle B). In that study, It wasmentioned the practical nature of Christianity. It was a religion that integrated prayer with acts of charity. It was not an esoteric religion many contemporaries of the author and his audience wanted. They were Gnostics, those who believed Jesus came as a spirit (in some non-material body) that gave a secret knowledge that led to salvation. With this knowledge (and its practice), one could "save" himself from the evil of the material world. The author of the letter opposed this view with his emphasis on "water, blood, and the Spirit," a clear indication of his belief that God worked in the physical world. (Please see that study for more details.)
In this season of Easter, the reading reaffirms our belief that the Risen Lord is still present and at work in our material universe. HE shares his struggle of water (his Baptism) and blood (his death), and everything in between. He also shares the Spirit, the gift of his resurrection. The Risen Lord is with us in a very real sense.
Gospel Jn 20:19-31
In his gospel, John gave the reason the followers gathered together behind locked doors. They feared the Jewish leadership. "If they killed Jesus," the followers reasoned, "the leadership would certainly be looking for us." [20:19a]
Barred doors made Jesus' followers look more suspicious. At the time, trust within the Jewish community was built upon open access. Doors were never locked. Neighbor children could enter one's house at will. Jews lived private lives in the open. Anyone who locked their doors (save the rural family who lived miles from their neighbor), cut themselves off from the community.
Suddenly Jesus appeared in the locked room and greeted his followers with " Shalom." [20:19b] Shalom ("peace" in Hebrew) meant God was working in the world. When God worked, he put the world in balance. No war, no hatred, no cynicism could overcome God's providence. When God worked, he put the spirit in balance. No fear, no doubt, no lack of trust could overcome the sheer joy of God's presence. Shalom meant everything was right in God's world.
When his followers saw Jesus alive with his deadly wound, they realized the "Shalom" of Jesus, for they witnessed God's activity in the world. Fear left them, for now they believed. Joy entered their hearts. [20:20]
Again Jesus said "Shalom" with a command and a gift. The command: Go into the world. As the Father send Jesus into the physical world, Jesus would now send his followers into the cultural world. [20:21]
With the command came the gift: the Holy Spirit. In Greek (pneuma) and Hebrew (ruah), the word "spirit" can be translated as "breath" In 20:22, the word "breathe on" in Greek can be seen only here and in Genesis 2:7 of the Septuagint (a Greek translation of the Bible used by the early Church) where God breathed life into Adam. So, when Jesus breathed on his followers, he gave them his Spirit. When the followers took in the Spirit, they received his newly risen life. [20:22]
Now they could obey the missionary command to proclaim repentance and forgive sin. Jesus told his followers to forgive or retain sin like a knot loosening or tied closely together. If the followers forgive, however, they must loosen the sinner from the guilt now and in the future. Sin was never to be brought up again. [20:23]
Without the Resurrection, Christianity would be nothing more than a school that taught the wisdom of a great teacher. With the Resurrection, however, Christianity became a road to intimacy with God.
The Resurrection justifies the life, works, and teachings of Jesus. Through the lens of the Resurrection, we can see this life, these works and teachings in the context of Scripture and realize "Jesus is Lord." Faith in the Resurrection leads us to the conclusion Jesus is true God and true man.
Through the Resurrection, we receive the gift of a new eternal life, free from evil. We become one with our Savior who died and rose for us.
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Sunday March 31, 2024 Easter Sunday - The Resurrection of the Lord - The Mass of Easter Day
He is Risen, Alleluia. Have a happy and Blessed Easter!!
Lectionary: 42
THE READINGS -----------------------------------------------------------------
Reading 1 Acts 10:34a, 37-43
Peter proceeded to speak and said:
"You know what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.
We are witnesses of all that he did
both in the country of the Jews and in Jerusalem.
They put him to death by hanging him on a tree.
This man God raised on the third day and granted that he be visible,
not to all the people, but to us,
the witnesses chosen by God in advance,
who ate and drank with him after he rose from the dead.
He commissioned us to preach to the people
and testify that he is the one appointed by God
as judge of the living and the dead.
To him all the prophets bear witness,
that everyone who believes in him
will receive forgiveness of sins through his name."
Responsorial Psalm Ps 118:1-2, 16-17, 22-23.
R. This is the day the Lord has made; let us rejoice and be glad.
Give thanks to the LORD, for he is good,
for his mercy endures forever.
Let the house of Israel say,
"His mercy endures forever."
R. This is the day the Lord has made; let us rejoice and be glad.
"The right hand of the LORD has struck with power;
the right hand of the LORD is exalted.
I shall not die, but live,
and declare the works of the LORD."
R. This is the day the Lord has made; let us rejoice and be glad.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. This is the day the Lord has made; let us rejoice and be glad.
Reading 2 Col 3:1-4
Brothers and sisters:
If then you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Gospel Jn 20:1-9
On the first day of the week,
Mary of Magdala came to the tomb early in the morning,
while it was still dark,
and saw the stone removed from the tomb.
So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them,
"They have taken the Lord from the tomb,
and we don't know where they put him."
So Peter and the other disciple went out and came to the tomb.
They both ran, but the other disciple ran faster than Peter
and arrived at the tomb first;
he bent down and saw the burial cloths there, but did not go in.
When Simon Peter arrived after him,
he went into the tomb and saw the burial cloths there,
and the cloth that had covered his head,
not with the burial cloths but rolled up in a separate place.
Then the other disciple also went in,
the one who had arrived at the tomb first,
and he saw and believed.
For they did not yet understand the Scripture
that he had to rise from the dead.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Acts 10:34a, 37-43
Today’s reading features Peter’s message to the gathered household of Cornelius. After opening exchanges (10:24-33), Peter addresses directly the context at hand:
Then Peter proceeded to speak and said,* “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him. The Greek is bolder about God’s lack of partiality: “God is not a partiality-shower (lit. ‘face-taker,’ prosopolemptes).” The concept appears elsewhere in Scripture regarding God’s lack of favoritism toward the rich and powerful (Deuteronomy 10:17; Lev 19:15; 2 Chronicles 9:17; Psalm 82:2; Sirach 35:15-16; Colossians 3:25; Ephesians 6:9; James 2:1, 9), but applying this same language to Jew-Gentile distinctions is quite new (also in Romans 2:11). The next verse only accentuates this meaning: “in every nation whoever fears him and acts uprightly is acceptable to him.” The language of “acceptable” (dektos) is rare in Luke-Acts, and first occurs to describe the nature of Jesus’ ministry as “the year of the Lord’s acceptance (dektos).” As these factors show, Peter’s message opens with one of the boldest declarations in Luke-Acts about the nature of God’s favor toward non-Jews.
Due to convoluted phrasing, translations render verses 36-37 in various ways. But two focal points in the text clearly emerge: God’s message entails “preaching peace by Jesus Christ,” and this Jesus “is Lord of all” (v. 36). Both points would have a sound spoken loudly to hearers within the Roman Empire. The phrase “preaching peace” (euangelizomenos eirenen, lit. “proclaiming the good news of peace”) uses language employed elsewhere in association with Roman emperors (“good news” and “peace” regarding Augustus’s birth, OGIS 2:458; cf. Luke 2:14). Even more, the phrase “Lord of all” implies the inferiority of all rival lords, both human and divine (Epictetus calls Caesar “lord of all” in Discourses 4.1.12; Pindar calls Zeus the same in Isthmian 5.53). These parallels would be striking to a centurion of a leading cohort in the Roman army (Acts 10:1). However, Roman rulers are not the only rivals on the horizon: Peter’s speech later recalls how Jesus’ ministry confronted the oppressive power of the devil (Acts 10:38), a cosmic foe still at large in Acts (13:8-13; 26:18; cf. 19:11-20).
The rest of Peter’s message (Acts 10:37-43) summarizes Jesus’ ministry, passion, and resurrection (vv. 37-38, 39b-41). Peter also emphasizes how Jesus’ followers are now witnesses (vv. 39, 41) called to testify -- with ancient prophets -- that he is both judge of all and source of forgiveness for believers (vv. 42-43). In fact, verses 37-43 spotlight major themes from Luke-Acts: John’s baptism, the Spirit’s presence, the devil’s oppression, the apostles’ testimony, Jesus’ resurrection, and the fulfillment of scripture. These verses summarize the highlights of Luke’s story about Jesus so that the audience in Cornelius’s home may hear the story authentically.
In the lectionary, Acts 10:34-43 appears most notably on Resurrection Sunday, and on that day is hardly the focal text. But this story’s contributions are not only independently profound, they are complementary to the message of Easter.
First, more directly than anywhere else in Luke-Acts (and arguably the New Testament), Acts 10:34-35 declares that “in every nation” God shows no favoritism to particular peoples. For a church now overwhelmingly Gentile that holds dear an Easter story entirely about Jewish characters, this is no small detail. For our benefit Peter’s message proclaims: God does not play favorites.
Second, the passage declares “he is Lord of all,” using politically- and religiously-charged language (kyrios, “lord”) to claim Jesus’ lordship over earthly and supernatural forces. In this way Acts 10:34-43 makes explicit what the resurrection story only implies: Jesus is Lord over all things -- death, the devil, and all the forces that defy God.
Third, the message of Jesus is powerful. Just outside the bounds of our first reading, Peter’s message is interrupted by an unexpected guest: the Holy Spirit (vv. 44-45). Although the narrative of Acts complicates a formulaic relationship between the proclaimed message and the Spirit’s presence, the Spirit’s advent at several occasions (e.g., 2:37; 10:44) implies there is a mysterious power about the message of Jesus.
Whereas today’s Gospel reading states “he is risen,” our first reading declares boldly a message no less profound: “he is Lord of all.”
Responsorial Psalm Ps 118:1-2, 16-17, 22-23.
Given that the occasion of this Sunday is so prominent (as it should be), we will inevitably end up interpreting this Psalm through the lens of Easter resurrection.
When testifying one first narrates what one has seen and heard [e.g., "the Lord did not give me over to death" verse 18] and then declares what one believes about what has been seen and heard [e.g., "The Lord has become my salvation," verse 14, and "I shall not die, but I shall live," verse 17]. This Psalm is a leader's testimony to the people.
This individual song of praise becomes a communal song of praise as it moves others to testify to what God has done in their lives. The celebrant could be any one of us who has born witness to God's mighty act of delivering us from bondage when we cannot free ourselves.
iImagine how this Psalm picks up where the shorter ending of the Gospel of Mark leaves off; that is, you break the silence of the women who first witnessed the empty tomb by proclaiming, "He is risen!" In doing so you encourage others do the same. Let the "Alleluias" return.
Finally, it is worth focusing a bit on verse 22 ("The stone that the builders rejected has become the chief cornerstone. This is the Lord's doing; it is marvelous in our eyes."). Architecturally, the cornerstone is key; it is key for the stability of the structure and, additionally, as a kind of capstone that points to the architectural plans perfect execution.
The Psalm suggests that what has become the cornerstone was once a stone that the builders rejected. For whatever reason, it was once of no use but now, unexpectedly, has become the chief cornerstone. It is possible that the Psalmist has moved from a place of rejection to restoration and is now celebrating God's role in this. Could it be that when we testify as the Psalmist did we, too, are rejoicing at the unexpectedness of now being the one to testify!
Talk about unexpected . . . whoever imagined a baby from Bethlehem would grow up, die an untimely death and rise from his own tomb! Because the leap has already been made from cornerstone as inanimate object to cornerstone as metaphor for a person, it is no surprise that the leap is made in the New Testament to identify Jesus as the cornerstone, the chief cornerstone even. [Note that this Psalm (this verse) is one of the most often quoted in the New Testament. (See, for example, Matthew 21:41, Acts 4:11, 1 Peter 2:6-7, Ephesians 2:20.)]
The news that God has defeated death must be proclaimed on this day that the Lord has made. Rejoice! Alleluia!
Reading 2 Col 3:1-4
Colossians is in many ways "the epistle in the middle."
It seems to be midway in the development from the historical Paul to documents such as Ephesians and 1-2 Timothy and Titus that are clearly written in a later generation to update Paul for a new day. Chapter 3 begins the advice-giving section of the letter. The theme of the whole section (3:1-4:6) is stated in 3:1, "So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God." The implications of what it means to "seek the things that are above" are drawn out in the succeeding verses.
Why is Col 3:1-4 read on Easter Sunday? The answer is as brief as the reading:
*the text refers to the resurrection of Jesus,
*it connects believers to it, and
*it outlines a basic ethical response that the author hopes will guide believers.
The text does refer to the resurrection of Jesus. He has been raised, and he is currently to be found "above," "seated at the right hand of God." One of the characteristics of Colossians, Ephesians, and the post-Paul era in general is that the time categories used by Paul, such as "this age" and "the age of ages," are now transformed into spatial categories of above and below--or, as in v. 2, "above" and "on earth." In that "above" realm, Christ is seated at God's right hand. The right hand is the hand of power and judgment; the reference to being seated at the right hand has its origin in Ps 110:1, one of the most quoted passages in the New Testament (see Eph 1:20, Acts 2:34, Heb 1:3).
Our passage also connects believers to the resurrection. The resurrection affects not only Jesus but all those who trust in him. In the undisputed letters of Paul the believer is not already resurrected with Jesus. In fact, Paul is quite careful to avoid that language (see Rom 6:4, for example). The author of Colossians had no such qualms. The reference to being "raised with" refers to baptism, in which the believer is identified with the death of Jesus and dies to the world's demands (Col 2:20). But the believer is also raised with Jesus to a life of new behavior.
And so, the author directs the listeners to "seek the things that are above, where Christ is." "To seek" does not mean to go on a scavenger hunt for an illusive set of behavior standards, but rather it means to orient our lives on the things that are above. The author calls on believers to lift their vision, to look beyond the complications and messiness of daily life and to find direction for living from "above." And so, v. 2, believers are to "think of what is above, not of what is on earth." "Set your minds on" translates the Greek word fronei/te phroneite, which refers to a person's orientation or basic stance to life. Where do believers get their orientation--from the "things that are on earth" or from "above?" The author knows that it is difficult for believers to orient their lives properly. And so the author uses the present tense imperative, which signals an ongoing action and a continual need to re-orient, to re-set one's life. In our neighborhood the electricity goes off with some regularity--any major storm or wind almost certainly will mean a blackout. When the power comes back on, I have to spend quite awhile resetting clocks, radios, televisions, and VCR/DVD players. So, too, believers get off track. Our "power" goes off--or better expressed, our ability to access that power goes off. When we reconnect we need to reset our lives. And so for the author of our passage, setting our minds on the things that are above is not a one-time-only decision but a decision that needs to be made over and over again.
And how can believers do that? They can do so by remembering that we have died, v. 3: "for you have died" (see also 2:12, 20). And since the death of believers has occurred in baptism, our passage is close to Luther's counsel that believers need to return every day to our baptisms and kill the old Adam and the old Eve.
Even though the author of Colossians is more relaxed in his use of resurrection language than are the undisputed letters of Paul, he too reserves some things for the end of time. And so the resurrected life of believers, real though it may be (v. 1) is for the moment hidden with Christ. And so, also, the future glory of believers is, well, future! That glory will be revealed only when Christ himself is revealed. And that Christ is our very life, v. 4, by which the author reminds us that Christ is the source of life.
The Colossians text helps us to connect the wonderful good news of Easter to our lives today. When Jesus is killed and when he is raised, in some way we are killed and we are raised with him. And his past-tense resurrection and our past-tense-but-still-future resurrection help us to lift our eyes to the heavens above, both to see the resurrected Christ and to orient our lives to him.
Gospel Jn 20:1-9
In the beginning . . . In the new beginning . . .
John presents us with the narrative that lies at the heart of the Gospel. Jesus, who was crucified, has been raised. We watch as Mary, Peter, and an unnamed disciple discover that Jesus' tomb is now empty; the outward and visible sign that Jesus has conquered death and a new creation has begun. And we are witnesses to the moment when Mary meets her risen Lord. Her grief turns to joy and she brings to us the good news that has been proclaimed throughout the ages, "I have seen the Lord."
This portion of John's gospel is a play that unfolds in three distinctive acts; a story about people searching, about sadness and fear, about action, surprise, and joy. And it is a story that takes us full circle back to the opening of the gospel.
The scene opens on a solitary figure walking through the darkness. Mary Magdalene has broken through her fear in order to tend to the body of her teacher and friend. All gospel accounts of this moment vary on some points. But what is consistent is the day and that it is Mary Magdalene who is the first to go to the tomb.
When Mary finds that the stone has been removed she jumps to conclusions. Her perception of what has happened is that someone has entered and stolen the body. But the author does not tell us if she entered or even looked in the tomb. Did she really know that the body of Jesus was not there? (How often do we jump to conclusions about God's actions in our lives?) Nevertheless, she runs back to tell Peter what she believes has happened.
Act two shifts to the experiences of Peter and the unnamed disciple intriguingly identified only as "the one whom Jesus loved." Over the years there have been many suggestions as to whom these two might represent: Jewish and Gentile Christians, Petrine and Johannine Christians. Could it be that the beloved disciple is unnamed because, as one biblical scholar has suggested, this person is to represent us?
Like Mary they run. The unnamed disciple, perhaps younger, arrives first. Since he could be the junior partner, he waits until the senior partner, Peter, arrives. He allows Peter to be the first to enter. Inside, Peter discovers that the tomb is, indeed, empty. And unlike the four-day dead Lazarus, who stumbled out of his tomb hindered by his burial wrappings (John 11:44), the cloths are still in the tomb. The details are intriguing. The author describes the placement of the wrappings, but also notes that the cloth that had covered Jesus' head has been rolled up and put in another part of the tomb. We should note that the tomb is truly empty when Peter and then the other disciple enter. There is no angel; no heavenly messenger.
John tells us that the beloved disciple "saw and believed." But what did he believe? It could be that he believed Mary was correct -- someone had stolen the body of Jesus. Or did he believe what Jesus had said the night of their last meal together, that Jesus had "conquered the world!" (John 16:33)
Act two ends as the two go home. There are no shouts of joy, no celebration. The emptiness of the tomb does not seem yet to have made a difference. (How many people in your congregation will not be feeling joy, hope, or certainty this Easter morning?)
The focus returns to Mary standing outside of the tomb. Weeping, she does, this time, enter the tomb. It would seem that neither Peter nor the disciple have offered any words of comfort or encouragement to Mary. But Mary does not find an empty tomb. While the body of Jesus is not there, like the synoptic gospel accounts, there are two angels. In response to their almost ridiculous question, (of course she should be weeping,) Mary repeats her interpretation of the situation; the theft of her friend's body.
Finally she repeats the question once again to a man she believes is the gardener. This may not be as ridiculous an understanding as it seems. It could be that John is giving us clues on how we might understand what has happened. Two things drive us back to the beginning of John's gospel encouraging us to view this, not as the end of the story, but a new beginning.
First, in the opening of John's gospel, Jesus' first words are a question directed at the disciples of John the Baptizer. "What are you looking for?" (John 1:38) And here, in this beginning, this new creation, Jesus asks Mary the very same question, "Whom are you looking for?" (John 20:15) A new ministry is beginning, a new story. Is Jesus asking the same question of us this Easter morning? What are we looking for? It was when Jesus called her by name that Mary recognized her beloved Rabbouni. Is Jesus calling our name? And when John's disciples called out to this Rabbi, he invited them to "Come and see" (John 1:39). Are we being called to see the new things that God is doing in our lives and in our world?
Second, unlike the synoptic gospels that begin at dawn, John's tale begins in the dark, the absence of light. This is the writer who, at the opening of his gospel took us not to a stable, but to the very opening of creation, "In the beginning." Could it be that John is taking us back, once more, to that primordial darkness when "the earth was a formless void and darkness covered the face of the deep" (Genesis 1:2). The author is echoing Paul's declaration that in the death and resurrection of Jesus we are experiencing a new creation, "everything old has passed away; see, everything has become new!" (2 Corinthians 5:17)
And where are we? In a garden. Without knowing it, Mary has correctly identified Jesus as the gardener who is bringing a new world, a new life, and a new creation into being, as he had done before:
"All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it" (John 1:3-5).
In the first creation story God drove Eve and Adam out of the garden. But in this new creation Jesus sends Mary out of the garden rejoicing. She is sent out to tell everyone the darkness has not overcome the Word made flesh who had lived among us. She had seen her Rabbi, and she now understood that she has seen "the glory as of a father's only son, full of grace and truth." (John 1:14) "I have seen the Lord." (John 20:18) Her message declares to us the new beginning that God has prepared for all of us
Making the Connection
Preparation for Sunday Scripture Readings
- Remember that last Sunday we heard and reflected upon the events of Jesus' passion and death on the cross. How do you think the disciples felt on the day of Jesus' death and during the days that followed? What do you think they were doing on these days? (gathering together to comfort one another, remembering Jesus' life and his importance to them)
- Today's Gospel reading is about what happened on the morning of the third day after Jesus' death.
- Mary of Magdala found something unusual when she visited Jesus' tomb. What did she find? (The stone had been removed.) What did Mary do next? (She ran to tell Simon Peter and the disciple whom Jesus loved.)
- If you were Mary of Magdala, Simon Peter, or the Beloved Disciple, what would you have thought when you found the stone removed and Jesus' tomb empty? Today's Gospel tells us that Mary of Magdala thought that someone had taken Jesus' body. The disciples did not yet understand that Jesus had been raised from the dead.
- During Lent we prepared ourselves to remember and celebrate Jesus' death and resurrection. During the season of Easter, the Church asks us to reflect and meditate upon Jesus' Resurrection and what it means for us as Jesus' disciples today. We can spend time during the Easter season thinking about Jesus' Resurrection and the gift of eternal life that he gives to us.
- Pray today's psalm, Psalm 118.
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ADDITIONAL NOTES
Reading 1 Acts 10:34a, 37-43
In the first reading, we hear St. Peter's homily to the household of the Roman Centurion Cornelius, a God-fearing Gentile ready to embrace Jesus as his Lord and Savior. The encounter takes place after Jesus's Resurrection as the Apostles began to fulfill the mission Jesus gave them to carry the news of His Gospel of salvation beyond Jerusalem and out into the world (Mt 28:19-20; Acts 1:8). In his discourse, Peter proclaimed the living Christ and preached the kerygma, the basic Gospel message of the Church:
- Jesus was rejected and put to death.
- God vindicated Christ by raising Him from the dead.
- The glorified Christ commissioned the Apostles to take their testimony of the Christ-event to the world.
- Everyone who believes in Jesus will receive forgiveness for their sins through Him.
Then, in Acts 10:39-41, Peter testified to having witnessed Jesus's Resurrection from the dead on the third day (as the ancients counted without the concept of a zero-place value). He assured the Gentiles that Christ commissioned His disciples to preach the Gospel of salvation by testifying that Jesus is the one appointed by God as judge of the living and the dead and that everyone who believes in him will receive forgiveness of sins through his name (Acts 10:42-43). It is the same message the Church preaches today as she continues to fulfill the mission Jesus gave her to baptize and spread the Gospel message of salvation to the ends of the earth (Mt 20:19-20; Mk 16:15-16; Acts 2:38).
Responsorial Psalm 118:1-2, 16-17, 22-23
Psalm 118 is a hymn of thanksgiving from the last of the Hallel Psalms (Ps 113-118). The congregation sang this hymn in liturgical worship at the Jerusalem Temple for eight days, beginning with the Feast of Passover (Nisan 14) and continuing during the Feast of Unleavened Bread (Nisan 14-21). It was also verses 25-26 that the crowd shouted as Jesus rode into Jerusalem on Palm/Passion Sunday (Mt 21:9; Mk 11:9-10; Lk 19:38; Jn 12:13).
Psalm 118 begins by proclaiming God's enduring covenant love for His people (verses 1-2). Verses 16-17 refer to "the Lord's right hand" that has been "lifted high." Christians understand these verses to refer to Jesus Christ, who, in His Resurrection, has given those who believe in Him as the Messiah and Son of God new life and victory over death and that He was raised to Heaven to sit at God's right hand (Lk 22:69; Acts 2:33-34; 7:55-56). Jesus is the "stone which the builders," the religious authorities of the Old Covenant, "rejected" only to become the "cornerstone" of the New Covenant faith (verse 22).
Jesus quoted Psalm 118:22-23 when He taught in the Temple on Monday of His last week in Jerusalem, applying the verses to Himself in Matthew 21:42. After Jesus's Resurrection, St. Peter testified at his trial before the same court that condemned Jesus that Jesus is the "cornerstone," and the religious authorities are the "builders" who rejected Him, applying Psalm 118:22 to Christ in Acts 4:11. Peter quoted Psalm 118:22 again, identifying Jesus as "the cornerstone" in 1 Peter 2:7. St. Paul also wrote that Jesus is the "cornerstone" in Romans 9:33 by referring to a related prophecy in Isaiah 28:16b. And in Ephesians 2:19-20, Paul wrote that Christians are part of God's household ... built upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone [cornerstone]. Finally, Christ fulfilled Psalm 118:23 in His works that are "wonderful in our eyes" (verse 23) because He has made it possible for those who accepted Him as the Redeemer-Messiah and Son of God to receive the gift of eternal salvation.
Reading 2 Colossians 3:1-4
In the First Reading, St. Peter proclaimed the life, death, and Resurrection of Jesus Christ. In the Second Reading, St. Paul told the Colossian Christians about the implications that Jesus's sacrificial death and glorious Resurrection have for all who profess belief in God the Son. Through the Sacrament of Baptism, all who accept Him as Savior have died to their old sinful selves and are "raised up" out of the waters of baptism to a new life in Christ (also see Rom 5:9-10; Eph 2:5-6). Christians are reborn through water and the Spirit (Jn 3:3, 5). And by the Spirit's presence within them, Christians enjoy a new life and a new relationship with God. They are no longer children in the family of Adam but adopted children in the family of God. Christians are also heirs through Christ whose suffering they share in their earthly exile, knowing they will have a share in His glory when they reach the end of their temporal lives or when He returns in glory (Rom 8:14-17; 2 Thes 4:16-17).
For Christians, the new life remains hidden while we continue in this temporal world, but we will realize its fullness when we join Christ in the life to come. St. Paul urges us to "think of what is above" or what is to come and not focus on earthly and temporal (Col 3:2). The risen, living Christ is the source of our salvation. He has freed us from the false attachments to the material things of this world. If we limit ourselves to only thinking of temporal pleasures and challenges, we will lose sight of what is glorious and eternal.
Gospel John 20:1-9
Significantly, verses 2-8 repeat the word "tomb" seven times (1 twice, 2, 3, 4, 6, and 8). In the symbolic use of numbers in Scripture, eight is the number of salvation, regeneration, and renewed life, and seven is the number of spiritual perfection (see the document "The Significance of Numbers in Scripture").
20:1 On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark
On the first day of the week in the Greek text is day one of the week, a Hebrew idiom. Fr. Brown, in his commentary, The Gospel According to Luke, pointed out that the use of the Greek word for the 4th Night Watch, proi [pro-ee], translated here as "early" in verse 1, is evidence that John used Roman time in his Gospel. He also used Roman place names like the Sea of Tiberias instead of the Sea of Galilee and "the sixth hour" for dawn/six AM Roman time in John 19:14. In the first century AD, the Jews and Romans had the same four Night Watches separated into the same time divisions identified by trumpet signals (Mk 13:35). However, the Jews did not use the word proi for the 4th Night Watch from 3 AM to dawn. The use of this word and that it was still dark suggests it is the 4th Watch Roman time. The Roman day officially began at midnight, with the hours counted from the first hour after midnight; most modern nations keep Roman time. "The first day of the week" for the Jews is the day we call "Sunday" (the seventh-day Sabbath (our Saturday) was the only day of the Jewish week that had a name). It was the "first day" because it was the first day of the Creation event (Saturday was day #7; therefore, day #1 was our Sunday). Resurrection Sunday became the first day of the New Creation in Christ!
According to the schedule of the seven God-ordained annual Sacred Feasts, it was also the Feast of Firstfruits. Leviticus 23:5-14 commanded the observance of the Feast of Firstfruits on the day after the Sabbath of the week of Passover/Unleavened Bread. Sunday, the "first day of the week," became the New Covenant Sabbath, set aside for humanity to commune with God. Christians called it the "Lord's Day," the day of worship for New Covenant believers (Acts 20:7; 1 Cor 16:2; Rev 1:10). After the coming of the Holy Spirit to the Church on the Jewish Feast of Pentecost (Feast of Weeks), which also fell on a Sunday fifty days as the ancients counted after Firstfruits (Acts 2; Lev 23:15-21; Num 28:26-31), it became the New Covenant Church's custom to worship on the first day of the week. As Catholics, we still observe the Old Covenant custom of beginning the next day at sunset; therefore, our Sunday Vigil Mass should occur at sundown on Saturday (unfortunately, this is not always strictly observed).
John 20:1 seems to suggest that Mary Magdala was alone. However, "the other Mary," Mary of Clopas (the wife or daughter of Clopas), who was the mother of James and Joseph, may have accompanied or followed soon after her. There may have been two or three groups of women going to the tomb that morning. The other Gospels list Mary Magdala as one of several women who went to Jesus's tomb on Resurrection Sunday. However, Mary, the mother of Jesus, was not present with the other women. Perhaps it was because she knew He was no longer in the tomb and that He rose from death as God's firstfruits of the New Creation on the Jewish Feast of Firstfruits.
The disciple Mary from Magdala, a fishing village on the shores of the Sea of Galilee, is a central figure in the story of Jesus's Resurrection. The Gospels mention her by name twelve times. She was present at the crucifixion and in the Resurrection accounts. From the Gospel of Luke, we learn that Jesus performed an exorcism on her, casting out seven evil spirits (Lk 8:2) before she became one of His women disciples. Luke also includes the information that she was one of several wealthy women (with Joanna, the wife of Cuza, Herod Antipas' steward, and Susanna) who provided for Jesus and his disciples. According to some traditions, Mary Magdala was the sinful woman who anointed Jesus at Simon the Pharisee's home. However, that woman's identity as Mary Magdala cannot be confirmed, nor is she ever identified in Scripture as a prostitute.
Mark and Luke's Gospels record that the women came to the tomb with aromatic resins and herbs to anoint Jesus's body on the third day after Jesus was laid in the tomb (as the ancients counted with no zero place-value from Friday to Sunday). The women did not come the day before because the crucifixion was "Preparation Day" (Friday) for the Jewish Saturday Sabbath (Mk 15:42), and they did not have time to prepare His body since it wasn't until sometime after 3 in the afternoon when the Romans removed Jesus from the Cross. The Sabbath began at sunset, and Mosaic Law prohibited all work on the Sabbath. It was a day of rest, and even preparing the dead for burial was forbidden. The women met on the way to the tomb. The Gospel of Mark recorded that they were concerned about who would help them roll the stone away from the tomb entrance, but when they arrived, they discovered that the stone, which was very big, had already been rolled back (Mk 16:3-4).
Mary saw the stone removed from the tomb. 2 So she ran and went to Simon Peter and to the other disciple whom Jesus loved ...
Here, the expression "the other disciple" is joined for the first time to "the beloved" or "the one whom Jesus loved." This expression helps to identify the "other disciple" who had access to the house of the high priest Annas, as John Zebedee, or at least as the same man as the "beloved disciple" (Jn 18:15). From the time Jesus told Peter and John to prepare the Upper Room for the Passover Meal in Luke's Gospel (Lk 22:7-8), and from now on in the Gospel of John and Acts of Apostles and Galatians, St. Peter was continually paired with St. John Zebedee. This pairing helps to confirm the identity of the "beloved Apostle" as St. John Zebedee, as the Fathers of the Church identified him. Mary told them, "They have taken the Lord from the tomb, and we don't know where they put him." Mary's "we" confirms the Synoptic accounts that she was not alone, and other women came with her. Luke 24:10-11 records that Joanna and Mary, the mother of James, went with her to tell the Apostles the news of Christ's Resurrection. The Gospel of Luke records that the Apostles did not believe the women (Lk 24:9-11).
3 So Peter and the other disciple went out and came to the tomb. 4 They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; 5 he bent down and saw the burial cloths there, but did not go in.
If the "other disciple" is indeed St. John, he is a much younger man than St. Peter, and it is reasonable that he should run faster and arrive first at the tomb. He did not enter the tomb because he recognized Peter's priority and superiority as the one to whom Jesus entrusted the "keys of the Kingdom" with authority over His Kingdom of the Church (Mt 16:16-18). All the previous lists of the Apostles named Peter first, followed by Andrew, and John followed James, his brother. However, from now on, when the Apostles are named, John comes immediately after Peter, who continues first in the lists (see Acts 1:13).
There must have been enough daylight for the two Apostles to see into the tomb's interior, suggesting that the opening was to the east. There may be a connection to the instructions for God's desert Tabernacle that the entrance was to always face toward the east (Ex 27:13; 38:13). The entrance gate to the Jerusalem Temple was also in the east, with the Sanctuary's Holy of Holies in the Temple complex's westernmost part. All early Christian churches, including St. Peter's Basilica in Rome, had an east-facing entrance.
The Biblical text mentions linen cloths plural. The cloths mentioned in verse 7 are probably the sidon, burial shroud, and the soudarion, a cloth that covered Jesus's head when He was removed from the cross and then used in His burial. The Gospel of John mentions a cloth similar to Lazarus's burial garb (see Jn 11:44). A rolled cloth was usually passed under the deceased's chin and tied on the top of the head to prevent the mouth from falling open. The disciple probably observed these textiles lying on the shelf of the tomb where the body had lain. The observation that the one cloth was still "rolled up" could indicate it was still in an oval loop with the ends tied as it had been when it was around Jesus's head and chin. It was separate, perhaps because it was still lying where Christ's head had been, while the shroud was still intact on the shelf. The Shroud of Turin, believed by many to be Christ's burial cloth, is over 14 feet long.
Two relics are known as the soudarion of Christ (also spelled sudarium). One has the image of the face of Jesus on the veil of the woman who used it to wipe Jesus's face as He struggled while carrying the Cross to Golgotha. She is known as Veronica (meaning "true image"). This holy cloth is in Rome at the Vatican. The other is the cloth placed over Christ's face when His body was removed from the cross and used in His burial because it contained His bloodstains. According to Jewish tradition, the blood must accompany the body; that is why a person who died violently remained unwashed before burial. The face-cloth, soudarion, is a precious relic kept at the Camara Santa of the Cathedral of San Salvador, Oviedo, Spain. Scientists tested the blood on the soudarion and found that it matched the blood type of the bloodstains on the Shroud of Turin; they are type AB positive.
When Mary Magdala first came to them, the disciples did not believe her testimony that Jesus was not in the tomb. It hadn't occurred to them or Mary that He had resurrected as He prophesied (see Jn 20:11-13). They knew what Jesus promised, but they didn't understand. St. Matthew tells us that even the chief priests and the Pharisees knew of Jesus's claim that He would arise from the dead in three days (Mt 27:62-66). Knowing Jesus's prophecy, the religious leaders requested that the Pilate place a guard and seal the tomb. Jesus prophetically predicted His Resurrection repeatedly in His attempt to prepare His disciples:
Jesus not only predicted His Resurrection, but He also emphasized that His Resurrection from the dead would be the prophetic "sign" to authenticate His claim that He is the Redeemer-Messiah:
Perhaps they were thinking of resurrection in the same way Martha of Bethany understood in John Chapter 11 when Jesus spoke to her about her brother's resurrection. She assumed Jesus was speaking of the resurrection of the dead at the Final Judgment (Jn 11:24). Or, perhaps they "knew" in the same way that we "know" that one day we will face a final judgment before the throne of God when He holds us accountable for our lives. We "know," but do we understand?
However, after seeing the tomb's interior, they believed and recalled the Scriptures that prophesied these events. St. John may have referred to Psalm 16:10, Hosea 6:2, Jonah 1:17, or Jonah 2:1 and 9. However, it was also possible that since there is no specific Old Testament reference here, it may be that John intended to suggest the fulfillment of all the prophecies of the Old Testament in Jesus's Resurrection.
The fulfillment of prophecy is what Jesus would explain to two disciples on their way to Emmaus on Resurrection Sunday in Luke 24:25-27 ~ And he said to them, "Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?" Then, beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures. And again to the Apostles in Luke 24:44-45 ~ He said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled." Then, he opened their minds to understand the scriptures.
St. Paul would make this same reference to Scripture in his first letter to the Corinthians. Paul wrote: The tradition I handed on to you in the first place, a tradition which I had myself received, was that Christ died for our sins, in accordance with the Scriptures, and that he was buried; and that on the third day, he was raised to life, in accordance with the Scriptures (1 Cor 15:3-4 (NJB). It is a truth we especially acknowledge on the celebration of our Savior's Feast of the Resurrection on Easter Sunday as we testify to the empty tomb, and by receiving Christ in the Eucharist, we also declare our belief!
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OK get a comfortable chair your favorite soothing or relaxing drink and settle into Passion Sunday! Besides the normal long Gospel reading I added two sections. First a Medical description of what Jesus really suffered on the cross (prepare yourself for a brutal reading) and a description of the the perfume that the women anointed Jesus with. Hope you find it all informative and faith enhancing! God Bless!
Sunday March 24, 2024 Palm Sunday of the Lord's Passion
Lectionary: 37 and 38
THE READINGS -----------------------------------------------------------------
Reading 1 Is 50:4-7
The Lord GOD has given me
a well-trained tongue,
that I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
Responsorial Psalm Ps 22:8-9, 17-18, 19-20, 23-24.
R. My God, my God, why have you abandoned me?
All who see me scoff at me;
they mock me with parted lips, they wag their heads:
"He relied on the LORD; let him deliver him,
let him rescue him, if he loves him."
R. My God, my God, why have you abandoned me?
Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.
R. My God, my God, why have you abandoned me?
They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.
R. My God, my God, why have you abandoned me?
I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
"You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!"
R. My God, my God, why have you abandoned me?
Reading 2 Phil 2:6-11
Christ Jesus, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Gospel Mk 14:1—15:47
The Passover and the Feast of Unleavened Bread
were to take place in two days' time.
So the chief priests and the scribes were seeking a way
to arrest him by treachery and put him to death.
They said,
"Not during the festival,
for fear that there may be a riot among the people."
When he was in Bethany reclining at table
in the house of Simon the leper,
a woman came with an alabaster jar of perfumed oil,
costly genuine spikenard.
She broke the alabaster jar and poured it on his head.
There were some who were indignant.
"Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days' wages
and the money given to the poor."
They were infuriated with her.
Jesus said, "Let her alone.
Why do you make trouble for her?
She has done a good thing for me.
The poor you will always have with you,
and whenever you wish you can do good to them,
but you will not always have me.
She has done what she could.
She has anticipated anointing my body for burial.
Amen, I say to you,
wherever the gospel is proclaimed to the whole world,
what she has done will be told in memory of her."
Then Judas Iscariot, one of the Twelve,
went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money.
Then he looked for an opportunity to hand him over.
On the first day of the Feast of Unleavened Bread,
when they sacrificed the Passover lamb,
his disciples said to him,
"Where do you want us to go
and prepare for you to eat the Passover?"
He sent two of his disciples and said to them,
"Go into the city and a man will meet you,
carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
'The Teacher says, "Where is my guest room
where I may eat the Passover with my disciples?"'
Then he will show you a large upper room furnished and ready.
Make the preparations for us there."
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.
When it was evening, he came with the Twelve.
And as they reclined at table and were eating, Jesus said,
"Amen, I say to you, one of you will betray me,
one who is eating with me."
They began to be distressed and to say to him, one by one,
"Surely it is not I?"
He said to them,
"One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born."
While they were eating,
he took bread, said the blessing,
broke it, and gave it to them, and said,
"Take it; this is my body."
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
"This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God."
Then, after singing a hymn,
they went out to the Mount of Olives.
Then Jesus said to them,
"All of you will have your faith shaken, for it is written:
I will strike the shepherd,
and the sheep will be dispersed.
But after I have been raised up,
I shall go before you to Galilee."
Peter said to him,
"Even though all should have their faith shaken,
mine will not be."
Then Jesus said to him,
"Amen, I say to you,
this very night before the cock crows twice
you will deny me three times."
But he vehemently replied,
"Even though I should have to die with you,
I will not deny you."
And they all spoke similarly.
Then they came to a place named Gethsemane,
and he said to his disciples,
"Sit here while I pray."
He took with him Peter, James, and John,
and began to be troubled and distressed.
Then he said to them, "My soul is sorrowful even to death.
Remain here and keep watch."
He advanced a little and fell to the ground and prayed
that if it were possible the hour might pass by him;
he said, "Abba, Father, all things are possible to you.
Take this cup away from me,
but not what I will but what you will."
When he returned he found them asleep.
He said to Peter, "Simon, are you asleep?
Could you not keep watch for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing but the flesh is weak."
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep,
for they could not keep their eyes open
and did not know what to answer him.
He returned a third time and said to them,
"Are you still sleeping and taking your rest?
It is enough. The hour has come.
Behold, the Son of Man is to be handed over to sinners.
Get up, let us go.
See, my betrayer is at hand."
Then, while he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a crowd with swords and clubs
who had come from the chief priests,
the scribes, and the elders.
His betrayer had arranged a signal with them, saying,
"The man I shall kiss is the one;
arrest him and lead him away securely."
He came and immediately went over to him and said,
"Rabbi." And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword,
struck the high priest's servant, and cut off his ear.
Jesus said to them in reply,
"Have you come out as against a robber,
with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area,
yet you did not arrest me;
but that the Scriptures may be fulfilled."
And they all left him and fled.
Now a young man followed him
wearing nothing but a linen cloth about his body.
They seized him,
but he left the cloth behind and ran off naked.
They led Jesus away to the high priest,
and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest's courtyard
and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin
kept trying to obtain testimony against Jesus
in order to put him to death, but they found none.
Many gave false witness against him,
but their testimony did not agree.
Some took the stand and testified falsely against him,
alleging, "We heard him say,
'I will destroy this temple made with hands
and within three days I will build another
not made with hands.'"
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus,
saying, "Have you no answer?
What are these men testifying against you?"
But he was silent and answered nothing.
Again the high priest asked him and said to him,
"Are you the Christ, the son of the Blessed One?"
Then Jesus answered, "I am;
and 'you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.'"
At that the high priest tore his garments and said,
"hat further need have we of witnesses?
You have heard the blasphemy.
What do you think?"
They all condemned him as deserving to die.
Some began to spit on him.
They blindfolded him and struck him and said to him, "Prophesy!"
And the guards greeted him with blows.
While Peter was below in the courtyard,
one of the high priest's maids came along.
Seeing Peter warming himself,
she looked intently at him and said,
"You too were with the Nazarene, Jesus."
But he denied it saying,
"I neither know nor understand what you are talking about."
So he went out into the outer court.
Then the cock crowed.
The maid saw him and began again to say to the bystanders,
"This man is one of them."
Once again he denied it.
A little later the bystanders said to Peter once more,
"Surely you are one of them; for you too are a Galilean."
He began to curse and to swear,
"I do not know this man about whom you are talking."
And immediately a cock crowed a second time.
Then Peter remembered the word that Jesus had said to him,
"Before the cock crows twice you will deny me three times."
He broke down and wept.
As soon as morning came,
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
"Are you the king of the Jews?"
He said to him in reply, "You say so."
The chief priests accused him of many things.
Again Pilate questioned him,
"Have you no answer?
See how many things they accuse you of."
Jesus gave him no further answer, so that Pilate was amazed.
Now on the occasion of the feast he used to release to them
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
"Do you want me to release to you the king of the Jews?"
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
"Then what do you want me to do
with the man you call the king of the Jews?"
They shouted again, "Crucify him."
Pilate said to them, "Why? What evil has he done?"
They only shouted the louder, "Crucify him."
So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.
The soldiers led him away inside the palace,
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, AHail, King of the Jews!"
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.
They pressed into service a passer-by, Simon,
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.
They brought him to the place of Golgotha
— which is translated Place of the Skull --
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o'clock in the morning when they crucified him.
The inscription of the charge against him read,
"The King of the Jews."
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
"Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross."
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
"He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe."
Those who were crucified with him also kept abusing him.
At noon darkness came over the whole land
until three in the afternoon.
And at three o'clock Jesus cried out in a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, my God, why have you forsaken me?"
Some of the bystanders who heard it said,
"Look, he is calling Elijah."
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
"Wait, let us see if Elijah comes to take him down."
Jesus gave a loud cry and breathed his last.
Here all kneel and pause for a short time.
The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him
saw how he breathed his last he said,
"Truly this man was the Son of God!"
There were also women looking on from a distance.
Among them were Mary Magdalene,
Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee
and ministered to him.
There were also many other women
who had come up with him to Jerusalem.
When it was already evening,
since it was the day of preparation,
the day before the sabbath, Joseph of Arimathea,
a distinguished member of the council,
who was himself awaiting the kingdom of God,
came and courageously went to Pilate
and asked for the body of Jesus.
Pilate was amazed that he was already dead.
He summoned the centurion
and asked him if Jesus had already died.
And when he learned of it from the centurion,
he gave the body to Joseph.
Having bought a linen cloth, he took him down,
wrapped him in the linen cloth,
and laid him in a tomb that had been hewn out of the rock.
Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses
watched where he was laid.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 50:4-7
Isaiah 50:4-7 is part of a larger poem that extends to 50:11.
Its subject is a servant of God (50:10), who speaks of his life in God’s service with both pride and pugnacity. The poem begins with his boast of being attentive to the word of God (verse 4), and he proclaims that his calling is “to sustain the weary with a word.” Then the poem takes a surprising turn: “I gave my back to those who beat me, my cheeks to those who plucked my beard;
my face I did not shield from buffets and spitting.” (verse 6).
This poem is in that portion of Isaiah (chapters 40-55) written in the final years of the Babylonian exile, so speaking a message of comfort to the weary exiles of that time would seem to be a compelling and attractive calling. Inviting torture is less so. And yet this servant, suffering so horribly, goes on to declare, “The Lord GOD is my help, therefore I am not disgraced;…” (verse 7a). He is a compelling and strong character, whose dignity and ferocity are at odds with his beaten visage, and the prophet of Second Isaiah offers him to the people in exile as a powerful symbol of courage and hope in the midst of profound suffering. Indeed, the prophet offers the model of the servant to the people and calls them to be like him -- to understand their own suffering as he does -- rooted in the call to be faithful servants of God.
There are several poems in Isaiah 40-55 whose focus is this individual whom God calls “my servant.” These include 42:1-9; 49:1-7; 50:4-11; and 52:13-53:12. While there has been a tendency to view these poems as sounding a distinct note within Second Isaiah and excising them from their context, contemporary scholarship has moved away from this treatment of the servant poems and made solid arguments for regarding them as integral to Second Isaiah’s work and message.
Understood within the context of Second Isaiah, the servant poems are best seen as part of the prophet’s effort to inspire and transform the people in exile from seeing themselves as helpless slaves of Babylon (see Isaiah 49:7) to servants of God, endowed with dignity and purpose. This commentary is not the place for a comprehensive study of the imagery of the servant in Second Isaiah, but a few notes on servant imagery within the book might be helpful:
No Name
The servant of God is never given a name in these poems, suggesting that the poems about the servant are not descriptions of a historical individual (or, at least, are not only descriptions of an actual person) but are deliberately non-specific in order to allow the people to imagine themselves as the servant. When there is a particular name associated with the servant, the name is “Israel” or “Jacob” (41:8-9; 44:1-2, 21; 45:4; 48:20; 49:3, 5-6), indicating that the prophet’s intent is for the people as a whole to see themselves as the servant and not to associate the term with one particular person.
Blameless Individual
The servant of these four servant poems is a blameless individual, whose faithfulness to God is unparalleled and whose suffering is extreme (see especially 52:13-53:12). Some have argued that the servant cannot possibly be the people in exile because they were not beyond reproach, but Second Isaiah begins with the admission that the suffering of the people has exceeded the fault: “[Jerusalem] has received from the Lord’s hand double for all her sins” (40:2b).
Also consider the perspective of 52:4-5, which reads: “Now therefore what am I doing here, says the Lord, seeing that my people are taken away without cause?” The above examples demonstrate that there is room within the framework of Second Isaiah to regard the people in exile as suffering undeservedly.
Babylon?
The people to whom the prophet writes were living in exile, but there is only a single mention of the people serving Babylon in Second Isaiah. In fact, Babylon is not even mentioned by name in that single text:
“Thus says the LORD, the redeemer, the Holy One of Israel,
To the one despised, abhorred by the nations,
the slave of rulers:” (49:7a).
The Hebrew word translated “slave” here is the same word translated as “servant” in the texts that speak of God’s servant in the rest of Second Isaiah. Considering the fact that the people in exile were under the control of Babylon, it is surely significant that the prophet does not speak of their lives and their labor as belonging to anyone but God. As God’s own servant, the people are divinely called and empowered, and they will ultimately be vindicated (42:1, 6-7; 43:10; 44:1-5; 49:1-6; 50:4, 7-9; 52:13, 53:5, 10-12).
Reading Isaiah 50:4-9a in light of the servant imagery we find throughout Isaiah 40-55 highlights the fact that the servant is not to be viewed simply as a description of a particular person in history. Open ears, learned and sustaining speech, a staunch faith and a willingness to suffer are the hallmarks of the ideal servant of God. God’s calling to be “my servant” is issued to the people in exile, struggling to maintain their identity as God’s own people in the midst of the Babylonian empire. It is a powerful calling, and it issues through the ages to Judea in first century ce and to us as well.
This poem is, of course, the Old Testament reading for this Sunday, which is the Sunday of the Passion. This text will serve as background for most sermons delivered this Sunday, but it is my hope that it will deepen our sense of gratitude for the one we profess as Christians to have fulfilled the calling to be God’s servant in the truest sense.
I hope that gratitude is not the only response to this servant song and to the story of the Passion, however. In both the Passion of Christ and the suffering of the servant of God in Second Isaiah, a call is issued. The call is not to a life of ease but to a life in the service of God, grounded in our faith. May our ears ever be open to the word of God and our mouths ever ready to speak a word of comfort. May our faces never be hidden out of fear or shame because the God “who vindicates me is near.”
Responsorial Psalm Ps 22:8-9, 17-18, 19-20, 23-24.
Psalm 22 is a prayer of complaint that, perhaps more than any psalm, serves as a link between the Old Testament and the story of Jesus' passion.
Indeed, this psalm is an appropriate lectionary reading as we prepare for Holy Week because the Gospels cite and allude to it at least five times in the crucifixion account. It is important to recognize, however, that Psalm 22 is not important simply because it appears in the New Testament. Rather, the New Testament writers drew from it because of its profound expressions of suffering and faith.
Psalm 22 has "an intensity and a comprehensiveness" that is almost unequaled among psalms of this type. The psalm has two main parts: (1) a prayer for help in verses 1-21a; and (2) a song of praise in verses 21b-31. Both of these sections have two prominent divisions in which repetition of a main theme, sometimes with exact vocabulary, strengthens the psalm's expression of both complaint and praise. Verses 1-11 has two complaints (verses 1-2, 6-9), contains some of the most striking language in the Psalms. The psalm opens with the famous cry of dereliction, "My God, my God, why have you forsaken me?"
At the other end of this section the psalmist complains,
"But I am a worm not a man, scorned by men, despised by the people" (verse 7). In both cases, however, the complaint is followed by an extended confession of trust that recalls God's protection in the past (verses 3-5, 9-11). The first confession of trust is corporate ("In you our fathers trusted;
they trusted and you rescued them" verse 5) and second individual and personal ("Yet it was you who took me from the womb; you kept me safe on my mother's breast," For you drew me forth from the womb, made me safe at my mother’s breasts. verse 10).
The prayer for help in verses 12-21a focuses on the nature of the psalmist's trouble. The verses leading up to 17-20 include images of animals that circle the psalmist waiting to devour and destroy. These images are followed in both cases by complaints of physical weakness. The section concludes with a concatenation of petitions for God to be near and to save from the sword, the dog, and the lion (verses 19-21a).
The second major portion of the psalm turns to praise and assurance that God has heard and answered. This section offers praise and thanksgiving that matches the repeated calls for help in verses 1-21a. Verse 21b responds tersely to the complaints of verses 1-18 by saying "From the horns of the wild oxen you have rescued me." The rest of the psalm then promises praise to God, promises that progress from the psalmist's profession before worshippers (verses 22-25) to the praise of those who "sleep in the earth" (verse 29).
The psalmist's promise of praise dominates verses 22-26. Twice the psalmist pledges to honor God by recalling God's goodness (verse 22) and by making vows in the midst of the congregation (verse 25). After both promises of praise the psalmist then declares God's past goodness to those in trouble and those of lowly estate ("the afflicted," verse 24; "the poor" and "those who seek him," verse 26; the word translated "afflicted" and the word translated "poor" are actually the same, ?an? ). Verses 27-31 then expand the promise of praise so that every person in human history is included: "all the families of the nations" (verse 27), "all who sleep in the earth" (verse 29), and "future generations" (verse 30).
The connection between Psalm 22 and the story of Jesus' suffering and death is natural given the extensive description of suffering the psalm contains. Perhaps the most obvious connection between the passion story and Psalm 22 is Jesus' cry of God-forsakenness: "My God, my God, why have you forsaken me?" (Psalm 22:1; Mark 15:34; Matthew 27:46). Other portions of the psalm provide an outline of the experience of Jesus on the cross.
In all four Gospels (Mark 15:24; Matthew 27:35; Luke 23:34; John 19:24) the description of the soldiers' activity beneath the cross draws on Psalm 22:18:
"they divide my garments among them,;
and for my clothing they cast lots."
Not only does the psalmist cry out to God with unparalleled expressions of pain and loss (verse 1), but the writer also expresses hope in something close akin to resurrection (verses 29-30). Thus, Psalm 22 is appropriate for the hope that accompanies Jesus' passion as well as the grief. It anticipates a vision of God who holds the believer even after death that will only be expressed fully centuries later.
Reading 2 Phil 2:6-11
What's in a name? From a biblical perspective -- everything!1
A name was believed to represent the essence of a person's character. The name Jesus, of course, is the Greek version of the Hebrew name Joshua, which means "he saves."
"The name that is above every name..."
In Philippians Paul incorporates into his letter what is most likely an early Christian hymn. In this hymn we see how Jesus embodies his given name, "he saves." Being "in the form of God," he did not regard equality with God as something to be grasped or exploited, as something to be held onto at all costs and used to his own advantage. Rather, he willingly " ….emptied himself,
taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross. (2:6-8).
Jesus is not a passive victim, but enters fully and willingly into his mission. He empties himself of all claims to divine glory and honor to become a human being -- not a human of high status and honor, but a lowly slave serving other human beings. He humbles himself even to the point of dying a slave's death, for the shameful and tortuous form of execution by crucifixion was reserved for slaves and rebels against Roman rule.
This Jesus is the one whom God highly exalts and to whom God gives "the name that is above every name, so that at the name of Jesus every knee should bend... and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (2:9-11). In exalting Jesus, God gives Jesus his own name -- "Lord" -- and confers on him Lordship over all creation. One day every knee will bend before him, "in heaven and on earth and under the earth," and every tongue join in confessing together that Jesus Christ is Lord.
This hymn makes the astonishing claim that the one we call God and Lord is most fully revealed in the crucified one. The one who humbled himself and took the form of a slave shows us who God is and how God acts. God's essential character is shown to be one of self-emptying love rather than self-aggrandizement or grasping for power and glory. God's high exaltation of Jesus confirms the divine nature of his mission and ensures that one day he will be acknowledged by all for who he truly is. Jesus, the one who saves, is God's anointed one (the Messiah or Christ), and Lord of all.
Does our life together reflect "the same mind that was in Christ Jesus"? Are we looking to the interests of others rather than our own interests? Are humility and servanthood evident among us?
Gospel Mk 14:1—15:47
Palm Sunday is a day to set the tone for those who will be worshiping together throughout Holy Week and to rehearse the drama of Holy Week for those who will not gather with the worshiping community again until Easter Sunday.
To allow worshipers to move from the joy of the parade into Jerusalem to the joy of the parade out of the tomb without experiencing the somberness of the temple conflicts, the eschatological predictions of future suffering and redemption, the anointing, the last supper, the arrest and trial, the mobs, the crucifixion and the burial is to rob the Paschal Mystery of much of its mystery.
The lectionary for this Sunday divides the readings into the Liturgy of the Palms (anchored by Mark 11:1-11) and the more extended Liturgy of the Passion (focused on Mark 14:1 -- 15:47). But if congregations are willing to forego their usual liturgical format, worship can be structured around a sequence of dramatic readings from the gospel lections (as well as the other lections). Such a format invites worshipers to experience an extended narrative in a way that the confines of Sunday worship rarely allow. Hymns, prayers, communion, and other acts of worship can be included in the service at places that invite the congregation to respond appropriately to the different readings.
Begin with commentary on the scenes in chapter 15 leading up to Jesus' death, focusing on how Jesus' identity is misunderstood. The religious leaders, Pilate, the crowds, and soldiers are all confused about who Jesus is.
Move to a wide angle lens approach and offer a sympathetic reading of these opponents indicating that their misunderstanding should be no surprise given that Mark presents even the disciples as being confused.
Walk through key moments in Mark where the disciples exhibit misunderstanding, e.g., in the parables discourse where insiders are supposed to understand the mystery of the reign of God but Jesus has to interpret the parables for them (4:10-13, 34), in the miracle of calming storm where they question who Jesus is (verses 40-41), when Peter confesses Jesus as the Christ (seemingly understanding) only to be rebuked by Jesus and called Satan after he rejects Jesus' self-understanding as one who must suffer and die (8:27-33), and after the other two passion predictions where the disciples respond inappropriately (arguing over who is the greatest in 10:30-37 and asking to sit on Jesus' right and left hand in glory in 11:32-40).
The strategy behind such a survey would be the cumulative effect of presenting the disciples' misunderstanding. Thus the climax of the narration should be Peter's denial (14:66-72) that is the last scene before the lectionary reading begins in 15:1: when he says in his last denial, "I do not know this man you are talking about," he thinks he is lying, but he is not.
Sum up the misunderstanding in terms of the fact that no human in Mark's narrative calls Jesus the Son of God. The title of the book declares it (1:1). The heavenly voice announces it at Jesus' baptism (1:11) and transfiguration (9:7), but the disciples do not "get it." But finally one person does -- the very man who crucified Jesus, the Gentile, the Roman oppressor, the centurion. When he sees Jesus die, he recognizes him: "Truly this man was God's son" (15:39).
This long narration of Mark's story through the christological lenses of misunderstanding and the messianic title of Son of God finally allows the preacher to claim, on the congregation's behalf, our contemporary misunderstanding of who Jesus Christ, the Son of God is. And it allows the preacher to lead the congregation to the rejection, suffering and death of the cross, even today, as the place where we can truly understand who Jesus is for us (pro nobis).
Preachers with different theological orientations will naturally interpret the significance of the cross in different ways, but reclaiming its centrality (through the lens of Mark) for interpreting the Christ event and indeed contemporary Christian existence is not a bad way to start off Holy Week.
Making the Connection
Preparation for Sunday Scripture Readings
- This week we celebrate Holy Week, which is the most important week in the Church year because it is when we remember Jesus’ death on the cross for our salvation. On Palm Sunday, we hear two Gospel readings. The first Gospel tells us how Jesus rode into Jerusalem and was greeted by the crowds. The crowds shouted praises to God because they thought Jesus was coming to save them.
- In the second Gospel reading for this Sunday, which is also called Passion Sunday, we hear the details about several events: Jesus’ Last Supper, his prayer in the garden of Gethsemane, Judas’s betrayal, the arrest of Jesus, Peter’s denial of Jesus, and how Jesus was accused and sentenced to death. This year we read the passion from Mark’s Gospel. Let’s prayerfully listen to a portion of this Gospel.
- When we hear this Gospel, we discover that Jesus was alone when he died on the cross. Before he died, Jesus cried out to God, asking why God had abandoned him. Jesus felt completely abandoned and alone as he died on the cross. But the Gospel also tells us that some were looking on from the distance—Mary Magdalene, Mary the mother of the younger James and of Joses, Salome, and many other women.
- In dying alone on the cross, Jesus identifies himself with all those who are forgotten and alone in our world. Jesus wants us to bring his good news to those who feel alone. The women who looked on from a distance had ministered to Jesus as he traveled throughout Galilee. They felt helpless in the face of Jesus’ Crucifixion, but they were there.
- God appeared to be absent when Jesus died on the cross, but we know that he wasn’t. By raising Jesus from the dead, God was saying to all of those who are forgotten and alone in the world that he cares for them.
- Conclude by praying for those who feel alone and abandoned. Ask God to help our Church to reach out to all people, comforting them with the assurance of his care and love. Pray the Peace Prayer of Saint Francis
- Lord, make me an instrument of your peace:
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.
O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.
Amen.
ADDITIONAL NOTES
Reading 1 Is 50:4-7
These verses were part of the so called "Suffering Servant" Songs. Scholars have identified Isaiah 50:4-9 as a sliver of the Songs from this chapter. The sliver described the call of the Servant to preach, despite opposition.
In the context of the times, Second Isaiah used these verses to address his critics among the exiles in Babylon. A general pessimism had descended upon Jewish populace in the city. When Second Isaiah saw promise in the coming reign of Cyrus, the Persian conqueror. Cyrus respected local religions and customs. Second Isaiah pinned his ambitions upon the Persian. Whether the prophet wrote before or after the conquest of Babylon in 539 B.C. has been an open question. No matter. Second Isaiah wrote to raise the hopes of the exiles and presented the possibility of return. Isaiah 50:4-7 spoke to the resistance the prophet may have felt. God called him to proclaim an unpopular message and the prophet would remain true to his call [50:4-5]. His critics would try to shame him. Indeed, the prophet would allow his opposition to shame him. But God would vindicate him [50:6-7].
Second Isaiah used one of the Servant Songs to refer to his own ministry. And he projected his message onto this unidentified leader (or group) who would bear the burden of leadership and judgment. Leadership made one open to criticism and to judgment. The Servant would face both as part of God's plan. As long as the Servant remained true to his call, he would stand with honor before God, not before men.
No wonder early Christians adopted the image of the Suffering Servant and applied it to Jesus!
Responsorial Psalm Ps 22:8-9, 17-18, 19-20, 23-24.
Tough times can be shared events, like 9/11. They can also be intensely personal, like the loss of a loved one. Tough times can be opportunities to reach out to others or reject them. Tough times can shake, but ultimately define our character. Tough times can present us with a faith challenge and a faith choice: turn to God or turn away from God. Tough times can bring out the best and the worst in us.
Psalm 22 was "snapshot" of life in adversity. It asked the question: Why God? Why do I feel abandoned? Why do my enemies surround and threaten me? Why do I wilt in the face of all this opposition? The psalm didn't try to really answer these questions. Instead, it responded with an act of the will. The psalm ended with an act of faith and a universal song of praise. No matter what my troubles are, my God will save me and I will proclaim his glory before everyone.
Many psalms have a tension between the spirituality of the individual and the liturgy of the assembly. The individual can apply psalms to his or her life; the psalm can also represent the condition of the community. Psalm 22 is the paradigm of this tension. A personal song became a psalm of the assembly. But, with the Passion Narratives, the liturgical chant became intensely personal for Jesus of Nazareth. In nine different ways, images or lines from the psalm appear in the Passion. While Jews still apply the psalm to the entire nation, Christians apply it to one person.
For Christians, Psalm 22 will forever be linked with Jesus on the cross. When we recite this psalm, we can identify our adversity with travails of our Savior. If he could remain faithful in the midst of his suffering, we, too, can face our trials with some hope. The tough times won't last forever. There is life after the experience of death. Despite despair, shame, and attack, we can look to Christ on the cross and gain strength.
Reading 2 Phil 2:6-11
For over the past 60 years, most biblical scholars have seen this passage as a hymn sung in early Christian communities. Paul adopted (even adapted) the song for his letter to the Philippians. The original form is hotly debated; some group the verses into two stanzas (6-8 & 9-11); others group the verses into three stanzas (6-7a, 7b-8, & 9-11). Whether Paul made additions or subtractions to the hymn is unknown. The author, influences, and background are speculative. But, the verses do reflect the early Christian belief that identified the Christ as Isaiah's Suffering Servant.
Notice hymn began with the divine (2:6) and returned to the divine (2:9-11). But, the focus was on Jesus. He existed in God and did not "seize" Godhood. Instead, Jesus descended to the level of humanity. 2:7b-8 used two phrases built around the verb "becoming." In 2:7c, "becoming in the likeness of men" referred back to Jesus emptying himself into the form of a servant (2:7b). In 2:8b, "becoming obedient until death" referred back to the humiliation of Jesus (2:8a). The core of the hymn used "emptying" for the Incarnation and "humbling" for the Passion, the two pillars of our faith in Christ. God responded with the resurrection (2:9a) and glorification (2:9b) of Christ. The response of the follower is worship (2:10) and profession of faith (2:11).
So, why did the Christians sing this hymn? They worshiped and professed faith in Christ because of the self-giving nature of their Savior and because of God's activity. The divine Son of God was humble in his birth and death. God was faithful to his Son and his followers. He gave both eternal life.
Gospel Mk 14:1—15:47
The preparation for the Last Supper was unusual but necessary when we view it in context of the gospel. Jesus' life was in danger, so preparations had to be done in secret. The sign for contact was unusual: a man doing a woman's chore. While this might have been obvious to the people in the neighborhood, we must remember the city's population growth at the time of the Passover. The city was bursting with visitors; many households in the city were hosting guests and family members from out of town. The bustle that the holiday brought distracted people. A sign that was obvious to one person would be ignored by another, and, even if the sign were noticed, there would not be time enough to gossip about a man fetching water from the neighborhood pool.
The size of the room implied the Last Supper would be celebrated in a wealthy man's house in a well-to-do part of the city (possibly the "Upper City?"). While multi-story building were not unusual in ancient times, a banquet room on a second story suggested the owner's status as a leader in the community. Both economic and political arrangements were negotiated over meals in the homes of leaders; a banquet room indicated the place for such deal-making.
The preparation for the Passover, then, suggested Jesus had a wealthy patron in Jerusalem who felt honored to host the meal for the traveling Rabbi.
Mark placed the Last Supper in the context of betrayal. Mark 14:17-21 announced Jesus' knowledge of the plot against him and the involvement of Judas in that plot. Mark 14:27-31 prophesied the abandonment of the Master by his disciples. Thematically, these two passages created a quasi "stair-step" or "A-B-A" form to highlight the words of institution. In other words, Mark saw the Eucharist in terms of mental anguish. The commitment of intimacy found in the breaking of bread and the sharing of a cup was thread bare. Jesus gave his life to his followers. What did they give in return? Very little beyond bravado.
Two differences between the betrayal of Judas and the abandonment of the disciples were a matter of timing and intent. The prophecy of Judas' betrayal preceded the Last Supper, while the comment on abandonment was after the self-giving of the Master. Judas would dip the morsel in the common dish along with Jesus, a sign of not only fellowship, but of a interwoven destiny. Judas would be condemned for his duplicity. Those who would abandon Jesus, however, would be forgiven and become witnesses to the Resurrection. Why? They were innocent, without guile. The betrayal and arrest of Jesus would scandalize them and cause their loss of commitment.
The Last Supper glued the two prophecies together and acted as a counterpoint. As the commentary pointed out before, what Jesus did for his followers, they could not do for him. The stair-step format of these passages did put a focus on the institution Eucharist; the betrayal-abandonment comments only heightened that focus. "This is My Body...This I My Blood of the covenant, poured out for many" clearly stated the intent of Jesus; he would give is all for his followers. This gift would be fulfilled only with the realization of the Kingdom, when the Lord would "drink of the fruit of the vine anew." That fulfillment would come in the Resurrection.
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Medical Description of the Crucifixion
1. It is the most painful death ever invented by man and is where we get our term “excruciating.”
2. It was reserved primarily for the most vicious of male criminals.
Jesus refused the anesthetic wine which was offered to Him by the Roman soldiers because of His promise in Matthew 26: 29, “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”
3. Jesus was stripped naked and His clothing divided by the Roman guards. This was in fulfilment of Psalm 22:18, “They divide My garments among them, and for My clothing they cast lots.”
4. The Crucifixion of Jesus guaranteed a horrific, slow, painful death.
Having been nailed the Cross, Jesus now had an impossible anatomical position to maintain.
5. Jesus’ knees were flexed at about 45 degrees, and He was forced to bear His weight with the muscles of His thigh, which is not an anatomical position which is possible to maintain for more than a few minutes without severe cramp in the muscles of the thigh and calf.
6. Jesus’ weight was borne on His feet, with nails driven through them.
As the strength of the muscles of Jesus’ lower limbs tired, the weight of His body had to be transferred to His wrists, His arms, and His shoulders.
7. Within a few minutes of being placed on the Cross, Jesus’ shoulders were dislocated.
Minutes later Jesus’ elbows and wrists became dislocated.
8. The result of these upper limb dislocations is that His arms were 9 inches longer than normal, as clearly shown on the Shroud.
9. In addition prophecy was fulfilled in Psalm 22:14, “I am poured out like water, and all My bones are out of joint.”
10. After Jesus’ wrists, elbows, and shoulders were dislocated, the weight of His body on his upper limbs caused traction forces on the Pectoralis Major muscles of His chest wall.
11. These traction forces caused His rib cage to be pulled upwards and outwards, in a most unnatural state. His chest wall was permanently in a position of maximal respiratory inspiration. In order to exhale, Jesus was physiologically required to force His body.
12. In order to breathe out, Jesus had to push down on the nails in His feet to raise His body, and allow His rib cage to move downwards and inwards to expire air from His lungs.
13. His lungs were in a resting position of constant maximum inspiration.
Crucifixion is a medical catastrophe.
14. The problem was that Jesus could not easily push down on the nails in His feet because the muscles of His legs, bent at 45 degrees, were extremely fatigued, in severe cramp, and in an anatomically compromised position.
15. Unlike all Hollywood movies about the Crucifixion, the victim was extremely active. Think about that for three hours.
The crucified victim was physiologically forced to move up and down the cross, a distance of about 12 inches, in order to breathe.
16. The process of respiration caused excruciating pain, mixed with the absolute terror of asphyxiation.
17. As the six hours of the Crucifixion wore on, Jesus was less and less able to bear His weight on His legs, as His thigh and calf muscles became increasingly exhausted.
There was increasing dislocation of His wrists, elbows and shoulders, and further elevation of His chest wall, making His breathing more and more difficult
Within minutes of crucifixion Jesus became severely dyspnoeic (dis-pa-noyic short of breath).
18. His movements up and down the Cross to breathe caused excruciating pain in His wrist, His feet, and His dislocated elbows and shoulders.
19. The movements became less frequent as Jesus became increasingly exhausted, but the terror of imminent death by asphyxiation forced Him to continue in His efforts to breathe.
20. Jesus’ lower limb muscles developed excruciating cramp from the effort of pushing down on His legs, to raise His body, so that He could breathe out, in their anatomically compromised position.
21. The pain from His two shattered median nerves in His wrists exploded with every movement.
22. Jesus was covered in blood and sweat.
23. The blood was a result of the Scourging that nearly killed Him, and the sweat as a result of His violent involuntary attempts to effort to expire air from His lungs.
Throughout all this He was completely naked, and the leaders of the Jews, the crowds, and the thieves on both sides of Him were jeering, swearing and laughing at Him.
In addition, Jesus’ own mother was watching.
24. Physiologically, Jesus’ body was undergoing a series of catastrophic and terminal events.
25. Because Jesus could not maintain adequate ventilation of His lungs, He was now in a state of hypoventilation (inadequate ventilation).
26. His blood oxygen level began to fall, and He developed Hypoxia (low blood oxygen).
In addition, because of His restricted respiratory movements, His blood carbon dioxide (CO2) level began to rise, a condition known as Hypercapnia.
27. This rising CO2 level stimulated His heart to beat faster in order to increase the delivery of oxygen, and the removal of CO2
28. The Respiratory Centre in Jesus’ brain sent urgent messages to his lungs to breathe faster, and Jesus began to pant.
29. Jesus’ physiological reflexes demanded that He took deeper breaths, and He involuntarily moved up and down the Cross much faster, despite the excruciating pain.
The agonizing movements spontaneously started several times a minute, to the delight of the crowd who jeered Him, the Roman soldiers, and the Sanhedrin.
30. However, due to the nailing of Jesus to the Cross and His increasing exhaustion, He was unable to provide more oxygen to His oxygen starved body.
31. The twin forces of Hypoxia (too little oxygen) and Hypercapnia (too much CO2) caused His heart to beat faster and faster, and Jesus developed Tachycardia (persistent increased heart rate)
32. Jesus’ heart beat faster and faster, and His pulse rate was probably about 220 beats/ minute, the maximum normally sustainable.
33. Jesus had drunk nothing for 15 hours, since 6 pm the previous evening.
Jesus had endured a scourging which nearly killed Him.
34. He was bleeding from all over His body following the Scourging, the crown of thorns, the nails in His wrists and feet, and the lacerations following His beatings and falls.
35. Jesus was already very dehydrated, and His blood pressure fell alarmingly.
36. His blood pressure was probably about 80/50.
37. He was in First Degree Shock, with Hypovolaemia (low blood volume), Tachycardia (excessively fast Heart Rate), Tachypnoea (excessively fast Respiratory Rate), and Hyperhidrosis (excessive sweating).
38. By about noon Jesus’ heart probably began to fail.
39. Jesus’ lungs probably began to fill up with Pulmonary Oedema (too much fluid in the lungs)
40. This only served to exacerbate His breathing, which was already severely compromised.
41. Jesus was in Heart Failure and Respiratory Failure.
42. Jesus said, “I thirst” because His body was crying out for fluids.
43. Jesus was in desperate need of an intravenous infusion of blood and plasma to save His life
44. Jesus could not breathe properly and was slowly suffocating to death.
45. At this stage Jesus probably developed a Hemopericardium. (Hema-pera-cardeeum – blood in the pericardial sac of the heart which is a fibrous sac that encloses the heart and great vessels. It keeps the heart in a stable location in the mediastinum, facilitates its movements, and separates it from the lungs and other mediastinal structures.)
46.Plasma and blood gathered in the space around His heart, called the Pericardium.
47. This fluid around His heart caused Cardiac Tamponade (fluid around His heart, which prevented Jesus’ heart from beating properly).
48. Because of the increasing physiological demands on Jesus’ heart, and the advanced state of Hemopericardium, Jesus probably eventually sustained Cardiac Rupture. His heart literally burst. This was probably the cause of His death.
49. To slow the process of death the soldiers put a small wooden seat on the Cross, which would allow Jesus the “privilege” of bearing His weight on his sacrum (small bony structure at bottom of the lumbar vertebrae (tail bone))
50. The effect of this was that it could take up to nine days to die on a Cross.
51. When the Romans wanted to expedite death they would simply break the legs of the victim, causing the victim to suffocate in a matter of minutes. This was called Crucifragrum.
52. At three o’clock in the afternoon Jesus said, “Tetelastai,” meaning, “It is finished.”
At that moment, He gave up His Spirit, and He died.
53. When the soldiers came to Jesus to break His legs, He was already dead. Not a bone of His body was broken, in fulfilment of prophecy (above).
54. Jesus died after six hours of the most excruciating and terrifying torture ever invented.
55. Jesus died so that ordinary people like you and me could go to Heaven.
Respiratory Inspiration - is the process of taking air into the lungs. It is the active phase of ventilation because it is the result of muscle contraction. During inspiration, the diaphragm contracts and the thoracic cavity increases in volume. This decreases the interalveolar pressure so that air flows into the lungs.
Spikenard (spike nard) was an expensive perfume mentioned in the Song of Solomon (1:12; 4:13–14) and in the gospels’ accounts of women anointing Jesus (Mark 14:3; John 12:3).
Spikenard had a strong, distinctive aroma, similar to an essential oil that clings to skin and hair and continues to give off its heady perfume. It was also thought to have medicinal properties. According to Eastman’s Bible Dictionary, spikenard “is the root of an Indian plant, the Nardostachys jatamansi, (nardo stan chees jata man see) of the family of Valeriance, growing on the Himalaya mountains and in India. It is distinguished by its having many hairy spikes shooting out from one root.” The ointment prepared from the root was highly valued. Spikenard symbolized the very best in ancient cultures the way that “Tiffany diamond” or the “gold standard” does to us.
Spikenard had a unique fragrance, and the presence of its aroma was an indication that the very best had been offered. In the Song of Solomon, spikenard is mentioned in reference to the love between bride and groom. In Song of Solomon 1:12, the bride says, “While the king was at his table, my perfume spread its fragrance.” Those words imply that, despite all other fragrances in the room, only his bride’s would matter to the groom. The presence of spikenard represented their passion for each other and their desire to have only the best define their love.
When Mary of Bethany broke her alabaster jar of spikenard (John 12:3) and bathed the feet of Jesus with the oil, she, too, wanted only the best to define her love for Him. It has been speculated that this jar may have been Mary’s dowry or her inheritance. In other words, this jar of spikenard ointment may have been all she had of value, and she poured it out on Him. Her extravagant gift is a picture of the kind of offering expected of each of us. Only the best was worthy of her Lord, and she was willing to give everything as an act of worship.
A denarius (or "penny") was what an agricultural worker typically was paid for one day's labor (probably 10 hours, sunup to sundown) Mt. 20:2-9). Was worth about 15 cents.
Note Rev. 6:6 which sets the price of wheat at a penny per measure, or barley at a penny for 3 measures. I have been told that a measure here is enough to feed a person for a day. In other words, it would take an agricultural worker's entire wages for a day to feed himself on wheat; or he would be able to feed himself and two other family members on barley. This verse is obviously indicating a difficult time.
To put the value in today’s dollars let’s assume a minimum wage of $7.50 per hour today. Since some had said the jar was worth 300 days wages it would be worth 7.50 times 10 times 300 or $22,500.00. WOW!!!
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Sunday March 17, 2024 – Fifth Sunday of Lent
Lectionary: 35
THE READINGS -----------------------------------------------------------------
Reading 1 Jer 31:31-34
The days are coming, says the LORD,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the LORD.
But this is the covenant that I will make
with the house of Israel after those days, says the LORD.
I will place my law within them and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.
Responsorial Psalm Ps 51:3-4, 12-13, 14-15.
R. Create a clean heart in me, O God.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
Reading 2 Heb 5:7-9
In the days when Christ Jesus was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
Gospel Jn 12:20-33
Some Greeks who had come to worship at the Passover Feast
came to Philip, who was from Bethsaida in Galilee,
and asked him, "Sir, we would like to see Jesus."
Philip went and told Andrew;
then Andrew and Philip went and told Jesus.
Jesus answered them,
"The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you,
unless a grain of wheat falls to the ground and dies,
it remains just a grain of wheat;
but if it dies, it produces much fruit.
Whoever loves his life loses it,
and whoever hates his life in this world
will preserve it for eternal life.
Whoever serves me must follow me,
and where I am, there also will my servant be.
The Father will honor whoever serves me.
"I am troubled now. Yet what should I say?
'Father, save me from this hour'?
But it was for this purpose that I came to this hour.
Father, glorify your name."
Then a voice came from heaven,
"I have glorified it and will glorify it again."
The crowd there heard it and said it was thunder;
but others said, "An angel has spoken to him."
Jesus answered and said,
"This voice did not come for my sake but for yours.
Now is the time of judgment on this world;
now the ruler of this world will be driven out.
And when I am lifted up from the earth,
I will draw everyone to myself."
He said this indicating the kind of death he would die.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Jer 31:31-34
On this Sunday, we hear words of promise from the prophet Jeremiah, words about a new covenant and a renewed relationship between God and God's people.
The words are addressed to a people in exile, far from home and bereft of hope. The covenant between God and Israel, the covenant made so long ago at Sinai, is (or seems to be) broken. God has not protected Israel from harm and they have been taken into exile.
Into such a situation, the prophet speaks words of promise. But he frames those promises in terms of the very relationship in question. The prophet speaks of a covenant -- like the one made at Sinai -- between the Lord and Israel. "The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah" (Jeremiah 31:31).
There is both continuity and discontinuity with what has come before. The continuity lies in the character of God and the love God continues to have for a wayward people. God will not abandon Israel forever. God will not forget God's promises made so long ago at Sinai:
I will dwell among the Israelites, and I will be their God. (Exodus 29:45; cf. Exodus 6:7)
And I will walk among you, and will be your God, and you shall be my people. (Leviticus 26:12)
Just so, in this new covenant, God promises, "I will be their God, and they shall be my people" (Jeremiah 31:33). The relationship is not new. Israel knows this God, and God knows this people. The promises Jeremiah speaks build on a long and shared history between God and Israel, a history marked by wavering on the part of the people and by faithfulness on the part of God. God continues to love this wayward people; they continue to be God's treasured possession. In this new covenant there is indeed continuity with what has come before.
The discontinuity is, of course, implied with the term, "new." This is a new covenant with Israel, not like the covenant at Sinai, "a covenant that they broke, though I was their husband, says GOD" (Jeremiah 31:32). Still, what is new about this covenant is not so much its content, but the means by which God will bring it about.
But this is the covenant that I will make with the house of Israel after those days, says GOD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, "Know GOD," for they shall all know me, from the least of them to the greatest, says GOD; for I will forgive their iniquity, and remember their sin no more. (Jeremiah 31:33-34)
The old covenant, written on stone tablets and scrolls, will be replaced by the new covenant, written on flesh. The first set of stone tablets was broken (Exodus 32:19), the second set written again (Exodus 34:1) and hidden away in the Ark of the Covenant (Deuteronomy 10:5). The book of the law, containing the stipulations of the covenant, likewise was stored beside the Ark (Deuteronomy 31:24-26) and mostly forgotten until it was rediscovered in the reign of King Josiah (2 Kings 22), in the early days of Jeremiah's prophetic career.
Unlike the old covenant, then, written on stone tablets that can be broken and scrolls that can be lost, the new covenant will be written within the people, on their very hearts. No need for remedial religious education, because everyone will know GOD, from the king to the stable boy, from the oldest elder to the youngest child.
And it will all be GOD's doing. "I will forgive their iniquity, and will remember their sin no more." The people have not demonstrated a great aptitude for faithfulness during the many years of the old covenant, so this time GOD will do it differently. This time, the covenant relies solely on GOD's mercy, GOD's ever-present grace in forgiving a disobedient people and calling them back into relationship with him.
And it is all God's doing. In and through Jesus Christ, the God of Jeremiah continues to forgive, renew, reform, and call God's people into right relationship with him and with one another. God is faithful, even when we are not.
Responsorial Psalm Ps 51:3-4, 12-13, 14-15.
In verses 1 -- 5, the psalm begins with a cry for forgiveness, emphasizing the urgency of the situation with a series of imperative verbs: have mercy, blot out, wash, and cleanse. The picture behind the Hebrew word translated "transgressions" in verses 1, 3, and 13, is one of rebellion, as when children rebel against parents (see also Isaiah 1:2). The literal sense of the Hebrew translated "iniquity" (verses 2, 9) is "to be bent out of shape." For example, in Psalm 38:6, the Jewish Publication Society Bible gives the translation "I am all bent." The word translated "sin" (Hebrew hata' in verses 2, 3, 4, 9) or "sinner" (5 and 13) in non-theological contexts means "to miss the target." Judges 20:16 tells of 700 left-handed sling-shotters who could "sling a stone at a hair and not miss (hata')."
Balancing these words for sin are three Hebrew picture-words for forgiveness. The Hebrew translated "blot out" in verse 1 is also used to "wipe" a dirty dish (2 Kings 21:13). To "wash" in verses 2 and 7 could better be translated "scrub," as one scrubs dirty clothes (Exodus 19:10, 14). "Cleanse" in verse 2 and "be clean" in verse 7 is the same word used for washing clothes in a river (Leviticus 13:6, 34, 58).
In verses 13 -- 17, the one praying looks forward to being happy and right with God once again (verses 8, 11-12). Once he/she experiences the joy of being forgiven, he/she vows to witness and teach others about it and sing and praise God (verses 13-15). In verses 16 and 17 the psalmist says, "The sort of sacrifice the Lord desires is not something I bring as an offering. Rather, the Lord wants me, broken spirit, broken heart and all" (see also Micah 6:6-8).
Reading 2 Heb 5:7-9
Christ was obedient not only in his death, but from the moment of his coming into the world.
This is the message of today's epistle reading. The author's declaration here is close to Paul's statement in Romans 3:25, where he speaks of God putting forward Jesus "as an expiation through faith in his blood." Yet, it is not Paul that the author of Hebrews has in mind.
What we find here is a positive explanation of Christ's priestly act. What is said about Christ is in reply to the inability of the priestly or Levitical sacrificial system to perfect the individual's conscience. The author said in 9:14 that the perfection of conscience was the goal of worship. The speaker here is Christ. In fact, it is only the second time in the book that Jesus himself speaks. More importantly, these words are ascribed to Christ "when [he] came into the world" (Hebrews 10:5). Thus, the complete obedience that is the essence of Christ's priesthood is also expressive of his character. One may clearly see this in his faithful and obedient sacrifice on the cross, but the author wants us to understand that Christ was faithful at the moment of his coming into existence. Jesus is the son who "learned obedience through what he suffered" (5:8), and did so from the beginning.
The actual verses quoted from the psalm come from the Septuagint (i.e., the Greek translation of the Hebrew Scriptures) rather than the Hebrew. This is most evident in the use of the term "body," which does not appear in the Hebrew rendition. (It has "ear.") The point appears to be that Jesus was committed entirely to God, including his body.
It was through a single-minded obedience of Christ's will and -- most pointedly -- body, says Hebrews, that our sanctification through God's will has come about. The author wants us to see that the incarnation is explained by the atonement, but the atonement would never have come about without Christ's faithful obedience. Moreover, the sacrifice offered up by Jesus was so perfectly complete that no repetition of it is either necessary or possible. It was offered "once for all" (10:10). Although Jesus "learned obedience from the things he suffered," which implies that he grew in his understanding of the divine will, the reading for today wants us to be certain that even at the moment of the incarnation Jesus was thoroughly committed to carrying it out.
Gospel Jn 12:20-33
This lectionary periscope is the opening section of Jesus’ final discourse for the world.
Greeks arrive on the scene, find Philip, and make one of the most extraordinary requests of the entire Gospel, “Sir, we wish to see Jesus.” Jesus’ discourse that follows is, in part, a response to this request. If you wish to see Jesus, then this is what you will and must see. There is a reason this verse finds itself carved on or engraved in our pulpits. It is a summative theology of preaching, particularly for the Fourth Gospel. Any sermon on the Gospel of John has this as its goal, the very real presence of Jesus that needs to be experienced by any or all of our human senses. Jesus’ response to the request of the Greeks announces that the hour has come (meaning the crucifixion, resurrection and ascension). In many respects, what follows is an interpretation of the hour for the world to hear. One way to view Jesus’ last public discourse is as an interpretation of the “final” sign in the Gospel: Jesus’ crucifixion, resurrection, and ascension. Both this discourse and the Farewell Discourse are based on the fact that the hour is here. These two discourses share that perspective and shape what Jesus will say and how he will say it in the chapters that follow.
A call to discipleship
An immediate example of how Jesus’ last public words foreshadow his personal words to the disciples is the image offered in John 12:24. The metaphor of bearing fruit will receive fuller treatment in the image of the vine and the branches in chapter 15. Verse 25 is further commentary on the agricultural metaphor presented in verse 24, but viewed through the lens of the Farewell Discourse has less to do with function of Jesus’ death as it does with the possibility of what the disciples will do when Jesus is gone. They will do greater works than these (John 14:12) because Jesus is returning to the Father. So much of this last discourse from Jesus is about discipleship. To serve Jesus (John 13:16) is to follow Jesus and to follow Jesus is to do the works that he did, to feed and tend his sheep (John 13:36-37; 21:15-19), to testify on his behalf (John 15:27).
Don’t forget who Jesus is
John 12:27 is demonstrative of how different the portrait of Jesus is in the Gospel of John. John’s Jesus would never ask for this cup to pass (John 18:11) but willingly lays down his life in the events that are to come. John 12:28-30 should be reminiscent of both the baptism of Jesus and the event of the Transfiguration in the Synoptic Gospels (Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36), the latter omitted from the Fourth Gospel and the former, the baptism of Jesus, does not include the words from heaven, neither for the benefit of the crowd nor for Jesus. In the Gospel of John, Jesus does not need confirmation of who he is (John 12:30). He is perfectly aware of his origin, his relationship with God, and his identity (John 1:1). The voice from heaven does not confirm Jesus’ origin, his relationship to God, or his identity, but rather testifies that in Jesus, God’s name has been glorified (John 12:28-30).
A moment of decision
This section of John’s Gospel, particularly 12:31-33, is also the moment of judgment because this is the last time the “world” will hear Jesus’ words. To listen to Jesus is to believe in him and this, for all intents and purposes, is the last chance. The ruler of this world will be cast out, which will be acted out in the next chapter, with the departure of Judas to the dark side (13:27-30). This is another example by which to know that what Jesus says is true. Verses 32-33 at first glance seem to foreshadow the crucifixion. At the same time, literally, “what sort of death he was about to die” suggests that the “the sort of death” includes also that that death leads to his resurrection and ascension. When Jesus is lifted up from the earth to draw all people to himself, that lifting up is simultaneously all three events: crucifixion, resurrection, and ascension. The Farewell Discourse provides confirmation of this in that Jesus’ parting words are not just in anticipation of his death, but in anticipation of his ascension, perhaps a far more difficult reality to face than his inevitability in a tomb. To what extent the ascension is even harder theologically because of the resurrection? Jesus must prepare his disciples for his twice departure, his death and his ascension.
Making the Connection
Preparation for Sunday Scripture Readings
- There is a question that we sometimes hear people ask, “What’s in it for me?” Have you ever heard someone ask that question, or have you ever asked that question yourself? What are some of the situations in which you have heard this question? What does it mean?
- “What’s in it for me?” is a common question in our society.
- After reading todays Gospel, what do you think Jesus might say about the question?
- “What’s in it for me?” is the wrong question for followers of Jesus. Jesus certainly didn't ask this question as he journeyed to the cross. What does today’s Gospel tell us Jesus was thinking about when he thought about his death on the cross? (his Father, God; all sinners; the entire world) Jesus teaches his disciples that those who want to follow him must serve others, thinking about others’ needs before their own.
- We are approaching the end of Lent. What might you do between now and Easter to show your willingness to follow Jesus in this way?
- Pray the Prayer of Saint Ignatius of Loyola.
teach me to be generous;
teach me to serve You as You deserve;
to give and not to count the cost,
to fight and not to heed the wounds,
to toil and not to seek for rest,
to labor and not to ask for reward
save that of knowing I am doing Your Will.
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ADDITIONAL NOTES:
Reading 1 Jer 31:31-34
At first, Jeremiah preached for the religious reforms of King Josiah. When succeeding kings turned away from the reforms, however, Jeremiah railed against the royal and religious abuses. With the coming Babylonian exile, Jeremiah preached the destruction of the nation. But, Jeremiah offered a ray of hope with a new covenant that God would offer to a chastened people.
With the destruction of Jerusalem and the exile of people to Babylon, the institutions of the old covenants were gone. The ark of the covenant in the Temple (which represented God's covenant at Sinai) was gone. The Temple which represented worship to God was gone. The institution of the king (which represented God's covenant to David) was gone. Their absence led the way for a new covenant.
The new covenant God offers was an intimate one. The people would no longer rely on institutions or culture for a relationship with God. God himself would reach out to his people. The new covenant would be with people's hearts. People would intuitively know ethical conduct and true worship based upon the love God has for them and the love they returned.How would people know God's love? People would know God through his forgiveness. Forgiveness is a way to "re-create" people anew. When God stated he would no longer remember the people's sin, he meant that the memory and the consequences of immoral acts would be erased from the natural order. It would be as if God had created the universe so that the immorality never existed! The people would return to God with grateful hearts.
Responsorial Psalm Ps 51:3-4, 12-13, 14-15.
In 51:1-9, the prayer can be divided into a prayer for mercy (51:1-2), an acknowledgment of offense (51:3-5) and, again, a prayer for mercy (51:7-9). Thematically, this a very loose "A-B-A" structure, but there is a marked differences, especially in the notion of washing/cleansing. In 51:7, a sprinkling with hyssop (a plant dipped in water, then tossed lightly over the congregation) was far different than the cold water washing implied in 51:2 (clothes rung in a stream and beat against a rock). At the core of 51:3-5 was an intimate knowledge of evil that was at the root of sin. The singer knew his sin because he experienced it. He was always cognizant of his failing, even from his conception. (This was more likely a metaphor for the guilt the signer felt than a slap against the moral integrity of his mother.) 51:6 stood out in this section, as it recognized divine wisdom came to a humble heart; human wisdom implicitly came from a proud heart.
51:10-13 continued the petition for mercy; it was an extension of 51:7-9. Notice the plea for a clean heart and steadfast spirit both mimicked God's steadfast mercy and depended upon his presence/Holy Spirit (51:11-12); to live the Law (and, hence, a sin-free life) depended upon God. Life in God's presence was a clear definition of salvation and spiritual renewal (51:12). As a result, the leader would have the moral and spiritual authority to teach sinning subjects and facilitate their return to YHWH (51:13).
51:14-17 turned the petition of mercy toward praise. "If you keep me from death, I will praise you." This was not a conditional statement ("If you do this for me, I will do this for you") but a recognition that, for the Jew, only the living can praise the Living God. More important, these verses recognized that only the humble can truly praise God; the haughty and the proud are so full of themselves, they can only offer mere words of praise.
Reading 2 Heb 5:7-9
Although this reading was Hebrews 5:7-9, it was part of a long sentence that covered 5:6-10. So, the entire sentence has been translated in the literal form. The references about Melchizedek form bookends to the activity of the Christ, according to the author of Hebrews.
Who was Melchizedek? In Genesis 14:18-20, we read,
And Mel-chizedek king of Salem brought out bread and wine; he was priest of God Most High. And he blessed (Abram) and said, "Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!"
Two items stand out. Melchizedek was the king of Salem ("peace" or Shalom) and was a priest of God Most High, who the Jews identified as YHWH. Since Melchizedek was a king-priest of God Almighty with no origin or destiny (he suddenly appeared then disappeared), traditions used him as a symbol for an eternal priesthood. From the time of the Davidic dynasties onward, many believers saw Melchizedek was an archetype for the institution of Aaron's priesthood. When the priesthood became corrupt in the eyes of many, they equated Melchizedek with the coming Messiah, the king-priest who would liberate the nation and re-institute pure worship in the Temple.
Then, the Romans destroyed the Temple in 70 A.D. And the dreams of many for the Messiah died in the toppled ruins of Jerusalem.
The author of Hebrews, however, spiritualized the image of the king-priest "according to the rank of Melchizedek." The Christ liberated (with eternal salvation) and offered true worship in heaven before God directly. Notice the steps of the author's logic. With his own death ("loud shouts and tears"), the Christ offered worship ("requests and prayers") to the "One having the power to save him from death" (in this sense, from the permanence of death; hence the resurrection of the Christ). His death was a sign of his Son-ship, for it showed his perfect obedience to the Father. God completely perfected his Christ in his resurrection. So, though his death (his priesthood and sacrifice) and his resurrection (his anointing as King), he became the cause of eternal salvation. In this way, the Christ fulfilled the Melchizedek image.
So, the author of Hebrews presented us with a thumb nail image of the Messiah. The risen Lord is our King as our Servant. The risen Lord is also our means to worship the Father. He is our Victim and High Priest. His reign and worship is eternal.
Gospel Jn 12:20-33
Some of the (non-Jews) were going up (to Jerusalem) so that they might worship in the (Passover) festival. 21 Then, these people came to Philip, the one from Bethsaida of Galilee, and were asking him, saying, "Sir, we want to see JESUS." 22 Philip came and told (the request) to Andrew. Andrew and Philip came and told (it) to JESUS.
"(non-Jews)" is literally "Greeks." Greeks, in this sense, were not citizens of the peninsula region known as Greece, but were simply non-Jews of the eastern Mediterranean or the Fertile Crescent. With the conquest of Alexander the Great, Greek language and culture dominated the area. Many city dwellers adopted Greek as their primary language and culture. These non-Jews were later known as "righteous" Gentiles, people who honored the Jewish people and their God.
"...going up (to Jerusalem)...in the (Passover) festival." The context of 12:12-19 set the identification of the place and the holy day. Since Jerusalem was established on a high point between the Mediterranean and the Dead Sea, and since the Temple was set on a high point in the city, the notion of "going up" made some sense.
Philip was a Greek name. Some scholars speculate these Greek speaking Gentiles went to Philip because they thought he spoke Greek and, so, could act as a go-between.
"Sir" is literally "Lord." In the context, they approached Philip with a formal address.
Why did Philip go to Andrew? In a group oriented culture, a request by two people in front of the group was honorable. A request in private might smack of favoritism.
John opened this section with "Greeks," Gentiles who spoke the language of commence and adopted the dominant culture at the time. They came to Philip with one request: to see Jesus. The verb "to see" meant more than "to behold with the eyes." These foreigners wanted to investigate the possibility of becoming disciples. They had heard about Jesus (i.e., his reputation or "glory") and wanted to "see" if they could follow him.
Like many other times in his gospel, John wove several themes into the scene. The foreigners were fellow pilgrims, seekers of the true God. They mingled with the Jews at Passover, a celebration of the people's freedom by God's hand. (Did a mixture of "Greeks" and Jews represent John's community?) The stage was set for the universal Messiah to reveal his true self, his true "glory." The Passover of the people would become the Passover of the Messiah.
JESUS answered them, saying,
"The hour has come so that the Son of Man might be given glory.
Amen, Amen, I say to you, unless a grain of wheat falling to the ground dies, it remains alone. But if it dies, it carries much fruit. 25 The one loving his (life) destroys it. The one hating his (life) in this world will save it into eternal life.
If someone might give service to ME, let him follow (me). Where I AM, there also will be MY servant. If someone might give service to ME, the Father will honor him.
"The hour has come..." The "hour" as a moment in time has the same meaning as the "right time."
"...Son of Man might be given glory." Glory, here, did not mean human praise alone but self-giving. The Son of Man did not seek the praise of men, but the opportunity to unite all people to God. And, so, to give them eternal life. Jesus spoke of a glory only service brings.
12:25 "(life)" is literally "soul." Jews did not think of the soul as separate part or different aspect of the person. They did not divide the person into body and soul. For the contemporaries of Jesus, "soul" equaled "life" or better "they way one spends his or her life." In this sense, life was a set of daily activities that reflected a person's real values.
"loving (life)...hating (life)" The culture of Jesus used extreme and exaggerated language to make a point. Jesus was not talking about the extremes of self-indulgence vs. self-abasement (even self-abasement performed out of pride is a form of self-indulgence). He used the language to clarify a comparison of values. Does one dedicate his or her life to promote the self or to promote the good of others?
In this passage, Jesus' monologue can be divided into two parts: 1) the self-giving of the Son and his followers and 2) the glory of the Father and the Son. In first part, Jesus defined the glory of the Son as his death and resurrection. His followers are assembled, the Jewish old-timers and the Gentile neophytes. They were gathered by his reputation (i.e., his 'glory"). Now he would reveal what that glory meant: dying to self.
The analogy of the wheat grain addressed the priorities of people. Those who selfishly clung to life would remain on the stalk alone, and would wither away. Those who gave their lives to others would die, but see others live and would enjoy eternal life. They would bear "much fruit." Notice those who gave up their lives unselfishly followed Jesus to his death. Jesus did not follow them.
The glory of Jesus was a paradox with external and internal dimensions. Externally, the common people in antiquity viewed death on the cross as the ultimate shame. Yet, the self-giving of Jesus revealed his status as the only Son of God. Hence, he had the greatest "glory," for he obeyed the will of his Father. (Remember, in a group-oriented culture, obedience to the patriarch was equivalent to family loyalty; what one did for the "father" of the clan benefited the entire family).
But, through his obedience, Jesus revealed his glory as God's "Servant." This image was the internal paradox of the community. To be a servant of the Lord (his follower), one must serve him and others. The servant served the servants, creating an equality among the followers of Jesus. So, the "glory" of the Christian community lie in humility, the quality of giving true deference to others. Leadership was to exercised in love and humble service, not in power and brutality. The Father would honor those who truly followed in the footsteps of the Master. For the Father loved the humble.
27 Now MY soul has been troubled and what might I say: 'Father, deliver ME from this hour?' But, because of this, I came to this hour. 28 Father, give glory to your name!"
Then a voice came from heaven: "I gave (it) glory and I will again give (it) glory." 29 There was a crowd standing (there) and, having heard (the voice) said, "Thunder occurred." Others were saying, "An angel has spoken to HIM." 30 Jesus answered and said:
"This voice did not happen for my sake, but for your sake.
31 Now the judgment of the world is this: Now, the ruler of this world will be thrown outside (his realm). 32 And when I am lifted up from the earth, I will draw everyone to me."
33 (He was saying this, signifying what sort of death he was going to die.)
12:27 "soul" in this verse is the same word translated as "life" in 12:25. So the verse could be translated loosely as, "The way I have lived my life now distresses me (because it leads to the cross)." While Jesus admitted to self-doubt, he never wavered from his role, as the rest of 12:27 stated.
12:30 "not for my sake, but for your sake" is literally "not because of me, but because of you."
12:32 "I will draw everyone to me." The verb "draw" paints a fishing image of gathering a large catch in a net.
Despite any misgivings, Jesus faced his "hour" because of the Father's will. His death would reveal the glory of the Father (i.e., define what sort of God the Christians believed in). And glorify the "name" of the Father. Since the name revealed the character and inner strength of the person, according to ancient belief, "glorifying the name of the Father" meant revealing the power of the Father. Jesus would show the God's power with an outpouring of his love. Jesus' prayer and the heavenly response, then, affirmed the coming of Jesus' "hour."
As the cross revealed the Father's love, it also reveal the Father's judgment. The ruler of the world (the Evil One) would be ejected. And everyone would be lifted up with Jesus, on the cross and in the resurrection (the image in 12:32 could refer to either). John, then, affirmed God's love did not save anyone from suffering on this earth, or even physical death. But, the faithful Christian would enjoy the presence of God now and in the life to come. All of this, because of Jesus.
Christ's death began something new. A new relationship with God in God's new time. The dying breath of Jesus released his Spirit upon the world. It established a new covenant and marked the beginning of the end times. Nothing would ever be the same.
How did the death of Jesus create this new relationship and new time? We can find the answer in his self-giving, his self sacrifice. The image of Jesus on the cross reveals what sort of God we believe in and what sort of response he asks for. First, when Jesus freely gave himself over to sinful men, he clear showed the world his Father was full of love. His Father was willing to go to any length to bring all of us into a love relationship with himself. Second, the image of Jesus on the cross invites (does not demand) us to love God in return. Thus, through the sacrifice of Jesus on the cross, God offers himself to all of us in love, and, through the cross, we all can respond in kind.
Notice the cross marked the end of disobedience. His Son obeyed. And through his Son's obedience, we can participate in God's love, that which empowers obedience. Through his Son's obedience, we are justified before God, for we now can love as God loves us.
Love has a cost. It involves suffering and sacrifice. We, as Christians, follow Jesus to the cross where he shows us the way to the Father.
What does the cross mean to you? Have you ever meditated on a crucifix, seen a Passion Play, or participated in a "Way of the Cross?"
There is a folly to the cross. And that folly still exists today. The glory of the Christian is the cross, for the cross points to God's love far better than any other blessing received in life. It is a universal sign of God's love. And a universal invitation to follow Jesus. Let us pray we, too, can show others God's love, even though his love leads to the cross. And to the resurrection
Sunday March 10, 2024 - Fourth Sunday of Lent
Lectionary: 32
THE READINGS -----------------------------------------------------------------
Reading 1 2 Chr 36:14-16, 19-23
In those days, all the princes of Judah, the priests, and the people
added infidelity to infidelity,
practicing all the abominations of the nations
and polluting the LORD’s temple
which he had consecrated in Jerusalem.
Early and often did the LORD, the God of their fathers,
send his messengers to them,
for he had compassion on his people and his dwelling place.
But they mocked the messengers of God,
despised his warnings, and scoffed at his prophets,
until the anger of the LORD against his people was so inflamed
that there was no remedy.
Their enemies burnt the house of God,
tore down the walls of Jerusalem,
set all its palaces afire,
and destroyed all its precious objects.
Those who escaped the sword were carried captive to Babylon,
where they became servants of the king of the Chaldeans and his sons
until the kingdom of the Persians came to power.
All this was to fulfill the word of the LORD spoken by Jeremiah:
“Until the land has retrieved its lost sabbaths,
during all the time it lies waste it shall have rest
while seventy years are fulfilled.”
In the first year of Cyrus, king of Persia,
in order to fulfill the word of the LORD spoken by Jeremiah,
the LORD inspired King Cyrus of Persia
to issue this proclamation throughout his kingdom,
both by word of mouth and in writing:
“Thus says Cyrus, king of Persia:
All the kingdoms of the earth
the LORD, the God of heaven, has given to me,
and he has also charged me to build him a house
in Jerusalem, which is in Judah.
Whoever, therefore, among you belongs to any part of his people,
let him go up, and may his God be with him!”
Responsorial Psalm Ps 137:1-2, 3, 4-5, 6.
R. (6ab) Let my tongue be silenced, if I ever forget you!
By the streams of Babylon
we sat and wept
when we remembered Zion.
On the aspens of that land
we hung up our harps.
R. Let my tongue be silenced, if I ever forget you!
For there our captors asked of us
the lyrics of our songs,
And our despoilers urged us to be joyous:
“Sing for us the songs of Zion!”
R. Let my tongue be silenced, if I ever forget you!
How could we sing a song of the LORD
in a foreign land?
If I forget you, Jerusalem,
may my right hand be forgotten!
R. Let my tongue be silenced, if I ever forget you!
May my tongue cleave to my palate
if I remember you not,
If I place not Jerusalem
ahead of my joy.
R. Let my tongue be silenced, if I ever forget you!
Reading 2 Eph 2:4-10
Brothers and sisters:
God, who is rich in mercy,
because of the great love he had for us,
even when we were dead in our transgressions,
brought us to life with Christ — by grace you have been saved —,
raised us up with him,
and seated us with him in the heavens in Christ Jesus,
that in the ages to come
He might show the immeasurable riches of his grace
in his kindness to us in Christ Jesus.
For by grace you have been saved through faith,
and this is not from you; it is the gift of God;
it is not from works, so no one may boast.
For we are his handiwork, created in Christ Jesus for the good works
that God has prepared in advance,
that we should live in them.
Gospel jn 3:14-21
Jesus said to Nicodemus:
“Just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life.”
For God so loved the world that he gave his only Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Whoever believes in him will not be condemned,
but whoever does not believe has already been condemned,
because he has not believed in the name of the only Son of God.
And this is the verdict,
that the light came into the world,
but people preferred darkness to light,
because their works were evil.
For everyone who does wicked things hates the light
and does not come toward the light,
so that his works might not be exposed.
But whoever lives the truth comes to the light,
so that his works may be clearly seen as done in God.
REFLECTIONS -----------------------------------------------------------------
Reading 1 2 Chr 36:14-16, 19-23
Confusion. Times we're clueless. Subjects in which we pray for "enlightenment," a journey away from "darkness."
It's easy to use the analogies of "light" and "darkness" when academic notions are discussed. "Light" is mastery of the subject. "Darkness" is ignorance. However, when we apply these analogies to the faith and morality, we can no longer speak of "light" as mastery, but as commitment. "Light" becomes faithfulness. "Darkness" becomes rejection.
In Jesus' discourse to Nicodemus, he spoke of "light" and "darkness." But, the light was not the believer's commitment to God. The "Light" was Christ, the Father's commitment to his creation.
This Sunday's gospel presents Jesus' final comments to Nicodemus, who visited the Master at night. John used this opportunity to contrast light from dark, salvation from condemnation. He saw the "world" as those who hid from the light (dishonorable) and those who act in the light (the honorable). Of course, the honorable look to Jesus.
John paralleled the symbols of the bronze snake and the cross. According to Genesis 2, the poisonous snake personified evil (i.e., Satan). John saw everyone in the world had been bitten by that snake. And the only way to be saved was to look up to the crucified One, just as the Israelites looked up at the bronze snake to be saved.
Like any good Hebrew, John did not believe in fate. All evil had its roots in the freely chosen acts of people. But, John saw there was only one way to reject evil: a trust relationship with God's Son. The Father had given the world his Son, a much greater gift than creation itself. For, through the Son, God was present to his people.
John implicitly equated the "sin" of rejecting the Son to the "original sin" of Adam. Those who did not "trust in the name of God's only begotten Son" did not trust in his power to make God present. They insisted on finding their own way, like Adam. Those who chose their way condemn themselves, simply because they did not walk with their Creator.
Throughout this study, we have seen analogies. Light vs. dark. Acquitted vs. judged. Saved vs. condemned. Analogies make understanding easier, especially in the moving themes of John. Unfortunately, analogies sometimes break down when we are faced with real life.
There is, however, one constant, unchanging factor in our faith life: God's faithfulness to us. God invites us to respond in kind. His invitation is his Son, the One he gave to the world. Do we accept the faithfulness we find in his Son? Do we commit ourselves to return his faithfulness? These are the questions the gospel of John asks us.
Responsorial Psalm Ps 137:1-2, 3, 4-5, 6.
We all have to survive tough times, whether we like it or not. Sometimes the tough times are communal (like 9-11); we have the support of others to sustain us. Sometimes the tough times are personal; the support of others is not guaranteed to help us through divorce, illness, loss of job, etc. Tough times present us with choices. We can wallow in self pity and lash out at others, or we can use these times to grow spiritually. (Personally, I've experienced the results of both choices).
Psalm 137 presented the exiles in Babylon with the choices of tough times. Physically and spiritually, they were in a foreign environment. In 137:1-4, the people were so depressed they would not sing national songs before their captors (despite the fact they might sing this psalm in private). Of course, their lament was also mixed with their opposition to the Babylonians. They refused to give their jailers the satisfaction of belittling them.
In the heat of tough times, it's easy to curse instead of bless, cling to pride despite all else is lost, and treat the critic as the hated enemy. Those reactions are natural. However, grace might cause the person to think twice. After all, Jesus told us to love our enemies and do good to those who hate us.
When the tough times are over, we still might be tempted to indulge in some sort of "payback." These "scars" are also natural. But we should also remember that, after the resurrection, Jesus still had the scars to his wounds. We, too, will suffer the after affects of our tough times. The question remains: in the end, do tough times hinder us or transform us?
Reading 2 Eph 2:4-10
In the cosmology of Ephesians, "this world" refers to the present age in enmity with God (cf. 1:21). Here "air" is understood to be the zone between earth and the heavens which is inhabited and ruled by antagonistic forces exercising control over the world below. Later in Ephesians, this ruler is labeled the devil (4:27; 6:11). The term "flesh" depicts the human condition so turned in on itself that one's passions, cravings, and mindset are in total disrepute and disobedience thus marking us as children of wrath. While this was the former existence of Christians, it remains the current reality of all non-Christians (verse 2b).
Verses 2:4-7 presents God's intervening actions and the transformation they wrought. Though we were children of wrath, God acted out of the wealth of divine mercy and abundance of love (verse 4). This divine conversion had nothing to do with how loveable we were, but with how incredibly loving God is. Thus, God made us alive with Christ, raised us with Christ, and sat us in the heavenly places where Christ now rules over all powers and dominions (2:5-6 echoing 1:20-21). In the Greek, the three verbs "made alive, raised, and seated" all have a prefix meaning "with," highlighting how God did to us what God had previously done to Christ. This emphasizes the divinely wrought solidarity shared between Christ and Christians
Gospel jn 3:14-21
The central verse in this passage is perhaps the best known Bible verse in the world.
John 3:16 shows up in many public places. Hoisted on posters, etched on jewelry, and isolated from this passage, "For God so loved the world..." has become emblematic of the central message of Christian faith. This centrality is not undeserved. The power of this verse, however, is enhanced when it is read carefully and in context.
The lectionary divides Jesus' speech to Nicodemus, which begins in 3:11 and extends to 3:21, at verse 14. The passage begins with a play on the word "lift up." It describes God's command to Moses to lift up the serpent in the wilderness and the lifting up that is in store for Jesus. The passage makes little sense without the background story from Numbers 21:4-9. In that narrative, the people became "impatient" on their way. Still in the wilderness after their departure from Egypt, and despairing of being able to survive in a land with no food and water, they complained against God and Moses.
Consequently, terrible serpents appeared, bit the people, and killed them. When they repented, the Lord told Moses to make a serpent and set it on a pole so that anyone who had been bitten might look at it and live. The serpent was a mark of God's anger and God's mercy. God's people might be saved by the God of life, if only they would look upon the image of that which would have brought about their death.
To see the Son of Man lifted up calls for "belief" for the sake of eternal life, not simply a restoration of earthly life. God once saved the people by calling upon them to gaze on the serpent. Now, God would save the people by having them gaze in belief upon the Son, lifted up.
Next comes John 3:16, in which the "so" is often misunderstood. The Greek houtos means "so" in the sense of "just so," or "in this way," or the more archaic, "thusly." We could translate the verse as "This is the way God loved the world, with the result that he gave his only Son, in order that whoever believes in him should not perish but have eternal life." John 3:16 is not about how much God loved the world. It is about in what way God loved the world.
The single most important thing to notice about this verse is that God loved the world. God deeply loved the world that God created, and God longs for this creation to live. It is not only God's own people whom God will save, as in the Numbers story. It is the cosmos that God has loved, precisely by having given the only son,. God loved by having given the son, a non-coercive act that sets in motion real consequences.
Yet God's action was not disinterested. The purpose of God's having sent the Son was to save the world, just as the purpose of commanding Moses to erect a serpent on a pole was to save the people from death. The son came to save, to grant eternal life because God loved the world. That was Jesus' announcement. I'm here because the God who loved you of old, still does. He sent me to tell you, to show you, to gather you up into life with him forever.
Jesus' coming is like the bringing of a light into a dark space. The contrast of light and dark is intense. Indeed, the coming of the Son into the world leads to numerous pairs of contrasting realities:
- condemn and save
- believe and not believe
- stay in the darkness and come into the light
- do evil and doing what is true
If this begins to sound like a theology that demands our deciding to believe or not, we have several reminders in the context that help us to hear more deeply what John wants to say.
First, these verses are embedded in a story where Jesus continues to engage, argue, and persuade people who are slowly transformed into believers. In John 3, Nicodemus is the seeker by night who is left in confusion, only to reappear in 19:39 to help care for Jesus' body. He has emerged from darkness into light over the course of Jesus' ministry.
So also the Samaritan woman of John 4 whose long conversation with Jesus ends in a tentative belief, far from where she first began. Consider the blind man healed in John 9, whose move from darkness to light happens rather quickly in physiological terms, but more slowly in terms of identifying Jesus. The intense contrast between believing and not believing, darkness and light, and evil and truth are descriptions of realities, but not of the process by which human beings come to recognize truth, light, life, and God's own son.
Finally, verses 18-21 follow the first and most important contrast, the contrasting ways to depict God's own goal and longing. God's way of loving the world was to send the Son to save it. Jesus is God's expression of love and longing. The light comes to find us, to illuminate our path for our sake, because God wants us. God reaches out through the Son with the sheer purpose of sharing everlasting life with us.
Yes, John tells us there are real consequences in our daily life and our everlasting relationship with God. But he tells us in order to help us see the contrasts, look clearly at our lives, appreciate the gracious gift of God as a gift of love, and live in fearless confidence of that love. Have we ever been so truly and consistently desired by another as we are by God? No indeed. God loved the world in this way that he gave the Son so that we might live forever with God.
Making the Connection
Preparation for Sunday Scripture Readings
- Think about a time when you did something that you knew to be wrong. What did you do afterward? Did you tell someone else about what you did, or did you try to hide what you had done? How did you feel afterward?
- When we have done something wrong, we are often tempted to hide what we have done from others. Sometimes we even think that we can hide our sins from God. Our Gospel reading today talks about this.
- According to the gospel , why did Jesus come into the world? (to save the world) How does he do this? (through his death and Resurrection, by exposing and then forgiving our sins)
- Because Jesus died for our salvation, we do not hide our sins from God. Instead we confess our sins to God, confident that God forgives us. In what sacrament do we experience God’s forgiveness? (the Sacrament of Reconciliation) During Lent, many people take the opportunity to celebrate the Sacrament of Reconciliation so that they can experience the joy of God’s forgiveness.
- Thank God for his mercy and forgiveness available to us in the Sacrament of Reconciliation. Pray the Act of Contrition.
ADDITIONAL NOTES
The First Reading 2 Chronicles 36:14-16, 19-23
The citizens of the Kingdom of Judah failed to repent their personal sins and their communal sin of apostasy from their covenant with Yahweh despite the many warnings by God's holy prophets of an impending divine judgment. Their failure led to God's judgment against the Kingdom of Judah, using the Babylonian army as the instrument of His divine punishment. Among the prophets the inspired writer had in mind in verse 16 were the 8th-century BC prophet Isaiah and the 6th-century BC prophets Jeremiah and Ezekiel. In the summer of 587 BC, the Babylonians attacked and destroyed Jerusalem and the magnificent Temple of Yahweh built by David's son, King Solomon (2 Kng 24:18-25:30; Jer 52:12-30). Most of the surviving citizens were taken away as captives to Babylonia to join Judeans exiled in two earlier deportations in 605 and 598 BC.
God commanded the seventy years' exile punishment in the 6th century BC through the prophet Jeremiah (Jer 25:11 and 29:10). Seventy years was the number of Sabbath years of rest the citizens of Judah failed to observe according to the Law: The LORD said to Moses on Mount Sinai, "Speak to the Israelites and tell them: When you enter the land that I am giving you, let the land, too, keep a Sabbath for the LORD. For six years, you may sow your field, and for six years, prune your vineyard, gathering their produce. But during the seventh year, the land shall have a complete rest, a Sabbath for the LORD, when you may neither sow your field nor prune your vineyard" (Lev 25:1-4). The Sabbath year was a test of faith and obedience in which the people had to rely on God to meet their food needs. The people failed to keep the Sabbath years, and therefore, they owed God's land seventy years of complete rest, which became the duration of the exile that was a communal penance for the people. The seventy years appear to run from the fall of Jerusalem in 587 to the Temple's rebuilding in 517 BC, with funds provided by Cyrus of Persia.
The 8th-century BC prophet Isaiah was the first to deliver God's message that a king named Cyrus was to liberate God's covenant people from exile (Is 44:26-45:7). This prophecy was fulfilled historically in King Cyrus of Persia (ruled 539-530 BC). The conquest of Babylon by Cyrus dates from the fall of 539 BC. In the first year of his reign over a united Persia, Cyrus issued an edict in the fall of 538 BC, commanding the return of Judah's citizens to their homeland (also see Ezra 1:1-4).
For the covenant people, the blinding of Davidic King Zedekiah and the death of his sons appeared to be the failure of God's covenant promise to King David that a Davidic son would sit on the throne of his kingdom forever (2 Sam 7:12-16, 29; 23:5; Sir 45:25; 47:11/13). However, the inspired writer of 2 Kings 25:27-30 recorded that a Davidic heir did survive (also see Jer 52:31-34). And we learn from Matthew's genealogy of Jesus (Mt 1:12-17) and the genealogy in the Gospel of Luke (Lk 3:23-31) that the promised line of David did continue. Jesus of Nazareth fulfilled the covenant God made with David, as the angel told Mary: "Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his Kingdom there will be no end" (Lk 1:31-33). Jesus is the eternal King who came to call all those displaced by sin in their relationship with God back from exile and to full restoration as citizens in the Promised Land of His eternal Kingdom.
Responsorial Psalm 137:1-6
This psalm is a lament of the Judean exiles recalling the fall of Jerusalem and the destruction of Yahweh's holy Temple. The Babylonians' conquest resulted in the forced deportation of the Davidic Kingdom of Judah's citizens on the tenth day of the fourth month (June-July) in 587/6 BC. "Zion" is the mountain upon which the Israelites built the Jerusalem Temple of Yahweh (also identified as "Moriah" in 2 Chron 3:1). However, the word "Zion" also came to be identified with the faithful of the Old Covenant Church (Is 28:16.
During the covenant people's resettlement in Babylon, their captors urged them to share their national hymns. They refused because most of the songs were part of liturgical worship sung in the Temple that was the "House of Yahweh," many of which were composed by the great King David. They will not sing Yahweh's joyous hymns, but in their lament, they promise not to forget either their hymns of praise, or Yahweh, or their homeland where they worshiped the God of Israel in beauty and truth.
Make this psalm your Lenten prayer. Recite it as you repent your sins in the Sacrament of Reconciliation after your restoration to fellowship with God, and as you worship the Lord and sing songs of praise with the community of the faithful of Jesus Christ in the New Covenant liturgy of worship.
The Second Reading Ephesians 2:4-10
St. Paul states that salvation from sin and death is God's gift, and we should accept it in faith. Our good deeds cannot purchase our hoped-for justification and salvation; we cannot work our way to Heaven. Instead, our good deeds must be a manifestation of our purification and gratitude to God for His abundant love and mercy. The sinner who receives God's forgiveness and restoration of fellowship with Him and the faith community should desire to do something good in return for the gift of God's mercy and grace.
In this verse 10, as in Colossians 2:12 and 3:1-4, the use of the past tense indicates that the future event of Christians' resurrection and glory united to Jesus in Heaven is considered an accomplished event. In other words, Jesus is victorious; He has conquered sin and death! All we have to do is to have the faith to claim victory in our journey to salvation. It is another example that one's salvation is not a one-time event but is a process. St. Paul expresses this concept in his letters in the past, present, and future tenses. As Christians, who are God's masterwork, having received the gift of grace and a new life through the Sacrament of Baptism, we must provide a living example of our radically altered spiritual life. When we live up to the challenge of a holy life, we ratify God's calling in electing us for eternal life in the Kingdom of Heaven (2 Pt 1:10).
The Gospel of John 3:14-21
Jesus compares Himself to the healing image of the bronze serpent God told Moses to construct and raise above the Israelites' heads on a standard in the wilderness journey to the Promised Land (Num 21:4-9). All the people had to do when the bites of deadly snakes afflicted them was to look at the figure raised above them on the standard to be saved from death.
The incident in the wilderness was a foreshadowing of Christ's crucifixion. We must look to the crucified Christ, believe that He is the only Son of God, and be "lifted up with Him" to be saved from the "bite" of eternal death. If we believe, we can receive true salvation, the gift of eternal life (Jn 3:18). When we turn in faith to Christ, repenting our sins, He cleanses us by the purifying blood and water that flowed from His pierced side (Jn 19:34; Zec 13:1). It is the reason St. Paul wrote in 1 Corinthians 1:23, we preach Christ crucified, and it is why in every Catholic Mass, an image of the crucified Christ must be present.
Notice that Jesus uses the title "Son of Man" for Himself in verse 14. It is Jesus' favorite Messianic title for Himself. The title stresses Jesus' humanity, while the previous verse (not in our reading) stressed His divine origin as the one who has gone up to Heaven except the one who came down from Heaven, the Son of Man (Jn 3:13). Verse 13 is a reference to the Prophet Daniel's vision of the divine Messiah who had the appearance of a son of man/looked like a man in Daniel 7:13-14, which Jesus will allude to at His trial before the Sanhedrin before His crucifixion.
John 3:16 is one of the best-known verses in the Bible. When Jesus says God the Father did not send Him into the world to judge the world, He means that God sent Him into the world to announce the Kingdom of God and to offer the gift of salvation. Judgment comes later and depends on whether or not one decides to receive Christ as Lord and Savior.
Jesus continues in verses 18-21 to say that to believe in His "name" is to believe everything that He revealed about His true nature, human and divine. It is to believe Jesus is the Son of God, to believe that He died for our sins and that He rose from the dead to raise those who believe in Him to eternal life. But is there any in-between in so far as judgment is concerned? No. In rejecting Christ, one rejects salvation and eternal life. There is no "middle ground." This is what Peter preached in Acts 4:11-12 to the members of the Jewish Law Court when he said, "This is the stone which you, the builders, rejected but which has become the cornerstone. Only in him is there salvation; for of all the names in the world given to men, this is the only one by which we can be saved" (emphasis added).
But what about the poor soul who never heard the Gospel and therefore never had the choice? They will be judged by their consciences and the innate, natural law that God has placed in the heart of every human being (see Rom 2:12-16). However, there is a problem because sin can erode one's conscience to the point where a conscience will no longer be aware of the degree of wickedness. That is why the spread of the Gospel across the earth is so important and so necessary to bring salvation to every human being (also see Lk 12:47-48 and CCC # 846-48).
So then, to what is Jesus calling Nicodemus, a man who came to Him in darkness (see Jn 3:1-2)? He called Nicodemus to come out of the "darkness" of unbelief and into the "light" of faith. He can come into the "Light" by professing belief in Jesus the Messiah, the Son of God and the "Light of the world" (Jn 1:5; 8:12), who offers the gift of God's divine grace and restoration of fellowship with God to all men and women. Grace, in its most intimate definition regarding Christ, is nothing less than divine sonship. CCC# 1997: "Grace is a participation in the life of God. It introduces us into the intimacy of Trinitarian life ..." This gift of the grace that God gives to us is His own life, infused by the Holy Spirit into our souls, to heal us of sin and to sanctify us. This gift is the sanctifying or deifying grace we receive in Baptism. It is a gift of His life that God makes to us, and in turn, we become a new creation. St. Paul wrote: So for anyone who is in Christ, there is a new creation: the old order is gone and a new being is there to see. It is all God's work; he reconciled us to himself through Christ and he gave us the ministry of reconciliation. I mean, God was in Christ reconciling the world to himself, not holding anyone's faults against them, but entrusting to us the message of reconciliation (2 Cor 5:17-18; also see CCC # 1999).
At the beginning of our lives, God made us as creatures and fashioned after His image. He made us in His image, but we are still creatures, nonetheless. Christ is the eternal Son "begotten" of the Father. He is the image of the Father while we are created in the image of the Father. In the New Creation, Christ gives us, through His own life, rebirth into permanent sonship. In 1 John 1:3, John writes: You must see what great love the Father has lavished on us by letting us be called God's children, which is what we are! (emphasis added). We are no longer just called children of God by being part of His creation. We ARE children of God by the blood of Christ, which unites us in our rebirth.
In Greek, the word is anothen, meaning = "from above"; we are reborn "from above" to become God's children. This rebirth from above is the most distinctive feature of Christianity. It is what Pope Pius XI expressed when he said: "Ours is a religion of Divine Sonship. We are made partakers of the divine nature." St. Peter wrote, His divine power has bestowed on us everything that makes for life and devotion, through the knowledge of him who called us by his own glory and power. Through these, he has bestowed on us the precious and very great promises so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire (2 Pt 1:3-4; emphasis added). Also, see CCC# 1994-5.
God's grace "is a participation in the life of God" (CCC# 1997) through which we receive the gift of divine sonship, and by His grace, we are justified. Catholic Christians define justification as that which has been merited for us by Christ's Passion on the altar of the Cross. Like conversion, justification has two aspects: Moved by grace, we turn away from sin and to God. In submitting our lives to God, we accept forgiveness and righteousness in our transformed souls, which the Holy Spirit has infused with the very life of Christ. Justification includes the remission of our sins, sanctification, and the renewal of the inner person, which is for us an on-going process in our lifelong journey toward salvation: "Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life" (CCC#1996, also see Jn 1:12-18; 17:3; Rom 8:14-17).
We are not just called "children of God" as creatures of the Creator like the people of God in the Old Covenant. The distinctive feature of divine sonship in the New Covenant is that we are no longer children in the exiled family of Adam. We become, through our Baptism by water and the Holy Spirit, reborn from above as genuine children in the family of God, infused with the life of the Son. The Catholic Church teaches that justification and salvation consist of not just being declared the children of God and thereby being only "declared just" but of actually receiving a mystical infusion of the life of Christ through which we are, in fact, justified. It was the opinion of St. Augustine that the gift of salvation and the justification of the wicked was a more extraordinary work of God than the creation of Heaven and earth because "heaven and earth will pass away but the salvation and justification of the elect...will not pass away." He also believed "that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy." Jesus came to call all men and women out of their displaced exile of sin and into eternal life as citizens in the Promised
Land of Jesus' heavenly Kingdom.
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Sunday March 3, 2024 - Third Sunday of Lent
Lectionary: 29
THE READINGS -----------------------------------------------------------------
Reading 1 Ex 20:1-17
In those days, God delivered all these commandments:
"I, the LORD, am your God,
who brought you out of the land of Egypt, that place of slavery.
You shall not have other gods besides me.
You shall not carve idols for yourselves
in the shape of anything in the sky above
or on the earth below or in the waters beneath the earth;
you shall not bow down before them or worship them.
For I, the LORD, your God, am a jealous God,
inflicting punishment for their fathers' wickedness
on the children of those who hate me,
down to the third and fourth generation;
but bestowing mercy down to the thousandth generation
on the children of those who love me and keep my commandments.
"You shall not take the name of the LORD, your God, in vain.
For the LORD will not leave unpunished
the one who takes his name in vain.
"Remember to keep holy the sabbath day.
Six days you may labor and do all your work,
but the seventh day is the sabbath of the LORD, your God.
No work may be done then either by you, or your son or daughter,
or your male or female slave, or your beast,
or by the alien who lives with you.
In six days the Lord made the heavens and the earth,
the sea and all that is in them;
but on the seventh day he rested.
That is why the LORD has blessed the sabbath day and made it holy.
"Honor your father and your mother,
that you may have a long life in the land
which the LORD, your God, is giving you.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor's house.
You shall not covet your neighbor's wife,
nor his male or female slave, nor his ox or ass,
nor anything else that belongs to him."
Responsorial Psalm Ps 19:8, 9, 10, 11.
R. Lord, you have the words of everlasting life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Lord, you have the words of everlasting life.
The precepts of the LORD are right,
rejoicing the heart;
the command of the LORD is clear,
enlightening the eye.
R. Lord, you have the words of everlasting life.
The fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true,
all of them just.
R. Lord, you have the words of everlasting life.
They are more precious than gold,
than a heap of purest gold;
sweeter also than syrup
or honey from the comb.
R. Lord, you have the words of everlasting life.
Reading 2 1 Cor 1:22-25
Brothers and sisters:
Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles,
but to those who are called, Jews and Greeks alike,
Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom,
and the weakness of God is stronger than human strength.
Gospel Jn 2:13-25
Since the Passover of the Jews was near,
Jesus went up to Jerusalem.
He found in the temple area those who sold oxen, sheep, and doves,
as well as the money changers seated there.
He made a whip out of cords
and drove them all out of the temple area, with the sheep and oxen,
and spilled the coins of the money changers
and overturned their tables,
and to those who sold doves he said,
"Take these out of here,
and stop making my Father's house a marketplace."
His disciples recalled the words of Scripture,
Zeal for your house will consume me.
At this the Jews answered and said to him,
"What sign can you show us for doing this?"
Jesus answered and said to them,
"Destroy this temple and in three days I will raise it up."
The Jews said,
"This temple has been under construction for forty-six years,
and you will raise it up in three days?"
But he was speaking about the temple of his body.
Therefore, when he was raised from the dead,
his disciples remembered that he had said this,
and they came to believe the Scripture
and the word Jesus had spoken.
While he was in Jerusalem for the feast of Passover,
many began to believe in his name
when they saw the signs he was doing.
But Jesus would not trust himself to them because he knew them all,
and did not need anyone to testify about human nature.
He himself understood it well.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Ex 20:1-17
God’s own introduction to these words is important for an appropriate understanding: “I am the Lord your God who brought you out of the land of Egypt, out of the house of slavery.” The Ten Commandments are not a law code, a body of laws that are meant to float free of their narrative context. This introductory line about redemption -- often omitted from printed versions of the Ten Commandments, unfortunately -- is recognized in Judaism as the first word; “you shall have no other gods before me” is the second word.
This opening word of God accomplishes several things. It keeps the commandments personally oriented: I am the Lord your (singular) God. Obedience to the commandments is relationally conceived. These are words given to you by your God. The law is a gift of a God who has redeemed you. The Ten Commandments, then, are a gracious word of God and they begin with a word of good news about what God has done on behalf of “you” as a member of the community of faith. The commandments are to be read through the lens of that redemptive confession. God’s saving actions have drawn the people of God into a new orbit of life and blessing, to which the people respond by giving a certain “commandment shape” to their lives.
The Ten Commandments are an integral part of the covenant between God and people at Mount Sinai. This covenant is a specific covenant within the already existing covenant with Abraham. The Sinai covenant does not establish the relationship between Israel and God. Israel has long been God’s people when Sinai happens (“Let my people go”). These commandments are given to an already elected, redeemed, believing, and worshiping community. They have to do with the shape of daily life on the part of those already in relationship with God. The commandments give shape to Israel’s vocation. At the same time, the Ten Commandments specify no judicial consequences for disobedience. Their being obligatory is not conditional on their being enforceable. Their appeal is to a deeper grounding and motivation: these are the commands of the Lord your God, who has created you and redeemed you.
“You shall have no other gods before me” introduces the commandments and gives shape to all the others. Idolatry is the focus. But how will we define idolatry? It commonly has reference to material images; the story of the golden calf comes to mind. In such cases, “other gods” is shaped by the commandment against graven images in Exodus 20:4. “Other gods” could include any person, place, or thing that we hold to be more important or as important as God. These “other gods” could also lift up the long-standing gods who have long been worshiped among us, such as money, property, fame, power … the list is long. The command is to be absolutely loyal to God. In the evangelists language, the call is to fear, love, and trust in God above all things. This commandment is the grounding for all other commandments, which draw out what loyalty to God entails in various aspects of the relationship.
Less well remembered is that idolatry includes the language one uses to speak of God. Might the problem of idolatry for us often be verbal images? Our ideas about God and the verbal images we use for God can be idolatrous; they often have as high a standing in our thinking/speaking about God as does God himself. Or, we can reduce God to a set of fixed propositions and make God into a settled, unchanging God. Is that not to break the first commandment? And negatively affect the way in which the other commandments are kept?
The Ten Commandments are not new commandments for Israel (see Exodus 16:22-30), but they are a convenient listing of already existing law for vocational purposes. Moreover, the Commandments were not thought to be transmitted in a never-to-be-changed form. They were believed to require adaptation in view of new times and places. This is shown by a comparison of the Commandments in Exodus 20 and Deuteronomy 5; the latter text contains some important new developments. For example: the wife -- on a list of property in Exodus 20:17 -- is removed from that list in Deuteronomy 5:21; wife is exchanged with house and given her own commandment, perhaps reflecting a changing role for women in that culture. Might additional changes be made in the commandments in view of changing times and places? Such as, you shall not covet your neighbor’s husband! What commandments might you add to the ten?
Before the Ten Commandments were given, the Bible talks much about law; indeed, laws are already specified in the pre-sin creation accounts (Genesis 1:28). Such commands are reflective of God’s law given for the sake of the world before sin. To obey these commandments and others which follow in their train is to act as one was created to act. And so commandments become an integral part of the life of the community of faith before we get to Mount Sinai.
While the address of the commandments is individual, the concern is not some private welfare. The focus of the commandments is vocational, to serve the life and health of the community, to which end the individual plays an important role. The first commandment lays a claim: How you think about God will deeply affect how you think about and act toward your neighbor.
The first commandment is positively formulated in Deuteronomy 6:5, “You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” Notably, Jesus uses this positive formulation of the first commandment. The commandment to love one another does not set the Ten Commandments aside, however; it opens up the particularities of the Ten Commandments to limitless, on-the-move possibilities in view of new times and places.
Responsorial Psalm Ps 19:8, 9, 10, 11.
The Psalm touches on a number of major biblical themes -- creation, law, sin, forgiveness, and ethical conduct among them -- and also offers a rich set of imagery and well-known language on which to draw.
There are three clear sections of the Psalm:
Verses One through Six
Here the Psalmist offers a vivid description of the glories of creation, focused particularly on the heavens might of the One who could and did arrange and regulate such a spectacle.
Verses Seven through Ten
The focus of the Psalm switches abruptly from God's creation to God's torah (law, instruction). This torah is praised repeatedly, whether it is referred to as "commandment," "precepts," "decrees," or any of the other various terms deployed here. The value of God's instruction for "reviving the soul...making wise the simple...rejoicing the heart...enlightening the eyes...enduring forever...[and being] true and righteous altogether" certainly goes a long way toward explaining why it is more valuable and desirable than the richest gold and the sweetest honey.
Verses Eleven through Fourteen
Recognizing all of the virtues of torah, the Psalmist now turns specifically to its value as a guide to right conduct. At first glance, the ethical consequence of receiving torah seems straightforward: if one keeps the law, great reward will result. If one does not, the consequences alluded to in the line "by them is your servant warned" would instead come into play. The difficulty, as the Psalmist goes on to point out, is that one does not always even realize when one has transgressed the law. Thus, the Psalm concludes with a series of pleas to God for forgiveness of unconscious sin, for protection against evil influences, and for the acceptability to God, deserved or otherwise, of the Psalmist's words and thoughts.
Todays reading focuses on versers 8 thru 11.
The flow of the Psalm through these three sections (with torah serving as the bridge between creation and human conduct) offers a number of possible directions for proclamation. Depending on the specific context and concerns that you personally have, exposition could focus on:
The Psalm's case for Scripture (or for torah) as the essential guide and authority for determining Christian moral and ethical conduct. It is, in the structure of the Psalm, only after God gives torah to enlighten, make wise, and so forth that a person can be "warned" and guided to proper conduct and choices.
The need for God's sovereign and gracious salvation even in the light of torah. The recognition of "hidden faults" and of the need for God's protection from evil influences is a deep admission of human inability to live according to the law, and therefore of the powerful need for forgiveness and the Gospel.
The failure of "natural theology" to offer full, saving knowledge of God. In effect, the Psalm could be construed as saying "The heavens may tell of God's glory, but it is only after God gives torah that the believer can make enough sense of the creation to recognize sin, to cry out for forgiveness, and to place all hope and trust in God's grace.
While any of these approaches to the text might well suit a particular moment in the life of the church, there is a more straightforward and broadly applicable way to engage Psalm 19 as well.
This text is a celebration of three great gifts of God: creation, torah, and forgiveness. Its reading and interpretation can and should summon the people of God to join in, giving thanks for the particular ways these gifts have been manifest in their lives and the life of their community. Such a celebration is appropriate for any of us, and will surely be found acceptable in God's sight
Reading 2 1 Cor 1:22-25
In this text Paul is not seeking to answer age old questions regarding how we humans come to know God.
Likewise he is not trying to provide a theological treasure-map to guide our human quests to find the divine. Instead, Paul is presenting the divine enterprise which intentionally thwarts all human attempts to know or find God. This is the divine initiative of the cross.
Paul's theological perspective is decidedly top-down. In the cross God has deliberately chosen to reveal God's own self and unleash divine power whose goal is human salvation. The irony (indeed the paradox) of this divine scheme is that the cross is the last place where humanity would expect to discover God's ultimate wisdom and power.
At times we may find folk who are baffled why more people were not converted to Christian faith through the preaching of Paul. Actually just the opposite should baffle us: why would any first century person have been converted to Christian faith through the preaching of Paul?
The core of Paul's preaching is the word of the cross (1:18) and the proclamation of Christ crucified (1:23). Yet this is not a message geared to win friends or influence people. The cross was a lousy marketing tool in the first century world (as it most likely remains in the twenty-first century). Here it is important to realize fully the first century realities of crucifixion. This was the enactment of capital punishment meted out by the forces of the Roman Empire. It was reserved for those disreputable individuals or groups such as rebellious slaves, insurrectionists, pirates, or brigands who had threatened the divinely sanctioned social order of the Empire. Thus the cross was the imperial instrument used to suppress subversion.
As a public spectacle, crucifixion was an act geared to shame its victims through degradation, humiliation, and torture before, during, and even after death ensued. At the same time, it was a political statement which declared that all who threatened the imperial social order would find themselves co-crucified with the current victim. In some Jewish circles, it could also be regarded as a sign of divine curse (cf. Deuteronomy 21:23).
Given this reality, it would be sheer idiocy (not just mere foolishness) to speculate how the cross might be a means of divine revelation. Paul, however, goes much further. He does not speculate on what God might or might not be doing through the cross. Rather, he openly, boldly, and regularly proclaims the cross as the intentional and exclusive means God has chosen to encounter humanity and initiate our salvation. The cross is the divine activity which both embarrasses and embraces humanity in an inclusive way.
God's embarrassing action in the cross relates to humanity's attempts to establish its own appropriate means for encountering God. According to 1:22, Jews demand signs, and Greeks seek wisdom. Here, Paul is referring to attempts to encounter God, either through miraculous divine manifestations (such as the events surrounding the Exodus) or elaborate philosophical systems and their eloquent rhetorical schemes. The proclamation of Christ crucified does not fit such human criteria - it is offensive to Jewish sensibilities and idiotic to Gentile intelligence (1:23).
God, however, is not a reactive deity. God has not sought out humanity according to the ways humanity has sought out God. Rather, God has intentionally and decidedly destroyed the ways and means by which humanity decided to get to God (1:19, quoting Isaiah 29:14). Through the four rhetorical questions in 1:20, Paul declares that God has rejected and embarrassed the best and brightest of human efforts to understand, explain, and experience God.
At the same time, God embraces humanity through the cross, both as the event of Good Friday and as an act of proclamation. Both Jews and Gentiles are called into relationship with God through the word of the cross (1:24). Suddenly that which outwardly seems moronic and weak, the apparent oxymoron of Christ crucified, becomes divine revelation, divine power, and divine salvation (1:18, 21). We do not get to God, or find the key to knowing God through our efforts. Rather, God comes to us and establishes the terms of the encounter of faith in the proclamation of the cross.
Throughout 1 Corinthians, Paul is confronting various forms of social, theological, spiritual, and moral elitism which have fractured and stratified God's church in Corinth (1:11-13). The core of Paul's appeal is for a unified perspective and purpose among the Corinthians (1:10). By opening 1 Corinthians with this unrelenting focus on the cross, Paul both undercuts elitist perspectives and undergirds foundational Christian unity. God has outsmarted and outmaneuvered human attempts to set the agenda regarding the who and the how of our getting to God (1:25).
At the same time, the cross becomes the epistemological key for understanding not only God, but understanding ourselves as those called by God. Hence the proclamation of the word of the cross by Paul and contemporary preachers does not impart a new understanding of the divine. Rather, it provides people with the experience to encounter God anew precisely where God has most clearly displayed God's own self, own power, and own wisdom. The cross always remains, at one and the same time, offensive idiocy and divine delight (1:21). Paul's preaching never downplays, disguises, or dismisses the power and wisdom of God manifested in the cross of Jesus Christ. Do you feel the power of the cross?
Gospel Jn 2:13-25
I wondered what kind of stone the original 10 commandments were written on? What do you think?? According to tradition passed down the original ten commandments where etched in Blue Sapphire by God. This was to symbolize the link between the earth and God.
A man was hoping to stop in to a new café that had opened in, near his church. But when he got there one of the plate glass doors had been shattered.
Lights were on inside. A man sat at the counter, working at a computer. Two people came up behind him, apparently also intending to visit the shop. They tried to see if the store was open, in spite of the broken glass. They finally caught the eye of the person sitting at the counter, who, it turned out, was the owner. He informed them through the shattered glass that the store had been broken into early that morning and they had stolen the cash register.
The reaction of the two people behind him was astonishment: “They stole the cash register!”
He thought to himself, “What else would you steal? The coffee beans?”
However, as he reflected on it, their astonishment made sense. Somehow this symbol, so central in a culture of commerce, was something that could not be touched. Their reaction was in response to the sense that a center of commerce had been so dramatically upset.
He felt for the owner. It’s not easy to cope with economic loss as well as the feeling of exposure to potential violence, which is becoming very common in our cities. Still, it seemed to shine a light on how we can become so accustomed to a financial system, its familiarity taken as its normalcy, that it masks a deeper and more troubling dysfunction.
That is, they were astonished by the theft of a cash register; but how did they feel about the brazen presence of poverty and inequity in our communities.
John’s story of Jesus cleansing the temple brings this experience to mind. Whereas we tend to get used to what might be called “embedded” realities in church and society, Jesus proclaims a radical vision of temple and society.
In John, proclamation corresponds to or emerges from incarnation and this text’s account of incarnation may startle us. This periscope follows on the heels of Jesus changing water into wine. In that text, Jesus’ actions are unseen. We don’t see the water turned into wine. We only hear Jesus’ command to the servants to fill the jars with water. Everything occurs on the down low, so that only the servants recognize the miracle. Everyone else simply marvels that the host has saved the best wine until last.
By contrast, in this text, Jesus acts with bold, kinetic, and unmistakable gestures. In the Greek, the narrator depicts Jesus’ actions in the temple in one long sentence, extending from verse 14-16. This seems to be John’s way of underscoring Jesus’ intensity. It could also reflect the way a witness recounts an accident or a robbery in the middle of public area. They tell the story in a rush, as if the thing itself were still shocking to the senses. But in these retellings, often a single feature remains in the memory of the witness, something said (or not said) or something done (or not done).
Obviously, a lot happened in several short bursts of christological energy: Jesus came upon (or “found” (New International Version) those who were selling sacrificial animals, “seated at their tables” (established, part of the landscape, so to speak) (John 2:14); took a whip of cords (15a); drove the animals out (like an alarmed shepherd might drive its flock away from a poisonous well, perhaps); emptied coins and turned over tables (15b).
In the span of two verses, Jesus has radically upended the firmly embedded!
All this Jesus did in one nearly seamless rush of holy zeal -- but our witness singles out Jesus’ words to those who sold doves: "Take these out of here,
and stop making my Father's house a marketplace.” (John 2:16b). It brings to mind Luke, who records that Jesus’ family brought two doves to the temple, to satisfy the prescribed offering for the birth of a son (Luke 2:24). Since they were poor, offering a lamb for a sacrifice was out of the question. Perhaps, though, there was “price gouging” even in the temple -- but it was so ordinary, so much a part of the warp and weft of temple life, that it wasn’t something noted by anyone. Maybe it was as much a part of Roman life as it was a part of religious life.
Given the level of upset, we can understand why the people in the temple might have wanted an explanation for Jesus’ actions. The narrator’s use of the term “the Jews” (John 2:18a) needs to be addressed critically by the interpreter, both in light of John’s narrative purpose and in a post-Holocaust world. According to some theologians, John’s “the Jews” represents “those who question Jesus and do not know him” (544). This is a much broader, more inclusive category than “the Jews” -- and perhaps that is helpful.
In any event, Jesus’ answer reflects the Johannine penchant for misunderstandings and double-meanings, something that we will encounter again in the story of Nicodemus in John 3:1-16, among others. Now, however, it focuses on the double meaning of temple and being raised. Jesus’ opponents believe that he is speaking of the bricks and mortar of the temple but he is speaking of the temple of his body (see also 1 Corinthians 16:19-20).
The wordplay is, I think, instructive but at the same time, we shouldn’t spiritualize this text. Jesus’ actions in the temple may “parable” the much deeper and more profound completion of his life through resurrection, but it does not thereby negate the way in which Jesus upends the embedded powers and attitudes that can become so firmly entrenched in our worldviews.
Our devotion to property values even at the expense of affordable housing options seems to speak to this concern. The so-called “tiny-house” movement seems to hold promise as a means of providing affordable housing for the insufficiently housed and the unhoused. However, the initiative is getting push-back from established communities. One owner objected to a tiny-house initiative in her community saying, “I think tiny homes are great and people can enjoy them if they like, but please don’t put them in our neighborhood. My home is my sanctuary and it’s going to be destroyed by different thinking.”
She is right. Her version of sanctuary will be “destroyed” by different thinking. She worries that existing home values could drop by $100,000 if the tiny-house initiative goes through -- not an insignificant sum of money. But could this be analogous to the anxieties of those who did not know Jesus? They were afraid of losing something that took forty-six years to build. Something will be lost, of course. Jesus dies on the cross. Calvary delivers an enormous hit on heaven’s property value. But the resurrection and ascension of Jesus suggest that this is only the beginning of the formation of much larger, more expansive community.
Making the Connection
Preparation for Sunday Scripture Readings
- What are some places that we believe are holy? (churches, shrines, altars, the tabernacle) What makes a place holy? (A place is holy because we experience God’s presence there.) What do we do at holy places? (worship God, gather for celebrations)
- Just as we have important holy places where we gather to pray and to worship God, there was a special holy place for the Jewish people in Jerusalem when Jesus was alive. This place was the Temple. It was first built by King Solomon to house the Ark of the Covenant, which contained the tablets on which were written the Ten Commandments. That first temple was destroyed in 587 B.C., long before Jesus was born. But a second temple was built in its place when the Jewish people were able to return to Jerusalem. This is the Temple that Jesus knew, and it had recently been expanded under King Herod. But Jesus does an unusual thing at the Temple in today’s Gospel.
- What did Jesus do in today’s Gospel? (He cleared out the merchants and moneychangers from the Temple.) Why do you think that he did this? (He said that they were making the Temple look more like a marketplace.) The merchants were selling animals to people who came to worship at the Temple. The people offered the animals in sacrifice as part of their prayer. The moneychangers were exchanging Roman coins for temple coins because the Roman coins were engraved with the image of the emperor, who said that he was like a god. These coins could not be used when making an offering at the Temple.
- What was Jesus’ response to the people who asked for a sign to show his authority to do this? (Jesus said that he would destroy this Temple and raise it up in three days.)
What do the people say in response? (They said that such a feat would be impossible; they knew that it had taken 46 years to build the Temple.) The Gospel tells us that Jesus' disciples would later have a different understanding about what he said. What would the disciples understand Jesus to mean? (The disciples would understand this to be a reference to Jesus' death and Resurrection.) When did the disciples begin to understand this? (only after Jesus' Resurrection) - The Gospel of John was written many years after Jesus' death and Resurrection. The Romans had destroyed the Temple in Jerusalem, and the Jewish people could no longer worship there. This was a terrible and sad event for the Jewish people. But the Jewish people continued to worship God in their homes and in synagogues. In today's reading, we hear one way in which the Christian community tried to understand the destruction of the Temple.
- As Christians, we experience God's presence in many ways. We believe that the places where we gather as a community to pray—our churches— are holy. We also believe that Christ is present in a special way in the Eucharist, which is reserved in the tabernacle in our churches so that we can pray in Christ's presence.
- Pray the Lord's Prayer.
ADDITIONAL NOTES
Exodus 20:1-17
The popular English title for this series of laws is the "Ten Commandments." In fact, the word "commandment" (mitzvah, plural = mitsvot) is not in this passage. The title "Ten Commandments" is the English translation of the Hebrew phrase 'aseret ha-devarium (see Ex 34:28, Dt 4:13 and 10:4), which means "The Ten Words. " It is what the Septuagint version of the Old Testament translated into Greek as deka logoi = Decalogue (also see Hos 4:2; Jer 7:9; Ez 18:5-9; JPS Commentary: Exodus, page 107).
Don't miss the significance of the opening line: 1 In those days, God delivered all these commandments: 2 "I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery. It is both the preamble identifying God the great King and the historical prologue summarizing the great King's relationship to His vassal people and His deeds on their behalf. Deuteronomy 5:6 repeats this statement of identity and historical summary. In this historical review, Yahweh bases His claim to the people's allegiance on His role as Israel's liberator from Egyptian slavery.
The Decalogue/Ten Commandments sum up and proclaim God the Divine King's Law, which He commands His vassal people to follow. They are an amalgamation of religious, civil (secular), and social justice obligations. The numbering of the commandments is different according to various traditions. However, the laws divide into two categories: those laws concerning humankind's relationship with God and those laws concerning relationships with others. Roman Catholics have traditionally followed the division and numbering established by St. Augustine in which the first three laws (verses 3-11) pertain to one's relationship with God and the last seven with one's relationship with humanity (verses 12-17; see the traditional list in the Catechism between #2051 and 52).
Taken as a whole, the entire body of the Ten Commandments illustrates that one's social behavior cannot be separated from religious conscience and obligations to God since one is deeply rooted in the other. Living the whole Law of the "ten words" was for the Old Covenant people of God a path to life: Keep them and put them into practice: such is Yahweh's command to you. Stray neither to right nor to left. Follow the whole way that Yahweh has marked for you, and you will survive to prosper and live long in the country which you are going to possess (Dt 5:32-33). However, in the New Covenant, Jesus Christ reveals the full meaning of the "ten words" (CCC 2056). The Council of Trent teaches that the Ten Commandments are obligatory for Christians. The Second Vatican Council confirms this teaching: The bishops, successors of the apostles, receive from the Lord ... the mission of teaching all peoples, and of preaching the Gospel in every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments (Lumen Gentium 24). Also, see the list of the same Ten Commandments repeated in Deuteronomy 5:1-22.
Psalm 19:8-11
The response is: "Lord, you have the words of everlasting life."
This psalm is another psalm attributed to King David. The psalm describes the Law of Yahweh using seven synonyms: perfect, trustworthy, right, clear, pure, true, and just. The Law is a gift intended to bring happiness to one's life and proclaim the glory of God. The qualities of the Law bestow benefits to those who are obedient to its precepts and commandments. In verse 9, "fear of Yahweh" is part of the Law that commands men and women to honor, respect, and fear offending God. Living the Law in obedience is a greater reward than anything the material world can offer because the Lord God will reward faith and adherence to the Law. He is the author of the Law who has "the words of everlasting life."
1 Corinthians 1:22-22
In this passage, Paul writes about the two kinds of Christians that made up the New Covenant Church in the 1st century AD: Jews and Gentiles. The first group is composed of Jewish Christians who want the supernatural in their worship services. They are the sort who keep asking, "What does the worship service do for me?" and not "what am I giving to the worship service of myself." The second group, composed of Greek culture Gentile Christians, are the rationalists who want analysis and insight that gives wisdom. However, in only focusing on the rational, they do not grasp the value of the wonder of the mystery of faith that cannot be analyzed and defined.
It is human to want proof, whether for a message's truth to be guaranteed by miracles or by a logical argument based on philosophical axioms. This desire is not in itself reprehensible, but it is unacceptable if it becomes a condition in which the mind refuses to submit to faith and belief. The truth is the Cross of Jesus Christ is a paradox; it is the weakness of Christ made strong in His glorious Resurrection. St. Paul counsels that both groups need to respond with faith and understand that the "sign" and the "wisdom" are found in Christ crucified. There can be no Resurrection without the crucifixion. Together these two events form the glorious manifestation ("sign") of the wisdom and the power of God for the salvation of humanity.
John 2:13-2
This event is the first of the three Passover Feasts mentioned in John's Gospel (see Jn 2:13; 6:4; 12:1). The day of the Passover sacrifice preceded the seven days of the Feast of Unleavened Bread. They were two of the seven annual Sacred Feasts decreed by God at Mt. Sinai (Lev 23:5-44). Passover was the feast that began the liturgical year, celebrated annually on the 14th of Nisan [Abib /Aviv], which corresponds to our March/April time frame (Ex 12:1; 13:4). Sundown of the day after the Passover sacrifice began the seven-day Feast of Unleavened Bread as the ancients counted (Nisan 15-21). However, as was the custom in the 1st century AD, St. John's Gospel refers to the entire eight days as "Passover," and the Synoptic Gospels use the terms Passover and Unleavened Bread for the combined feasts (Mt 26:17; Mk 14:12; Lk 22:1).
Jesus went up to Jerusalem
At its highest point, Jerusalem is approximately 2,600 feet above sea level and built across three mountain ridges. God's Holy Temple was built on a mountain called Moriah. The place-name only appears twice in the Bible: where Abraham, in a test of faith, was to travel three days from Beersheba to the land of Moriah to offer his son Isaac to God as a sacrifice (Gen 22:1-2), and where Solomon built Yahweh's Temple (2 Chron 3:1). The Jerusalem Temple was the only place where God's ordained priests could offer sacrifice to the God of Israel. The people offered sacrifices in atonement for their sins as a covenant people and as individuals so communion with God could be restored (Dt 12:8-12).
These animals were sold as "clean" animals, acceptable for sacrifice (Lev 11:1-30). The doves and pigeons were the sacrifices of the poor (Lev 5:7). The Law of the Covenant required that a Temple tax of a half-shekel once a year. Coins that bore the Roman Emperors' portraits or other pagan images were not accepted for paying the tax (Ex 20:4) or for making donations to the Temple treasury for the poor. Money-changers, for a profit, exchanged these coins for legal Tyrian coinage, which bore no images.
The Temple police strictly enforced the rule that no weapons or sticks were allowed in the Temple precincts. Jesus may have taken the rushes used as bedding for the animals to fashion His whip. The area for the animal market and money changing tables was an outer court (herion in the Greek text) and was probably the largest courtyard, the Court of the Gentiles. This court was set aside for instructing the Gentile peoples concerning the One True God and where they could pray. They could not have access to any other parts of the Temple precinct. Since they had not yet submitted to the necessary rites concerned with conversion and becoming members of the Covenant family, Gentiles could not offer sacrifice at the Temple altar or attend Temple services. However, they could bring acceptable sacrifices to the chief priests to offer God on their behalf. The Gentiles' outer courtyard was the one place where they had the opportunity to come close to God in His Sanctuary.
Perhaps because the doves were the sacrifices for the poor, Jesus seems to be less harsh with the dove sellers. Jesus is both fully God and man. He experienced all the human desires and conditions that we experience. However, unlike us, He was not tempted to sin, nor did He sin. His anger was righteous. He was angry at the profane activates that polluted the sanctity of His Father's house. The money-changers and merchants were robbing Israel through their inflated exchange rates, and the priests had a cut of the profits. He was also angry because turning the Court of the Gentiles into a market denied them the opportunity to worship, robbed them of being instructed in the true faith, and denied them the opportunity to pray in peace without the stink and clamor of the animals and the haggling of the money-changers (CCC# 583-84).
John 2:15 should read: He poured out the coins of the money-changers and overturned their tables.
The words "poured out" are significant in Scripture; this is liturgical language. These words appear in the Hebrew Old Testament, in the Greek translation of the Old Testament known as the Septuagint, and in the New Testament in connection with the "pouring out" of the blood of the sacrifice on the altar and the "pouring out" of God's wrath. In this case, it is the "pouring out" of God's wrath. This action is a prophetic sign performed by Jesus as the promised Supreme Prophet of Deuteronomy 18:14-20. Such a sign performed by a Prophet is called in Hebrew an ot and indicates a future fulfillment. In this case, Jesus' action signifies the Temple's destruction, which took place in AD 70 when God poured out His judgment on the Old Covenant people for rejecting the Messiah and therefore rejecting God's New Covenant of salvation.
John 2:16 should read: Make not the house of my Father a house of trade.
There is a word-play on the double use of the word "house," and Jesus is also making a very powerful statement about His identity. He is the Messiah, and He identifies Himself as God's Son because He calls God His "Father." Notice that when John the Baptist identified Jesus as "the Son of God" in John 1:24, he was not identifying Jesus as "a son of God" like David or the other Davidic kings but as God's only-begotten [monogenes] Son (Jn 1:18; also see God's affirmation in Mt 3:17; Mk 1:11; Lk 3:22). Jesus is affirming this claim. The early Church Father, Origen, in his Homilies on St. John, writes: "And from thenceforth Jesus, the Anointed of God, always begins by reforming abuses and purifying from sin; both when he visits his Church, and when he visits the Christian soul..." (Homily on St. John, 1).
17 His disciples recalled the words of Scripture, "Zeal for your house will consume me."
The words of Scripture the disciples recall are in Psalm 69:9(10). The verse expresses the suffering of the righteous who call out to God to save them from the wounds they suffer through the insults that sinners heap upon God. The Psalm ends in a promise that God will save Zion. Zion always refers to Israel but in the sense of a redeemed Israel, the Church. The disciples connect this passage to Jesus' righteous anger in response to the misuse of His Father's house and the promise of Psalm 69 that He will redeem His people.
18 At this, the Jews answered and said to him, "What sign can you show us for doing this?" 19 Jesus answered and said to them, "Destroy this Temple [naon], and in three days I will raise it up."
Notice that the Greek words naon/naos indicate the Sanctuary of the Temple area, which included the Holy Place, and the "inner sanctum" called the Holy of Holies. Jesus' response, however, is a prophetic statement of His death and resurrection. The risen Christ's Body is one of the great symbols of Christianity (see Rev 21:22 and 1 Cor 12:12ff). Christ's resurrected Body is the focus of worship "in spirit and truth" (Jn 4:21ff). It is the shrine of the Presence of God (Jn 1:14) and the spiritual temple from which the living waters of salvation flow (Jn 7:37-39; 19:34; Rev Chapter 22).
In this passage, Jesus declares His Body, Himself personally, and His Body the Church, to be the true Temple! The physical resurrection of Christ's Body is the foundation for His New Covenant people being constituted as the Temple because, in receiving Christ in the Sacrament of Eucharist, our bodies become His living Temple. Christ lives in us; therefore, we are the Body because we have received the Body of Christ (1 Cor 3:10-11, 16-17; Eph 1:20; 2:5-6).
Jesus is also challenging the Temple authorities to destroy His body. The irony is that they will try to "destroy" the temple of His Body when they contrive to have the Romans condemn Jesus to crucifixion. However, there is a double fulfillment in Jesus' prophecy in verse 19. Jesus' Body arose from the grave in divine glory (CCC# 586 & 994), but after its physical destruction by the Romans in AD 70, the Jerusalem Temple was never rebuilt. The Arab shrine, the Dome of the Rock, stands on the site today.
20 The Jews said, "This temple [naos] has been under construction for forty-six years, and you will raise it up in three days?" 21 But he was speaking about the temple [naon] of his body. 22 Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the Scripture and the word Jesus had spoken.
The comment in verse 20 can help us date this event. The Jewish historian Flavius Josephus confirms that Herod the Great spent 46 years rebuilding the Temple begun by the Jews who returned from the Babylonian exile in the 6th century BC. He records that Herod started reconstructing the Temple in 19 BC (Antiquities of the Jews, 15.11.3). That would date the event of Jesus' first Temple cleansing in the first year of His ministry to the spring of AD 28. This date agrees with Luke's statement that John the Baptist and Jesus began their ministry in the 15th year of the reign of the Roman Emperor Tiberius = 28 AD.
The Jerusalem Temple had been an "empty house" ever since the Temple's rebuilding after the Jews returned from the Babylonian exile in the late 6th century BC. God did not take possession of the rebuilt Temple the way He had filled and indwelled the desert Tabernacle (Ex 40:34-45) and Solomon's Temple (1 Kng 8:10-11). The Holy of Holies was an empty room because no Ark of the Covenant, the dwelling place of God among His people, graced its sacred space. The Ark was removed by the prophet Jeremiah and lost to history just before the Temple's destruction in 587/6 BC (2 Mac 2:1-8; Josephus, Antiquities of the Jews, 14.4.4 & The Jewish War, 1.7.6 & 6.4.7).
When God was at rest on His Glory Throne, He judged His Creation-Temple in the Garden of Eden. When He found wickedness contaminating it, He cleansed it, banishing the offenders, Adam and Eve (Gen 3:24). In this event in John's Gospel, Jesus, the Son of God, comes to the Temple on the Sabbath; He assessed the Temple, judges it as contaminated, and cleanses it by banishing the offenders.
In Jesus' first Temple cleansing, God returned to claim His holy house. For the first time in centuries, God's presence is in His Temple, fulfilling the prophecy in Malachi: And suddenly there will come to the Temple the LORD [Yahweh] whom you seek, and the messenger of the covenant whom you desire. Yes, he is coming, says the LORD of hosts [Yahweh Sabaoth]. But who will endure the day of his coming? And who can stand when he appears? For he is like the refiner's fire, or like the fuller's lye. He will sit refining and purifying, and he will purify the sons of Levi, refining them like gold or like silver that 5they may offer due sacrifice to the LORD [Yahweh] (Mal 3:1-3). He came to purify His people for a new liturgy of worship and a new temple that will be His Body united with the Body of believers that will become His New Covenant Church.
St. John continually reminds us that much of the true meaning of what he and the other disciples witnessed remained unrevealed to them until after Jesus' resurrection. We should remember that it is on the New Covenant Sabbath, Sunday, the Lord's Day, that we come to appear before God's throne of judgment in the Liturgy of worship to have the fitness of our spiritual condition examined. If we are free of sin, we can enter His rest in the Holy Eucharist that becomes our foretaste of Heaven (Heb chapters 3-4).
Is there an eschatological warning in this event of Jesus' Temple cleansing; the first of three such cleansings:
- The first cleansing in the first year of Jesus' ministry in John 2:13-25.
- The second on Sunday of His last week in Jerusalem in Matthew 21:12-17.
- The third on Monday of His last week in Jerusalem in Mark 11:15-19.
We miss the force of this statement in the modern translation of John 2:23-3:1. The more literal reading is: 2:24 But himself Jesus did not trust himself to them, because of his knowing all, 25 and that no need he had that any should testify concerning man, for he knew what was in man. 3:1 But there was a man of the Pharisees.... In the modern translation, we miss the significant three-part repetition of the word "man." In Scripture, any repetition in threes or mention of three indicates the theological importance of the next event. Since Jesus is fully man but also God, He can read the intentions of the hearts of people. Here, He detects deficient faith in those men who have been amazed at His signs but who fail to grasp the significance of His mission. This perception will relate to the Pharisee Nicodemus in the next passage. At his first meeting with Jesus, Nicodemus, whose name means "people crusher" (demos = people, nico = crusher or conqueror), represents such inadequate belief. Later he came to accept Jesus as his Redeemer-Messiah. See CCC #473.
And how would you categorize yourself? Are you one who needs "signs" to bolster your faith? St. John Chrysostom, writing in the late 4th century, commented: "Many people are like that. They carry the name of faithful, but they are fickle and inconstant..." (Homilies on St. John, 23, 1). Faith is a matter of obedience and trust. It takes courage to have faith, but even more, it takes love. If you obediently place your love and faith in Jesus, you will never be disappointed. St. Paul had this advice for believers: But the Lord is faithful; he will strengthen you and guard you from the evil one. We are confident of you in the Lord that what we instruct you, you [both] are doing and will continue to do. May the Lord direct your hearts to the love of God and to the endurance of Christ (2 Thess 3:3-5).
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Sunday February 25, 2024 Second Sunday of Lent
Lectionary: 26
THE READINGS -----------------------------------------------------------------
Reading 1 Gn 22:1-2, 9a, 10-13, 15-18
God put Abraham to the test.
He called to him, "Abraham!"
"Here I am!" he replied.
Then God said:
"Take your son Isaac, your only one, whom you love,
and go to the land of Moriah.
There you shall offer him up as a holocaust
on a height that I will point out to you."
When they came to the place of which God had told him,
Abraham built an altar there and arranged the wood on it.
Then he reached out and took the knife to slaughter his son.
But the LORD's messenger called to him from heaven,
"Abraham, Abraham!"
"Here I am!" he answered.
"Do not lay your hand on the boy," said the messenger.
"Do not do the least thing to him.
I know now how devoted you are to God,
since you did not withhold from me your own beloved son."
As Abraham looked about,
he spied a ram caught by its horns in the thicket.
So he went and took the ram
and offered it up as a holocaust in place of his son.
Again the LORD's messenger called to Abraham from heaven and said:
"I swear by myself, declares the LORD,
that because you acted as you did
in not withholding from me your beloved son,
I will bless you abundantly
and make your descendants as countless
as the stars of the sky and the sands of the seashore;
your descendants shall take possession
of the gates of their enemies,
and in your descendants all the nations of the earth
shall find blessing--
all this because you obeyed my command."
Responsorial Psalm Ps 116:10, 15, 16-17, 18-19
R. I will walk before the Lord, in the land of the living.
I believed, even when I said,
"I am greatly afflicted."
Precious in the eyes of the LORD
is the death of his faithful ones.
R. I will walk before the Lord, in the land of the living.
O LORD, I am your servant;
I am your servant, the son of your handmaid;
you have loosed my bonds.
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
R. I will walk before the Lord, in the land of the living.
My vows to the LORD I will pay
in the presence of all his people,
In the courts of the house of the LORD,
in your midst, O Jerusalem.
R. I will walk before the Lord, in the land of the living.
Reading 2 Rom 8:31b-34
Brothers and sisters:
If God is for us, who can be against us?
He who did not spare his own Son
but handed him over for us all,
how will he not also give us everything else along with him?
Who will bring a charge against God's chosen ones?
It is God who acquits us, who will condemn?
Christ Jesus it is who died—or, rather, was raised--
who also is at the right hand of God,
who indeed intercedes for us.
Gospel Mk 9:2-10
Jesus took Peter, James, and John
and led them up a high mountain apart by themselves.
And he was transfigured before them,
and his clothes became dazzling white,
such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses,
and they were conversing with Jesus.
Then Peter said to Jesus in reply,
"Rabbi, it is good that we are here!
Let us make three tents:
one for you, one for Moses, and one for Elijah."
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them;
from the cloud came a voice,
"This is my beloved Son. Listen to him."
Suddenly, looking around, they no longer saw anyone
but Jesus alone with them.
As they were coming down from the mountain,
he charged them not to relate what they had seen to anyone,
except when the Son of Man had risen from the dead.
So they kept the matter to themselves,
questioning what rising from the dead meant.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Gn 22:1-2, 9a, 10-13, 15-18
The story named by Christians “the sacrifice of Isaac” and by Jews “the akedah” (the “binding” of Isaac) has engendered heated debate over the centuries. Is it a story of an abusive God, a misguided Abraham, religious violence at its worst? Or is it a story of faith and obedience?
Trying to get around the difficulties, many argue that it is simply an etiological tale about the shift from human sacrifice to animal sacrifice. This seems likely. It is certainly the case that other biblical texts expressly forbid child sacrifice (e.g. Leviticus 18:21; Jeremiah 7:30-34; Ezekiel 20:31). The practice is known in the cultures surrounding Israel and may have been practiced in Israel as well (hence the prophetic condemnation of it).
There is more here, though, than such a history-of-religions interpretation allows. The akedah is a foundational story for Judaism and Christianity in ways that are too complex to trace in this short essay. Even before the canon was closed, the akedah became associated with worship at the Jerusalem Temple. In 2 Chronicles 3:1, the mountain of the Temple is called “Mount Moriah,” the mountain of the akedah. (In fact, “Moriah” appears in the Bible only in these two passages.) Hence, the sacrifice of the ram in place of Isaac becomes the foundational act for all the Temple sacrifices that follow.
For Christianity, the sacrifice of the beloved son has obvious resonance with Jesus’ death. That’s why Genesis 22 is appointed as one of the readings for the Easter Vigil (and sometimes as one of the readings on Good Friday). In addition, the willingness of Abraham to sacrifice his son became for early Christians one of the greatest examples of his faith: “By faith Abraham, when put to the test, offered up Isaac … He considered the fact that God is able even to raise someone from the dead” (Hebrews 11:17, 19). In the history of Christian interpretation, Genesis 22 has continued to be understood as a story of faith against all odds, and as a foreshadowing of God’s self-giving in Jesus Christ.
Despite this rich history of interpretation, well-meaning people through the centuries, horrified by this story, have attempted to negate it in various ways. And it is true that it can be a dangerous text, especially in an era of religious extremism.
Still, there is a theological depth in this story that should not be passed over. The narrative has gripped the religious imagination of Jew and Christian alike for thousands of years. It is worth looking at its details.
The Hebrew prose of this story is beautiful and succinct. Abraham does what God demands, and sets out with his son. Abraham doesn’t say much. Isaac says even less, and one is left to imagine what they are thinking and feeling. The narrator uses repetition to heighten the poignancy: “The two of them walked on together,” as the father and son walk together in silence on the third day (22:6). Together in purpose, together in love. The narrator continually emphasizes the relationship between the two, as if we need to be reminded: “Abraham took the wood of the burnt offering and laid it on his son Isaac.” “Isaac said to Abraham his father, “My father!” and he said, “Here I am, my son” (22:7).
“Here I am” -- in Hebrew hineni. It’s the same word Abraham used to answer God’s call in verse 1: “Here I am.” Abraham is attentive to God, and equally attentive to his beloved son. Here I am.
And Isaac says, “See, we have fire, and wood, but where is the lamb for the burnt offering?” And Abraham, heart torn in two, says, “God will see to the lamb for the burnt offering, my son.”
They reach the place of sacrifice, and Abraham builds an altar. Again, as if we need to be reminded, the narrator emphasizes the relationship between father and son. “He bound his son Isaac … Then Abraham reached out his hand and took the knife to kill his son” (22:9-10).
At that moment, the LORD calls to him with great urgency, “Abraham, Abraham!” And Abraham replies for the third and final time in the story, “Here I am.” One can imagine that his tone now is one of unspeakable relief and hope.
Then, as Abraham had told Isaac, God provides; God provides a ram to take the place of the beloved son. “So Abraham called that place ‘The LORD will provide’; as it is said to this day, ‘On the mount of the LORD it shall be provided’" (22:14).
There is a word-play here and in verse 8 that is worth noting. The Hebrew word (ra’ah) translated “provide” is literally the word for “seeing.” So the last phrase can be translated, “On the mount of the LORD it shall be provided” or “On the mount of the LORD he shall be seen.” Given the association of Mt. Moriah with the Temple Mount, both translations speak truth about God’s presence and God’s providence.
Responsorial Psalm Ps 116:10, 15, 16-17, 18-19
A single voice speaks here, drawing us into the psalmist's experience and, in effect, leading us to compare our own with his.
The voice here:
- is upbeat and hopeful, not remorsefully agonizing over sin
- tells a personal story of rescue in answer to his prayer
- tells the story publicly to other worshipers (and God [verses 16-17]), perhaps at the temple (see verses 18-19)
- moves from a declaration of love for God (verses 1-2), through a moving report about the rescue experience (verses 3-11), to a series of thankful promises (verses 12-15, 18-19)
When I first read Psalm 116, I couldn't quite connect it with Maundy Thursday. I wondered, "What were those people who organized the lectionary thinking?"
But, after further reflection, these topics seem right on target for the occasion. Remember: this is the evening we remember both Jesus' washing of the disciples' feet and his command (Latin, mandatum, hence the English "Maundy") to love one another. "Love" is the psalmist's first word, and he commands himself (verses 12-19) to respond to the love of God he'd seen in action.
Two questions arise for me. First, why should I obey Jesus' command? And second, how shall I carry it out? But with Jesus' teaching in the background, Psalm 116 provides the answers, appropriately fitting the context of Maundy (or Holy) Thursday.
Granted, it's humanly impossible to "repay" God fully. The bill for rescue is incalculable. As I see it, however, the "big one" should be something God really likes, and it should be something sacrificial.
Reading 2 Rom 8:31b-34
Amazingly enough, this is a question that we should be asking ourselves regularly. ‘If God is for us, who can be against us?' In Romans 8 alone, Paul has written extensively to prove this very point. God loves us, he sent his son Jesus to die for us, he gave us the Holy Spirit to be our counselor and guide and to remind us of everything Jesus told us. In lieu of this, this question holds amazing implications for us as believers... understanding the dynamics of how God feels about you will change your life. When holding this perspective in view and weighing everything else that happens against this revelation of God's love towards you, then the rest seems unimportant. David held this perspective throughout his entire life, he wrote in the Psalms, "The LORD is with me; I will not be afraid. What can man do to me?" (Psalm 118:6). He penned this in the midst of turmoil and unrest. However he could write this because he knew God and knew that God loved him and in light of that, nothing else mattered.
Just as asking this question is important, so is reminding ourselves of the answer. ‘If God is for us, then who is against us?' Who can be our foe if God is on our side? Paul goes on in the next couple of verses to explain how God is the one who justified us ( Romans 8:33 ) and Jesus is the one who died for us (Romans 8:34) so in reality who can bring an accusation against us. This is so important to understand. So many people miss it in life if they do not understand the extent of God's love towards them. Jude tells us to keep ourselves in the love of God (Jude 1:21) because he knew that having this revelation equips the saints to be powerful in the kingdom.
It is amazing to me to know that God chose me and called me to be his child. It is amazing to know he died for me and sits at the right hand of the Father interceding for me. It is amazing to know that nothing can separate me from his love. Understanding this will empower you to overcome any obstacle you face. Understanding this will release you from the fear that keeps you in chains. David said in the Psalm, "The LORD is my light and my salvation- whom shall I fear? The LORD is the stronghold of my life- of whom shall I be afraid?" (Psalm 27:1). And in today's passage Paul asks, "What, then, shall we say in response to this? What is there to say? This revelation leaves us speechless.
Today, we are blessed to know and understand that God loves me and nothing can or will separate me from Him.
Gospel Mk 9:2-10
Transfiguration is one of those "non-holidays" that appears in lectionaries with its own particular set of readings, but doesn't draw much attention from local congregations.
The Transfiguration has many of the elements of the story of a superhero. There's an arduous trek up a mountain; a tightly knit company of friends on a "mission" together; the appearance of other-worldly figures in dazzling light; the transformation of the hero into an equally dazzling figure; a command from a powerful voice from another dimension; a determined descent to battle those other powers back home. Jesus is not exactly a superhero...is he?
Well, "no." And "yes." Inherent in the story of the Transfiguration is the promise of a kind of life beyond what is apparent to earthly eyes most of the time. Both Moses and Elijah, two figures whose passing's were mysterious, were believed by many Jews to be God's precursors of the end times. Because Elijah went bodily into heaven (2 Kings 2:9-12) and Moses' grave was never found (he was buried by God himself in Deuteronomy 34:4-7), these two men of the faith were thought to be available for God to send back. God would send them to inform humankind that God's reign was at hand. It is no accident that these two appear with Jesus on the mountain. They discuss that change already prophesied by Jesus (Mark 1:15) and as the two messengers disappear into the cloud (a sign of God's presence, cf. Exodus 40:34-38), the word comes to "Listen to Jesus," the only one left. Now Jesus becomes the divinely chosen precursor of the turn of the age.
Moses, Elijah, and even God are not the only signs for the alert that God's reign are coming. Peter, contrary to popular portrayal, makes the connection that is too obscure for us to make. According to some Jewish expectation and as stated in the book of Zechariah the prophet (see 14:16-21), God would usher in the new age, the "Day of the Lord," during the Feast of Booths. This God-commanded festival kept by Jews for centuries, was considered a possible time for God's taking control of God's creation and beginning the age of shalom. So Peter's question about building booths is neither laughable nor mistaken. Peter is clear that the end times are coming and the Feast of Booths was upon them. Moses, Elijah, and Jesus need not construct their own booths for the celebration.
Peter was wrong about the timing, as Mark suggests (verse 6). Had he forgotten Jesus' prediction of suffering and death or did he think God had just trumped Jesus' prediction and advanced the timetable? We don't know. But the word from the cloud, "Listen to him," is a reminder to pay attention to Jesus' reliable words (including those predictions in 8:31). He will not be a superhero as we understand it, but as one who lays down his life and thus opens glory to many.
Since this story so emphasizes the dazzling glow of Jesus, Moses, and Elijah that we also need to pay attention to glory. The best known earlier example of a dazzling face transformed by being in the presence of God is that of Moses (Exodus 34:2, 29-35). After Moses has been in conversation with God about the future life of God's people, he descends from the mountain so reflecting the light of God's glory that he must cover his face lest he frighten the people. There are surely similarities to Jesus as he seeks to form a new people of God, has climbed a mountain, and is in conversation with God. Also important, in Daniel the "Son of Man" is also dazzling white. The mysterious messianic figure who will bring about God's will and God's justice, is a supernaturally stunning figure (Daniel 7:9-14). As Jesus is transfigured Peter, James, and John and Mark's audience catches a glimpse of his reality as Son of Man, God's chosen messenger of the God's reign.
Putting all this together, we have a story that reassures Jesus' core disciples and Mark's readers: Jesus' predictions of betrayal, death, and resurrection are to be trusted. The struggles yet to come for Jesus should in no way diminish confidence in his promises or his predictions of resurrection. As Mark's gospel drives toward the bitterness of the passion and the ambiguity of an ending without a resurrection appearance, this story itself shines as a beacon of hope.
Recall that James and John believe in that glory and try to claim a place at Jesus' side there (10:35-37). They don't understand the price of that glory, even when Jesus tries to remind them. Even glory can be misunderstood.
We follow in trust that God is forming us into a new people through Jesus, through whatever comes our way.
Making the Connection
In photographs, scrapbooks, and journals, we record memorable experiences and reflect on the significance of these events in our lives. Events in the life of Jesus, such as the Transfiguration, are recorded in the Gospels to deepen our understanding of Jesus.
Preparation for Sunday Scripture Readings
- In your mind visualize a memorable event you witnessed (for example, a wedding ceremony, a graduation, or a spectacular scene in nature)
- Try to describe one of the specific events that you have been glad to witness.
- What might you do to preserve these memories in addition to taking photos (for example, describe the event in a letter, write about it in a journal, keep mementos of it in a scrapbook).
- In this Sunday’s Gospel, three of Jesus’ disciples witness a spectacular event that leads one of them to say, “It is good that we are here!”
- What do the disciples witness in today’s Gospel? (Elijah and Moses appear with Jesus; Jesus’ clothes become dazzling white; a voice from heaven speaks about Jesus.) Who are Elijah and Moses? (Elijah was a prophet of Israel who helped the Israelites stay faithful to Yahweh. Moses led the Israelites from slavery in Egypt and delivered the Ten Commandments.) Why do you think Peter says, “It is good that we are here!”? What does Peter want to do? (make tents for Moses, Elijah, and Jesus)
- It was good that Peter was present at the Transfiguration, but not for the reason he thinks. What instruction does Jesus give to his disciples after the Transfiguration? (not to tell anyone until after Jesus has risen from the dead)
- Peter and the other disciples were privileged to witness the Transfiguration so that they would later understand the meaning of Jesus’ passion, death, and Resurrection. What do they learn about Jesus at the Transfiguration that will help them understand Jesus better? (Jesus is the fulfillment of the promises that God made to Israel. Jesus will be glorified by God. Jesus is the Son of God.)
- In the Transfiguration, we glimpse the glory of Jesus’ Resurrection, which we celebrate at Easter. During Lent, we take time to seek greater appreciation for the mystery of Jesus’ Resurrection by learning more about him. What are some things you can do this Lent to learn more about Jesus? (Maybe things such as reading the Bible, spending time in prayer, paying close attention at Mass.) Choose one of these practices to focus on during Lent.
- Conclude by praying that you will grow in appreciation for the mystery of Jesus’ Resurrection as you learn more about Jesus during Lent. Pray Psalm 116.
ADDITIONAL NOTES
The First Reading Genesis 22:1-2, 9-13, 15-18 ~ The Testing of Abraham
No other event recorded in the Old Testament so prefigures the Passion of the Christ as Abraham's test of obedience in Genesis chapter 22. The event is the last record of Abraham's direct experience with the divine and God's final command to His servant Abraham. The Jews call this event the Akedah, which means the "binding" of Isaac. Christians, from the Church's earliest years, have seen it as an archetype for the sacrifice of Jesus (Tertullian, Adversus Marcionem, 3.18).
1 God put Abraham to the test.
These events took place about ten years or more after Ishmael's exile (Abraham's son by the slave Hagar) when Isaac was about 13 years old since he could carry the wood for the sacrifice (Gen 22:6). The narrative begins by revealing that God tested Abraham's covenant relationship with Him through a covenant ordeal. A covenant ordeal tests the obedience and faith of a person in the special relationship of a covenant union with God. In Abraham's covenant ordeal, God tested his faith, trust, and obedience when He asked Abraham to sacrifice his son. It was also a covenant ordeal for Isaac, who did not resist.
The importance of the opening statement allays any doubt concerning God's purpose in Abraham's covenant ordeal. It was a test, and He did not intend a human sacrifice. Human sacrifice, especially child sacrifice, was widely practiced in the ancient Near East and was an abomination to God. Archaeological excavations in Canaanite cemeteries have found thousands of clay jars containing the bones of sacrificed children.
There is a difference between Satan tempting us and God testing us. Satan tempts us to sin to separate us from our relationship with God and to destroy us (1 Chr 21:1; Mt 4:1; 1 Pt 5:8; Rom 6:23). God never tempts us to do evil. St. James wrote, No one experiencing temptation should say, "I am being tempted by God"; for God is not subject to temptation to evil, and he himself tempts no one. Rather, each person is tempted when he is lured and enticed by his own desire. Then desire conceives and brings forth sin, and when sin reaches maturity, it gives birth to death (Jam 1:13-15, also see Sir 15:11-15). God only tests us to strengthen and allow us to prove ourselves worthy (Ex 20:20; Dt 8:2; 1 Kng 10:1; 1 Ch 29:17; 2 Chr 9:1; Dan 1:12, 14; Wis 3:1, 4-7; 1 Cor 10:13).
Yahweh first called Abraham in a test of faith and obedience when He told him to leave the city of Ur and "go to the land I will show you" (Gen 12:1). In the final call in Genesis 22, Yahweh again commanded Abraham "go," but this time to "go to the land of Moriah." Genesis 22:4 identifies the land of Moriah as a significant three-day journey from Abraham's camp at Beersheba. 2 Chronicles 3:1 identifies the Land of Moriah with the mountain range where the city of Jerusalem stood. It is the same location where the Temple of Yahweh would be built a thousand years after Abraham, during King Solomon's reign. Significantly, the same Hebrew words "go to" (lek-leka) are found in God's first command in Genesis 12:1 and again in the final command in 22:2 (Interlinear Bible: Hebrew-English, page 27, 50; Waltke page 301). These particular words do not appear together anywhere else in the Old Testament (Waltke, page 301).
The event in Genesis 22 was a test of Abraham's faith and obedience, as clearly stated in 22:1; however, it was also a test of Abraham's trust in God to fulfill His covenant promises despite what seemed to be impossible odds against the fulfillment. God promised Abraham many descendants through Isaac and the gift of the land of Canaan to Isaac's descendants, but that promise seemed unattainable if he sacrificed his "only son" (Gen 12:1-3; 15:5-6; 17:19). This is the reason Bible scholars, both ancient and modern, refer to Abraham's test as a "covenant ordeal." There is no doubt
Abraham passed the test of his covenant ordeal. At the most dramatic moment, as Abraham was about to plunge the knife into the chest of his submissive son, the Angel of Yahweh stopped him by calling out to Abraham. The major difference in the outcome of the intended sacrifice is that Yahweh spared Abraham's son by providing a male sheep (ram) for the sacrifice. Near that site, God's "beloved Son, Jesus, would become the Lamb of Sacrifice. However, some questions remain:
- Did Isaac struggle against his father when tied and placed on the altar?
- Why was Abraham prepared to go through with Yahweh's command to sacrifice his son?
In their commentaries on this passage, the Church Fathers point out that when the Angel of Yahweh stopped Abraham and showed him the male ram "caught up" (sebeck in Greek and achaz in Hebrew) in a tree to offer in sacrifice in place of the boy, Abraham realized that Yahweh had indeed provided the sacrifice (as he told Isaac in Genesis 22:8). At that moment, Abraham's son was "given back" to him on the third day after their journey of death had begun (Gen 22:4). The Church Fathers saw this event as foreshadowing the Passion of the Christ "caught up" (like Isaac's ram of sacrifice) on the tree of the Cross and also given back to His Father on the third day in His Resurrection from death.
The Church has always read Abraham's story of testing and faith in offering his beloved son Isaac on an altar as foreshadowing how God, like Abraham, did not withhold His beloved Son from the altar of the Cross:
Jesus died for all the beloved sons and daughters in the human family as a sign of God's love for the world. Jesus is the true Son that Abraham rejoiced to see (Jn 8:56; Mt 1:1). He is the beloved Son of God sent to suffer and die in atonement for our sins (Is 53:3) so that we might be strengthened in our tests of faith on our journeys to eternal salvation. Jesus's sacrificial death, Resurrection, and Ascension give us the hope of reaching Heaven and the blessing of union with the Most Holy Trinity at the end of our life's journey.
Abraham's willingness to trust God with his life and his son's life was not just belief but a work of faith. We are all called to "works of faith" in our journeys to salvation. St. James, writing to the Church about the necessity of demonstrating living and active faith, held Abraham up as an example of such faith: Was not Abraham our father justified by works when he offered his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by the works. Thus, the Scripture was fulfilled that says, "Abraham believed in God, and it was credited to him as righteousness," and he was called "the friend of God" (Jam 2:21-23).
Responsorial Psalm 116:10, 15-19
Psalms 113-118, called the Hallel ("praise God") Psalms, were sung in the Temple on special feast days, including the Feast of the Passover. In verse 10, the psalmist testifies that he kept his faith even during great distress. Expressing grief over misfortune does not imply a lack of faith.
Then, in verses 15-19, the psalmist wrote about how God watched over the lives of the righteous. Their deaths were a matter of significance because they were precious to God, who accepted their deaths as a sacrificial offering. The psalmist views himself as a "beloved son"/servant of Yahweh, raised to know and love God all his life from the teachings of his mother, the Lord's "handmaid." He expressed confidence that God watched over him. Even in distressful times, he attended worship in God's holy Temple. Despite his troubles, as a faithful son/servant of the Lord, he offered a sacrifice of thanksgiving in the Liturgy of communal worship as he fulfilled his vows and praised the Lord.
The responsorial phrase "I will walk before the Lord, in the land of the living" is from verse 9. It refers to the psalmist's participation in Temple liturgy, where he stood in the presence of God, which is a foretaste of Heaven, the true "land of the living." Our response is an epithet associated with worship in the Jerusalem Temple that also appears in Psalms 27:13, 52:7, and Isaiah 38:11.
The Second Reading Romans 8:31-34
In verse 31, St. Paul summarized what it means to be a beloved son/daughter in God's covenant family through the Sacrament of Baptism. St. Paul promised that the elect would emerge victorious from all the attacks and sufferings they endured since God would acquit His chosen of their sins through His beloved Son. We have died with Christ in Baptism and resurrected with Christ to a new life (see Rom 6:4-5). God the Son now sits at the right hand of God the Father, interceding for us in our earthly struggles and ready to greet us when we have completed our journey to eternal salvation (see Eph 2:4-6).
The Gospel of Mark 9:2-10
The experience with the divine on the Mount of Transfiguration was a revelation of the New Covenant Kingdom of the Messiah to the three Apostles: Peter, James, and John. The Gospels of Matthew 17:1-8 and Luke 9:28-36 record the same experience.
The disciples and Apostles must have been frightened and discouraged after Jesus's first prediction of His death in Mark 8:31-33 (also see Mt 17:1-8; Lk 9:28-36; 2 Pt 1:16-18). To give them the vision to grasp in their darkest hour in the fulfillment of His prediction, Jesus took Peter, James, and James' brother John Zebedee up a "high mountain" to let them witness a manifestation of His glory. It was an experience that would confirm for them that Jesus is the Son of God and that He will come in glory when all He told them took place.
The selection of three from the twelve Apostles was not a demonstration of favoritism. God does not have favorites. It was instead a demonstration of hierarchy in the future administration of Christ's kingdom. The fact that the event took place on a mountain is significant. Throughout salvation history, mighty works/revelations of God often took place on mountains, including the Theophany of God on Mt. Sinai (see Gen 22:2, 11; Ex 19:16-20; 1 Kng 18:19-39; 19:11-18; 1 Chr 21:15-17; 2 Chr 3:1; and Mt 5:1-2).
Jesus, the new Moses, ascended a mountain like God's great prophet in Exodus (Ex 24:12). Jesus did this not to find a revelation of God (like Moses) but to give a revelation of God the Son to His three Apostles. Two traditions identify the mountain. One tradition identifies Mt. Hermon near Caesarea Philippi. However, the more famous tradition names Mt. Tabor, an isolated mountain about eight day's journey for a religious Jew (a religious Jew could not travel on the Sabbath) from Caesarea Philippi, where Jesus and the Apostles were staying (Mk 9:27). Mt. Tabor is west of the Sea of Galilee in the northeast portion of the Plain of Esdraelon that rises to a height of 1,843 feet. Christians have celebrated Mt. Tabor as the site of the Transfiguration since the 4th century AD.
In the epiphany on the Mt. of Transfiguration, the three Apostles witnessed the coming together of the Old and New Covenants with Christ as the beginning and the end of divine revelation. Moses and Elijah represented the Old Covenant Church, embodying the Law and the prophets of the old Israel, while Peter, James, and John represented the new Israel of the New Covenant. The three Apostles also embodied the hierarchy of the new Israel, the Church of the people of the Kingdom of Heaven on Earth. It was a vision of the supernatural the Apostles would need to strengthen themselves and their brother Apostles in the covenant ordeal they were going to face in the climax of the final year of Jesus's ministry.
If it was near the pilgrim feast of Booths, Peter's suggestion about making booths/tents on the mountain is reasonable. Peter realized that the old covenantal order was no longer binding, and it was unnecessary to go to the Jerusalem Temple to worship God when they could worship God the Son on the mountain. If this is why Peter suggested building booths, then the Transfiguration event took place near the seven-day festival of Booths/Tabernacles in the early fall. The Gospel of John confirmed that Jesus traveled to Jerusalem for the Feast of Booths in His ministry's second year (Jn chapters 7-8).
The Greek word in Mark 9:7 for the shadow of the cloud cast over them is episkiazo. It is the same word found in the account of the Holy Spirit overshadowing the Virgin Mary in the Incarnation (Lk 1:35). It is also the same word used in the Greek translation of Exodus when God's Spirit overshadowed the Tabernacle and the Ark of the Covenant (Ex 40:34).
The voice from Heaven in verse 7 is the same voice heard when Jesus was baptized (Mt 3:17; Mk 3:11; Lk 3:22). It was at Jesus's baptism that, for the first time, the Most Holy Trinity was clearly manifested in an event. The same manifestation occurred in the Transfiguration: God the Father's voice was heard from Heaven, God the Son was present in His glory, and the overshadowing cloud represented God the Holy Spirit.
The voice from Heaven said: "This is my beloved Son. Listen to Him."
In this significant event, Jesus is "transfigured" both in time and meaning to confirm Peter's confession of Jesus as the "Messiah and the Son of the Living God" (Mt 16:16; also see Mk 8:29; Lk 9:20) and the prediction of His coming Passion (Mt 16:21-23; Mk 8:31-33; Lk 9:22). The pronouncement of the Divine Voice, "this is my beloved Son," is confirmation of Peter's confession of Jesus as Messiah, and the command: "Listen to Him," is a warning to listen to Jesus's announcement of His coming Passion and to cooperate in His mission.
The command of the Divine Voice of God from heaven, "Listen to Him," also confirms that Jesus is the prophet like Moses that God promised the covenant people in Deuteronomy 18:15-19. That prophecy ends with a promise and a command: I will raise up for them a prophet like you from among their kinsmen and will put my words into his mouth; he shall tell them all that I command. If any man will not listen to my words which he speaks in my name, I myself will make him answer for it (Dt 18:18-19 NJB; emphasis added).
Coming down from the mountain after the Transfiguration experience, Jesus commanded the three Apostles not to reveal what they discovered about His true identity. Notice He did not tell them to never talk about the experience. He only asked them to remain silent until His death and resurrection.
The Apostles must have wondered if "rising from the dead" meant to have life returned so one could go on living everyday life as in the case of the Synagogue official's daughter (Mt 9:18-19, 23-26; Mk 5:22, 35-43; Lk 8:41, 49-56), or did it mean something else? It is a question that wasn't fully answered until Jesus's Resurrection, His forty days teaching the Church after His Resurrection, and finally answered at His Ascension to the Father in Heaven.
Abraham felt the wonder of God's love and mercy after passing a test of faith that must have been the darkest experience of his life (First Reading). Despite his afflictions, the Psalmist felt his connection to God as a beloved son. And in faith, he praised God for His intercession in his life. In the Gospel reading, the Apostles Peter, James, and John felt doubt and fear concerning Jesus's announcement of His coming Passion and death. But their Lord allowed them to become the privileged witnesses to His glory in the Transfiguration of the Beloved Son that gave them confirmation of His divine nature. These experiences of God can be part of your life today when you confidently claim the mantle of sons/daughters in the Sacrament of Baptism and in faith, "walk before the Lord" in anticipation of one day being with Him "in the land of the living." After all, beloved children, it is as St. Paul wrote in the Second Reading: "If God is for us, who can be against us!"
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Sunday February 18, 2024 First Sunday of Lent
Lectionary: 23
THE READINGS -----------------------------------------------------------------
Reading 1 Gn 9:8-15
God said to Noah and to his sons with him:
"See, I am now establishing my covenant with you
and your descendants after you
and with every living creature that was with you:
all the birds, and the various tame and wild animals
that were with you and came out of the ark.
I will establish my covenant with you,
that never again shall all bodily creatures be destroyed
by the waters of a flood;
there shall not be another flood to devastate the earth."
God added:
"This is the sign that I am giving for all ages to come,
of the covenant between me and you
and every living creature with you:
I set my bow in the clouds to serve as a sign
of the covenant between me and the earth.
When I bring clouds over the earth,
and the bow appears in the clouds,
I will recall the covenant I have made
between me and you and all living beings,
so that the waters shall never again become a flood
to destroy all mortal beings."
Responsorial Psalm Ps 25:4-5, 6-7, 8-9.
R. Your ways, O Lord, are love and truth to those who keep your covenant.
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R. Your ways, O Lord, are love and truth to those who keep your covenant.
Remember that your compassion, O LORD,
and your love are from of old.
In your kindness remember me,
because of your goodness, O LORD.
R. Your ways, O Lord, are love and truth to those who keep your covenant.
Good and upright is the LORD,
thus he shows sinners the way.
He guides the humble to justice,
and he teaches the humble his way.
R. Your ways, O Lord, are love and truth to those who keep your covenant.
Reading 2 1 Pt 3:18-22
Beloved:
Christ suffered for sins once,
the righteous for the sake of the unrighteous,
that he might lead you to God.
Put to death in the flesh,
he was brought to life in the Spirit.
In it he also went to preach to the spirits in prison,
who had once been disobedient
while God patiently waited in the days of Noah
during the building of the ark,
in which a few persons, eight in all,
were saved through water.
This prefigured baptism, which saves you now.
It is not a removal of dirt from the body
but an appeal to God for a clear conscience,
through the resurrection of Jesus Christ,
who has gone into heaven
and is at the right hand of God,
with angels, authorities, and powers subject to him.
Gospel Mk 1:12-15
The Spirit drove Jesus out into the desert,
and he remained in the desert for forty days,
tempted by Satan.
He was among wild beasts,
and the angels ministered to him.
After John had been arrested,
Jesus came to Galilee proclaiming the gospel of God:
"This is the time of fulfillment.
The kingdom of God is at hand.
Repent, and believe in the gospel."
REFLECTIONS -----------------------------------------------------------------
Reading 1
The story of Noah and the flood is one of those biblical narratives that we are so familiar with we think we know the whole story.
In fact, what we tend to think of as the story is one of two interpretations that are common in our culture. The most common interpretation is very much a children's story of animals and rainbows. This is a story about God's love for animals, about remembering God's love each time we see a rainbow, even about the bright side of every storm.
The second common interpretation is a story that is most definitely not for children. In this interpretation, God is so angered by human rebellion that God floods the whole earth, wiping out nearly everything in a fit of divine rage. This is a story about a God whom you'd be crazy to want to have anything to do with, a God of wrath who is ready and willing to strike down sinners.
Neither of these stories is the whole story, of course, and neither contains much truth. A truer story is that God has a myriad of ways of calling us back to the harmony that God intended for us. Our text for today, in which God establishes a covenant with Noah and his descendants, tells us that God is hanging up the bow, putting aside forever the option of destruction and seeking us as God's own.
God sends the flood, then, not as an act of revenge, but out of grief over the rending of right human relationship with God. Note that human betrayal of God's intention has effects beyond human beings; human sin has issued in the corruption of all the earth (6:11), and therefore in its destruction.
That destruction, of course, is not total. God doesn't wipe away the creation entirely and then walk away. The flood is in fact the means of re-creation. God washes the earth clean and both God and the earth begin again. The re-creative nature of the flood is underscored by parallels between this narrative and the creation narrative of Genesis 1.
Thus all of creation is given a new beginning, a new opportunity to live in the harmony that God intended. Note, however, that this new beginning is also a continuation; God does not create new beings, but begins anew with a remnant of the beings created at the beginning.
Which brings us to the covenant, the sealing of the newly-restored relationship between God and God's creatures. The sign of this covenant, God's bow (rainbow) in the clouds, is precisely the bow of battle. Ancient depictions of a deity armed with bow and arrow are not unusual. To hang up one's bow is to retire from battle. That bow in the clouds is the sign of God's promise that whatever else God does to seek our restoration, destruction is off the table.
An implication of this promise is that God will try everything else. God will seek us and seek us, despite or perhaps because of God's knowledge of every sin, every grief, and every shame that veils our vision of God's reality and of our own as God's creatures. Whatever dwells in our hearts that keeps us from hearing the harmony of all life in God's care, God will not give up on loving us into restoration.
Responsorial Psalm
The psalm is intimate and intensely personal, voiced in the first person singular and addressing God in the second person singular. And woven through this appointed portion of the psalm are four key themes: the psalmist's total surrender to God and variations on three imperatives addressed to God: don't let me be put to shame; show, teach, and lead me in your paths; and remember yourself and your character and forget me and mine.
The psalmist's surrender is rendered most beautifully in the opening line, "To you, O LORD, I lift up my soul." Allow yourself to contemplate this offering of the deepest, truest part of the self to God. The act of submission is touching in its profound vulnerability and simultaneously strong in its volition (foreshadowing Jesus' insistence in John 18 that "No one takes [my life] from me, but I lay it down of my own accord.").
This theme of surrender reappears in verse 2, "My God in you I trust ..." and again in verse 5, "for you I wait all day long." A sermon that enters the psalm through this self-offering could remind Christians that the "path" toward which God finally "leads" us is the way of the cross. It should not be lost on us that the self-offering of a lifted up soul is a first action on that way.
The first imperative "Do not let me be disgraced ..." reveals the sliver of human fear and doubt that restrains the psalmist's trust. (Some commentators prefer to translate this phrase as Let me not be disappointed ...) The psalm is the testimony of one strong in faith: "Yes, you are God; yes, I trust you; yes, I am as sure as I can be that your ways are right."
And yet then comes, "but please, please don't disappoint me; please let me be right about you!" Here with the psalmist we come face-to-face with all that's at stake when we surrender ourselves in faith -- even when that surrender is to the God whose gracious mercy we know so well. The shadow side of trust is the yearning for that trust to be vindicated. The wonderful circular paradox is that the imperative that issues from that sliver of doubt is addressed to the one we've already been empowered to trust.
The second imperative, "make known to me your ways ... teach me your paths," plays on the iconic metaphor of "life as journey." We can infer that the psalmist believes that many paths are available and that confusion among them is inevitable -- thus the need for instruction and guidance. The psalmist asks God to be present and directive about the proper way to go (verses 4, 7, and 9).
Reading 2
What Peter has in mind here appears to have little to do with the classic salvation history that later Church Fathers like Clement and Augustine would develop out of this text, a scheme in which righteous humans are released from the bonds of Hell. Instead, Peter is assuring his audience of the cosmic implications of their baptismal vows. The one in whom they have placed their faith, he insists, is indeed the Lord of all creation, of heaven and earth, of things seen and unseen.
The impact of this proclamation can be better understood when we consider the chapters that precede this hymnic affirmation of the triumphant Christ. Those to whom Peter addressed his epistle were experiencing in their own lives the kind of suffering that was the result of turning their backs on the Hellenistic status quo. Their pleas to God during this time were not unlike those of the Psalmist: "do not let me be disgraced; do not let my enemies gloat over me" (25:2). Their baptism, ironically, is at once the source of their hope and the reason for their earthly trials.
In drawing on the story of Noah, Peter wants to assure his readers that they are indeed the church, a new ark rising and falling with the waters of adversity, yet proceeding toward the day of peace when the chaos around them would recede and a new world would be established. And that day would come, for the Lord into whose body they had been baptized is indeed the Lord of creation. He had made himself known to the spirits of disobedience -- even from the first day of his earthly ministry (Mark 1:14-15, passim) -- and placed them on notice. Though it might appear to the aliens and exiles that these wayward angels still held sway over their lives, the waters were indeed subsiding.
Lent offers us the opportunity to search our conscience, to consider the implications of our baptism, and to assess which side we are really on. Ostensibly, the waters that wash us clean are the source of our salvation, but our actions sometimes suggest an allegiance to the chaos that lies just beyond the walls of the ark. Christ proclaims from the right hand of God that the spirits have been bound, but we too often insist through our words and our deeds that they should once again be set free.
Gospel Mk 1:12-15
We have here a brief account of Christ’s temptation, and the beginning of His preaching after John was arrested.
His temptation. The good Spirit that descended upon him, led him into the wilderness, v. 12. Paul mentions it as a proof that he had his doctrine from God, and not from man—that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal. 1:17 . Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. Mark observes this circumstance of his being in the wilderness —that he was with the wild beasts. It was an instance of his Father’s care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among—no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness, the evil spirits were busy with him; he was tempted by Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us where to go for succor when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted. The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more does it befriend us, to have the indwelling of the spirit in our hearts, which they have it, the evil one touches them not, much less shall he triumph over them.
A general account of Christ’s preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Notice when Jesus began to preach in Galilee; After John was put in prison. When John had finished his testimony, then Jesus began his. Jesus preached the gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it. Observe the great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence.’’. There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.
Making the Connection
- What are some temptations that you face? Make a list of some of these temptations.
- What is one thing that regularly tempts you? Circle this item on your list.
- In Mark’s Gospel, we don't hear details about how Satan tempted Jesus, nor do we hear how Jesus succeeded in resisting temptation. In Mark’s Gospel, Jesus’ battle with Satan continues throughout his life, to be concluded only at his death on the cross. For details see Matthew’s Gospel (4:1-11).
- During Lent, we focus on resisting temptation in our lives. We renew our commitment to resist certain temptations, but our efforts during Lent are only the beginning. We pray that what we begin during each Lent will continue long after.
- How will you try to resist the temptation you circled? What help will you need to do this? Remember, no one succeeds in resisting temptation alone. God helps us!
- Pray the Act of Contrition.
Here’s one version for reference
My God,
I am sorry for my sins with all my heart.
In choosing to do wrong
and failing to do good,
I have sinned against you
whom I should love above all things.
I firmly intend, with your help,
to do penance,
to sin no more,
and to avoid whatever leads me to sin.
Our Savior Jesus Christ
suffered and died for us.
In his name, my God, have mercy.
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ADDITIONAL NOTES
Genesis 9:8-15
The bow is an ancient weapon used both for hunting and war. God demonstrates His desire for peace with humankind and Creation by hanging His "bow" that stretches from earth to Heaven and horizon to horizon. Never again will He make "war" upon the earth using water. The visible sign of His promise and the renewed covenant formed with Noah and all Creation is the seven-colored bow we see in the sky, often after a rainstorm.
Significantly, the rainbow has seven colors. Seven is one of the so-called "perfect" numbers in Sacred Scripture, reflecting fullness and perfection, especially spiritual perfection. Seven is a number connected to the first Creation event, the Flood, and the renewed creation after the Flood, founded on a renewed covenant. In its seven-color display, the rainbow recalls the seven days of the first Creation event and symbolizes the oath swearing necessary for a renewed covenant.
In Hebrew, the number seven is sheba or shava, which also means "oath" or "to swear an oath." To swear an oath in Hebrew is to literally "seven one's self." The number seven figures prominently in Genesis Chapter 1 in the Creation account and the formation of the covenant with Adam:
Through the events of the Great Flood, water became a covenantal symbol of exterior and interior purity. In 1 Corinthians 10:1, St. Paul described the children of Israel passing through the Sea of Reeds (Red Sea) as a baptism/immersion unto Moses when the people passed from a life of slavery to a new life as the chosen people of Yahweh. Covenant ritual purification by water in sprinkling and immersion became essential to the Sinai Covenant's religious rituals (Lev 8:6; 14:9; Ezek 36:25; Mk 1:4-5). All of the Old Testament water rituals prefigured Christian baptism in the washing away of the old life of sin and rebirth by the power of water and the Holy Spirit. In the Sacrament of Baptism, with Christ, we die to sin and death in the waters of baptism, and we resurrect with Christ into a new life as a child of God.
Scripture mentions God's "bow"/rainbow in Psalm 45:3-6; Ezekiel 1:26-28 (above the heavenly throne); Habakkuk 3:8-9; Revelation 4:3 (above God's throne) and 6:2. God's war bow will not play another prominent role in Sacred Scripture until Revelation 6:2. Then, the war bow God hung in the heavens as a sign of the Noahide Covenant will become a symbol of judgment. It will be taken up again and carried by the mysterious "Rider on the White Horse": Immediately I saw a white horse appear, and its rider was holding a bow; he was given a victor's crown, and he went away, to go from victory to victory.
God purged human wickedness from the earth in the Great Flood; however, because humanity's free will remained, Noah's son Ham abused this gift, and sin returned. After the Great Flood, sin continued to grow in men and women's lives, and human wickedness again came to affect all of God's Creation. The destiny of all living creatures became linked to human destiny for good or evil. It is why St. Paul wrote that it is through Christ's saving act of self-sacrifice that all humanity and all Creation can be freed from and redeemed by God's grace.
Psalm 25:4-9
The title of Psalm 25 attributes it to David. The psalm is in an acrostic pattern, and each verse begins with a successive letter of the Hebrew alphabet. The response is from verse 10 and reminds us of God's everlasting covenant relationship with David and us through David's descendant, Jesus of Nazareth (2 Sam 7:16; 23:5; Mt 1:1).
The psalmist petitions the Lord to instruct him in righteousness, and he acknowledges that God is his Savior (verses 4-5). He asks for God's forgiveness for past sins because he has confidence in God's compassion, love, and goodness (verses 6-7).In verses 8-9, the psalmist writes of how God responds to both sinners and the humble. The humble are those who confess their sins to the Lord. God instructs and leads the humble and repentant sinner on the path to salvation.
St. Augustine wrote concerning this psalm: "Moreover, the one who follows the Lord's paths, and sees that he has been set free through no merit of his own, and takes no pride in his own efforts, will draw nearer to the Lord; in times to come, he will avoid the severe judgment that will be handed down to those who question all these things, for he has experienced the mercy of the one who came to his aid"
1 Peter 3:18-22
In this passage, St. Peter links Noah and his family's death and resurrection experience, when they passed through the sin-cleansing waters of the Great Flood over the earth, with Christian baptism. The words "put to death in the flesh" in verse 18 affirm that Jesus indeed died as a human being. However, St. Peter writes that death was not victorious over Christ because "he was brought to life in the Spirit." Peter refers to Jesus's Resurrection in the new and transformed glorified life in which He was free from the weakness of natural human life (see 1 Cor 15:45).
Then, St. Peter testifies that, like all humanity before His Resurrection, Jesus descended into the netherworld or the grave that is Sheol in Hebrew and Hades in Greek, referred to as "prison" in verse 19. Sheol/Hades is not the Hell of the Damned and will continue as a state of purification until the return of Christ and the Final Judgment (Rev 20:14; CCC 1030-32). From the time of Abel's death, all humanity was imprisoned, awaiting the coming of the promised Redeemer-Messiah in Sheol. However, their condition was not the same. Sinners were being purified of their sins, and the righteous were in the company of Abraham (in "Abraham's Bosom'), waiting for their liberation (see Jesus's description of Sheol in Lk 16:19-31). Under the seven Old Testament covenants, there were no eternal blessings or judgments. Heaven was closed since the fall of Adam (CCC 536, 1026).
Descending from His tomb to the "prison" of Sheol, Jesus preached the Gospel of salvation to those who had waited since the first human deaths in salvation history. He even preached to those souls who died in the time of Noah (1 Pt 3:18-20). Sheol/Hades is the poorly translated "hell" of the English version of the Apostles' Creed (see CCC 633 and 1033).
St. Peter wrote about the event that saved those members of Noah's family in the waters of the Great Flood when they experienced a renewed Creation, which prefigured Christian baptism. In Christian baptism, the faithful are saved through washing in spiritual waters as they receive the gift of new life and become a new creation through water and the Spirit (Jn 3:3-5). Peter testifies that Jesus then led those who accepted His Gospel of salvation out of the "prison" of Sheol and into the gates of Heaven, opened for the first time since the Fall of Adam (CCC 536, 1026).
At the time of His liberation, Christ has gone into Heaven and is at the right hand of God, with angels, authorities, and powers subject to him (1 Pt 3:22b). Since that time, the gates of Heaven have remained open to those made righteous, washed in the atoning blood of Christ Jesus (see Rev 4:1; CCC 1023-1029).
.
Mark 1:12-15
In St. Mark's Gospel, the story of God's plan for Jesus's mission continues to unfold:
- The Holy Spirit drove Jesus into the desert.
- Satan tempted Jesus.
- Jesus defeated Satan's temptations.
- Angels ministered to Jesus among wild beasts, showing Jesus's authority over Heaven and earth (only in Mark's Gospel).
Jesus's testing by Satan and His 40-day ordeal in the desert wilderness recall other similar ordeals of other agents of God in the Old Testament. In Scripture, 40 is a number symbolizing both testing and consecration (for example, see Gen 2:16-17; 3:1-7; Ex 24:15-18; 34:28; Num 14:34-35; Dt 9:9, 18 and 1 Kng 19:4-8).
Like Adam and Eve in the first Creation, Satan tested Jesus, but then the experiences differed. Jesus is the new Adam who resisted Satan's temptations (1 Cor 15:22, 45; CCC 411). He is the new Adam of the new Creation. Like Satan tested the first Adam concerning the obedience of his covenant obligation to God in the Garden of Eden, Jesus experienced the test of a covenant ordeal. A comparison to Adam's test also appears in how God tested the faith and obedience of the children of Israel in their wilderness experience in the books of Exodus through Deuteronomy. Unlike the first Adam, whom God exiled from the Garden Sanctuary of Eden, and unlike the Exodus generation, Jesus passed His test. For their failures in obedience and faith, God condemned the Exodus generation to an exile of 40 years of wandering and the loss of entrance into the Promised Land, except for Caleb and Joshua, who remained obedient and faithful (Num 14:34-35).
Lent reminds us that Jesus's self-sacrifice removed the veil of separation between humankind and God that resulted from sin. When the Israelites made the image of the Golden Calf, breaking the first of the Ten Commandments (Ex 20:4-5), it was as great a fall from grace as Adam's sin. Like Adam, their punishment was separation from continual access to the Divine Presence. God intended to dwell among them above the Ark of the Covenant, but as a result of their sin, a thick veil/curtain separated the people from God's Divine Presence above the Ark in the Holy of Holies. When Jesus gave up His life on the Cross, the curtain that separated the people from God's presence was torn from top to bottom, opening the way to a renewed relationship with the Almighty (Mk 15:38).
In Jesus's resurrection from death, He was victorious over Satan, and through the Sacrament of Baptism and our resurrection to new life, we have a part in that victory (Rom 5:12-14, 17-20). During Lent, we remember our share in Christ's victory as we renew our baptismal vows. The rituals and symbols of the Mass remind us that our Savior chose to break the barrier of separation between the sinner and God to make us vessels of grace and reveal the beautiful mystery of the Eucharist in our lives. We reaffirm our commitment to the New Covenant in Christ Jesus as we sing in today's psalm: "Your ways, O Lord, are love and truth, to those who keep your covenant."
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Sunday February 11, 2024 Sixth Sunday in Ordinary Time
Lectionary: 77
THE READINGS -----------------------------------------------------------------
Reading 1 Lv 13:1-2, 44-46
The Lord said to Moses and Aaron,
"If someone has on his skin a scab or pustule or blotch
which appears to be the sore of leprosy,
he shall be brought to Aaron, the priest,
or to one of the priests among his descendants.
If the man is leprous and unclean,
the priest shall declare him unclean
by reason of the sore on his head.
"The one who bears the sore of leprosy
shall keep his garments rent and his head bare,
and shall muffle his beard;
he shall cry out, 'Unclean, unclean!'
As long as the sore is on him he shall declare himself unclean,
since he is in fact unclean.
He shall dwell apart, making his abode outside the camp."
Responsorial Psalm Ps 32:1-2, 5, 11
R. (7) I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Blessed is he whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Then I acknowledged my sin to you,
my guilt I covered not.
I said, "I confess my faults to the LORD,"
and you took away the guilt of my sin.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Be glad in the LORD and rejoice, you just;
exult, all you upright of heart.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Reading 2 1 Cor 10:31—11:1
Brothers and sisters,
Whether you eat or drink, or whatever you do,
do everything for the glory of God.
Avoid giving offense, whether to the Jews or Greeks or
the church of God,
just as I try to please everyone in every way,
not seeking my own benefit but that of the many,
that they may be saved.
Be imitators of me, as I am of Christ.
Gospel Mk 1:40-45
A leper came to Jesus and kneeling down begged him and said,
"If you wish, you can make me clean."
Moved with pity, he stretched out his hand,
touched him, and said to him,
"I do will it. Be made clean."
The leprosy left him immediately, and he was made clean.
Then, warning the him sternly, he dismissed him at once.
He said to him, "See that you tell no one anything,
but go, show yourself to the priest
and offer for your cleansing what Moses prescribed;
that will be proof for them."
The man went away and began to publicize the whole matter.
He spread the report abroad
so that it was impossible for Jesus to enter a town openly.
He remained outside in deserted places,
and people kept coming to him from everywhere.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Lv 13:1-2, 44-46
So just what is leprosy?
It is a progressive infectious disease caused by a bacteria that attacks the skin, flesh, nerves, etc.; it is characterized by nodules, ulcers, white scaly scabs, if not treated will cause the wasting of muscles, deformities, mutilation, and the eventual loss of sensation, ( and is contagious.)
Leprosy was a deadly disease dreaded by everyone in ancient Israel. It is worse than cancer. When somebody has leprosy, he or she becomes automatically ostracized or separated from the community. Thus, as we see in today's first reading, when a leper is going on the street he has to cry, "unclean, unclean... He shall dwell apart, making his abode outside the camp" (Lv 13:45-46).
Today's Gospel passage presents a scenario in which a leper came to Jesus, kneeling down and begging him saying, "if you wish, you can make me clean." (Mark 1:40) Moved with pity, Jesus stretches out his hand touching the leper saying, "I do will it. Be made clean." (Mark 1:41) The Bible tells us that the leprosy left him immediately. What is the significance of this message? What challenges does it give us today?
There are times in our lives when we may be overwhelmed by all kinds of situations confronting us. There are situations that make us become isolated, abandoned, rejected, depressed, and lonely. At times we find ourselves lonely, even amidst the crowd! There are times when problems make our life so miserable, like that of an ostracized leper. There are times when families and friends may not be able to help, but there is somebody whose will is best. We need to approach Him and say, "Lord, let your will be done for me.” The Lord has promised never to abandon us, even if mothers could abandon their children (CF I S. 49:14 – 16).
On a spiritual level, that deadly disease affecting human life today is sin. It is so deadly because it separates us spiritually from our Lord.
Before making any crucial decisions Jesus usually withdraws into solitude to have a deeper encounter with his Father. This is our model. We too must find time within our busy schedule to pray. It is in prayer and deep meditation that we can encounter Jesus profoundly and embrace peace. It is during those quiet moments that we can hear him loud and clear. Such an encounter with Jesus also brings us healing of mind and body. The ancient Latin dictum “Ora et labora” (work and pray) should be our motto as Christians, not “Laborare est Orare” (working is praying), as we see in many cases today working is not synonymous with praying. If you want to encounter Jesus in his busy world, then you need to embrace solitude.
This passage explains to us also why we need our weekly days off, monthly recollection, annual retreat, and annual vacation. Some years ago, in a parish in the United Kingdom a pastor had worked for 14 years in a row without taking any vacation. The people were so concerned because he was running out of energy and zeal. Let us not forget that a car that runs all day, without stopping for fuel refill, will soon run out of gas.
My friends ask me why I go on spiritual retreat. I respond "I need all the help that I can get." Anyone, lay or cleric; living is a busy area; needs recollection, retreats and quiet moments as often as necessary. It is a busy world. We cannot be too busy for prayer and retreat. May the Lord give us many opportunities to encounter him and his healing power as we continue our journey in a busy world.
Responsorial Psalm Ps 32:1-2, 5, 11
Long before the insights from contemporary psychology concerning repression, biofeedback loops, and psychosomatic disorders, the ancient psalmist knew very clearly that unacknowledged and unresolved guilt could have serious physical consequences. There is no reason to think that the language of Psalm 32 is purely metaphorical -- “my bones wasted away; I groaned all day long.”
Unacknowledged and unresolved guilt was taking its toll. And it is still happening!
It is no wonder that some of the most penetrating analyses of sin and guilt have come in recent years not from biblical scholars and theologians, but rather from psychiatrists. For instance, Karl Menninger was motivated by his concern for mental health and a healthier society to ask Whatever Became of Sin? He was concerned that unacknowledged and unresolved guilt inevitably comes out in various forms of unhealthy “escapism, rationalization, and reaction or symptom formation.”
Therefore, he called for a recovery of the concept of sin; and he suggested that clergypersons should take the lead: “It is their special prerogative to study sin -- or whatever they call it -- to identify it, to define it, to warn us about it, and to spur measures for combatting it and rectifying it.”
The appearance of Psalm 32 in the lectionary offers a prime opportunity for clergypersons to take up the challenge “to study sin.” And almost certainly, it will be a challenge! As Menninger points out, sin-talk has not been and is not very popular. For one thing, it can sound archaic and overly judgmental. Then too, our concern for privacy and proper appearances makes confession of sin (or weakness or need) a bit risky.
As Gerald Wilson notes, “The cults of independence and perfection have prevented many a struggling evangelical Christian from admitting his or her fears, failures, and helplessness until the crisis was so great that it can no longer be denied and broke out with the utmost devastation for all those concerned.” This reality, of course, underscores the importance of the challenge “to study sin.”
Perhaps the language of verses 3-4 suggests that the psalmist had arrived (or was about to arrive) at a devastating breaking point. If so, then she or he offers us a very important example of the benefits of confronting and confessing one’s sin. What ends up broken in Psalm 32 is neither the psalmist’s life nor the lives of those with whom the psalmist is concerned. Rather, what ends up broken is the psalmist’s silence!
While neither God nor the psalmists are in favor of sin, the real problem in Psalm 32 is not the psalmist’s sin but rather the psalmist’s failure to acknowledge and confess sin. It is crucial; therefore, that the silence be broken for, as James L. Mays points out, “the silence is the rejection of grace.”
The tragic thing about the failure to confess sinfulness and need is that we close ourselves off from the liberating grace of God. A more literal translation of verse 5c emphasizes this liberating dimension: “and you took away the guilt of my sin.” A burden has been lifted! God bears the burden of sin with us or even for us!
This, of course, is pure grace, anticipating both Jesus’ proclamation of the realm of God (see Luke 7:36-8:3) and Paul’s proclamation of the good news of justification by grace (see Romans 4:6-8 where Paul quotes Psalm 32:1-2).
To be sure, Psalm 32 is about sin and guilt; and it is rightly numbered among the Church’s seven Penitential Psalms (see Psalms 6, 38, 51, 102, 130, 143). But Psalm 32 is even more clearly about the divine willingness to forgive. This willingness is grounded in God’s essential character -- that is, God is gracious, merciful, and steadfastly loving (see Exodus 34:6-7; and note “steadfast love” in Psalm 32:10).
Reading 2 1 Cor 10:31—11:1
The apostle urges he people to refrain where they will give offense, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom. 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honoring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbors, connected with it. No, the tendency of our behavior to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behavior of ours, which they may construe as homage or honor done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do anything that may be a means to pervert any members of the church from their Christian profession or practice. Our own humor and appetite must not determine our practice, but the honor of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a person devoted to God, and of a public spirit.
Gospel Mk 1:40-45
Last Sunday's gospel lesson impressed upon us the scope of Jesus' ministry and mission, and the power of the good news of His preaching and healing to impact the lives of all who flocked to hear the message of forgiveness and presence of God's new reign. With today's lesson there is no relenting in the intensity and success of that mission, whose fast-paced movement by now has developed a kind of rhythm.
In the final words of last Sunday's lesson, we heard that Jesus' mission encompassed all of Galilee and drew the whole world to Jesus' doorstep. But today, once again much like in the case of Peter's mother-in-law (1:29), we are drawn back to the particular, to the impact of Jesus' healing power upon the life of one individual. In fact, the whole movement of today's lesson mirrors that of last Sunday's verses, Mark 1:29-39. Whereas that lesson began with the healing of Peter's mother-in-law and ended with reference to Jesus' mission throughout the whole of Galilee, this lesson begins with the healing of a person with leprosy and ends with reference to the spread of Jesus' fame and people coming to Him from "everywhere."
The clear effect of the progression of these texts is to proclaim the power of the good news, present from the very beginning in Jesus' mission and ministry. Whereas in the other synoptic gospels this story needs some time to work its way out, in Mark this power has its "epiphany" already in Mark's unique portrayal of the ministry and preaching of John the Baptist. When Jesus announces the "kingdom of God" has already come near and the reign of God is upon us in this good news, His preaching compounds and strengthens that message. "Immediately," (to use Mark's favorite word) the powers that be are engaged. Jesus' healing and casting out of demons acknowledge His authority and power as something to be reckoned with. In Jesus' presence lives will be changed. But as the story progresses, beginning especially in last Sunday's lesson, there are signs that such power will not go unchallenged. The new and the old are bound to clash; the new will not be contained by the old. That impending clash becomes more explicit in Mark 2:1-12 and 2:13-22, but it already breathes beneath the surface in this Sunday's lesson.
The leper's arrival and request press the issues of the good news squarely: "If you are willing, you have the power to make me clean" (a translation). The words "if you wish, you can..." disguises and softens Mark's loaded words of "will" and "power." Here, we are invited to face the issue of how Jesus will address the matter of "clean and unclean" in the particular realities of this world. That particularity is clear in the leper's question, which is not about cleansing and power in general, but about the power to make "me" clean. Ultimately, the issue of the good news is whether it has the power to effect change in my life and yours.
The leper's question recognizes that if there is to be healing, it will be dependent on a God who "wills" that it be so. The "if" in his question leaves that matter provocatively up in the air. As such his words remind us that hearing the arrival of this Jesus as good news is contingent on finding in him the epiphany of a God who actually "wills" that this healing be so. But his words also recognize that such actuality takes more than "will." The will to cleanse remains only a possibility until it meets the appearance of One who has the "power" to deliver on the promise of that will. This issue of power is central, for it stands both at the beginning and end of this lesson, though it is unfortunately disguised in the English translations. It is here in the leper's request (verse 40). It is there again in verse 45, where strangely and surprisingly we hear that the successful spread of the word about Jesus means He no longer "has the power" to go around "openly." Instead, He must stay in secret in the wilderness. (Literally, he does not have the ability for "epiphany").
Of course these matters of power will ultimately move this story to the cross. But for now, Jesus' immediate answer is clear. Jesus is moved with compassion. He reaches out, touches the leper, and says, "I do will it." If there is any question of the requisite power to cleanse, it is avoided and leapt over. The "I will" becomes immediate reality in Jesus' command: "Be made clean" (Mark 1:41-42).
In Jesus, "I will" is the power of the good news to change lives and the message of Epiphany; that in Jesus this will and power of God is clearly revealed. Boundaries are crossed; issues of power are addressed; unclean becomes clean; the sick become whole. And Jesus will get into trouble for this!
The trouble is perhaps suggested in the refusal of this good news to be restrained, even by Jesus' own command. Jesus gives the former leper two commands, " See that you tell no one anything " and " show yourself to the priest," neither of which he obeys. Instead, this man goes out and "preaches" the "word" mightily (Greek: polla; literally, "in many words"). And his preaching is effective, so much so that Jesus becomes hampered in His own ministry (Mark 1:45).
This epiphany story draws us into a number of tensions of discipleship and faith. The leper's story makes clear that God's will in Jesus to touch, to cleanse, and to make whole is not just imagination or wish. Instead, it is promise that has the power to touch the particularity of lives, broken and suffering from the powers of the unclean in this world. It also makes clear that the proclamation of this good news has the power, even today, to burst the boundaries of constraint that would keep this good word from being heard. The story of this Jesus will get out!
Making the Connection
- You have so many choices in the course of the day that you may not even realize how many decisions you make. Try to list some of the decisions that you have made since you woke up this morning. Things like: (choosing what clothes to wear, choosing what to eat for breakfast, and so on)
- Most of us have become pretty good at making good choices that relate to our daily routines. But sometimes we are faced with a choice that is more difficult.
- In today’s Gospel, Jesus is faced with this kind of choice. A man approaches Jesus, asking to be healed. Jesus was faced with the choice of whether to heal him or not.
- What did the man want Jesus to do? (cure his leprosy) Why might Jesus not want to do this? Remember that leprosy is a disfiguring skin disease and that in Jesus’ time, people with leprosy were not permitted to have contact with people who did not have the disease. What did Jesus decide to do? (He healed the man with leprosy; he touched him as part of the healing.)
- As Christians, we face similar choices with the decisions that we are asked to make. We have the choice to love, the choice to help, or to do nothing. We show the depth of our faith when, like Jesus, we choose to love and to help, even when this is difficult for us.
- Conclude by praying together that we will have the courage to help and heal others, even if doing so is difficult. Pray together the Prayer to the Holy Spirit.
And kindle in them the fire of your love.
Send forth your Spirit and they shall be created.
And you will renew the face of the earth.
Lord,
by the light of the Holy Spirit
you have taught the hearts of your faithful.
In the same Spirit
help us to relish what is right
and always rejoice in your consolation.
We ask this through Christ our Lord.
Amen.
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ADDITIONAL NOTES
Leviticus 13:1-2, 44-46
It was the duty of the priests of the Sinai Covenant to preside over the prescribed communal and individual voluntary sacrifices in the liturgical worship services. They also had other duties to perform for the community, as recorded in this section of the Book of Leviticus, including public health duties. They were to examine and decide on health issues that could harm the entire community. The procedure for suspicious skin conditions consisted of examination and isolation for seven days before the priest reached a final determination. The chief concern in these public health examinations was the dangerously contagious skin disease of leprosy. Today, some medications can contain and control leprosy; however, in the ancient world, the condition condemned a person to a life of miserable isolation and a slow and disfiguring death.
It was a tragedy for a covenant member to be diagnosed with a contagious skin disease like leprosy. They were expelled from the community and forced to live alone or in groups with others in the same physically "unclean" state (Lk 17:12). They were required to show physical signs of their forced separation by shaving their heads, wearing torn garments, and covering their beards, all signs of death, penance, and mourning (Lev 10:6; Ezek 24:17). They could not offer sacrifices in the desert Sanctuary, nor, in Jesus's time, could they join the congregations of the local Synagogues or worship in the Jerusalem Temple because their unclean condition made them "unfit" for communal worship.
In 2 Kings 5:8, the prophet Elijah invoked God's divine name and healed a Gentile leper named Naaman. His act proved that the mercy of Israel's God was not limited to the Israelites, and He was more powerful than any human contagion, whether it was leprosy or sin. The miracle also prefigured the healing and restoration of the Gentile peoples of the earth to fellowship with God. Elijah's deed, under the power of the Holy Spirit, proved he was Yahweh's holy prophet.
Jesus also healed lepers (today's Gospel Reading). However, He is far more than a prophet like Elijah. Jesus is God visiting His people (Ezek 34:11-12, 15-16) to heal, restore, and raise them to a holy, internal purity. He will raise them to holiness through the Sacrament of Baptism in His death and resurrection and make them fit for worship in the Kingdom of Heaven.
Psalm 32:1-2, 5, 11
The psalm is attributed to King David after God forgave him of his sin of adultery with Bathsheba, which led to her husband's arranged death.
In the Church's Penitential Psalms, we celebrate the happiness of the person who acknowledges that God forgives his sins through the blood sacrifice of Jesus Christ in the Sacrament of Reconciliation. However, Christ's blood does not merely cover our sins (as in the old covenants) but washes us clean and restores us to fellowship with God and the community of the faithful. In this connection, Church Father and Archbishop of Constantinople St. John Chrysostom (c. 344/354-407) wrote, quoting Psalm 32:5, "Shall I remind you of the different paths of repentance? For there are many, each distinct and different, and they all lead to heaven. The first way of penance consists in the accusation and acknowledgment of sin [...] For this reason, the psalmist says: 'I will confess my transgressions to the Lord, and you forgave the guilt of my sin.' Therefore, if you condemn in yourself the deed by which you gave offense, the confession will obtain your pardon before the Lord; for the one who condemns his offense makes it more difficult for himself to commit that sin again. Ensure that your conscience is always alert: it will be your private prosecutor, and then there will be no one else to accuse you before the tribunal of God. This is the first and best path of penitence" (De diabolo tentatore, 6).
1 Corinthians 10:31-11:1
Every Christian is morally responsible for his actions and the negative or positive influence his actions might have on others. It is the correct use of Christian freedom expressed first negatively (verse 32) and then positively, as exemplified in Paul's life (verse 33), and finally, as grounded in Christ (11:1). All actions should give glory to God by living "in imitation of Christ." In this way, others who view your life as sanctified to God may be encouraged to follow your example, leading them to conversion and eternal salvation.
Such small actions as wearing a cross or offering a prayer before meals in a public place give a witness to others of your faith in Christ Jesus. St. Basil the Great (c. 330/357-379), bishop of Caesarea Mazaca in Cappadocia, Asia Minor, commented on this passage from 1 Corinthians by writing: "When you sit down to eat bread, do so, thanking him for being so generous to you. If you drink wine, be mindful of him who has given it to you for your pleasure and as a relief in sickness. When you dress, thank him for his kindness in providing you with clothes. When you look at the sky and the beauty of the stars, throw yourself at God's feet and adore him, who, in his wisdom, has arranged things in this way. Similarly, when the sun goes down and when it rises, when you are asleep or awake, give thanks to God, who created and arranged all things for your benefit, to have you know, love and praise the Creator" (Hom. in Julittam, martyrem).
The Gospel of Mark 1:40-45
In the First Reading, we read about a person diagnosed with leprosy. Under Mosaic Law, those persons were virtually excommunicated from the community and doomed to live in poverty and isolation. Lepers had to wear torn garments with an uncovered head. They had to cry out "unclean" wherever they went and remain outside the community in deserted places. The life of a leper was like a living death. Not only was a leper ritually unclean, but anyone who came in contact with a leper could also become unclean. A leper could not worship in the Temple until a priest pronounced the person healed and eligible for ritual purification. Anyone in contact with a leper could not worship in the Temple until they had also undergone ritual purification (Lev 13-14).
The Old Testament mentions several cases of leprosy: for example, Miriam (Num 12:10), Naaman (2 Kng 5:10), Gehazi (2 Kng 5:25), King Uzziah (2 Kng 15:5), and four lepers at the siege of Samaria (2 Kng 7:3). In the New Testament, Jesus healed lepers (Mt 8:1-4; Mk 1:40-42; Lk 5:12-16; 7:22; 17:11-19) and gave the same healing power to His disciples (Mt 10:8). On Jesus's last teaching day in Jerusalem, Simon the (former) Leper, who lived in Bethany, welcomed Jesus and His disciples to dinner in His honor on the Wednesday before His crucifixion (Mt 26:6; Mk 14:3).
The leper in our Gospel story makes a bold move by coming to Jesus. He takes the risk because he has confidence that Jesus can heal him (Mk 1:40). Jesus feels compassion for the man and is not made "unclean" by coming into contact with the leper. Instead, the leper was "made clean" by contact with Jesus, just as we are "cleansed" by contact with Jesus in the Eucharist and the Sacrament of Reconciliation.
Notice that there is a sacramental quality to Jesus healing the man. Jesus stretches out His hand (verse 41), just as God, by His "outstretched hand," performed mighty acts to save the Israelites in the Exodus experience and in other glorious deeds in the history of the covenant people (Ex 13:9; 14, 16; 15:6; etc., and as Jesus's disciples prayed in Acts 4:30). His divine word accompanies this ritual sign as Jesus says, "I will do it. Be made clean." And like God's divine words that brought about the Creation event (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29; Ps 33:9; Is 48:13), Jesus's words brought about what He commanded (Jn 1:1-5), whether in healing a leper, raising the dead (Mt 9:24-26; Mk 5:41-42; Lk 7:14-15; Jn 11:43-44), or changing bread and wine into His Body and Blood (Mt 26:26-28; Mk 14:22-25; Lk 22:19-20).
Jesus asked the man to keep secret the source of his healing. This event is the first instance of what Biblical scholars call the "messianic secret" in Mark's Gospel, where Jesus insisted on concealing His true identity until He chose to make the revelation.
Notice that Jesus told the man to show himself to a priest (according to the Law in Lev 14:1-20). The old Sinai Covenant and its laws were still in place until Jesus fulfilled its old Mosaic Law and replaced it with the New Covenant (Lk 22:20; Heb 8:7, 13). In the meantime, Jesus obeyed the old covenant Law (Mt 5:17-20). Jesus told the man to show himself to a priest because he had the power under the Law to confirm the man's healing. Then, under the priest's direction, the man could return to the Temple on the eighth day after his examination to perform the purification ritual, offer the necessary sacrifices, be restored to the community, and return to fellowship with God (Lev 14:10).
Significantly, the ritual of purification for a leper was on the "eighth day" when the man could be restored to the community and fellowship with God in Temple worship. The eighth day is symbolically the day of the healed person's "resurrection" to a new life. The number eight in the significance of numbers in Scripture represents salvation, regeneration, and new life. The eighth day will be when Jesus Christ is resurrection from the dead; the day after the seventh day Jewish Sabbath (see CCC 349). See the document "The Significance of Numbers in Scripture".
45 The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.
Jesus cautioned the healed man not to reveal the miracle (verse 44). His true identity must not come too soon. Jesus must fulfill the words of the prophets before opposition to His ministry climaxes in His Passion. However, the healed leper could not keep quiet in his joy over his healing and restoration to his family and community (verse 45a). The former leper experienced restoration to the community. Still, as for Jesus, it became impossible for Him to enter the town because of the many people who wanted to see Him (verse 45b). Ironically, Jesus and the man have traded places. Jesus healed the man at a personal cost and took on the leper's previous position outside the towns. However, Jesus was not isolated because the people came to Him as news continued to spread about His miraculous healing and His authoritative teachings.
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Sunday February 4, 2024 Fifth Sunday in Ordinary Time
Lectionary: 74
THE READINGS -----------------------------------------------------------------
Reading 1 Jb 7:1-4, 6-7
Job spoke, saying:
Is not man's life on earth a drudgery?
Are not his days those of hirelings?
He is a slave who longs for the shade,
a hireling who waits for his wages.
So I have been assigned months of misery,
and troubled nights have been allotted to me.
If in bed I say, "When shall I arise?"
then the night drags on;
I am filled with restlessness until the dawn.
My days are swifter than a weaver's shuttle;
they come to an end without hope.
Remember that my life is like the wind;
I shall not see happiness again.
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
R. (cf. 3a) Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Praise the LORD, for he is good;
sing praise to our God, for he is gracious;
it is fitting to praise him.
The LORD rebuilds Jerusalem;
the dispersed of Israel he gathers.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
He heals the brokenhearted
and binds up their wounds.
He tells the number of the stars;
he calls each by name.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Great is our Lord and mighty in power;
to his wisdom there is no limit.
The LORD sustains the lowly;
the wicked he casts to the ground.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Reading 2 1 Cor 9:16-19, 22-23
Brothers and sisters:
If I preach the gospel, this is no reason for me to boast,
for an obligation has been imposed on me,
and woe to me if I do not preach it!
If I do so willingly, I have a recompense,
but if unwillingly, then I have been entrusted with a stewardship.
What then is my recompense?
That, when I preach,
I offer the gospel free of charge
so as not to make full use of my right in the gospel.
Although I am free in regard to all,
I have made myself a slave to all
so as to win over as many as possible.
To the weak I became weak, to win over the weak.
I have become all things to all, to save at least some.
All this I do for the sake of the gospel,
so that I too may have a share in it.
Gospel Mk 1:29-39
On leaving the synagogue
Jesus entered the house of Simon and Andrew with James and John.
Simon's mother-in-law lay sick with a fever.
They immediately told him about her.
He approached, grasped her hand, and helped her up.
Then the fever left her and she waited on them.
When it was evening, after sunset,
they brought to him all who were ill or possessed by demons.
The whole town was gathered at the door.
He cured many who were sick with various diseases,
and he drove out many demons,
not permitting them to speak because they knew him.
Rising very early before dawn, he left
and went off to a deserted place, where he prayed.
Simon and those who were with him pursued him
and on finding him said, "Everyone is looking for you."
He told them, "Let us go on to the nearby villages
that I may preach there also.
For this purpose have I come."
So he went into their synagogues,
preaching and driving out demons throughout the whole of Galilee.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Jb 7:1-4, 6-7
I have been allotted months of futility: Job saw his present suffering like the futile, discouraging work of a servant or a hired man. He felt there was no hope or reward, only weariness.
The words hard service in Job 7:1 are descriptive of military service. The Latin Vugate translates, The life of man is a warfare upon earth. The early English Coverdale translation has it, Is not the life of man upon earth a very battle? With this Job communicated both the struggle of life, together with the idea that he has been drafted unwillingly into this battle.
Wearisome nights have been appointed to me: Job described his physical condition in painful terms. He suffered from insomnia and his skin affliction came back again and again.
Clarke comments on My flesh is caked with worms: “The figure is too horrid to be further illustrated.”
Job mourns the futility of life.
My days are swifter than a weaver’s shuttle: Job did not mean this in a positive sense, as in saying “My, look how fast the time is going by.” As described in the previous verses, in this season of affliction time is dragging by for Job through his sleepless and painful nights. Yet when he looked at his life in totality, it seemed to be a meaningless blur, spent without hope and as a breath.
“Ibn Ezra noted long ago the play on the word [tiqwah, ‘hope’], which can also mean ‘thread.’ Job’s days move fast like a weaver’s shuttle, and they come to an end through want of thread. Both meanings were equally intended. This is the kind of overtone in meaning that cannot be reflected in a translation without a footnote.”
“Worse than the disease itself, Job lost all hope of being healed. He believed his only release from pain was death.”
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
- Praise the Lord! Psalm 147 begins and ends with these words, which are both a declaration and an encouragement of praise to Yahweh. This hallelujah begins and ends the five psalms that end the Book of Psalms.
- “There is no heaven, either in this world, or the world to come, for people who do not praise God. If you do not enter into the spirit and worship of heaven, how should the spirit and joy of heaven enter into you?”
- it is good to sing praises to our God: It was right for the Psalmist to tell himself and others to praise the Lord, and he assumed that God’s people would do it with singing. The goodness of praise comes from the truth that it is, in itself, pleasant and beautiful.
- Psalm 33:1 says, praise from the upright is beautiful. True praise is beautiful to God, to His people, and to the individual worshipper.
- Praise is pleasant and beautiful for humanity, “It is decent, befitting, and proper that every intelligent creature should acknowledge the Supreme Being: and as he does nothing but good to the children of men, so they should speak good of his name.”
- If praise is beautiful, “As on the contrary, an unthankful man is an ugly, ill-favoured spectacle.”
(2-6) The care and power of God.
The Lord builds up Jerusalem;
He gathers together the outcasts of Israel.
He heals the brokenhearted
And binds up their wounds.
He counts the number of the stars;
He calls them all by name.
Great is our Lord, and mighty in power;
His understanding is infinite.
The Lord lifts up the humble;
He casts the wicked down to the ground.
- The Lord builds up Jerusalem, He gathers together the outcasts of Israel: The Psalmist quickly began to describe the goodness and greatness of God, to give himself and others reasons to praise God. The first reason is God’s active care for Jerusalem and a likely reference to its restoration after the exile.
- “The twelfth chapter of Nehemiah tells how the Levites were brought to the city to lead a grand celebration ‘with songs of thanksgiving and with the music of cymbals, harps and lyres’ (Neh. 12:27)”. It would have been fitting for them to sing this Psalm, especially Psalm 147:2-3.
- Consider the many kinds of outcasts that Jesus gathers and blesses today.
· Outcasts may be the very poorest and most despised among men
· Outcasts may be those who have made themselves so by their wickedness
· Outcasts may be those who judge themselves to be outcasts
· Outcasts may be backsliders from the church
· Outcasts may be those who have fallen into great depression of spirit
· Outcasts may be those who suffer for righteousness’ sake
- He heals the brokenhearted: God does not only care for communities, but also for individuals. Those who hurt – the brokenhearted and the wounded – are special objects of His care.
- Hearts are broken through disappointment. Hearts are broken through bereavement. Hearts are broken in ten thousand ways, for this is a heart-breaking world; and Christ is good at healing all manner of heart- breaks. There are many reasons why Jesus is good at healing the brokenhearted.
· Jesus is educated for this work, having His own heart broken
· Jesus is experienced in this work, having healed broken hearts for 2,000 years
· Jesus is willing to take the worst patients, and has never yet lost a patient
· Jesus heals broken hearts with medicine that He himself provides
- “That God tells the number of the stars is only what we should expect of Him….But that He should be able to bend over one broken heart and bind it with His sympathy and heal its flowing wounds, this is wonderful, amazing, divine.”
Binds up their wounds: “As a good shepherd, Zechariah 11:4, that good Samaritan, Luke 10:34, and as a good surgeon dealeth by his patient.”
- He counts the number of the stars, He calls them all by name: The same God who cares for the lowly individual also knows and names all the stars. His majesty extends in both directions, from the span of the universe to the individual need.
- The Psalmist allowed us to the make the logical point – that if God knows and names all the stars, He certainly knows me and names me.
- Apparently in the days of Matthew Poole (1624-79), astronomers numbered 1,025 stars. “He telleth the number of the stars, which no man can do, Genesis 22:17. For those thousand and twenty-five which astronomers number, are only such as are most distinctly visible to the eye, and most considerable for their influences.” Now (2016) scientists estimate that there are 1 billion trillion stars in the observable universe. God knows the exact number.
- He calls them all by name: “Calling them all by names (lit., He calls names to them all) is not giving them designations, but summoning them as a captain reading the muster roll of his band. It may also imply full knowledge of each individual in their countless hosts.”
- The ‘stars’ are not forces or deities as in the ancient Near East but created entities over which the Lord is sovereign.
- Great is our Lord, and mighty in power: The Psalmist again described God in the high aspects of His majesty (His understanding is infinite) and in the lowest and most compassionate aspects of His majesty (the Lord lifts up the humble).
- “It turns upside down the familiar argument that in so great a universe our small affairs are too minute to notice.”
- His understanding is infinite: “There is no fathoming his wisdom, or measuring his knowledge. He is infinite in existence, in power, and in knowledge, as these three phrases plainly teach us.”
- The Lord lifts up the humble; He casts the wicked down to the ground: This is much like the phrase repeated three times in the Scriptures – God resists the proud, but gives grace to the humble (Proverbs 3:34, James 4:6, 1 Peter 5:5).
- “He reverses the evil order of things. The meek are down, and he lifts them up; the wicked are exalted, and he hurls them down to the dust.”
- “As a man ranks himself in one or other of these two divisions, he may expect from heaven storm or sunshine, mercy or judgment.”
Reading 2 1 Cor 9:16-19, 22-23
This dialectic - preach or be damned - arises from Paul's self-reflection on his role as apostle. Paul is presenting his self-understanding, describing the manner in which he presents himself, and the ultimate motivation which drives him. Preach, or be damned.
To be fair Paul doesn't actually say "damned." Rather, he says "woe to me if I do not proclaim the gospel" (1 Corinthians 9:16). As with the Old Testament "woes" that one reads in numerous prophetic oracles (cf. Isaiah 45:9; Hosea 7:13; see also Matthew 23:13-36), this is serious business. This is not the "whoa" of amazement or surprise, but the "woe" of suffering and punishment. In effect, Paul is calling trouble down upon himself should he fail to preach the gospel. "Woe to me if I fail to proclaim the gospel! I must preach or be damned!" With this attitude, Paul sets the stage for a striking reflection on his own calling as apostle, and provides a refreshing resource for our reflection on what it means to be called, commissioned to serve God and our neighbor, and proclaim the gospel.
There is much in this passage that may be familiar, primarily Paul's summary of the nature of his apostleship. One of Paul's most oft-quoted phrases is found here, that he will be "all things to all people" (1 Corinthians 9:22). Among the Jews, Paul is a committed and observant Jew, as he proudly declares elsewhere (Philippians 3:4-6). To those under the law, Paul will conduct himself as one also under the law, even though he is not subject to that law (1 Corinthians 9:20). To those outside the law, he will appear and present himself as one also outside of the law, even though, in a potentially confusing turn-around, he is "not free from God's law" (verse 21). To the weak, Paul will give himself as one who is weak, though he has reason to boast (verse 22).
This fourfold summary of "all things" is at heart a repetition of two things in an A-A-B-B pattern. The Jews and those under the law are best read as one and the same. Likewise, those outside the law, the Gentiles, are also the "weak." Think of this as a Pauline version of "There are two kinds of people." "And," Paul says, "I am whatever they need me to be, a little A-ish or a little B-ish." Though free in Christ Jesus, Paul submits himself, to the point of being a slave, to his neighbors, willing to be "all things to all people."
As with most familiar things, one must be careful not to read "all things to all people" as though Paul is saying that "everything goes." As noted above, Paul is talking less about "all things" than articulating a basic two-part distinction: those under the law, and those outside the law, which covers everyone. What Paul is driving at is not some pluralist vision of all things being equal. He is driven by the need to deliver the gospel to all people, not just the chosen people or the insiders. Outside of this text, Paul explicitly says that theological relativity and idolatry are not a part of the gospel (1 Corinthians 10:14-22). In other words, Paul is stressing that he has given up all claims to his own particularity; but not the particularity of the gospel; in order to "win more," and "save some." The question is, why?
Why is Paul willing to do this? Why be all things to all people? Why risk appearing a chameleon of compromise? Why give up freedom for servitude? Why? Preach or be damned. For Paul this is not a question, or a matter of choice. It is a matter of necessity, of compulsion, of apostolic imperative. It is the gospel that is for all people, the gospel that drives him to reach out both to Jew and to Gentile, to the one struggling under the burden of the law and the one blissfully ignorant of its demands. For Paul the gospel is needed by both kinds of people, it is the one thing that is for all people. This is why he does what he does.
And this brings us again to the remarkable way in which Paul describes the apostolic imperative which drives him, and what it means for us. At the beginning of this little passage from 1 Corinthians, Paul holds in tension a set of contradictory terms: boasting and obligation, reward and commission. The calling, the obligation to proclaim the gospel is not a cause for boasting or arrogance; neither is it a means to an end or a reward. For Paul the gospel, as a blessing to be shared (1 Corinthians 9:23; 10:17; 11:23-26), is both obligation and reward, commission and compensation. Paul does not talk here of his calling or his "Christian life" as something motivated by heavenly reward, or something in which to take pride. Paul, who is accustomed to the occasional pride filled boast, takes a different tack here. He is motivated by the joy from servitude to Christ, the reward of a slavish devotion to all his neighbors, both those under God's law and those unaware of it.
Gospel Mk 1:29-39
As Jesus begins his ministry in Galilee he has called disciples. In the Capernaum synagogue he healed a man with an unclean spirit by "rebuking" the spirit and calling it out of him. The amazed local folks talk about this new teacher and exorcist everywhere. Meanwhile, after the healing in the synagogue, Jesus returns to Simon Peter's house. There lies Simon Peter's mother-in-law in the grip of a fever. This is no small matter in the ancient world. A fever was not only debilitating for a short while, but was often a symptom of a condition that would lead to death. We know nothing from Mark about this fever -- its intensity, its duration, or its cause -- but we do know a valued family member was unable to be up and about her work. Her calling had been taken from her by an illness.
Jesus simply "raises her up." In Mark's direct and uncomplicated style he says, "...and the fever left her and she served them." The verbs are interesting. Simon Peter's mother-in-law is raised up by Jesus, a word that takes on powerful meaning in Mark's gospel and in subsequent Christian communities. In 16:6 the word is applied to Jesus himself. Mark uses egeiro in many healings (see, for example, 9:27). The word suggests that new strength is imparted to those laid low by illness, unclean spirits, or even death, so that they may again rise up to take their place in the world. That's where the second interesting verb comes into play.
Simon Peter's mother-in-law "served" immediately after having been raised. The verb is diakoneo, the same verb Jesus uses to describe the essence of his own ministry in Mark 10:45. It is "to serve" rather than "to be served" that characterizes the Christ of God. It is also "to serve" that characterizes his disciples. Simon Peter's mother-in-law is far from being an exemplar of a pathetic, un-liberated woman for whom serving men is her whole life. Rather she is the first character in Mark's gospel who exemplifies true discipleship. (Side bar: it will be women who are described as having served Jesus in 15:41 as well. This is not a verb used of Jesus' male disciples who famously do not quite "get it" within the gospel itself.)
Needless to say, the second healing really got around among the people. All kinds of folks were brought to Jesus for help. Capernaum's sick were laid before his door and he healed illnesses and cast out demons by the score. Please notice that these two activities were not identical. The ancients did not believe that all illnesses were demonically caused. They knew as well as we do that people get sick for all manner of reasons.
But please notice in addition, that illness bore a heavy social cost: not only would a person be unable to earn a living or contribute to the well-being of a household, but their ability to take their proper role in the community, to be honored as a valuable member of a household, town, or village, would be taken from them. Peter's mother-in-law is an excellent case in point. It was her calling and her honor to show hospitality to guests in her home. Cut off from that role by an illness cut her off from doing that which integrated her into her world. Who was she when no longer able to engage in her calling? Jesus restored her to her social world and brought her back to a life of value by freeing her from that fever. It is very important to see that healing is about restoration to community and restoration of a calling, a role as well as restoration to life. For life without community and calling is bleak indeed.
Jesus' ministry involves restoration of those cut off from community to a full role in the community. Those who have been seriously ill in our own time will understand the joy of simply being back as a participant in the "ordinary" processes of community life. Truly, there is nothing ordinary about life in community. Jesus wields the power of God Almighty to bring about participation: it is God's will for creation to be serving in community with others.
This discussion leads naturally to the end of the passage where suddenly Jesus seems to reject his call to heal and insists that he must proclaim throughout the villages and towns of Galilee the message he came to deliver. That proclamation, or announcement, continues to be in both word and deed as Jesus goes forward. In 1:15 we heard that message from Jesus: "the reign of God has come near. Repent and trust the good news." We have seen in the story of the man possessed and of Peter's mother-in-law how good that good news was: part of God's reign is the casting out of demons and the turning aside of illnesses; it has to do with restoration of those oppressed to a full role in their communities; it has to do with creating a people raised up to serve each other. And people do come in numbers, trusting that Jesus will heal and restore.
Yet his calling at this point in Mark's gospel is to share the in-breaking of God's kingdom through healing and announcement. Jesus is the herald with the power to bring in a foretaste of the kingdom, even as he promises that it is continuing to "draw near." As he goes throughout the Galilee he does not rely simply on words to make his point, but on the casting out of demons.
How vital it is to know that the coming of God's kingdom is indeed good news? One could imagine God's reign coming as a reign of terror. Humans have plenty of experience with powerful kings doing terrible things to those over whom they reign. Will God be like that? Will it be punishment and brutality for those who don't get on board? No. Jesus shows over and over again, that God's power serves the people. From the very beginning of his ministry Jesus casts out those spirits opposed to God's people, those things which lay them low, as part of his heralding the kingdom. God comes to restore, to save and God's power is sufficient to do it.
Making the Connection
Preparation for Sunday Scripture Readings
- Think about times when you were ill. What did you want most when you were sick? What did other people do to help you when you were sick? How have you helped others who were sick?
- In today’s Gospel, we hear how Jesus cured Simon's mother-in-law, who was sick with fever. We also hear how Jesus cured many other people. Let’s listen carefully to this Gospel.
- What did Simon’s mother-in-law do after Jesus healed her? (She served Jesus and his disciples.) We see in her example that one of the things that those who are ill need most is a sense of purpose and the opportunity to make a contribution.
- The Church continues to bring Jesus’ healing presence to those who are sick. What are some things that our Church does for those who are sick? (We visit the sick; we bring Jesus’ presence in the Eucharist; we pray for those who are sick; we celebrate the Sacrament of the Anointing of the Sick.)
- Conclude in prayer asking Jesus to be with those who are sick. Pray prayers of petition for those who are sick; after each petition, pray “Jesus, heal us.” Conclude by praying the Glory Be to the Father.
ADDITIONAL NOTES 20240204
Reading 1 Jb 7:1-4, 6-7
Life is Painful and Fleeting
Job's description of the sufferings of human existence recalls divine judgment in the Fall of Adam that impacted all Adam's descendants (Gen 3:17-19). Job describes life as a desperate struggle in which humankind lives like a slave who suffers in being unable to find shade/rest from the scorching sun or a hired man who barely makes enough to live. He knows that life is brief, and at this point in Job's story, his suffering makes him believe he can never be happy again (verse 6).
Such is the world's plight resulting from the corruption of original sin (CCC 215, 390, 397-98, 404, 412) and personal sin (CCC 1852, 1868). No one can escape the struggle that makes the life of every human a battle against sin: "The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield, man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity" (Gaudium et spes, 37; CCC 409).
Job's experience was the human condition before the Incarnation of the Messiah, Jesus Christ. There was no hope of Heaven since the Fall of Adam. The introduction of sin into the world closed its gates, and death consigned all humans to the abode of the dead, Sheol in Hebrew (CCC 536, 633). However, with the baptism of Jesus by John the Baptist, St. Mark dramatically describes Heaven as "torn open" (Mk 1:10; CCC 1026). In Christ, humanity received the hope of eternal life and His promise that those who suffered from injustice would receive God's mercy and justice
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
The psalmist begins with a call to praise God for His goodness (verse 1). The LORD has gathered up His people, the Israelites, from exile and has led them home to rebuild Jerusalem. He has healed the broken hearts and has bound their wounds (verses 2-3). He is the Creator who made the stars, lifts up the downtrodden, and judges the wicked (verses 4-6). Those who receive God's mercy trust in the Lord's wisdom, not in their efforts or merits (verse 5). For Christians, the psalm invites us to praise God not only because He was the Savior and Provider of His covenant people in the past but because, in His mercy and love, He has made Himself present among humanity through the Incarnate Christ, the Word made flesh. He continues to make Himself present to humankind in the Eucharist and the other Sacraments, healing, consoling, and saving us until the end of time.
Reading 2 1 Cor 9:16-19, 22-23
St. Paul confessed that he felt compelled to preach the Gospel of Jesus Christ; he knew it was his divine calling. In doing so, he asked for no reward, even though he could have expected it since Jesus told His disciples the laborer deserves his payment (Lk 10:7). But Paul did not expect just compensation for preaching the Gospel of salvation through Jesus Christ. He earned his living by tent-making (Acts 18:3; 1 Cor 4:12; 2 Cor 12:13; 1 Thes 2:9; 2 Thes 3:8-9), hoping the additional sacrifice would make his divine reward even more substantial in the Kingdom of Heaven.
Like St. Paul, the Holy Spirit calls all Christians to serve as Jesus's apostles (those "sent" through the Sacraments of Baptism and Confirmation) to preach the Kingdom of Jesus Christ and His "good news" of God's gift of eternal salvation. In his preaching, Paul wrote that he was compelled to become all things to those he preached to better connect with the people who heard him to increase their openness to his message. St. Josemaria Escriva wrote: "He must become all things to all men in order to save all men" (Christ Is Passing By, 14). Vatican II defined what this apostolate involves: "The witness of life, however, is not the sole element in the apostolate; the true apostle is on the lookout for occasions of announcing Christ by word, either to unbelievers to draw them towards the faith, or to the faithful to instruct them, strengthen them, incite them to a more fruitful life; 'for Christ's love urges us on' (2 Cor 5:14) and in the hearts of all should the Apostle's words find echo: 'Woe to me if I do not preach the Gospel' (1 Cor 9:16)" (Apostolicom actuositatem, 6).
Gospel Mk 1:29-39
Jesus healed many people and cast out demons that He immediately silenced, refusing to let them reveal His true identity (see Mk 1:23-26). The demon spirits knew Jesus's true identity and feared Him, recognizing His divine power (verse 34). Demons are spiritual beings who are fallen angels. God created them to be good; however, through their own free will choice, they became evil by rebelling against God and following Satan, who was himself once an angel (see Rev 12:7-9 and CCC 391-95). The testimony of demons is not the kind of witness Jesus wanted to His true identity. His identity as the divine Messiah must be revealed slowly through His miracles and teaching.
In verse 35, we read that Jesus rose before dawn and withdrew alone to pray. Jesus's action raises the question: shouldn't we do the same if Jesus felt it was necessary to devote time to private prayer? All four Gospels record that several times Jesus withdrew from His disciples for personal prayer. However, the crowds of people continued looking for Him. Sympathetic to the people's needs, Simon Peter went to find Jesus (verses 36-37). In verse 38, Jesus agreed to return and gave the reason for His mission. He came to preach the Gospel of the Kingdom to the children of Israel, the same fulfillment statement St. Mark made in 1:14-15, After John had been arrested, Jesus came to the Galilee proclaiming the Gospel of God saying: "This is the time of fulfillment. The kingdom of God is at hand. Repent and believe the Gospel"
Jesus's message is as relevant today as it was to the Jews in the 1st century AD. Repent, believe in the Gospel (good news) of Jesus's gift of eternal salvation, and offer yourself to Him for spiritual healing. Then, commit yourself to Christ and let Him raise you to a new spiritual life. The Greek verb for the "raising" of Peter's mother-in-law is the same verb Jesus used when He commanded Jairus' daughter to "arise" and return to life (Mk 5:41-42), and it will appear again to describe Jesus's Resurrection (Mk 14:28; 16:7). Jesus's promises He will "raise up" to new life all those who believe in Him and come to Him in the waters of Christian Baptism and receive Him in the Eucharist (see Jn 6:40, 44, 54; 1 Cor 6:14; 2 Cor 4:14; baptism is commanded as necessary for salvation in Mk 16:16). And for our part, in gratitude, we should respond in serving the Lord like Simon -Peter's mother-in-law and like St. Paul who, despite personal hardships, committed his life to preaching the Gospel of Jesus Christ and was martyred for his faith.
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Sunday January 28, 2024 Fourth Sunday in Ordinary Time
Lectionary: 71
Reading 1 Dt 18:15-20
Moses spoke to all the people, saying:
"A prophet like me will the LORD, your God, raise up for you
from among your own kin;
to him you shall listen.
This is exactly what you requested of the LORD, your God, at Horeb
on the day of the assembly, when you said,
'Let us not again hear the voice of the LORD, our God,
nor see this great fire any more, lest we die.'
And the LORD said to me, 'This was well said.
I will raise up for them a prophet like you from among their kin,
and will put my words into his mouth;
he shall tell them all that I command him.
Whoever will not listen to my words which he speaks in my name,
I myself will make him answer for it.
But if a prophet presumes to speak in my name
an oracle that I have not commanded him to speak,
or speaks in the name of other gods, he shall die.'"
Responsorial Psalm Ps 95:1-2, 6-7, 7-9
R. (8) If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
Reading 2 1 Cor 7:32-35
Brothers and sisters:
I should like you to be free of anxieties.
An unmarried man is anxious about the things of the Lord,
how he may please the Lord.
But a married man is anxious about the things of the world,
how he may please his wife, and he is divided.
An unmarried woman or a virgin is anxious about the things of the Lord,
so that she may be holy in both body and spirit.
A married woman, on the other hand,
is anxious about the things of the world,
how she may please her husband.
I am telling you this for your own benefit,
not to impose a restraint upon you,
but for the sake of propriety
and adherence to the Lord without distraction.
Gospel Mk 1:21-28
Then they came to Capernaum,
and on the sabbath Jesus entered the synagogue and taught.
The people were astonished at his teaching,
for he taught them as one having authority and not as the scribes.
In their synagogue was a man with an unclean spirit;
he cried out, "What have you to do with us, Jesus of Nazareth?
Have you come to destroy us?
I know who you are—the Holy One of God!"
Jesus rebuked him and said,
"Quiet! Come out of him!"
The unclean spirit convulsed him and with a loud cry came out of him.
All were amazed and asked one another,
"What is this?
A new teaching with authority.
He commands even the unclean spirits and they obey him."
His fame spread everywhere throughout the whole region of Galilee.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Dt 18:15-20
How do we know if one speaks for God or if God is being used to promote a social or political agenda? This question is as old as the ages, and this text from Deuteronomy goes hand-in-hand with the Gospel lesson from Mark. These questions are asked over and over again about Jesus. Is he the real deal? Is he really speaking for God, or is he just another itinerant prophet?
The literary setting for Deuteronomy is at the end of Moses' life as the wandering Israelites prepare to enter the Promised Land. Moses is the only leader they have ever known, and his impending death puts the community in jeopardy. Deuteronomy represents Moses' last words to Israel, both present and future. The style is one of a sermon. In other words, it is not simply information, but it encourages and cajoles, calling the people to belief and a life lived according to God's instruction. It is the equivalent of Moses' ancient life instruction book to the people of Israel.
To fully grasp the meaning of this passage in a modern context, some explanation is necessary. What is the modern equivalent of ancient prophets? First, most people are unfamiliar with exactly what a prophet was in the ancient near eastern context. In biblical times, prophets were not rare. Indeed, 2 Kings tells that the king of Israel had 400 prophets at his disposal (1 Kings 22:6)! The problem was not finding a prophet - it was finding a prophet that was truly speaking for God.
Prophets performed a wide range of functions, including some that are condemned in Deuteronomy 18:10-11. Prophets of the Lord are the mouthpieces for God, and their proclamations are made without the common acts of divination or speaking to dead spirits. Prophets of ancient times should probably be thought of as preachers, for they interpret the word of God to the people. Ancient Prophets, however, were distinct from priests who were responsible for leading the people in worship. The only function of an ancient prophet was to declare the word of God to the people. They did not run meetings or organize the congregation.
You can see the modern day equivalent of prophets any given Saturday in New York City. As you go about your tasks, it is not uncommon to see an individual or a group standing on milk cartons and telling the passersby that "God loves them," or that "they are going to hell," or that "they are one of the lost ten tribes of Israel." This religious cornucopia is now intensified by multiple cable television stations and internet sites. Prophets or preachers are still standing up and telling the people they speak for God. Often the messages are contradictory, and we still wonder which ones are true and which are false.
This passage begins with the reason why prophets are needed. It reaches back to the giving of the law in Exodus 19 and 20. When the people heard God speak they were so frightened, they begged Moses to speak with God and be their mediator. Prophets, then, are selected by God ("I raise up" verses 15, 18; "I will put my words" verse 18; "I command" verse 18) for the sake of the people. Prophets answer to God, not to the people, so they are free to speak the truth. Prophets also come "from among their own people" (verse 18). These speakers of truth are home grown. They know the ways and the hearts of the people they speak to and connect with them. They who speak for God must also be paid attention to, for to ignore their calls is the same as ignoring God (verse 19).
The hanging question is the same today as it was in ancient days: how do we know which of the many preachers/prophets who speak are truly speaking for God? The answer in the text is clear. If what the prophet says comes true, then the prophet is speaking for God. It seems like a good answer, but it does not answer all of our questions. Prophets talk of eternal things and life after death. Some of what they say is simply unknowable in this life. The test in Deuteronomy certainly helps us with some prophets who claim to speak for God, but not all. What is clear is that if a prophet/preacher leads folks astray, it is the prophet and not the people who are at fault. Unfortunately, unscrupulous prophets tend to prey on those who are the weakest and most vulnerable.
This text also speaks to Jesus' life and ministry. His truths were not easy to hear, and eventually it was his truth telling that would result in death on a cross. Some would not believe him because he did not have the right pedigree, and did not hang out with the right people. Others did not believe him because they had already formed their own ideas of what the Messiah was to be, and Jesus' message of grace and forgiveness was nothing like they envisioned. Still others were clear that this was Joseph's son who could not possibly be proclaiming God's will. Yet all of the things in the Deuteronomy text can be shown in Jesus' life, preaching, and death.
Responsorial Psalm Ps 95:1-2, 6-7, 7-9
The psalm’s combination of a double call to worship (the lectionary reading) and a prophetic word is best explained with a liturgical or festival setting. The psalm celebrates and interprets the reign of God in the congregation’s liturgical setting. We might envision a procession, but the specific festival setting has been debated.
Jewish tradition ties the psalm to the beginning of Sabbath; others have suggested the Feast of Tabernacles or a covenant renewal festival. The movement of the psalm does suggest a connection to the beginning of worship, but it is difficult to be more specific. Verses 1-7 offer praise to God in the form of a double call to worship. The first summons to praise is in verses 1-2 followed by reasons for the praise in verses 3-5. The second call to worship in verse 6 narrows the focus to God’s covenant people, and verse 7 gives the reason for that call to praise. The last line of verse 7 introduces a prophetic word from God, an oracle. In contemporary terms, the first seven verses call the congregation to come to worship and the last verses deliver the prophetic word in the tradition of verses 8-11, a call to faithfulness. Re-enacting the liturgical setting helped us all to envision the movement and import of the psalm.
In the book of Psalms, this text comes in a cluster of psalms that celebrate the kingship of YAHWEH, an emphasis appropriate for Christ the King Sunday. The emphasis on YAHWEH’s kingship forms a response to the crisis of exile urgently articulated at the end of Book III in Psalm 89. The Davidic Kingdom has fallen, but the kingship of YAHWEH endures as a sign of hope for the community.
The psalm opens with a call to praise. The rendering “come sing joyfully to the Lord” is probably too tame for the Hebrew verbs that call for shouting and singing aloud, a noisy shout of homage similar to the shouting at the entrance of a human king. The call is for a procession to worship with this joyful singing. The movement is to the outer courts and then toward the sanctuary, the holy place of worship and the place of divine presence.
With verse 3, the liturgist brings the congregation to the reason for offering praise to God. The call to praise followed by the reason the congregation should offer praise is the classic style of praise in the Hebrew Psalter. The reason given in Psalm 95 is that YAHWEH is king, here tied to creation language. God created the world from its depths to its heights, from the sea to the dry land, all the world, and God reigns over it. The psalm begins with the broad realm of creation, a call to praise applicable to all peoples.
Reflecting its common ancient Near Eastern setting, the psalm portrays YAHWEH as preeminent among the gods, as king throughout creation and ruler over the powers of chaos and disorder. God created and reigns over creation. Thus all God’s creatures are called to praise.
The second call to praise narrows the focus. The congregation is now called to come and bow down, to kneel before the creator. The scene is analogous to an encounter with a human king with kneeling and bowing in homage. Now the congregation comes into the presence of the sovereign and bows awaiting a royal declaration. The opening call to worship portrays God as creator and ruler over creation.
The emphasis in the second call to worship is that the congregation belongs to God. God created this people and leads them and provides for them and protects them. The reason for praise in verse 7 alludes to the ancient Near Eastern royal image of God as shepherd of the people. God is “our Maker” and “our God.” The reference reminds the congregation that God’s mighty acts in history created this covenant people.
This double call to worship then makes it clear that God as both creator and redeemer is central to ancient Israel’s faith tradition. These verses at the beginning of Psalm 95 call to mind the familiar Psalm 100. These emphases characterize the cluster of psalms that celebrate the kingship of YAHWEH. The psalm’s concluding verses speak a prophetic warning by bringing to mind historical events in which the community did not trust YAHWEH. The call is to live a life of trust and faithfulness.
The sequence of Psalm 95 is important for readers. The psalm begins with the praise of God and moves to a prophetic warning spoken by God. The warning hopes that the community will trust in God, that is, will live out the praise articulated in verses 1-7. God’s gracious acts of creation and of calling out the community lead to the challenge for a response of praise and of lived faith.
Psalm 95 sings praise to God as sovereign and calls for faithfulness in response, in contrast to their ancestors’ response in the wilderness. So the psalm brings the past to bear on the present liturgical context. Those who do not heed the warning of history may have the misfortune of repeating it. The solemn warning that concludes the psalm hopes for a better response to the praise sung in verses 1-7.
Reading 2 1 Cor 7:32-35
It is always helpful to understand the context of a scripture. In this instance, it is critical. To understand we must understand the rest of the chapter.
Corinth was an important and wealthy city on the isthmus (narrow strip of land) separating Northern and Southern Greece. The Apostle Paul spent 18 months there on his Second Missionary Journey and established a church there. Acts 18 gives us considerable detail about Paul’s work in Corinth during that time.
At the conclusion of his visit to Corinth, Paul left to visit Ephesus, Jerusalem, Antioch, and Galatia (Acts 18:18-23). After leaving Corinth, Paul wrote a letter to the Christians at Corinth warning them “to have no company with sexual sinners” (5:9), but that letter has been lost to us.
Paul is writing this letter in response to a report from Chloe’s people about problems in the Corinthian church (1:11). In this letter, he provides apostolic guidance for dealing with those problems.
In chapters 1-6, Paul dealt with problems brought to his attention by people from Corinth. Now, in chapter 7, he begins to address “the things about which you wrote to me” (7:1).
First, he addresses a slogan of these Corinthian Christians, “It is good for a man not to touch a woman” (7:1). This slogan is an expression of asceticism—self-denial as a spiritual discipline.
We need to keep in mind that Corinth is a Greek city and these Corinthian Christians have been influenced by Greek philosophy, which tends toward dualism. Dualism sees the physical (such as the human body) as intrinsically evil and the spiritual (such as the soul) as good. The slogan, “It is good for a man not to touch a woman,” is consistent with Greek dualism—but at odds with the Judaism and Christianity, which see the whole person—indivisible body and soul. Corinthian Christians probably felt comfortable quoting this slogan to Paul, because Paul was unmarried and had expressed his preference for that state (as he does in this chapter, in verse 8).
In chapter 15, Paul will deal with another expression of dualism. Some Corinthian Christians said that “there is no resurrection of the dead” (15:12)—a belief consistent with Greek dualism but not with the Christian faith. In that chapter, Paul will emphasize strongly the bodily resurrection of Christ—and the Christian hope of bodily resurrection “at the last trumpet” (15:52).
In 7:1-24, Paul seeks to reorient these Corinthian Christians—to draw them away from an ascetic focus (emphasizing self-denial) to an eschatological focus (emphasizing the Second Coming of Christ). In the process, he answers a series of questions about marriage and divorce:
• Should a married couple refrain from conjugal relations? Paul answers, “Don’t deprive one another” (7:5).
• Should the unmarried remain that way? Preferably! (7:8-9).
• Should Christians who are married to unbelievers divorce their spouses? No! (7:10-16).
• Should men who have been circumcised try to reverse the procedure? (How would one do that?) Should men who have not been circumcised seek circumcision? Paul answers “Let each man stay in that calling in which he was called” (7:20).
• Should slaves seek freedom? Paul answers “Brothers, let each man, in whatever condition he was called, stay in that condition with God” (7:24).
The key to understanding Paul’s advice on these matters is found in our scripture text for this week. “The time is short” (7:29a). “For the mode of this world passes away” (7:31b). Paul is looking for the Second Coming of Christ, which he believes to be imminent. Therefore, Christians shouldn’t allow themselves to be distracted by lesser concerns. They should maintain a steady state, insofar as possible—not marrying—not divorcing—not being circumcised—not seeking freedom from slavery. His counsel reflects his belief that the Second Coming is just around the corner.
The question, then, is what this text has to do with us. After waiting two thousand years for Christ to come, we are less likely to believe that he will come in the next few months or years (although, hopefully, we have not lost hope that he will, indeed, come again).
What this text calls us to do is to maintain an eschatological (end of time) perspective— to appreciate the fact that Jesus’ death and resurrection ushered in a new era—to remember that, as Christians, we live with one foot in this world and the other foot in the kingdom of God.
If we can maintain an eschatological perspective, it will buy us a great deal of freedom. We can carry on with normal lives—marrying, working, raising children, and planning for retirement—but without succumbing to the kind of preoccupation with material things that always threatens to ensnare us.
It is difficult to live in a world that celebrates sex, money, and power as ultimate values without being affected by that perspective. However, events occasionally intrude on our lives and force us to think more deeply. When the doctor says “cancer”—or when we learn that our child has been in a bad accident—or when a spouse dies—suddenly the things that seemed so important a few minutes earlier fade into the background. In the crisis, we quickly reorient ourselves to that which is truly important.
This text calls us to live that kind of refocused life as a matter of course.
Gospel Mk 1:21-28
To attribute symptoms of shouting and convulsing with possession by an unclean spirit is not consonant with our understanding of the causes of mental or physical illness. Exorcism may appear alien. Jesus’ confrontation in the synagogue has been read as Jesus teaching over and against “Judaism,” while it is more historically accurate to see Jesus’ deeds and words, his ‘new teaching” to make sense within, and not outside, the ideals of Jewish covenant faithfulness.
Within the narrative world of the gospel of Mark, this encounter is the first public deed of power in his ministry. The story sets up the conflict that structures the first half of the gospel and that was displayed in the temptation of Jesus by Satan in the wilderness. It is the conflict between the power of evil, associated with Satan (Beelzebul, Mark 3:22) and demons and the power of God exercised through Jesus. This cosmic conflict is reflected in the earthly realm by the struggle of Jesus with demons, the controversy between Jesus and “scribes and Pharisees,” and the tension between Jesus and his “mother, sisters, and brothers” (Mark 3:31-35).
The cosmic conflict has a social political dimension; possession by demons (legion) is parallel to occupation of the countryside by Roman power (Mark 5:1-13) The conflict is described in violent terms “have you come to destroy us?” Elsewhere it is likened to a battle for ownership of a house (Mark 3:21-27). People who suffer the effects of being occupied or “possessed” by demons lose their ability to control their movements and their voices; either they are immobilized or compelled to move destructively (Mark 9:20-22). They are self-destructive (Mark 5:5). Exorcism by Jesus results in healing and restoration.
In this episode the authority of Jesus’ teaching contrasts with that of the scribes and is paired with his dramatic and effective exorcism of the unclean spirit. Those who witness it are amazed both by the authority of his teaching and his authority over the unclean spirits. The impact of his actions causes his reputation to grow throughout Galilee.
Within the account of the exorcism is a dialogue, initiated by the unclean spirit(s) who calls Jesus of Nazareth by name and appears to know his purpose -- “have you come to destroy us?” The unclean spirit makes a demonic “confession”/recognition and calls him “the holy one of God.” Jesus’ responds by commanding him to “Be silent” and to “come out of him.” That the unclean spirit is the first to name Jesus and acknowledge his power is an early instance of Mark’s ironic reversals and surprises. Evil forces have the most to lose in the coming of Jesus and the “good news.” Apprehending the threat Jesus poses, the spirit exits the man with one last spasmodic movement and one final cry.
The possession by demons illustrates the reality of evil and gives it, even for modern hearers, a shape and a sound. In this first skirmish, Jesus prevails, but not without the unclean spirit protesting and acting out. The voice of the prophet crying in the empty wilderness, the voice from heaven speaking at the baptism, and here the voice of the man, which is at the same time, the voice of the unclean spirit, who shouts and cries out the name of Jesus, not with admiration but with fear. Is the cry with a loud voice with which he comes out, a death rattle, or a curse? As the story proceeds the opposing forces will gather strength, will do more damage, and will seem to silence Jesus himself (Mark 14:61). Jesus commands the spirit to “be silent” with the same word as he commands the sea to “be still” “be silent” (Mark 4:39). He rebukes the unclean spirit, the sea (Mark 4:30) and even Peter (Mark 8:33).
There are risks in identifying the forces of evil and of God in contemporary struggles too, specifically, particularly if one assumes oneself and ones’ own “people” to be on the side of God. The community that performed and heard Mark’s gospel, was powerless and poor in a country occupied by a powerful empire. The theological imagination of the victory of God’s power over illness, disability, and danger was for them, lifesaving good news.
The ancient world view that attributes illness to unclean spirits that lies behind this story, although outdated medically, does dramatize forces that wreak havoc within individual, communities, and countries -- mental illness, addiction, sexual abuse, and racial hatred. The gospel proclaims Jesus’ “authority” over even the most unclean of spirits that continue to take us over.
Making the Connection
Preparation for Sunday Scripture Readings
- Let’s assume that you would like to learn a new skill—you want to learn to play the piano. What are some requirements that you should include on your list of qualifications for a piano instructor? (a degree in music, experience with the instrument, experience with teaching, and so on) Would it be enough to find a person who could read music? Is it enough to look for someone who has a college degree in music? No, when looking for the best piano teacher, we usually look for someone who has both a music degree and experience in playing the piano and teaching students.
- What do we mean when someone is said to “walk the walk and talk the talk”? (It means that there is consistency between the person’s words and actions.) Why is this important? (People are credible if their actions and words are consistent.)
- In today's Gospel we saw one of the ways in which Jesus’ actions demonstrated the power and authority behind his words.
- How did the people respond to Jesus’ teachings and healings? (They were amazed and astonished; they recognized that he spoke and acted with authority.)
- As people of faith, we want others to observe consistency between our words and actions. In what ways does the Church demonstrate the power of the words we teach about Jesus? (through outreach to the poor and the sick, in our work for justice, and so on) In particular, when we act with justice toward others, we demonstrate the authority and power of what we believe about God.
- Conclude in prayer that people will observe in our actions for justice the authority and power of our faith in God. Pray the
Lord, make me an instrument of your peace:
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.
O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.
Amen.
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Sunday January 21, 2024 Third Sunday in Ordinary Time
Lectionary: 68
THE READINGS -----------------------------------------------------------------
Reading 1 Jon 3:1-5, 10
The word of the LORD came to Jonah, saying:
"Set out for the great city of Nineveh,
and announce to it the message that I will tell you."
So Jonah made ready and went to Nineveh,
according to the LORD'S bidding.
Now Nineveh was an enormously large city;
it took three days to go through it.
Jonah began his journey through the city,
and had gone but a single day's walk announcing,
"Forty days more and Nineveh shall be destroyed, "
when the people of Nineveh believed God;
they proclaimed a fast
and all of them, great and small, put on sackcloth.
When God saw by their actions how they turned from their evil way,
he repented of the evil that he had threatened to do to them;
he did not carry it out.
Responsorial Psalm Ps 25:4-5, 6-7, 8-9
R. (4a) Teach me your ways, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R. Teach me your ways, O Lord.
Remember that your compassion, O LORD,
and your love are from of old.
In your kindness remember me,
because of your goodness, O LORD.
R. Teach me your ways, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice
and teaches the humble his way.
R. Teach me your ways, O Lord.
Reading 2 1 Cor 7:29-31
I tell you, brothers and sisters, the time is running out.
From now on, let those having wives act as not having them,
those weeping as not weeping,
those rejoicing as not rejoicing,
those buying as not owning,
those using the world as not using it fully.
For the world in its present form is passing away.
Gospel Mk 1:14-20
After John had been arrested,
Jesus came to Galilee proclaiming the gospel of God:
"This is the time of fulfillment.
The kingdom of God is at hand.
Repent, and believe in the gospel."
As he passed by the Sea of Galilee,
he saw Simon and his brother Andrew casting their nets into the sea;
they were fishermen.
Jesus said to them,
"Come after me, and I will make you fishers of men."
Then they abandoned their nets and followed him.
He walked along a little farther
and saw James, the son of Zebedee, and his brother John.
They too were in a boat mending their nets.
Then he called them.
So they left their father Zebedee in the boat
along with the hired men and followed him.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Jon 3:1-5, 10
A little review reminding you of the first request from God to Jonah.
Jonah is more than just a big fish tale. It is a story with a point, and it is worth telling the whole story.
If we follow the lectionary reading, we enter the story of Jonah right in the middle of the action. “The word of the LORD came to Jonah a second time.” We all know what happened the first time. God said, “Get up and go to Ninevah … and Jonah got up and ran away towards Tarshish, away from the presence of the LORD.”
Jonah’s no Peter, Andrew, James, or John. He doesn’t leave what he’s doing and immediately follow God’s call. He jumps on the first boat going in the opposite direction and he hides in the hold of the ship, hoping that somehow God won’t take notice. It’s as if Peter, Andrew, James, and John, upon encountering Jesus, jumped into their fishing boats and rowed like madmen for the opposite shore, as far away from this dangerous itinerant preacher as they could get.
Jonah did just that, trying to get as far away from the LORD, and the LORD’s bizarre instructions, as he could get. Go to Nineveh? The capital of the Assyrian Empire, that destroyer of Israel, that brutal occupying force. It was unthinkable.
So Jonah runs away, but God sends a storm. The sailors are more pious than Jonah but they eventually reluctantly throw Jonah overboard. The sea calms down immediately, and God appoints a big fish to swallow Jonah.
Jonah, totally immersed in sea water and fish blubber, does indeed sing a prayer: “You cast me into the deep, into the heart of the seas, and the flood enveloped me.” The sea in the ancient Near East, of course, is the symbol of chaos, of danger, of wildness. But even in the heart of the seas, God hears Jonah’s prayer. God speaks to the great fish, and the fish vomits him out onto dry land.
That’s where we enter the story. The word of the LORD came to Jonah a second time, “Set out for the great city of Nineveh, and announce to it the message that I will tell you.” And, this time, still covered in sea water and fish vomit, Jonah obeys. He walks into the city, one day’s journey, and preaches the shortest sermon ever recorded:
It’s a sermon of 5 words in Hebrew -- “Forty days more, and Nineveh will be overthrown!”
The response is electric. Immediately, the people of Nineveh believe God. The people declare a fast. The king, not to be outdone, orders human and animal alike to fast and put on sackcloth. Then all those sackcloth-covered cows and sheep and people bellow out their repentance to God, and God changes his mind about the punishment, and does not bring it about.
Here’s the thing, you see, here’s the thing all of us have found out about following the call of God in and through the waters: God is God and does not act as we think the Almighty should act. In good faith, we follow where we hear God’s call, we go to the city, or the suburb, or to small town and rural America, and we are prepared to bring God’s word to that place, and what we find is that God is already there before us. We find that no people, and no place, not even Nineveh, can properly be called God-forsaken.
Responsorial Psalm Ps 25:4-5, 6-7, 8-9
In many of the texts, God teaches us humility, trust and joy in the presence of God. Learning nice little moral lessons, or memorizing factoids about God is not the point. Instead God invites us to be changed by divine mercy and love. The work of Psalm 25 is to express receptivity, or even to make us receptive. The Psalm can be used as a refrain to support the other texts, as a theme for prayer, or the focus of an entire sermon.
Originally, this Psalm was a Hebrew acrostic; that is, it began with the first letter of the alphabet, and ended with the last. But this is more than a word game. It is about God’s A- Z mercy in your life, even when you feel abandoned. Taken as a whole, Psalm 25 is a prayer for help, growing more intense as it progresses.
In verses 1-9, The Psalm begins in an attitude of worship: “To you, Oh Lord, I lift up my soul.” Lifting up the hands is an ancient posture of prayer, expressing our dependence on God. This simple gesture opens a person to receive God’s blessing. So too, the worshipper ‘lifts up’ their soul to receive God’s love. God’s love takes many forms and in Psalm 25:1-9 these include instruction and wisdom.
Repeatedly the Psalmist asks to be taught God’s ways. “Make known to me your ways, Lord, teach me your paths” (verse 4). “Guide me by your fidelity, and teach me” (verse 5). “God instructs sinners in the way…and teaches the humble”. To know about God is a starting point, but the Psalmist wants something more. The Psalmist wants to be with God, to walk in God’s path.
People want to be instantly gratified, but if we really need something we will wait for it. “For you I wait all day long” (verse 5). Waiting was hard for the Psalmist, who was in desperate need of help. Enemies were seeking to inflict harm. It seems that the enemies were external -- the “wantonly treacherous ones” who put the Psalmist to shame, see(verses 2-3). Shame comes from outside and is inflicted by individuals or groups. But “enemies” may also be within us, for example, guilt or regret for the “Remember no more the sins of my youth” (verse 7). Pride can make us unteachable, but so can guilt and shame. Then we can’t move forward, can’t hear God’s voice of wisdom, or receive blessing and forgiveness.
And yet we may become most teachable when we are vulnerable, when our illusions of superiority and self-sufficiency have been stripped away. So the Psalmist who implores God, lead me in your truth and teach me.
This is a relationship with God, a two-way communication in which the Psalmist both receives God’s teaching and dares to instruct God. The Psalmist tells God what to remember: steadfast love and mercy (verse 6). And the Psalmist tells God what to forget: “the sins of my youth” (verse 7).
A person I know has a dog that when she takes it for a walk the dog takes the leash in her mouth, so that she can lead my acquanitence. It is an endearing gesture and always makes her laugh. If this give and take happens between animals and humans, surely it happens between us and God. And as we live in that relationship, we wait, and receive, and lift our souls. We learn, change and grow more and more into the image of God in which we are created.
Reading 2 1 Cor 7:29-31
People who hear this passage read will find it puzzling. They do not have a sense of the imminent coming of Christ, and they can hardly live day-to-day "as though not" having dealings with the world. It is important therefore, to set it in the context of 1 Corinthians and within the larger framework of Paul's ethical teaching, as done here.
It is helpful to put side-by-side two words: "disengagement" and "engagement." In his ethical thinking, and in our passage for today, Paul calls upon persons of faith to disengage from the world and its ways of living. One should step back and see how being entangled with it can be a captivity preventing one from living the new life in Christ. But that is not the end of the matter, for we continue to live in this world and have to deal with it. In Paul's way of thinking, disengagement is not an end in itself. Rather, being disengaged and set free, a person can engage the world from the perspective of being one who is "in Christ." And Paul provides a lot of exhortation in his letters concerning that life, as mentioned in previous verses.
In the end, the primary message of this text is that nothing in this world can compare to the eternal fellowship we have with God and Christ. Dealing with the world is inevitable and important - we need to deal with it well for the sake of our families, our nation, and ourselves. But we need to maintain an "eschatological reserve," knowing that this is not all there is, for we look to the eternal beyond that which is passing away. Still, we should remain invested in the world and its ongoing concerns. Indeed, those who pray for the kingdom and expect Christ to come in glory are bound to be engaged in the world and its struggles. Knowing the certainty of God's ultimate reign beyond history, we work to align the present and future with it.
Gospel Mk 1:14-20
We have seen that the announcement that the kingdom of God is near also appears in Matthew 10:7 and Luke 10:9, 11. Closely connected with this announcement in the tradition known to Luke (a so-called Q tradition), was the call to repentance (Luke 10:13). Perhaps the juxtaposition of the announcement of the reign of God and the call to repentance in the summary of Mark 1:15 is rooted in similar traditional material. In any case, the theological basis for the juxtaposition is clear. Announcing that God's reign is near has the consequence of an urgent call for repentance, that is, aligning one's values and way of life with God's ways. In today's epistle reading (1 Corinthians 7:29-31) Paul similarly calls for an examination of our priorities in light of the kairos.
This section (Mark 1:16-20) then illustrates what the urgent call of the kingdom looks like. Jesus, walking along the Sea of Galilee, sees the two brothers Simon and Andrew, fishermen, casting their nets in the sea. He calls them to follow, and immediately, in obedience, they leave their nets and follow him. The same happens with James and John. The kai euthys ("and immediately") of 1:18 and 1:20, a favorite turn of phrase of Mark, gives expression to the urgency of the call. The time is here, God's kingdom is near; there is no time to lose!
It is striking that these four men would drop everything to follow Jesus if they did not already know him. Indeed, some scholars have speculated that they actually knew Jesus, or knew about him, before he called them into discipleship (cf. John 1:35-40). Whatever the history of the relationship between Jesus and these four men may have been, however, the story gives effective expression to the urgency of the call to discipleship.
Consider also that Mark portrays Jesus' proclamation of the kingdom coming not only as a gift ("good news"), but also with a demand ("repent"). I believe this is a salutary warning that we dare not limit the force of Jesus' preaching of the kingdom by imposing upon it a rigid Law-Gospel grid. If we try to impose such a grid on his preaching and teaching, we will not understand them in their integrity. To be sure, the indicative ("the time is fulfilled, the kingdom of God has come near") precedes the imperative ("repent and believe in the good news"). What humans do comes as a response to God's prevenient action. Still, we must not overlook that the one who promises the kingdom to sinners is the same one who calls sinners to repentance and who calls disciples to give up all that they have to follow him. To put it in Pauline terms, Christ is my life (cf. Philippians 1:21); my life is a total gift from him. Therefore I must also be willing and prepared to forfeit everything for him (Philippians 3:7-8; cf. Mark 8:35). Since in Jesus everything is given to me, in Jesus everything is demanded of me. The four disciples' willingness to throw in their lot completely with Jesus illustrates that attitude.
Making the Connection
Preparation for Sunday Scripture Readings
- Imagine that your school principal is looking for volunteers to help clean up the school grounds on an annual community service day. What recommendations might you make about how to recruit people to help with this project? (put up posters around the school building, send flyers home with students, make phone calls to parents, extend invitations to particular individuals) Do you think any of these methods would be more effective than the others? Which one, and why?
- People are more likely to contribute to a project if they receive personal invitations. This kind of invitation shows that their particular talents are needed. And we all like to feel needed.
- Jesus seemed to know this about human nature, as we saw in today's Gospel.
- Whom did Jesus call in today's Gospel? (four fishermen: Simon, Andrew, James, and John) What did you notice about the way in which these four people responded to Jesus' call? (They immediately put aside their work to follow Jesus.) Jesus called these four fishermen to be his disciples, and he promised them important work, to be “fishers of men.”
- Jesus also invites us personally to be his followers. He has important work for us. Our hope and prayer is that we will respond to Jesus as quickly and enthusiastically as these first disciples did.
- Conclude in prayer that we will be like the first disciples and answer Jesus' invitation. Pray the Prayer of Saint Richard of Chichester
Thanks be to thee, my Lord Jesus Christ,
for all the benefits thou hast given me,
for all the pains and insults thou hast borne for me.
O most merciful redeemer, friend and brother,
may I know thee more clearly,
love thee more dearly,
and follow thee more nearly, day by day.
Amen.
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Sunday JANUARY 14, 2024 Second Sunday of Ordinary Time
Lectionary: 65
THE READINGS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
Samuel was sleeping in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, "Here I am."
Samuel ran to Eli and said, "Here I am. You called me."
"I did not call you, " Eli said. "Go back to sleep."
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
"Here I am, " he said. "You called me."
But Eli answered, "I did not call you, my son. Go back to sleep."
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, "Here I am. You called me."
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, "Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening."
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, "Samuel, Samuel!"
Samuel answered, "Speak, for your servant is listening."
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."
R. Here I am, Lord; I come to do your will.
"In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!"
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
Reading II 1 Cor 6:13c-15a, 17-20
Brothers and sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
Gospel Jn 1:35-42
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
"Behold, the Lamb of God."
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
"What are you looking for?"
They said to him, "Rabbi" — which translated means Teacher —,
"where are you staying?"
He said to them, "Come, and you will see."
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
"We have found the Messiah" — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
"You are Simon the son of John;
you will be called Cephas" — which is translated Peter.
REFLECTIONS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
The opening chapters of 1 Samuel provide background for the institution of Israel’s monarchy.
After a narrative on Hannah’s unlikely pregnancy (1 Samuel 1) and her accompanying prayer (1 Samuel 2), 1 Samuel 3 describes the call narrative for the Israelite leader.
The story is familiar to many of us. Eli is aged, both physically and emotionally from the parenting heartaches at the end of 1 Samuel 2. And as the young Samuel ministers under Eli, he hears God’s voice three times. Upon finally realizing through Eli’s direction that this was, indeed, the voice of God, he gives his stunning answer in verse 10, “Speak for your servant is listening.” The word of God to Samuel reveals the next phase of God’s activity and in revealing to Samuel, his prophetic credibility is established.
But within this familiar story, sometimes we can miss certain details in our reading. Those details are exegetically significant, as the Bible tends to be laconic.
- “The word of the Lord was rare/precious; visions were not frequent” (1 Samuel 3:1).
- Eli’s eyes are dim (1 Samuel 3:2).
- Samuel is confused, not just average confused, but really confused.
- “Now Samuel did not yet know the Lord” (1 Samuel 3:7).
This is not exactly flattering company!
- “yet”
Seems like two overarching themes emerge within these details of Samuel’s call. First, Samuel learns to forego his own agency in favor of God’s agency.
Interestingly, during the primary call (1 Samuel 3:10), Samuel no longer answers, “Here I am.” Why is that? Is Samuel less confused (definitely)? Is Samuel less panicked (probably)?
Verse 11 affirms Samuel’s deference when God responds, “See, I am about to do something.” Structurally, the passage outlines movement from Samuel’s repeated “Here I am” replies to God’s “See, I am.” When Samuel suppresses his own voice to hear God’s, he gets the spectacular proclamation beginning with the word that, “Will make both ears of anyone who hears of it tingle.” God then declares that prophetic fulfillment has finally arrived. Remember, the Word of the Lord had been rare and precious.
Samuel’s eagerness is commendable (“he ran” v.5), but an overzealous human spirit needs to take a backseat to God’s sovereignty (cf. 2 Samuel 7:5). Though we should be slow to judge Samuel, as in those times the Word of God had been rare.
Second, Samuel displays his full humanity. This passage informs our understanding of the rest of the life of Samuel. The Lord was with Samuel, but somehow, this divine appointment does not at all diminish the totality of the human experience. In 1 Samuel 3, Samuel undergoes eagerness, confusion, maturity, growth, realization, knowledge, panic, and affirmation.
Eventually, we see Samuel as a successful prophet (1 Samuel 3:20), military leader (1 Samuel 4), and interceder for the people of Israel when they fail (1 Samuel 15). Towards the end of his life, the corruption of his own sons will ironically mirror Eli’s failure (1 Samuel 8:1-3).
Why does the passage unabashedly display the full humanity within one of Israel’s pivotal prophets? I suspect that this helps us relate to the struggles of our own communities as they walk with God. I suspect that this helps us relate the biblical texts to our own lives.
The word of the Lord is precious. But instead of saying “Here I am,” perhaps we can quietly ask God to “Speak, for your servant is listening.”
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
Psalm 40, classified as an Individual Lament, consists of two seemingly distinct parts, verses 1-10 and verses 11-17, suggesting to many scholars that two originally separate psalms were joined at some point to form a single psalm.
In the psalm's first ten verses, the psalmist recounts God's deliverance from some life-threatening situation--described in verse 2 as "the pit of destruction" and "the muddy clay". The content of verses 11-17 resembles an Individual Hymn of Thanksgiving, which generally consists of three parts: (1) an Introduction, in which the psalmist declares the intention of giving thanks and praising God; (2) a Narrative, in which the psalmist tells what has happened that has prompted the words of praise; and (3) a Conclusion, in which the psalmist praises God for all that God has done (see Psalm 30 for a good example of an Individual Hymn of Thanksgiving). For the most part, 40:1-10 consists of the Narrative of an Individual Hymn.
In the lament portion of Psalm 40, the brief Expression of Trust (verse 17) states that the psalmist is "poor" and "needy" and that God is "my help" and "my deliverer." This commentator reads verses 1-10 as part of the Lament Psalm's Expression of Trust and, therefore, as an integral part of the Individual Lament, rather than as a separate composition added to the beginning of the Lament. God, as "help" and "deliverer," has brought this "poor" and "needy" one "up from the desolate pit, out of the miry bog" (40:2). In addition, verbal parallels link verse 10 to verse 11, strengthening the case for the psalm being read as a whole. Verse 10's two occurrences of "faithfulness" ('emet) is echoed in verse 11, as the occurrence of "steadfast love" (chesed).
Thus, let us explore verses 1-10 as part of the Expression of Trust of this Individual Lament, with verse 11 beginning the psalm's Petition.
The reader learns in verse 1 that the psalmist has "waited patiently" for the Lord. The Hebrew verbal root here is qavah, which carries the idea of "hopeful anticipation" or "anxious waiting." In addition, the syntactical structure of this verb in verse 1 is "Infinitive Absolute" plus "Perfect." (Pull that Hebrew grammar off the shelf!) The Infinitive Absolute plus the Perfect emphasizes or intensifies the action of the verb. So, in Psalm 40:1, the psalmist is "actively, anxiously awaiting, with every fiber of the being" for the Lord. This is no quiet resignation--the psalmist is fully confident that God will come to the rescue.
And God, indeed, rescues the psalmist from the "pit" (or, "well"--bor), the "bog" (or, "mire"--teet). A number of psalms use these words as symbols of death (bor--Psalms 7:15; 28:1; 88:6; 143:7 and teet--Psalms 18:42; 69:14). Thus, we may surmise that the threat to which the psalmist refers is not a minor life-event, but a serious situation in which the very being of the psalmist is threatened.
God hears and sets the feet of the psalmist on a secure rock and puts a "new song" in the psalmist's mouth. The phrase "new song" (sheer hadash) occurs six times in the Psalter (33:3; 40:3; 96:1; 98:1; 144:9; and 149:1), but the best insight into its meaning comes perhaps in Isaiah 42:10 (the only place where "new song" appears outside the Psalter). Isaiah 42 is a song of celebration of the "servant," discussed four times in the book (42:1-9; 49:1-7; 50:4-11; and 52:13-53:12). In the context of Isaiah 42, the "new song" marks a new beginning, a radical change from what has come before. Psalms 96 and 98, classified as Enthronement Psalms, psalms which celebrate the kingship of God over all the earth, contain the same sentiment. Recognizing God as king establishes a new world order--no human king can surpass the power and majesty of Yahweh king. The singer of Psalm 40 celebrates a new beginning after being rescued from the "pit" and the "bog."
Verses 4-10 address the outcome of the deliverance and the "new song." The psalmist declares that those who trust in God will be "happy" (NRSV). The word translated in the NRSV as "happy," and in the NASB and the NIV as "blessed" is 'ashrey, from a Hebrew root that means "go straight, advance, follow the track." It appears twenty-six times in the Psalter. While "happy" and "blessed" are acceptable translations for the Hebrew root word, a better translation seems to be "content." "Blessed" brings to mind the Hebrew word baruk, which carries cultic/sacred connotations. "Happy," at least in our twenty-first-century context does not convey the full depth of the root word. A better translation is, in this commentator's opinion "content," which conveys a deep-seated sense of peace and feeling settled.
The psalmist's sense of contentedness ('ashrey) comes not from listening to the words of the proud (verse 4), from pursuing things that only fleetingly offer satisfaction (false gods--verse 4), or from offering burnt or sin offerings--pious acts of worship (verse 6). Rather it comes from trusting in God (verse 4). The word "trust" is derived from the Hebrew root batach, which means "to feel secure, be unconcerned, to totally rely on another." When humans totally rely on God, they may not be immune to the exigencies of life--the pit and the bog, but they can see beyond the exigencies to a new vision--a new song, and summon all those around them to hear "the glad news of deliverance (verse 9).
Thus, the faithfulness ('emet) and steadfast love (chesed) of God is passed from one generation to the next (verses 10-11).
Reading 2 1 Cor 6:13c-15a, 17-20
First Corinthians stands as a masterful example of a leader addressing a divided congregation and honestly critiquing the views of each side.
Prior to this passage, Paul repeatedly attempts to move people away from an attitude of "It's all about me" to a focus on the one who calls and saves them. He opens the letter with twenty references to God or Christ in the first ten verses. He frequently reminds them of the source of their lives (1:28-31; 3:6-7, 11, 16, 21-23; 4:7) as he addresses a host of competing positions.
Various factions in the congregation label others as wise or foolish, weak or strong; fight over who was the best pastor before the current one; bring lawsuits against one another; argue over sexual morality, whether it's better to be married or single, what makes a healthy marriage, what constitutes grounds for divorce, what are appropriate dietary practices; what is the correct understanding of resurrection and the afterlife; and on and on. When conflict becomes that pervasive, no conflict management plans have any hope of succeeding unless the people involved can move beyond self-absorption, step back, and see a bigger picture of a higher calling. Paul seeks to accomplish that.
We will focus on two central elements of this passage.
"'All things are lawful for me,' but not all things are beneficial. 'All things are lawful for me,' but I will not be dominated by anything" (6:12-13). Paul seems to be correcting a misinterpretation or over-application of one of his core ideas (see also Galatians 5:1, Romans 8:1-2). Teachers and preachers often find themselves in the dismaying position of hearing a key point applied in ways they never imagined. This particular idea, that Christ has set us free, lies near the center of the gospel. But Paul begins to clarify its limits.
Christ does not set us free so that we can do whatever we want to do; Christ sets us free so that we can do whatever God wants us to do. Paul's message does not proclaim individual or communal license. For example, Paul argues that over-indulgence in food represents a misunderstanding of who we are as people of God (verse 13a).
This is an alien concept in an American culture where over a third of adults are obese and we have the Food Network. It's not that eating things we like is bad (all things are lawful). However, eating things we like without regard to larger considerations can be harmful to our individual health and harmful to the health of society (not all things are beneficial). A third of the US adult population is obese, and almost a billion people on the planet live in constant hunger (see websites for Bread for the World or US Department of State, Office of Global Food Security). This is as much as anything else a spiritual problem, individually and communally.
Paul notes one trap of focusing too much on our own freedom. What we start to do freely (because we want to, like to, or just because we can) can become our master. As the Eagles' song goes, "these things that are pleasing you hurt you somehow" (from "Desperado"). I can, freely, ignore a healthy diet, not exercise, start smoking, get drunk daily, take cocaine, buy on credit until I'm drastically in debt, and be mean to family, friends, neighbors, and co-workers.
Soon, what I chose freely -- any one of them -- can dominate my life. I will no longer be free. The cosmos does not actually revolve around me. God, by grace, can set us free from those dominations, but even though the power of a free will is immediate, the way back to health will still be long and hard. Paul cautions us to choose our paths carefully lest the things we freely choose become our undoing or become an imposition on our neighbors and, collectively, foster suffering or oppression.
"Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body" (6:19-20). Again, Paul's words here have both individual and communal implications. In the original Greek, the pronouns in this verse are plural. Since he's addressing a community his words should be understood both as addressing individuals (each of you in this community) and the entire group (all of you together).
So, it is appropriate to understand this personally -- "my body is a temple of the Holy Spirit within me" -- and communally -- "this body of people, part of the body of Christ, is a temple of the Holy Spirit within us." What I do (or don't do) in my body matters. What we do (or don't do) as a body of believers' matters.
This takes us back to Paul's over-arching purpose in this letter, to focus our attention on the fact that our lives originate in Christ (we were bought with a price) and that we live not for our own sakes but for the sake of God's purposes. My individual body is not mine. It is God's creation to be used for God's purposes. The body of Christ -- congregationally, denominationally, and across the globe -- is not ours. It is God's creation to be used for God's purposes.
The fights, the desires, the pettiness, the selfishness that can consume us are all diversions from, perversions of that for which we were created. We were bought with a price, to glorify God in our bodies. This remains true for both individuals and groups. Paul calls the people back to the fundamental reality of their lives -- it's not "my" life and it's not "my" church. Only when an individual or a congregation gets that can they be free. And, if they get it, the freedom is glorious for each individual, for the congregation, and for God.
Gospel Jn 1:35-42
To lead into todays gospel let’s review the first part of this chapter.
The Gospel of John is a dramatic, gripping narrative.
John 1:29-42 divides into two main parts: verses 29-34 and verses 35-42.
Act I: Background
The play has already begun at John 1:1, of course, with the great Prologue (1:1-18) in which John the Baptist first appears (1:6-8; 15). John the Baptist looms large in 1:19-28. The leaders of Jerusalem interrogate John, asking after his identity. John treads the path of via negative, which the Prologue has taught us to expect from him. The Prologue states that John was not the light, but was a testifier (from the Greek martyr whence we derive the English word martyr). Likewise, John triply confesses that he is NOT the Messiah (verse 20), he is not Elijah (verse 21), and he is not "the prophet" (probably a reference to Moses' declaration in Deuteronomy 18:15).
Still, the leaders press antagonistically, demanding a statement, so John turns to Scripture and places his ministry in the context of words of the prophet Isaiah. They ask him about the meaning of his baptizing practices and he immediately does what he does best in the Fourth Gospel: he testifies to Jesus and his preeminence in the spirit of the words already mentioned in the Prologue at verse 15. And he makes a key observation about the Inquisitors: they do not know Jesus; here we should hear dramatic music or a gong or something of that sort since we are supposed to recall 1:11 at this point ("He came to what was his own, and his own people did not accept him"). John the Baptist and Jesus have not yet interacted in the narrative but we have been superbly set up for that pregnant imminent moment.
Act II: Jesus and John the Baptist Interact (verses 29-34)
The day after his run-in with the authorities, John the Baptist (JB) sees Jesus and testifies about his identity: "See the Lamb of God, who takes away the sin of the world." Note the following:
1. Jesus takes away the sin of the world (Greek: kosmos), not the church, just as in 3:16 we hear that God so loved the world and in 4:42 the Samaritans recognize Jesus as the savior of the world. Jesus himself declares in 12:32: "And when I am lifted up from the earth [referring to his crucifixion], I will draw everyone to myself."
2. Try not to read the atonement theology that you are familiar with from Hebrews and perhaps Paul into the Gospel of John. Jesus becomes a Paschal Lamb of sorts in that every holy metaphor, tradition and space dear to Judaism (and Samaritanism, for that matter) finds its fulfillment in Jesus according to the Johannine community, including the Temple (chapters 2 and 4), Moses, scripture (chapter 5:39ff), the manna in the wilderness (chapter 6), the various "festivals of the Judeans," Abraham (chapter 8, especially verses 53-59), and so on.
Therefore, it is not surprising that the significance of Passover would in some way be fulfilled in Jesus for John. Indeed, in John Jesus is killed a day earlier than he is in the Synoptic Gospels. That is, by the time he is enjoying the Last Supper in Matthew, Mark, and Luke, he is already dead in John. In John, he is killed on the day when the Passover Lamb is sacrificed (for a helpful chart on this, go to http://catholic-resources.org/Bible/Jesus-Death.htm ).
But Jesus is never considered a ransom in John nor is he a "lamb led to the slaughter" whose death was a "humiliation" (as in Acts. 8:31-32). In fact, Jesus clearly and repeatedly states that he lays down his life of his own accord. He has the power to lay it down and the power to take it up again (10:17-18). No, John simply piles up metaphors on Jesus to impress upon you the significance, identity, and ultimacy of Jesus. He is simultaneously the Lamb of God and the Good Shepherd (chapter 10) who knows his sheep and who asked Peter to feed his lambs (chapter 21).
Act III: Come and See (verses 35-42) Todays Gospel.
The Final Act of John's inaugural proclamation parallels the previous day. Once again John sees Jesus and testifies: "See the Lamb of God." On the basis of hearing the testimony of another person, John's disciples follow Jesus. It begins with Jesus directly addressing them: "What do you seek?" (Jesus always asks pointed, direct questions in John). He invites them to "Come and See." They hang out with Jesus (Greek: meno, "abide") which leads to their deep intimate encounter with him. This results in a rich, eternal-life-giving experience of their own with Jesus such that their faith is no longer derivative of someone else's but is now based on their own intimate relationship with Jesus.
And so goes the pattern throughout John, as you see already in verse 41. Andrew has been found by Eternal Life and what does he do? He immediately testifies that Jesus is the Messiah (remember 20:31?) and invites his brother Simon to come and see/encounter Jesus for himself. An intimate encounter occurs and Simon follows. In the passage right after ours, Philip becomes a follower and immediately testifies to Nathaniel, using the same words as Jesus did: "Come and See" (1:46).
The Samaritan woman does the same thing in chapter 4. She hangs out and engages Jesus deeply, his identity is revealed to her, she is flooded by Eternal Life and she goes out to testify and to tell her fellow Samaritans to "Come and See." They do come and they "hang out" with Jesus (verse 40) and they have a direct revelation of their own which leads them to testify: "They said to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world."
What are we waiting for? Let's go testify for the sake of Abundant, Eternal Life!
Making the Connection
Preparation for Sunday Scripture Readings
- Try to imagine that you are seeking information about a sports team or a club that you wish to join. What are some things that you could do to find out if this particular sport or club is something you want to be a part of? (Read information about the team or club, research what other people or organizations report about the team or club, talk to other people who have been part of the team in the past or who have been members of the club, or talk to current members.) Now think about which method of information gathering would be the most persuasive and helpful to your decision making.
- The ideas you named above would be helpful in providing the information you need. But the experiences of other people are often more persuasive than other forms of information. Advertisements are good examples of ways in which information is provided by presenting the experiences that people have had with a particular product. In today’s Gospel, we learned how Jesus’ first disciples learned about Jesus.
- Who does the Gospel say was the first to tell people about Jesus? (John the Baptist) Who was next? (Andrew and another disciple) Whom did Andrew tell? (his brother, Simon) The first community of Jesus’ disciples learned about Jesus from other people. When these people came to Jesus, they learned for themselves who Jesus was, and then they wanted to be his followers.
- This is one of the most important aspects of our faith. No one is a disciple of Jesus alone. To be a follower of Jesus is to be part of a community of disciples. Today we call that community the Church.
- Conclude in prayer that the Church will continue to witness to others all that we have learned about Jesus. Pray the Apostles’ Creed.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.
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Sunday JANUARY 14, 2018 Second Sunday of Ordinary Time
Lectionary: 65
THE READINGS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
Samuel was sleeping in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, "Here I am."
Samuel ran to Eli and said, "Here I am. You called me."
"I did not call you, " Eli said. "Go back to sleep."
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
"Here I am, " he said. "You called me."
But Eli answered, "I did not call you, my son. Go back to sleep."
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, "Here I am. You called me."
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, "Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening."
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, "Samuel, Samuel!"
Samuel answered, "Speak, for your servant is listening."
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."
R. Here I am, Lord; I come to do your will.
"In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!"
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
Reading II 1 Cor 6:13c-15a, 17-20
Brothers and sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
Gospel Jn 1:35-42
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
"Behold, the Lamb of God."
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
"What are you looking for?"
They said to him, "Rabbi" — which translated means Teacher —,
"where are you staying?"
He said to them, "Come, and you will see."
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
"We have found the Messiah" — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
"You are Simon the son of John;
you will be called Cephas" — which is translated Peter.
REFLECTIONS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
The opening chapters of 1 Samuel provide background for the institution of Israel’s monarchy.
After a narrative on the Hannah’s unlikely pregnancy (1 Samuel 1) and her accompanying prayer (1 Samuel 2), 1 Samuel 3 describes the call narrative for the Israelite leader.
The story is familiar to many of us. Eli is aged, both physically and emotionally from the parenting heartaches at the end of 1 Samuel 2. And as the young Samuel ministers under Eli, he hears God’s voice three times. Upon finally realizing through Eli’s direction that this was, indeed, the voice of God, he gives his stunning answer in verse 10, “Speak for your servant is listening.” The word of God to Samuel reveals the next phase of God’s activity and in revealing to Samuel, his prophetic credibility is established.
But within this familiar story, sometimes we can miss certain details in our reading. Those details are exegetically significant, as the Bible tends to be laconic.
- “The word of the Lord was rare/precious; visions were not frequent” (1 Samuel 3:1).
- Eli’s eyes are dim (1 Samuel 3:2).
- Samuel is confused, not just average confused, but really confused.
- “Now Samuel did not yet know the Lord” (1 Samuel 3:7).
This is not exactly flattering company!
- “yet”
Seems like two overarching themes emerge within these details of Samuel’s call. First, Samuel learns to forego his own agency in favor of God’s agency.
Interestingly, during the primary call (1 Samuel 3:10), Samuel no longer answers, “Here I am.” Why is that? Is Samuel less confused (definitely)? Is Samuel less panicked (probably)?
Verse 11 affirms Samuel’s deference when God responds, “See, I am about to do something.” Structurally, the passage outlines movement from Samuel’s repeated “Here I am” replies to God’s “See, I am.” When Samuel suppresses his own voice to hear God’s, he gets the spectacular proclamation beginning with the word that, “Will make both ears of anyone who hears of it tingle.” God then declares that prophetic fulfillment has finally arrived. Remember, the Word of the Lord had been rare and precious.
Samuel’s eagerness is commendable (“he ran” v.5), but an overzealous human spirit needs to take a backseat to God’s sovereignty (cf. 2 Samuel 7:5). Though we should be slow to judge Samuel, as in those times the Word of God had been rare.
Second, Samuel displays his full humanity. This passage informs our understanding of the rest of the life of Samuel. The Lord was with Samuel, but somehow, this divine appointment does not at all diminish the totality of the human experience. In 1 Samuel 3, Samuel undergoes eagerness, confusion, maturity, growth, realization, knowledge, panic, and affirmation.
Eventually, we see Samuel as a successful prophet (1 Samuel 3:20), military leader (1 Samuel 4), and interceder for the people of Israel when they fail (1 Samuel 15). Towards the end of his life, the corruption of his own sons will ironically mirror Eli’s failure (1 Samuel 8:1-3).
Why does the passage unabashedly display the full humanity within one of Israel’s pivotal prophets? I suspect that this helps us relate to the struggles of our own communities as they walk with God. I suspect that this helps us relate the biblical texts to our own lives.
The word of the Lord is precious. But instead of saying “Here I am,” perhaps we can quietly ask God to “Speak, for your servant is listening.”
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
Psalm 40, classified as an Individual Lament, consists of two seemingly distinct parts, verses 1-10 and verses 11-17, suggesting to many scholars that two originally separate psalms were joined at some point to form a single psalm.
In the psalm's first ten verses, the psalmist recounts God's deliverance from some life-threatening situation--described in verse 2 as "the pit of destruction" and "the muddy clay". The content of verses 11-17 resembles an Individual Hymn of Thanksgiving, which generally consists of three parts: (1) an Introduction, in which the psalmist declares the intention of giving thanks and praising God; (2) a Narrative, in which the psalmist tells what has happened that has prompted the words of praise; and (3) a Conclusion, in which the psalmist praises God for all that God has done (see Psalm 30 for a good example of an Individual Hymn of Thanksgiving). For the most part, 40:1-10 consists of the Narrative of an Individual Hymn.
In the lament portion of Psalm 40, the brief Expression of Trust (verse 17) states that the psalmist is "poor" and "needy" and that God is "my help" and "my deliverer." This commentator reads verses 1-10 as part of the Lament Psalm's Expression of Trust and, therefore, as an integral part of the Individual Lament, rather than as a separate composition added to the beginning of the Lament. God, as "help" and "deliverer," has brought this "poor" and "needy" one "up from the desolate pit, out of the miry bog" (40:2). In addition, verbal parallels link verse 10 to verse 11, strengthening the case for the psalm being read as a whole. Verse 10's two occurrences of "faithfulness" ('emet) is echoed in verse 11, as the occurrence of "steadfast love" (chesed).
Thus, let us explore verses 1-10 as part of the Expression of Trust of this Individual Lament, with verse 11 beginning the psalm's Petition.
The reader learns in verse 1 that the psalmist has "waited patiently" for the Lord. The Hebrew verbal root here is qavah, which carries the idea of "hopeful anticipation" or "anxious waiting." In addition, the syntactical structure of this verb in verse 1 is "Infinitive Absolute" plus "Perfect." (Pull that Hebrew grammar off the shelf!) The Infinitive Absolute plus the Perfect emphasizes or intensifies the action of the verb. So, in Psalm 40:1, the psalmist is "actively, anxiously awaiting, with every fiber of the being" for the Lord. This is no quiet resignation--the psalmist is fully confident that God will come to the rescue.
And God, indeed, rescues the psalmist from the "pit" (or, "well"--bor), the "bog" (or, "mire"--teet). A number of psalms use these words as symbols of death (bor--Psalms 7:15; 28:1; 88:6; 143:7 and teet--Psalms 18:42; 69:14). Thus, we may surmise that the threat to which the psalmist refers is not a minor life-event, but a serious situation in which the very being of the psalmist is threatened.
God hears and sets the feet of the psalmist on a secure rock and puts a "new song" in the psalmist's mouth. The phrase "new song" (sheer hadash) occurs six times in the Psalter (33:3; 40:3; 96:1; 98:1; 144:9; and 149:1), but the best insight into its meaning comes perhaps in Isaiah 42:10 (the only place where "new song" appears outside the Psalter). Isaiah 42 is a song of celebration of the "servant," discussed four times in the book (42:1-9; 49:1-7; 50:4-11; and 52:13-53:12). In the context of Isaiah 42, the "new song" marks a new beginning, a radical change from what has come before. Psalms 96 and 98, classified as Enthronement Psalms, psalms which celebrate the kingship of God over all the earth, contain the same sentiment. Recognizing God as king establishes a new world order--no human king can surpass the power and majesty of Yahweh king. The singer of Psalm 40 celebrates a new beginning after being rescued from the "pit" and the "bog."
Verses 4-10 address the outcome of the deliverance and the "new song." The psalmist declares that those who trust in God will be "happy" (NRSV). The word translated in the NRSV as "happy," and in the NASB and the NIV as "blessed" is 'ashrey, from a Hebrew root that means "go straight, advance, follow the track." It appears twenty-six times in the Psalter. While "happy" and "blessed" are acceptable translations for the Hebrew root word, a better translation seems to be "content." "Blessed" brings to mind the Hebrew word baruk, which carries cultic/sacred connotations. "Happy," at least in our twenty-first-century context does not convey the full depth of the root word. A better translation is, in this commentator's opinion "content," which conveys a deep-seated sense of peace and feeling settled.
The psalmist's sense of contentedness ('ashrey) comes not from listening to the words of the proud (verse 4), from pursuing things that only fleetingly offer satisfaction (false gods--verse 4), or from offering burnt or sin offerings--pious acts of worship (verse 6). Rather it comes from trusting in God (verse 4). The word "trust" is derived from the Hebrew root batach, which means "to feel secure, be unconcerned, to totally rely on another." When humans totally rely on God, they may not be immune to the exigencies of life--the pit and the bog, but they can see beyond the exigencies to a new vision--a new song, and summon all those around them to hear "the glad news of deliverance (verse 9).
Thus, the faithfulness ('emet) and steadfast love (chesed) of God is passed from one generation to the next (verses 10-11).
Reading 2 1 Cor 6:13c-15a, 17-20
First Corinthians stands as a masterful example of a leader addressing a divided congregation and honestly critiquing the views of each side.
Prior to this passage, Paul repeatedly attempts to move people away from an attitude of "It's all about me" to a focus on the one who calls and saves them. He opens the letter with twenty references to God or Christ in the first ten verses. He frequently reminds them of the source of their lives (1:28-31; 3:6-7, 11, 16, 21-23; 4:7) as he addresses a host of competing positions.
Various factions in the congregation label others as wise or foolish, weak or strong; fight over who was the best pastor before the current one; bring lawsuits against one another; argue over sexual morality, whether it's better to be married or single, what makes a healthy marriage, what constitutes grounds for divorce, what are appropriate dietary practices; what is the correct understanding of resurrection and the afterlife; and on and on. When conflict becomes that pervasive, no conflict management plans have any hope of succeeding unless the people involved can move beyond self-absorption, step back, and see a bigger picture of a higher calling. Paul seeks to accomplish that.
We will focus on two central elements of this passage.
"'All things are lawful for me,' but not all things are beneficial. 'All things are lawful for me,' but I will not be dominated by anything" (6:12-13). Paul seems to be correcting a misinterpretation or over-application of one of his core ideas (see also Galatians 5:1, Romans 8:1-2). Teachers and preachers often find themselves in the dismaying position of hearing a key point applied in ways they never imagined. This particular idea, that Christ has set us free, lies near the center of the gospel. But Paul begins to clarify its limits.
Christ does not set us free so that we can do whatever we want to do; Christ sets us free so that we can do whatever God wants us to do. Paul's message does not proclaim individual or communal license. For example, Paul argues that over-indulgence in food represents a misunderstanding of who we are as people of God (verse 13a).
This is an alien concept in an American culture where over a third of adults are obese and we have the Food Network. It's not that eating things we like is bad (all things are lawful). However, eating things we like without regard to larger considerations can be harmful to our individual health and harmful to the health of society (not all things are beneficial). A third of the US adult population is obese, and almost a billion people on the planet live in constant hunger (see websites for Bread for the World or US Department of State, Office of Global Food Security). This is as much as anything else a spiritual problem, individually and communally.
Paul notes one trap of focusing too much on our own freedom. What we start to do freely (because we want to, like to, or just because we can) can become our master. As the Eagles' song goes, "these things that are pleasing you hurt you somehow" (from "Desperado"). I can, freely, ignore a healthy diet, not exercise, start smoking, get drunk daily, take cocaine, buy on credit until I'm drastically in debt, and be mean to family, friends, neighbors, and co-workers.
Soon, what I chose freely -- any one of them -- can dominate my life. I will no longer be free. The cosmos does not actually revolve around me. God, by grace, can set us free from those dominations, but even though the power of a free will is immediate, the way back to health will still be long and hard. Paul cautions us to choose our paths carefully lest the things we freely choose become our undoing or become an imposition on our neighbors and, collectively, foster suffering or oppression.
"Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body" (6:19-20). Again, Paul's words here have both individual and communal implications. In the original Greek, the pronouns in this verse are plural. Since he's addressing a community his words should be understood both as addressing individuals (each of you in this community) and the entire group (all of you together).
So, it is appropriate to understand this personally -- "my body is a temple of the Holy Spirit within me" -- and communally -- "this body of people, part of the body of Christ, is a temple of the Holy Spirit within us." What I do (or don't do) in my body matters. What we do (or don't do) as a body of believers' matters.
This takes us back to Paul's over-arching purpose in this letter, to focus our attention on the fact that our lives originate in Christ (we were bought with a price) and that we live not for our own sakes but for the sake of God's purposes. My individual body is not mine. It is God's creation to be used for God's purposes. The body of Christ -- congregationally, denominationally, and across the globe -- is not ours. It is God's creation to be used for God's purposes.
The fights, the desires, the pettiness, the selfishness that can consume us are all diversions from, perversions of that for which we were created. We were bought with a price, to glorify God in our bodies. This remains true for both individuals and groups. Paul calls the people back to the fundamental reality of their lives -- it's not "my" life and it's not "my" church. Only when an individual or a congregation gets that can they be free. And, if they get it, the freedom is glorious for each individual, for the congregation, and for God.
Gospel Jn 1:35-42
To lead into todays gospel let’s review the first part of this chapter.
The Gospel of John is a dramatic, gripping narrative.
John 1:29-42 divides into two main parts: verses 29-34 and verses 35-42.
Act I: Background
The play has already begun at John 1:1, of course, with the great Prologue (1:1-18) in which John the Baptist first appears (1:6-8; 15). John the Baptist looms large in 1:19-28. The leaders of Jerusalem interrogate John, asking after his identity. John treads the path of via negative, which the Prologue has taught us to expect from him. The Prologue states that John was not the light, but was a testifier (from the Greek martyr whence we derive the English word martyr). Likewise, John triply confesses that he is NOT the Messiah (verse 20), he is not Elijah (verse 21), and he is not "the prophet" (probably a reference to Moses' declaration in Deuteronomy 18:15).
Still, the leaders press antagonistically, demanding a statement, so John turns to Scripture and places his ministry in the context of words of the prophet Isaiah. They ask him about the meaning of his baptizing practices and he immediately does what he does best in the Fourth Gospel: he testifies to Jesus and his preeminence in the spirit of the words already mentioned in the Prologue at verse 15. And he makes a key observation about the Inquisitors: they do not know Jesus; here we should hear dramatic music or a gong or something of that sort since we are supposed to recall 1:11 at this point ("He came to what was his own, and his own people did not accept him"). John the Baptist and Jesus have not yet interacted in the narrative but we have been superbly set up for that pregnant imminent moment.
Act II: Jesus and John the Baptist Interact (verses 29-34)
The day after his run-in with the authorities, John the Baptist (JB) sees Jesus and testifies about his identity: "See the Lamb of God, who takes away the sin of the world." Note the following:
1. Jesus takes away the sin of the world (Greek: kosmos), not the church, just as in 3:16 we hear that God so loved the world and in 4:42 the Samaritans recognize Jesus as the savior of the world. Jesus himself declares in 12:32: "And when I am lifted up from the earth [referring to his crucifixion], I will draw everyone to myself."
2. Try not to read the atonement theology that you are familiar with from Hebrews and perhaps Paul into the Gospel of John. Jesus becomes a Paschal Lamb of sorts in that every holy metaphor, tradition and space dear to Judaism (and Samaritanism, for that matter) finds its fulfillment in Jesus according to the Johannine community, including the Temple (chapters 2 and 4), Moses, scripture (chapter 5:39ff), the manna in the wilderness (chapter 6), the various "festivals of the Judeans," Abraham (chapter 8, especially verses 53-59), and so on.
Therefore, it is not surprising that the significance of Passover would in some way be fulfilled in Jesus for John. Indeed, in John Jesus is killed a day earlier than he is in the Synoptic Gospels. That is, by the time he is enjoying the Last Supper in Matthew, Mark, and Luke, he is already dead in John. In John, he is killed on the day when the Passover Lamb is sacrificed (for a helpful chart on this, go to http://catholic-resources.org/Bible/Jesus-Death.htm ).
But Jesus is never considered a ransom in John nor is he a "lamb led to the slaughter" whose death was a "humiliation" (as in Acts. 8:31-32). In fact, Jesus clearly and repeatedly states that he lays down his life of his own accord. He has the power to lay it down and the power to take it up again (10:17-18). No, John simply piles up metaphors on Jesus to impress upon you the significance, identity, and ultimacy of Jesus. He is simultaneously the Lamb of God and the Good Shepherd (chapter 10) who knows his sheep and who asked Peter to feed his lambs (chapter 21).
Act III: Come and See (verses 35-42) Todays Gospel.
The Final Act of John's inaugural proclamation parallels the previous day. Once again John sees Jesus and testifies: "See the Lamb of God." On the basis of hearing the testimony of another person, John's disciples follow Jesus. It begins with Jesus directly addressing them: "What do you seek?" (Jesus always asks pointed, direct questions in John). He invites them to "Come and See." They hang out with Jesus (Greek: meno, "abide") which leads to their deep intimate encounter with him. This results in a rich, eternal-life-giving experience of their own with Jesus such that their faith is no longer derivative of someone else's but is now based on their own intimate relationship with Jesus.
And so goes the pattern throughout John, as you see already in verse 41. Andrew has been found by Eternal Life and what does he do? He immediately testifies that Jesus is the Messiah (remember 20:31?) and invites his brother Simon to come and see/encounter Jesus for himself. An intimate encounter occurs and Simon follows. In the passage right after ours, Philip becomes a follower and immediately testifies to Nathaniel, using the same words as Jesus did: "Come and See" (1:46).
The Samaritan woman does the same thing in chapter 4. She hangs out and engages Jesus deeply, his identity is revealed to her, she is flooded by Eternal Life and she goes out to testify and to tell her fellow Samaritans to "Come and See." They do come and they "hang out" with Jesus (verse 40) and they have a direct revelation of their own which leads them to testify: "They said to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world."
What are we waiting for? Let's go testify for the sake of Abundant, Eternal Life!
Making the Connection
Preparation for Sunday Scripture Readings
- Try to imagine that you are seeking information about a sports team or a club that you wish to join. What are some things that you could do to find out if this particular sport or club is something you want to be a part of? (Read information about the team or club, research what other people or organizations report about the team or club, talk to other people who have been part of the team in the past or who have been members of the club, or talk to current members.) Now think about which method of information gathering would be the most persuasive and helpful to your decision making.
- The ideas you named above would be helpful in providing the information you need. But the experiences of other people are often more persuasive than other forms of information. Advertisements are good examples of ways in which information is provided by presenting the experiences that people have had with a particular product. In today’s Gospel, we learned how Jesus’ first disciples learned about Jesus.
- Who does the Gospel say was the first to tell people about Jesus? (John the Baptist) Who was next? (Andrew and another disciple) Whom did Andrew tell? (his brother, Simon) The first community of Jesus’ disciples learned about Jesus from other people. When these people came to Jesus, they learned for themselves who Jesus was, and then they wanted to be his followers.
- This is one of the most important aspects of our faith. No one is a disciple of Jesus alone. To be a follower of Jesus is to be part of a community of disciples. Today we call that community the Church.
- Conclude in prayer together that the Church will continue to witness to others all that we have learned about Jesus. Pray together the Apostles’ Creed.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.
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Sunday JANUARY 7, 2024 The Epiphany of the Lord
Lectionary: 20
THE READINGS -----------------------------------------------------------------
Reading 1 Is 60:1-6
Rise up in splendor, Jerusalem! Your light has come,
the glory of the Lord shines upon you.
See, darkness covers the earth,
and thick clouds cover the peoples;
but upon you the LORD shines,
and over you appears his glory.
Nations shall walk by your light,
and kings by your shining radiance.
Raise your eyes and look about;
they all gather and come to you:
your sons come from afar,
and your daughters in the arms of their nurses.
Then you shall be radiant at what you see,
your heart shall throb and overflow,
for the riches of the sea shall be emptied out before you,
the wealth of nations shall be brought to you.
Caravans of camels shall fill you,
dromedaries from Midian and Ephah;
all from Sheba shall come
bearing gold and frankincense,
and proclaiming the praises of the LORD.
Responsorial Psalm Ps 72:1-2, 7-8, 10-11, 12-13.
R. (cf. 11) Lord, every nation on earth will adore you.
O God, with your judgment endow the king,
and with your justice, the king's son;
He shall govern your people with justice
and your afflicted ones with judgment.
R. Lord, every nation on earth will adore you.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Lord, every nation on earth will adore you.
The kings of Tarshish and the Isles shall offer gifts;
the kings of Arabia and Seba shall bring tribute.
All kings shall pay him homage,
all nations shall serve him.
R. Lord, every nation on earth will adore you.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Lord, every nation on earth will adore you.
Reading 2 Eph 3:2-3a, 5-6
Brothers and sisters:
You have heard of the stewardship of God's grace
that was given to me for your benefit,
namely, that the mystery was made known to me by revelation.
It was not made known to people in other generations
as it has now been revealed
to his holy apostles and prophets by the Spirit:
that the Gentiles are coheirs, members of the same body,
and copartners in the promise in Christ Jesus through the gospel.
Gospel Mt 2:1-12
When Jesus was born in Bethlehem of Judea,
in the days of King Herod,
behold, magi from the east arrived in Jerusalem, saying,
"Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage."
When King Herod heard this,
he was greatly troubled,
and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people,
He inquired of them where the Christ was to be born.
They said to him, "In Bethlehem of Judea,
for thus it has been written through the prophet:
And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel."
Then Herod called the magi secretly
and ascertained from them the time of the star's appearance.
He sent them to Bethlehem and said,
"Go and search diligently for the child.
When you have found him, bring me word,
that I too may go and do him homage."
After their audience with the king they set out.
And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house
they saw the child with Mary his mother.
They prostrated themselves and did him homage.
Then they opened their treasures
and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod,
they departed for their country by another way.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 60:1-6
I believe that, as preachers, we must always begin from this simple but poignant realization. Too easily can we craft the words of proclamation by slipping beyond the limit imposed by context. We shape an overarching narrative to bolster a particular viewpoint (our own viewpoint, our own cultural bias), applying the story to ourselves without much disruption of practice. The prophetic voice, however, always calls for disruption of some sort, even in its most jubilant and comforting exclamations.
Too simplistically, we can read Isaiah 60 on Epiphany and conjure up images of the three magi bearing gifts, finally making it to the manger. We can reduce epiphany to a cute story that satisfies our deepest longing for narrative integrity. And yet, epiphany is so much more than a story of three magi. Even of that story, T. S. Eliot writes, “I should be glad of another death.”1
The liturgical season that Isaiah 60 inaugurates is a season of revelation. Epiphany, in the early church, was not about the arrival of the magi but the revelation of Jesus Christ, at his baptism, to the whole world as God’s only and beloved child. Epiphany is God’s self-revelation to the world, the beginning of Christ’s public ministry. It was one of the three major feasts of the liturgical calendar around which faith communities organized the rhythms of their life: Easter, Epiphany, Pentecost (not Christmas or a nativity scene or magi!).
Isaiah 60 is part of Third Isaiah (chapters 56-66). Rather than being the voice of one prophet, it is assumed that this prophecy arises out of the Isaianic school, a school of disciples dedicated to the preservation and promotion of the prophecies of first and second Isaiah, as well as speaking those prophecies to a new and complex situation. There are several passages in Third Isaiah that are almost direct citations from Second Isaiah (including the text for today -- see Isaiah 49:12, 18).
Third Isaiah is situated in the sixth century BCE as the exiles from Babylonian returned to Jerusalem. In Jerusalem, a major conflict had arisen between those who remained and those who returned. Living conditions were extremely difficult. Jerusalem was in ruins. The people were now divided again not against some outside threat or enemy but among themselves.
The remnant associated with the Isaianic school were on the margins of power. They were a small group. It is possible that they were embattled against those who had much more narrow, exclusionist understanding of what it meant to serve God (rather than the inclusive position argued in Third Isaiah where, for example, even foreigners and eunuchs can serve at the altar).
When reading Isaiah 60 publicly, without also reading at least the preceding chapter, the radical irruption of light and glory, consolation and joy is missed. Chapters 58 and 59 are characterized by gloom, by despair, by a call to repentance (the ways of the wicked are crooked, our transgressions are many, our sins testify against us). They are also marked by a yearning for light and glory to come (we wait for the light but there is only darkness).
The opening line of Isaiah 60 is like a thunderbolt of glory (exegetes, of course, interpret this sudden change of tone to different editorial sources). What surprises the reader or hearer is the abruptness of the shift from doom and gloom to light and glory. Perhaps what is most surprising in this shift is God’s response to the people’s crooked ways and their sense of despair: they are not to mend their ways first (out of fear) rather God comes, God irrupts, God arises and shines forth in glory!
This coming, this shining forth is unconditional. God is always a God whose glory is salvific. The people’s repentance, the mending of ways, the living out of justice is a response to this coming! It is not an attempt to be made right with God but it is thanksgiving for the one who comes, who reveals life and salvation in the midst of the community.
God’s glory in the Hebrew scripture is always God’s presence. The glory of the Lord appears in the wilderness when the people complain about lacking food and God promises manna; when the Arc of the Covenant is completed, the glory of the Lord descends and fills it so that even Moses could not enter it; when Moses asks to see God’s glory, God responds, “You cannot see my face”; it is the glory of the Lord that fills the sanctuary in Isaiah 6 (Holy! Holy! Holy! Kabod in Hebrew – Glory! Glory! Glory!). Throughout the Hebrew scriptures God’s presence, God’s very own face, is designated by glory. God does not posses glory -- God is glory.
Now this glory and light arises among the people, it is the Lord who arises among them, giving what the Lord gives: life and salvation. But this giving is not just for the remnant of Israel, it is not just for those who have returned from exile, but for all the nations. Now, all the nations will come with what is specific to them -- their own little “glories” -- and bring them to the Lord. Just as in Isaiah 6, the Temple could not contain the glory now also here, the people of Israel cannot contain it. The presence of God expands outwards toward the whole cosmos.
A sermon based on today’s texts might want to embody this glory in a doxological manner. Who is this God who now enters into our midst? Who is this God who now actually shows us God’s face, the face of a child? God’s glory is no longer far off in some heavenly realm, experienced as a cloud, but it is calling all people together. Even the story of the magi is a call of a radical responsibility toward all those who have been excluded from our classical narrative. All are swept up in singing a cosmic doxology.
Responsorial Psalm Ps 72:1-2, 7-8, 10-11, 12-13.
In America, the relationship between political leadership and faith matters is tenuous, superficial, and rather manipulative.
Candidates know that they must declare their spiritual mettle in order to win elections, and once in a while a pastor like Billy Graham makes a cameo appearance in the White House.
For ancient Israel, God and the things of God were prior to and at the heart of things political. God’s prophets were even in position to bring down divine judgment on a reigning king. Psalm 72 is a remarkable hymn, a prayer we believe was used on the day of a new king’s coronation -- and many believe the prayer would have been repeated annually at a festival of the king’s enthronement.
With some imagination, we can picture the raucous day. Still grieving the previous king’s death (or perhaps harboring a sense of relief that he was no more), caravans of citizens would gather around the hillsides of Jerusalem. Hearing the blowing of the shofar, they would gather for worship, for the anointing of the one they fantasized might just be a king like David, the kind of king they had prayed for so long.
A magnificent, noisy, joyful procession would make its way from down in the valleys of Kidron and Hinnom up the spur of the hill, winding past the royal palace (which archaeologists now believe they have uncovered!) toward the temple. Horns blaring, dancers somersaulting, crowds shouting, then a hushed silence as the sacred oil was poured by the high priest over the young king’s head, soaking into his hair and garments, soiling his feet and the ground. See the moment -- and read Psalm 72.
The very notion of praying for a ruler is instructive. What if Americans measured the amount of time they expend complaining about a president or governor or mayor and instead of grousing, actually offered up intensive prayers for the leader in question? The Episcopalians prescribe, as part of their weekly worship regimen, prayers for the president (or for the queen if the praying is being done in the British Commonwealth). During campaigns, many voters are terrified that if the one they are not supporting wins, catastrophe will strike. But wouldn’t it make sense, if that dreaded candidate is elected, that we pray constantly that we will be proven wrong, and that the new leader will in fact prosper?
But even if we pray for a leader, what would the objective be? We might pray for military success, or wizardry with the economy, a quelling of political opposition, or the greatness of our nation. In Psalm 72, we overhear something very different, and we should be uneasy.
The Psalm begins by asking God to “Give the king Your justice… and Your righteousness… May he defend the cause of the poor, and give deliverance to the needy.” Such a campaign in our day would be lambasted as “liberal,” and a debate would be touched off about governmental programs versus private sector aid or, more likely, the conversation would drift toward blaming the poor, and insisting they get busy and take care of themselves.
The cluster of Hebrew terms used in these phrases is telling. “Justice” is not fairness or the good being rewarded and the wicked punished. Rather, mishpat (“justice”) is the Bible’s subversive term for God’s desired state of affairs: mishpat is when the poorest are cared for. A society is just to the degree to which every person has enough and is lifted up; a king is measured, not by hordes of chariots or the gold in the treasury, but by whether the cause of the poor was defended, whether the needy were delivered. Similarly, “righteousness” isn’t smug goodness; zedekah (“righteousness”) is being in sync with God’s ways, embodying God’s will.
Sadly, modern church people in America tend to vote for the more conservative candidates who are prepared to shirk any responsibility for caring for the needy. Not only that, many congregations themselves do little to nothing to engage the poor, advocate for their cause, or ensure that those who oppress the needy are fought tooth and nail. Psalm 72 is an ancient liturgy, a museum piece of an old prayer, but the designs of God that shout from its verses echo across the centuries and raise hard questions pointed right at today’s church.
The most fascinating verse in Psalm 72 is the verse 11: “May all kings fall down before him.” Israel was a small time power, forced into subservience more often than relishing independence. The other kings most certainly would not be falling down before him! Was this national pride? A fantasy? A sick dream? Or a Messianic hint, that in God’s good time, God’s king would be the one before whom all would bow (Philippians 2:10).
But notice why those kings in verse 11 will bow down: “For he delivers the needy when he calls… He has pity on the weak… From oppression he redeems their life” (verses 12 and 13). Other kings never do such things; but one day the truth will be made palpable, and they will realize the wisdom, wonder, and grace of God’s way.
The lectionary mandates that this Psalm be read on January 6, the twelfth day of Christmas, the Epiphany. What a perfect time to weigh God’s desires for leadership, to contemplate what God would like to see done down here for the oppressed, for those who have nothing! The greens we wear and with which we decorate our sanctuaries intimate the growth and life that are the natural result of God have come down to earth to be the kind of King that not only was wanted by God, but desperately needed by God’s people.
During Epiphany, when leaves do not yet hang from the trees, and our yards and the fields are brown and lifeless, we look to God for the Spring to come, for a new day when we give life, and abundantly. Psalm 72:6 dreams that the king will be “like rain that falls… like showers that water the earth.” We are not purveyors of death or condemnation, and we do not dwell in oblivion in our fortress churches. We go out into the world, and seek to be the Body of Christ, to be Jesus out in the world, the Jesus who was the king prayed for over so many centuries.
Reading 2 Eph 3:2-3a, 5-6
Epiphany marks the end of the Christmas season for the church calendar.
By the sixth day in January, the wider society has long moved past the celebrations of Christmas. Employees have returned to work, children have returned to school, and stores are beginning to set out Valentine’s merchandise.
The church, on the other hand, persists a full 12 days after Christmas Day to remember the visit of the wise men to the young Jesus as recorded in Matthew’s gospel (2:1–12). First noted in the fourth century, this celebration of the revelation of God to humanity called the faithful to reflect upon the awesome reality of the Incarnation. God became man; in Christ, the two natures were neither confused nor divided. The revelation of this unity prepared the way for another, for the Gentiles to be joined with God’s people Israel.
It is the revelation of this second mystery that Paul proclaims in Ephesians 3. Actually, this mystery seems to be forefront in his mind from the very beginning of the letter. He hints at it in the first chapter when he declares that his readers have been chosen by God for adoption, a description fitting for those who were not born into the people of God (2:11).
Then, in chapter 2, he describes the mystery explicitly. They, as Gentiles, were formerly separate from God and his people, but now in Christ, the two have been made one (2:12-13). Because of his proclamation of this mystery, Paul is a prisoner (3:1). If we look to Luke’s narrative in Acts, Paul ends up in chains because the Jewish leadership finds great offense at this aspect of his message and actions, namely that he teaches “against the law” and “brings Greeks into the Temple” (Acts 21:28).
Paul, however, seems undaunted by his circumstances. In his view, this is the task to which God has called him, to administer this aspect of God’s grace. His tone conveys a sense of grateful awe that God saw fit to reveal this great mystery to him. For Paul, Epiphany is not just one day, but describes his entire life and calling. He preaches, and subsequently he has been imprisoned for this preaching, because God has revealed this mystery to him. Paul mentions that he wrote about this mystery briefly before. It is not clear if he is referring to his statements in chapters 1 and 2 of this letter or if this refers to another letter to the Ephesians to which we no longer have access.
Even if we are missing another explanation, thankfully, Paul’s description of his understanding of the mystery seems clear from the following verses. The Spirit has now made known what in former times was concealed, namely that the Gentiles are now fellow heirs, fellow members of the same body, and fellow participants in the promises.
A compact reference to Paul’s extended discussions in Galatians and Romans, Ephesians 3:6 asserts the reality that in Christ through the gospel, those who were once not God’s people have been grafted in and become children of the promise. Paul now serves this mystery and does so because God’s power energizes him. This task has cost Paul his freedom. Nevertheless, he does not do it begrudgingly, but gratefully.
The rich alternative economy in which grace comes to unexpected recipients is not a new thing according to Paul’s understanding. It might have just recently been revealed to the apostles and prophets, of whom Paul considers himself to be the least important, as he, a former persecutor, was the last (1 Corinthians 15:8), but Paul finds proclamations of God’s gracious mystery in Israel’s Scriptures to make his case.
Even more, he asserts here that the mystery has been hidden with God, who is the creator of all things, suggesting that this mystery has always been God’s plan. This hunch proves correct in the following verse. This mystery in Christ -- Lord over all peoples, both Jew and Gentiles -- was the eternal plan of God, but only in the last days has God made it evident and begun its fulfillment. When God brings these groups together -- Jew and Gentile -- the church displays the creative diversity of his wisdom. It is not just Paul, the other apostles, or even the Ephesians who now can see this mystery, but also the authorities and rulers (3:10).
Paul might have in mind those Jewish leaders who instigated his imprisonment, but also the heavenly authorities, the spiritual forces whom ancients believed wielded control over the functions of the visible world. The Ephesians now have boldness and confident access to God, an amazing statement for those who would have had no access to the presence of God as manifest in the Jewish temple. Now that the mystery has been revealed, those who were excluded are now included. As they trust Jesus’ faithful actions, which display the faithfulness of God to his ancient plan, they can participate as full members of the people of God.
The great celebration of the Incarnation, according to Paul, flows into the great celebration of the church. As we exhibit unity -- of different races, classes, and genders (as Paul says in Galatians 3:28) -- we display the mystery of God who brings all his creation together in the unity of the God-man, the Jewish baby worshipped by the Gentile kings from the East.
Gospel Mt 2:1-12
God is so determined to proclaim the “good news of great joy for all the people” (Luke 2:10) that God reaches beyond fields in the region around Bethlehem to “the East” (some scholars say Persia).
God reaches beyond shepherds at the bottom of the barrel to Wise Ones at the top. God reaches beyond people scared witless by God’s glory to those who observe the glorious star at its rising, and methodically, persistently, and sincerely follow it to a king. All along the way, God directs them, first by a star, then via a verse from Micah, and finally in their dreams.
Yes, I am aware that I am conflating Matthew and Luke; this is precisely what the liturgical year does as well. Preachers overly concerned about biblical literacy might use this occasion to untangle the Christmas story in order to teach that the Magi never made it to the manger. But then the preacher needs to explain that Matthew makes no mention of a manger. Better to save this for Sunday School and preach the Epiphany gospel in its liturgical and calendar context.
That said, in our church we move our Magi from one spot to another during the days of Christmas, rather than placing them in the crèche on Christmas Eve, and only bring them to “the house [where] they saw the child with Mary his mother; and they knelt down and paid him homage” (Matthew 2:11) on Epiphany. Placing the Magi in the manger on Christmas Eve misses how far God reaches to ensure that all people -- emphasize all -- receive the good news of Christ’s birth.
While Christian tradition holds that the Magi were kings (an interesting contrast between these kings’ response to Jesus’ birth and the way Herod, king of God’s people, responded), a more precise description might be that the Magi belonged to the priestly caste of Zoroastrianism, which paid particular attention to the stars. This priestly caste gained an international reputation for astrology, which was at that time highly regarded as a science.
So these Wise Ones from the East were scientists and practiced other religions, and God used their faith and knowledge to bring them to the Christ. More ironic, God used scientists who practiced other religions to let King Herod and the chief priests and scribes of the people in on the news that their Messiah had been born.
God seems to do whatever it takes to reach out to and embrace all people. God announces the birth of the Messiah to shepherds through angels on Christmas, to Magi via a star on Epiphany, and to the political and religious authorities of God’s own people through visitors from the East. From a manger, where a child lies wrapped in bands of cloth, God’s reach, God’s embrace in Christ Jesus, gets bigger and bigger and bigger. Jesus eats with outcasts and sinners. Jesus touches people who are sick and people who live with disabilities. Jesus even calls the dead back to life. Ultimately, Jesus draws all people to himself as he is lifted up on the cross. In Christ Jesus, no one is beyond God’s embrace.
God’s radical grace is wondrously frightening. I experience a bit of a shudder as I think of the implications of portraying the Magi as scientists who practiced another religion, because to do so pushes me to expand my understanding of both the ways God reaches out to people to announce good news in and through Christ and what it means for individuals to have faith and for gatherings of the faithful to be church.
The Magi did not come looking for the Christ through preaching, liturgy, sacrament, a welcoming congregation, or a vital social ministry. They came seeking the Christ after studying the night skies. As someone who holds on to favorite, cherished ways that God works to proclaim the gospel and bring people to faith, it’s always wondrously frightening to realize anew that God’s own work of embracing all people is more “mystery” than “formula,” because God’s ways are always bigger than my understanding.
The alternative, of course, is to join Herod in not seeing God’s ever-expanding embrace, or feeling threatened by it, and instead giving way to just plain fear: “When King Herod heard this, he was frightened, and all Jerusalem with him” (Matthew 2:3). Herod jealously reached out himself, just far enough to violently protect his place and preserve his power.
We too can feel jealous when visitors show up seeking Christ due to experiences outside of our purview and control. We have our own ways of reaching out, just far enough to slaughter someone’s experiences of God’s grace for the sake of our patterns, practices, and perspectives. And so the stage is set for another liturgical year of proclaiming Christ overcoming the conflict between God’s ever expanding embrace and our need to protect and preserve, a drama resolved on the cross and continuing in our day.
Making the Connection
Preparation for Sunday Scripture Readings
- Think of the best gift you ever received. What was it? What made it special? Was it the gift itself, the thought that went into it, or the person who gave it to you?
- Many people around the world give gifts on the feast of the Epiphany instead of giving gifts on Christmas. As we read today’s Gospel, it might become clear why that is.
- What gifts were given to Jesus by the Magi? (gold, frankincense, and myrrh) Let me tell you a bit about each of these. Gold is familiar to most of us. We associate gold with wealth and royalty. Frankincense was often used by priests for worship in the Temple. Myrrh is a perfume and was used to prepare a body after death. We often understand this gift to foretell Jesus’ suffering and death.
- What made these gifts special? (Accept all reasonable answers.) These gifts showed that the Magi truly recognized the infant Jesus for who he would be for them and for us: Savior. We too are called this season to offer our gifts to Jesus. What might we offer to show that we recognize who Jesus is? (Accept all reasonable answers.)
- Conclude by praying that we will always recognize Jesus as our Savior, as the Magi did. Sing or say the song “We Three Kings.”
We three kings of Orient are
Bearing gifts we traverse afar
Field and fountain, moor and mountain
Following yonder star
Born a king on Bethlehem's plain
Gold I bring to crown Him again
King forever, ceasing never
Over us all to reign
Oh, star of wonder, star of night
Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy perfect light
Myrrh is mine, it's bitter perfume
Breaths a life of gathering gloom
Sorrowing, sighing, bleeding dying
Sealed in the stone-cold tomb
Oh, star of wonder, star of night
Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy perfect light
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ADDITIONAL NOTES
Genesis 9:8-15
The bow is an ancient weapon used both for hunting and war.God demonstrates His desire for peace with humankind and Creation by hanging His "bow" that stretches from earth to Heaven and horizon to horizon. Never again will He make "war" upon the earth using water.The visible sign of His promise and the renewed covenant formed with Noah and all Creation is the seven-colored bow we see in the sky, often after a rainstorm.
Significantly, the rainbow has seven colors.Seven is one of the so-called "perfect" numbers in Sacred Scripture, reflecting fullness and perfection, especially spiritual perfection. Seven is a number connected to the first Creation event, the Flood, and the renewed creation after the Flood, founded on a renewed covenant.In its seven-color display, the rainbow recalls the seven days of the first Creation event and symbolizes the oath swearing necessary for a renewed covenant.
In Hebrew, the number seven is sheba or shava, which also means "oath" or "to swear an oath." To swear an oath in Hebrew is to literally "seven one's self." The number seven figures prominently in Genesis Chapter 1 in the Creation account and the formation of the covenant with Adam.
Scripture mentions God's "bow"/rainbow in Psalm 45:3-6; Ezekiel 1:26-28 (above the heavenly throne); Habakkuk 3:8-9; Revelation 4:3 (above God's throne) and 6:2. God's war bow will not play another prominent role in Sacred Scripture until Revelation 6:2. Then, the war bow God hung in the heavens as a sign of the Noahide Covenant will become a symbol of judgment. It will be taken up again and carried by the mysterious "Rider on the White Horse": Immediately I saw a white horse appear, and its rider was holding a bow; he was given a victor's crown, and he went away, to go from victory to victory.
God's covenant with Noah, his descendants, and all living things is a royal grant covenant without stipulations.It is an eternal covenant based solely on God the Divine King's graciousness. It is the second of the seven Old Testament covenants, some of which are royal grant covenants and others treaty covenants with stipulations. In a treaty covenant, the vassal with whom God makes the covenant is responsible for obligations and duties performed to maintain the covenant. In a royal grant covenant, the responsibility for maintaining the covenant is entirely God's. The covenant signs of the eighth and final covenant in Christ Jesus are the Cross (the true "tree of life"), the Sacraments, and worship on the Lord's Day (Sunday, the New Covenant sabbath). Sunday is the day after the first Creation's seventh-day Sabbath. It is the eighth day and the sign of a new creation commemorating the day Jesus Christ rose from death to life.
God purged human wickedness from the earth in the Great Flood; however, because humanity's free will remained, Noah's son Ham abused this gift, and sin returned.After the Great Flood, sin continued to grow in men and women's lives, and human wickedness again came to affect all of God's Creation. The destiny of all living creatures became linked to human destiny for good or evil.It is why St. Paul wrote that it is through Christ's saving act of self-sacrifice that all humanity and all Creation can be freed from and redeemed by God's grace (Rom 8:19-25)..
Psalm 25:4-9
The title of Psalm 25 attributes it to David. The psalm is in an acrostic pattern, and each verse begins with a successive letter of the Hebrew alphabet.The response is from verse 10 and reminds us of God's everlasting covenant relationship with David and us through David's descendant, Jesus of Nazareth (2 Sam 7:16; 23:5; Mt 1:1).
The psalmist petitions the Lord to instruct him in righteousness, and he acknowledges that God is his Savior (verses 4-5).He asks for God's forgiveness for past sins because he has confidence in God's compassion, love, and goodness (verses 6-7).In verses 8-9, the psalmist writes of how God responds to both sinners and the humble.The humble are those who confess their sins to the Lord.God instructs and leads the humble and repentant sinner on the path to salvation.
St. Augustine wrote concerning this psalm: "Moreover, the one who follows the Lord's paths, and sees that he has been set free through no merit of his own, and takes no pride in his own efforts, will draw nearer to the Lord; in times to come, he will avoid the severe judgment that will be handed down to those who question all these things, for he has experienced the mercy of the one who came to his aid" (St. Augustine, Enarrationes, in Psalmos, 24.10).
1 Peter 3:18-22
In this passage, St. Peter links Noah and his family's death and resurrection experience, when they passed through the sin-cleansing waters of the Great Flood over the earth, with Christian baptism. The words "put to death in the flesh" in verse 18 affirm that Jesus indeed died as a human being. However, St. Peter writes that death was not victorious over Christ because "he was brought to life in the Spirit." Peter refers to Jesus's Resurrection in the new and transformed glorified life in which He was free from the weakness of natural human life (see 1 Cor 15:45).
Then, St. Peter testifies that, like all humanity before His Resurrection, Jesus descended into the netherworld or the grave that is Sheol in Hebrew and Hades in Greek, referred to as "prison" in verse 19. Sheol/Hades is not the Hell of the Damned and will continue as a state of purification until the return of Christ and the Final Judgment (Rev 20:14; CCC 1030-32). From the time of Abel's death, all humanity was imprisoned, awaiting the coming of the promised Redeemer-Messiah in Sheol. However, their condition was not the same. Sinners were being purified of their sins, and the righteous were in the company of Abraham (in "Abraham's Bosom'), waiting for their liberation (see Jesus's description of Sheol in Lk 16:19-31). Under the seven Old Testament covenants, there were no eternal blessings or judgments. Heaven was closed since the fall of Adam (CCC 536, 1026).
Descending from His tomb to the "prison" of Sheol, Jesus preached the Gospel of salvation to those who had waited since the first human deaths in salvation history. He even preached to those souls who died in the time of Noah (1 Pt 3:18-20). Sheol/Hades is the poorly translated "hell" of the English version of the Apostles' Creed (see CCC 633 and 1033).
St. Peter wrote about the event that saved those members of Noah's family in the waters of the Great Flood when they experienced a renewed Creation, which prefigured Christian baptism. In Christian baptism, the faithful are saved through washing in spiritual waters as they receive the gift of new life and become a new creation through water and the Spirit (Jn 3:3-5). Peter testifies that Jesus then led those who accepted His Gospel of salvation out of the "prison" of Sheol and into the gates of Heaven, opened for the first time since the Fall of Adam (CCC 536, 1026). The Catechism teaches:
- CCC 633: "Scripture calls the abode of the dead, to which the dead Christ went down, hell, Sheol in Hebrew or Hades in Greek, because those who are there are deprived of the vision of God. Such is the case for all the dead, whether evil or righteous, while they await the redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into 'Abraham's bosom'; 'It is precisely these holy souls, who awaited their Savior in Abraham's bosom, whom Christ the Lord delivered when he descended into hell [Sheol/Hades]' (Roman Catechism I,6.3). Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him."
- CCC 635: "Christ went down into the depths of death so that 'the dead will hear the voice of the Son of God, and those who hear will live' ..." (see Jn 5:25; Mt 12:40; Rom 10:7; Eph 4:9).
Mark 1:12-15
In St. Mark's Gospel, the story of God's plan for Jesus's mission continues to unfold:
- The Holy Spirit drove Jesus into the desert.
- Satan tempted Jesus.
- Jesus defeated Satan's temptations.
- Angels ministered to Jesus among wild beasts, showing Jesus's authority over Heaven and earth (only in Mark's Gospel).
Jesus's testing by Satan and His 40-day ordeal in the desert wilderness recall other similar ordeals of other agents of God in the Old Testament. In Scripture, 40 is a number symbolizing both testing and consecration (for example, see Gen 2:16-17; 3:1-7; Ex 24:15-18; 34:28; Num 14:34-35; Dt 9:9, 18 and 1 Kng 19:4-8). Some examples of testing are:
- Satan tested Adam and Eve's obedience to God's command not to eat the forbidden fruit.
- Moses and Elijah had a 40-day testing experience before God's divine revelation.
- God tested the Israelites in the wilderness and then condemned them to 40 years of wandering in judgment for their faith and obedience failures.
Jesus's victory over temptation, sin, and death would usher in a new Israel and a new Edenic Sanctuary in the true Promised Land of Heaven (CCC 877). Adam's failure brought death and alienation from God, but the victory of Jesus brought eternal life and union with the Most Holy Trinity!
St. Mark's Gospel does not have as detailed an account of Jesus's Temptation as in Matthew and Luke's Gospels. However, he provides information not in the other two versions in Matthew 4:1-11 and Luke 4:1-13. Mark agrees with the other Synoptic Gospel accounts that the same Spirit that descended upon Jesus at His baptism (Mt 3:16; Mk 1:10; Lk 3:22) led Him into the desert, where He remained for 40 days. Mark does not give the details of the three times Satan tempted Jesus. However, in agreement with Matthew's account, he provides the information that angels ministered to Jesus after His ordeal. The additional information Mark provides is that Jesus was "among the wild beasts."
Lent reminds us that Jesus's self-sacrifice removed the veil of separation between humankind and God that resulted from sin. When the Israelites made the image of the Golden Calf, breaking the first of the Ten Commandments (Ex 20:4-5), it was as great a fall from grace as Adam's sin. Like Adam, their punishment was separation from continual access to the Divine Presence. God intended to dwell among them above the Ark of the Covenant, but as a result of their sin, a thick veil/curtain separated the people from God's Divine Presence above the Ark in the Holy of Holies. When Jesus gave up His life on the Cross, the curtain that separated the people from God's presence was torn from top to bottom, opening the way to a renewed relationship with the Almighty (Mk 15:38).
In Jesus's resurrection from death, He was victorious over Satan, and through the Sacrament of Baptism and our resurrection to new life, we have a part in that victory (Rom 5:12-14, 17-20). During Lent, we remember our share in Christ's victory as we renew our baptismal vows. The rituals and symbols of the Mass remind us that our Savior chose to break the barrier of separation between the sinner and God to make us vessels of grace and reveal the beautiful mystery of the Eucharist in our lives. We reaffirm our commitment to the New Covenant in Christ Jesus as we sing in today's psalm: "Your ways, O Lord, are love and truth, to those who keep your covenant."
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Sunday February 11, 2024 Sixth Sunday in Ordinary Time
Lectionary: 77
THE READINGS -----------------------------------------------------------------
Reading 1 Lv 13:1-2, 44-46
The Lord said to Moses and Aaron,
"If someone has on his skin a scab or pustule or blotch
which appears to be the sore of leprosy,
he shall be brought to Aaron, the priest,
or to one of the priests among his descendants.
If the man is leprous and unclean,
the priest shall declare him unclean
by reason of the sore on his head.
"The one who bears the sore of leprosy
shall keep his garments rent and his head bare,
and shall muffle his beard;
he shall cry out, 'Unclean, unclean!'
As long as the sore is on him he shall declare himself unclean,
since he is in fact unclean.
He shall dwell apart, making his abode outside the camp."
Responsorial Psalm Ps 32:1-2, 5, 11
R. (7) I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Blessed is he whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Then I acknowledged my sin to you,
my guilt I covered not.
I said, "I confess my faults to the LORD,"
and you took away the guilt of my sin.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Be glad in the LORD and rejoice, you just;
exult, all you upright of heart.
R. I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.
Reading 2 1 Cor 10:31—11:1
Brothers and sisters,
Whether you eat or drink, or whatever you do,
do everything for the glory of God.
Avoid giving offense, whether to the Jews or Greeks or
the church of God,
just as I try to please everyone in every way,
not seeking my own benefit but that of the many,
that they may be saved.
Be imitators of me, as I am of Christ.
Gospel Mk 1:40-45
A leper came to Jesus and kneeling down begged him and said,
"If you wish, you can make me clean."
Moved with pity, he stretched out his hand,
touched him, and said to him,
"I do will it. Be made clean."
The leprosy left him immediately, and he was made clean.
Then, warning the him sternly, he dismissed him at once.
He said to him, "See that you tell no one anything,
but go, show yourself to the priest
and offer for your cleansing what Moses prescribed;
that will be proof for them."
The man went away and began to publicize the whole matter.
He spread the report abroad
so that it was impossible for Jesus to enter a town openly.
He remained outside in deserted places,
and people kept coming to him from everywhere.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Lv 13:1-2, 44-46
So just what is leprosy?
It is a progressive infectious disease caused by a bacteria that attacks the skin, flesh, nerves, etc.; it is characterized by nodules, ulcers, white scaly scabs, if not treated will cause the wasting of muscles, deformities, mutilation, and the eventual loss of sensation, ( and is contagious.)
Leprosy was a deadly disease dreaded by everyone in ancient Israel. It is worse than cancer. When somebody has leprosy, he or she becomes automatically ostracized or separated from the community. Thus, as we see in today's first reading, when a leper is going on the street he has to cry, "unclean, unclean... He shall dwell apart, making his abode outside the camp" (Lv 13:45-46).
Today's Gospel passage presents a scenario in which a leper came to Jesus, kneeling down and begging him saying, "if you wish, you can make me clean." (Mark 1:40) Moved with pity, Jesus stretches out his hand touching the leper saying, "I do will it. Be made clean." (Mark 1:41) The Bible tells us that the leprosy left him immediately. What is the significance of this message? What challenges does it give us today?
There are times in our lives when we may be overwhelmed by all kinds of situations confronting us. There are situations that make us become isolated, abandoned, rejected, depressed, and lonely. At times we find ourselves lonely, even amidst the crowd! There are times when problems make our life so miserable, like that of an ostracized leper. There are times when families and friends may not be able to help, but there is somebody whose will is best. We need to approach Him and say, "Lord, let your will be done for me.” The Lord has promised never to abandon us, even if mothers could abandon their children (CF I S. 49:14 – 16).
On a spiritual level, that deadly disease affecting human life today is sin. It is so deadly because it separates us spiritually from our Lord.
Before making any crucial decisions Jesus usually withdraws into solitude to have a deeper encounter with his Father. This is our model. We too must find time within our busy schedule to pray. It is in prayer and deep meditation that we can encounter Jesus profoundly and embrace peace. It is during those quiet moments that we can hear him loud and clear. Such an encounter with Jesus also brings us healing of mind and body. The ancient Latin dictum “Ora et labora” (work and pray) should be our motto as Christians, not “Laborare est Orare” (working is praying), as we see in many cases today working is not synonymous with praying. If you want to encounter Jesus in his busy world, then you need to embrace solitude.
This passage explains to us also why we need our weekly days off, monthly recollection, annual retreat, and annual vacation. Some years ago, in a parish in the United Kingdom a pastor had worked for 14 years in a row without taking any vacation. The people were so concerned because he was running out of energy and zeal. Let us not forget that a car that runs all day, without stopping for fuel refill, will soon run out of gas.
My friends ask me why I go on spiritual retreat. I respond "I need all the help that I can get." Anyone, lay or cleric; living is a busy area; needs recollection, retreats and quiet moments as often as necessary. It is a busy world. We cannot be too busy for prayer and retreat. May the Lord give us many opportunities to encounter him and his healing power as we continue our journey in a busy world.
Responsorial Psalm Ps 32:1-2, 5, 11
Long before the insights from contemporary psychology concerning repression, biofeedback loops, and psychosomatic disorders, the ancient psalmist knew very clearly that unacknowledged and unresolved guilt could have serious physical consequences. There is no reason to think that the language of Psalm 32 is purely metaphorical -- “my bones wasted away; I groaned all day long.”
Unacknowledged and unresolved guilt was taking its toll. And it is still happening!
It is no wonder that some of the most penetrating analyses of sin and guilt have come in recent years not from biblical scholars and theologians, but rather from psychiatrists. For instance, Karl Menninger was motivated by his concern for mental health and a healthier society to ask Whatever Became of Sin? He was concerned that unacknowledged and unresolved guilt inevitably comes out in various forms of unhealthy “escapism, rationalization, and reaction or symptom formation.”
Therefore, he called for a recovery of the concept of sin; and he suggested that clergypersons should take the lead: “It is their special prerogative to study sin -- or whatever they call it -- to identify it, to define it, to warn us about it, and to spur measures for combatting it and rectifying it.”
The appearance of Psalm 32 in the lectionary offers a prime opportunity for clergypersons to take up the challenge “to study sin.” And almost certainly, it will be a challenge! As Menninger points out, sin-talk has not been and is not very popular. For one thing, it can sound archaic and overly judgmental. Then too, our concern for privacy and proper appearances makes confession of sin (or weakness or need) a bit risky.
As Gerald Wilson notes, “The cults of independence and perfection have prevented many a struggling evangelical Christian from admitting his or her fears, failures, and helplessness until the crisis was so great that it can no longer be denied and broke out with the utmost devastation for all those concerned.” This reality, of course, underscores the importance of the challenge “to study sin.”
Perhaps the language of verses 3-4 suggests that the psalmist had arrived (or was about to arrive) at a devastating breaking point. If so, then she or he offers us a very important example of the benefits of confronting and confessing one’s sin. What ends up broken in Psalm 32 is neither the psalmist’s life nor the lives of those with whom the psalmist is concerned. Rather, what ends up broken is the psalmist’s silence!
While neither God nor the psalmists are in favor of sin, the real problem in Psalm 32 is not the psalmist’s sin but rather the psalmist’s failure to acknowledge and confess sin. It is crucial; therefore, that the silence be broken for, as James L. Mays points out, “the silence is the rejection of grace.”
The tragic thing about the failure to confess sinfulness and need is that we close ourselves off from the liberating grace of God. A more literal translation of verse 5c emphasizes this liberating dimension: “and you took away the guilt of my sin.” A burden has been lifted! God bears the burden of sin with us or even for us!
This, of course, is pure grace, anticipating both Jesus’ proclamation of the realm of God (see Luke 7:36-8:3) and Paul’s proclamation of the good news of justification by grace (see Romans 4:6-8 where Paul quotes Psalm 32:1-2).
To be sure, Psalm 32 is about sin and guilt; and it is rightly numbered among the Church’s seven Penitential Psalms (see Psalms 6, 38, 51, 102, 130, 143). But Psalm 32 is even more clearly about the divine willingness to forgive. This willingness is grounded in God’s essential character -- that is, God is gracious, merciful, and steadfastly loving (see Exodus 34:6-7; and note “steadfast love” in Psalm 32:10).
Reading 2 1 Cor 10:31—11:1
The apostle urges he people to refrain where they will give offense, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom. 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (v. 31, 32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honoring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbors, connected with it. No, the tendency of our behavior to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behavior of ours, which they may construe as homage or honor done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do anything that may be a means to pervert any members of the church from their Christian profession or practice. Our own humor and appetite must not determine our practice, but the honor of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a person devoted to God, and of a public spirit.
Gospel Mk 1:40-45
Last Sunday's gospel lesson impressed upon us the scope of Jesus' ministry and mission, and the power of the good news of His preaching and healing to impact the lives of all who flocked to hear the message of forgiveness and presence of God's new reign. With today's lesson there is no relenting in the intensity and success of that mission, whose fast-paced movement by now has developed a kind of rhythm.
In the final words of last Sunday's lesson, we heard that Jesus' mission encompassed all of Galilee and drew the whole world to Jesus' doorstep. But today, once again much like in the case of Peter's mother-in-law (1:29), we are drawn back to the particular, to the impact of Jesus' healing power upon the life of one individual. In fact, the whole movement of today's lesson mirrors that of last Sunday's verses, Mark 1:29-39. Whereas that lesson began with the healing of Peter's mother-in-law and ended with reference to Jesus' mission throughout the whole of Galilee, this lesson begins with the healing of a person with leprosy and ends with reference to the spread of Jesus' fame and people coming to Him from "everywhere."
The clear effect of the progression of these texts is to proclaim the power of the good news, present from the very beginning in Jesus' mission and ministry. Whereas in the other synoptic gospels this story needs some time to work its way out, in Mark this power has its "epiphany" already in Mark's unique portrayal of the ministry and preaching of John the Baptist. When Jesus announces the "kingdom of God" has already come near and the reign of God is upon us in this good news, His preaching compounds and strengthens that message. "Immediately," (to use Mark's favorite word) the powers that be are engaged. Jesus' healing and casting out of demons acknowledge His authority and power as something to be reckoned with. In Jesus' presence lives will be changed. But as the story progresses, beginning especially in last Sunday's lesson, there are signs that such power will not go unchallenged. The new and the old are bound to clash; the new will not be contained by the old. That impending clash becomes more explicit in Mark 2:1-12 and 2:13-22, but it already breathes beneath the surface in this Sunday's lesson.
The leper's arrival and request press the issues of the good news squarely: "If you are willing, you have the power to make me clean" (a translation). The words "if you wish, you can..." disguises and softens Mark's loaded words of "will" and "power." Here, we are invited to face the issue of how Jesus will address the matter of "clean and unclean" in the particular realities of this world. That particularity is clear in the leper's question, which is not about cleansing and power in general, but about the power to make "me" clean. Ultimately, the issue of the good news is whether it has the power to effect change in my life and yours.
The leper's question recognizes that if there is to be healing, it will be dependent on a God who "wills" that it be so. The "if" in his question leaves that matter provocatively up in the air. As such his words remind us that hearing the arrival of this Jesus as good news is contingent on finding in him the epiphany of a God who actually "wills" that this healing be so. But his words also recognize that such actuality takes more than "will." The will to cleanse remains only a possibility until it meets the appearance of One who has the "power" to deliver on the promise of that will. This issue of power is central, for it stands both at the beginning and end of this lesson, though it is unfortunately disguised in the English translations. It is here in the leper's request (verse 40). It is there again in verse 45, where strangely and surprisingly we hear that the successful spread of the word about Jesus means He no longer "has the power" to go around "openly." Instead, He must stay in secret in the wilderness. (Literally, he does not have the ability for "epiphany").
Of course these matters of power will ultimately move this story to the cross. But for now, Jesus' immediate answer is clear. Jesus is moved with compassion. He reaches out, touches the leper, and says, "I do will it." If there is any question of the requisite power to cleanse, it is avoided and leapt over. The "I will" becomes immediate reality in Jesus' command: "Be made clean" (Mark 1:41-42).
In Jesus, "I will" is the power of the good news to change lives and the message of Epiphany; that in Jesus this will and power of God is clearly revealed. Boundaries are crossed; issues of power are addressed; unclean becomes clean; the sick become whole. And Jesus will get into trouble for this!
The trouble is perhaps suggested in the refusal of this good news to be restrained, even by Jesus' own command. Jesus gives the former leper two commands, " See that you tell no one anything " and " show yourself to the priest," neither of which he obeys. Instead, this man goes out and "preaches" the "word" mightily (Greek: polla; literally, "in many words"). And his preaching is effective, so much so that Jesus becomes hampered in His own ministry (Mark 1:45).
This epiphany story draws us into a number of tensions of discipleship and faith. The leper's story makes clear that God's will in Jesus to touch, to cleanse, and to make whole is not just imagination or wish. Instead, it is promise that has the power to touch the particularity of lives, broken and suffering from the powers of the unclean in this world. It also makes clear that the proclamation of this good news has the power, even today, to burst the boundaries of constraint that would keep this good word from being heard. The story of this Jesus will get out!
Making the Connection
- You have so many choices in the course of the day that you may not even realize how many decisions you make. Try to list some of the decisions that you have made since you woke up this morning. Things like: (choosing what clothes to wear, choosing what to eat for breakfast, and so on)
- Most of us have become pretty good at making good choices that relate to our daily routines. But sometimes we are faced with a choice that is more difficult.
- In today’s Gospel, Jesus is faced with this kind of choice. A man approaches Jesus, asking to be healed. Jesus was faced with the choice of whether to heal him or not.
- What did the man want Jesus to do? (cure his leprosy) Why might Jesus not want to do this? Remember that leprosy is a disfiguring skin disease and that in Jesus’ time, people with leprosy were not permitted to have contact with people who did not have the disease. What did Jesus decide to do? (He healed the man with leprosy; he touched him as part of the healing.)
- As Christians, we face similar choices with the decisions that we are asked to make. We have the choice to love, the choice to help, or to do nothing. We show the depth of our faith when, like Jesus, we choose to love and to help, even when this is difficult for us.
- Conclude by praying together that we will have the courage to help and heal others, even if doing so is difficult. Pray together the Prayer to the Holy Spirit.
And kindle in them the fire of your love.
Send forth your Spirit and they shall be created.
And you will renew the face of the earth.
Lord,
by the light of the Holy Spirit
you have taught the hearts of your faithful.
In the same Spirit
help us to relish what is right
and always rejoice in your consolation.
We ask this through Christ our Lord.
Amen.
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ADDITIONAL NOTES
Leviticus 13:1-2, 44-46
It was the duty of the priests of the Sinai Covenant to preside over the prescribed communal and individual voluntary sacrifices in the liturgical worship services. They also had other duties to perform for the community, as recorded in this section of the Book of Leviticus, including public health duties. They were to examine and decide on health issues that could harm the entire community. The procedure for suspicious skin conditions consisted of examination and isolation for seven days before the priest reached a final determination. The chief concern in these public health examinations was the dangerously contagious skin disease of leprosy. Today, some medications can contain and control leprosy; however, in the ancient world, the condition condemned a person to a life of miserable isolation and a slow and disfiguring death.
It was a tragedy for a covenant member to be diagnosed with a contagious skin disease like leprosy. They were expelled from the community and forced to live alone or in groups with others in the same physically "unclean" state (Lk 17:12). They were required to show physical signs of their forced separation by shaving their heads, wearing torn garments, and covering their beards, all signs of death, penance, and mourning (Lev 10:6; Ezek 24:17). They could not offer sacrifices in the desert Sanctuary, nor, in Jesus's time, could they join the congregations of the local Synagogues or worship in the Jerusalem Temple because their unclean condition made them "unfit" for communal worship.
In 2 Kings 5:8, the prophet Elijah invoked God's divine name and healed a Gentile leper named Naaman. His act proved that the mercy of Israel's God was not limited to the Israelites, and He was more powerful than any human contagion, whether it was leprosy or sin. The miracle also prefigured the healing and restoration of the Gentile peoples of the earth to fellowship with God. Elijah's deed, under the power of the Holy Spirit, proved he was Yahweh's holy prophet.
Jesus also healed lepers (today's Gospel Reading). However, He is far more than a prophet like Elijah. Jesus is God visiting His people (Ezek 34:11-12, 15-16) to heal, restore, and raise them to a holy, internal purity. He will raise them to holiness through the Sacrament of Baptism in His death and resurrection and make them fit for worship in the Kingdom of Heaven.
Psalm 32:1-2, 5, 11
The psalm is attributed to King David after God forgave him of his sin of adultery with Bathsheba, which led to her husband's arranged death.
In the Church's Penitential Psalms, we celebrate the happiness of the person who acknowledges that God forgives his sins through the blood sacrifice of Jesus Christ in the Sacrament of Reconciliation. However, Christ's blood does not merely cover our sins (as in the old covenants) but washes us clean and restores us to fellowship with God and the community of the faithful. In this connection, Church Father and Archbishop of Constantinople St. John Chrysostom (c. 344/354-407) wrote, quoting Psalm 32:5, "Shall I remind you of the different paths of repentance? For there are many, each distinct and different, and they all lead to heaven. The first way of penance consists in the accusation and acknowledgment of sin [...] For this reason, the psalmist says: 'I will confess my transgressions to the Lord, and you forgave the guilt of my sin.' Therefore, if you condemn in yourself the deed by which you gave offense, the confession will obtain your pardon before the Lord; for the one who condemns his offense makes it more difficult for himself to commit that sin again. Ensure that your conscience is always alert: it will be your private prosecutor, and then there will be no one else to accuse you before the tribunal of God. This is the first and best path of penitence" (De diabolo tentatore, 6).
1 Corinthians 10:31-11:1
Every Christian is morally responsible for his actions and the negative or positive influence his actions might have on others. It is the correct use of Christian freedom expressed first negatively (verse 32) and then positively, as exemplified in Paul's life (verse 33), and finally, as grounded in Christ (11:1). All actions should give glory to God by living "in imitation of Christ." In this way, others who view your life as sanctified to God may be encouraged to follow your example, leading them to conversion and eternal salvation.
Such small actions as wearing a cross or offering a prayer before meals in a public place give a witness to others of your faith in Christ Jesus. St. Basil the Great (c. 330/357-379), bishop of Caesarea Mazaca in Cappadocia, Asia Minor, commented on this passage from 1 Corinthians by writing: "When you sit down to eat bread, do so, thanking him for being so generous to you. If you drink wine, be mindful of him who has given it to you for your pleasure and as a relief in sickness. When you dress, thank him for his kindness in providing you with clothes. When you look at the sky and the beauty of the stars, throw yourself at God's feet and adore him, who, in his wisdom, has arranged things in this way. Similarly, when the sun goes down and when it rises, when you are asleep or awake, give thanks to God, who created and arranged all things for your benefit, to have you know, love and praise the Creator" (Hom. in Julittam, martyrem).
The Gospel of Mark 1:40-45
In the First Reading, we read about a person diagnosed with leprosy. Under Mosaic Law, those persons were virtually excommunicated from the community and doomed to live in poverty and isolation. Lepers had to wear torn garments with an uncovered head. They had to cry out "unclean" wherever they went and remain outside the community in deserted places. The life of a leper was like a living death. Not only was a leper ritually unclean, but anyone who came in contact with a leper could also become unclean. A leper could not worship in the Temple until a priest pronounced the person healed and eligible for ritual purification. Anyone in contact with a leper could not worship in the Temple until they had also undergone ritual purification (Lev 13-14).
The Old Testament mentions several cases of leprosy: for example, Miriam (Num 12:10), Naaman (2 Kng 5:10), Gehazi (2 Kng 5:25), King Uzziah (2 Kng 15:5), and four lepers at the siege of Samaria (2 Kng 7:3). In the New Testament, Jesus healed lepers (Mt 8:1-4; Mk 1:40-42; Lk 5:12-16; 7:22; 17:11-19) and gave the same healing power to His disciples (Mt 10:8). On Jesus's last teaching day in Jerusalem, Simon the (former) Leper, who lived in Bethany, welcomed Jesus and His disciples to dinner in His honor on the Wednesday before His crucifixion (Mt 26:6; Mk 14:3).
The leper in our Gospel story makes a bold move by coming to Jesus. He takes the risk because he has confidence that Jesus can heal him (Mk 1:40). Jesus feels compassion for the man and is not made "unclean" by coming into contact with the leper. Instead, the leper was "made clean" by contact with Jesus, just as we are "cleansed" by contact with Jesus in the Eucharist and the Sacrament of Reconciliation.
Notice that there is a sacramental quality to Jesus healing the man. Jesus stretches out His hand (verse 41), just as God, by His "outstretched hand," performed mighty acts to save the Israelites in the Exodus experience and in other glorious deeds in the history of the covenant people (Ex 13:9; 14, 16; 15:6; etc., and as Jesus's disciples prayed in Acts 4:30). His divine word accompanies this ritual sign as Jesus says, "I will do it. Be made clean." And like God's divine words that brought about the Creation event (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29; Ps 33:9; Is 48:13), Jesus's words brought about what He commanded (Jn 1:1-5), whether in healing a leper, raising the dead (Mt 9:24-26; Mk 5:41-42; Lk 7:14-15; Jn 11:43-44), or changing bread and wine into His Body and Blood (Mt 26:26-28; Mk 14:22-25; Lk 22:19-20).
Jesus asked the man to keep secret the source of his healing. This event is the first instance of what Biblical scholars call the "messianic secret" in Mark's Gospel, where Jesus insisted on concealing His true identity until He chose to make the revelation.
Notice that Jesus told the man to show himself to a priest (according to the Law in Lev 14:1-20). The old Sinai Covenant and its laws were still in place until Jesus fulfilled its old Mosaic Law and replaced it with the New Covenant (Lk 22:20; Heb 8:7, 13). In the meantime, Jesus obeyed the old covenant Law (Mt 5:17-20). Jesus told the man to show himself to a priest because he had the power under the Law to confirm the man's healing. Then, under the priest's direction, the man could return to the Temple on the eighth day after his examination to perform the purification ritual, offer the necessary sacrifices, be restored to the community, and return to fellowship with God (Lev 14:10).
Significantly, the ritual of purification for a leper was on the "eighth day" when the man could be restored to the community and fellowship with God in Temple worship. The eighth day is symbolically the day of the healed person's "resurrection" to a new life. The number eight in the significance of numbers in Scripture represents salvation, regeneration, and new life. The eighth day will be when Jesus Christ is resurrection from the dead; the day after the seventh day Jewish Sabbath (see CCC 349). See the document "The Significance of Numbers in Scripture".
45 The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.
Jesus cautioned the healed man not to reveal the miracle (verse 44). His true identity must not come too soon. Jesus must fulfill the words of the prophets before opposition to His ministry climaxes in His Passion. However, the healed leper could not keep quiet in his joy over his healing and restoration to his family and community (verse 45a). The former leper experienced restoration to the community. Still, as for Jesus, it became impossible for Him to enter the town because of the many people who wanted to see Him (verse 45b). Ironically, Jesus and the man have traded places. Jesus healed the man at a personal cost and took on the leper's previous position outside the towns. However, Jesus was not isolated because the people came to Him as news continued to spread about His miraculous healing and His authoritative teachings.
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Sunday February 4, 2024 Fifth Sunday in Ordinary Time
Lectionary: 74
THE READINGS -----------------------------------------------------------------
Reading 1 Jb 7:1-4, 6-7
Job spoke, saying:
Is not man's life on earth a drudgery?
Are not his days those of hirelings?
He is a slave who longs for the shade,
a hireling who waits for his wages.
So I have been assigned months of misery,
and troubled nights have been allotted to me.
If in bed I say, "When shall I arise?"
then the night drags on;
I am filled with restlessness until the dawn.
My days are swifter than a weaver's shuttle;
they come to an end without hope.
Remember that my life is like the wind;
I shall not see happiness again.
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
R. (cf. 3a) Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Praise the LORD, for he is good;
sing praise to our God, for he is gracious;
it is fitting to praise him.
The LORD rebuilds Jerusalem;
the dispersed of Israel he gathers.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
He heals the brokenhearted
and binds up their wounds.
He tells the number of the stars;
he calls each by name.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Great is our Lord and mighty in power;
to his wisdom there is no limit.
The LORD sustains the lowly;
the wicked he casts to the ground.
R. Praise the Lord, who heals the brokenhearted.
or:
R. Alleluia.
Reading 2 1 Cor 9:16-19, 22-23
Brothers and sisters:
If I preach the gospel, this is no reason for me to boast,
for an obligation has been imposed on me,
and woe to me if I do not preach it!
If I do so willingly, I have a recompense,
but if unwillingly, then I have been entrusted with a stewardship.
What then is my recompense?
That, when I preach,
I offer the gospel free of charge
so as not to make full use of my right in the gospel.
Although I am free in regard to all,
I have made myself a slave to all
so as to win over as many as possible.
To the weak I became weak, to win over the weak.
I have become all things to all, to save at least some.
All this I do for the sake of the gospel,
so that I too may have a share in it.
Gospel Mk 1:29-39
On leaving the synagogue
Jesus entered the house of Simon and Andrew with James and John.
Simon's mother-in-law lay sick with a fever.
They immediately told him about her.
He approached, grasped her hand, and helped her up.
Then the fever left her and she waited on them.
When it was evening, after sunset,
they brought to him all who were ill or possessed by demons.
The whole town was gathered at the door.
He cured many who were sick with various diseases,
and he drove out many demons,
not permitting them to speak because they knew him.
Rising very early before dawn, he left
and went off to a deserted place, where he prayed.
Simon and those who were with him pursued him
and on finding him said, "Everyone is looking for you."
He told them, "Let us go on to the nearby villages
that I may preach there also.
For this purpose have I come."
So he went into their synagogues,
preaching and driving out demons throughout the whole of Galilee.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Jb 7:1-4, 6-7
I have been allotted months of futility: Job saw his present suffering like the futile, discouraging work of a servant or a hired man. He felt there was no hope or reward, only weariness.
The words hard service in Job 7:1 are descriptive of military service. The Latin Vugate translates, The life of man is a warfare upon earth. The early English Coverdale translation has it, Is not the life of man upon earth a very battle? With this Job communicated both the struggle of life, together with the idea that he has been drafted unwillingly into this battle.
Wearisome nights have been appointed to me: Job described his physical condition in painful terms. He suffered from insomnia and his skin affliction came back again and again.
Clarke comments on My flesh is caked with worms: “The figure is too horrid to be further illustrated.”
Job mourns the futility of life.
My days are swifter than a weaver’s shuttle: Job did not mean this in a positive sense, as in saying “My, look how fast the time is going by.” As described in the previous verses, in this season of affliction time is dragging by for Job through his sleepless and painful nights. Yet when he looked at his life in totality, it seemed to be a meaningless blur, spent without hope and as a breath.
“Ibn Ezra noted long ago the play on the word [tiqwah, ‘hope’], which can also mean ‘thread.’ Job’s days move fast like a weaver’s shuttle, and they come to an end through want of thread. Both meanings were equally intended. This is the kind of overtone in meaning that cannot be reflected in a translation without a footnote.”
“Worse than the disease itself, Job lost all hope of being healed. He believed his only release from pain was death.”
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
- Praise the Lord! Psalm 147 begins and ends with these words, which are both a declaration and an encouragement of praise to Yahweh. This hallelujah begins and ends the five psalms that end the Book of Psalms.
- “There is no heaven, either in this world, or the world to come, for people who do not praise God. If you do not enter into the spirit and worship of heaven, how should the spirit and joy of heaven enter into you?”
- it is good to sing praises to our God: It was right for the Psalmist to tell himself and others to praise the Lord, and he assumed that God’s people would do it with singing. The goodness of praise comes from the truth that it is, in itself, pleasant and beautiful.
- Psalm 33:1 says, praise from the upright is beautiful. True praise is beautiful to God, to His people, and to the individual worshipper.
- Praise is pleasant and beautiful for humanity, “It is decent, befitting, and proper that every intelligent creature should acknowledge the Supreme Being: and as he does nothing but good to the children of men, so they should speak good of his name.”
- If praise is beautiful, “As on the contrary, an unthankful man is an ugly, ill-favoured spectacle.”
The Lord builds up Jerusalem;
He gathers together the outcasts of Israel.
He heals the brokenhearted
And binds up their wounds.
He counts the number of the stars;
He calls them all by name.
Great is our Lord, and mighty in power;
His understanding is infinite.
The Lord lifts up the humble;
He casts the wicked down to the ground.
- The Lord builds up Jerusalem, He gathers together the outcasts of Israel: The Psalmist quickly began to describe the goodness and greatness of God, to give himself and others reasons to praise God. The first reason is God’s active care for Jerusalem and a likely reference to its restoration after the exile.
- “The twelfth chapter of Nehemiah tells how the Levites were brought to the city to lead a grand celebration ‘with songs of thanksgiving and with the music of cymbals, harps and lyres’ (Neh. 12:27)”. It would have been fitting for them to sing this Psalm, especially Psalm 147:2-3.
- Consider the many kinds of outcasts that Jesus gathers and blesses today.
· Outcasts may be the very poorest and most despised among men
· Outcasts may be those who have made themselves so by their wickedness
· Outcasts may be those who judge themselves to be outcasts
· Outcasts may be backsliders from the church
· Outcasts may be those who have fallen into great depression of spirit
· Outcasts may be those who suffer for righteousness’ sake
- He heals the brokenhearted: God does not only care for communities, but also for individuals. Those who hurt – the brokenhearted and the wounded – are special objects of His care.
- Hearts are broken through disappointment. Hearts are broken through bereavement. Hearts are broken in ten thousand ways, for this is a heart-breaking world; and Christ is good at healing all manner of heart- breaks. There are many reasons why Jesus is good at healing the brokenhearted.
· Jesus is educated for this work, having His own heart broken
· Jesus is experienced in this work, having healed broken hearts for 2,000 years
· Jesus is willing to take the worst patients, and has never yet lost a patient
· Jesus heals broken hearts with medicine that He himself provides
- “That God tells the number of the stars is only what we should expect of Him….But that He should be able to bend over one broken heart and bind it with His sympathy and heal its flowing wounds, this is wonderful, amazing, divine.”
Binds up their wounds: “As a good shepherd, Zechariah 11:4, that good Samaritan, Luke 10:34, and as a good surgeon dealeth by his patient.”
- He counts the number of the stars, He calls them all by name: The same God who cares for the lowly individual also knows and names all the stars. His majesty extends in both directions, from the span of the universe to the individual need.
- The Psalmist allowed us to the make the logical point – that if God knows and names all the stars, He certainly knows me and names me.
- Apparently in the days of Matthew Poole (1624-79), astronomers numbered 1,025 stars. “He telleth the number of the stars, which no man can do, Genesis 22:17. For those thousand and twenty-five which astronomers number, are only such as are most distinctly visible to the eye, and most considerable for their influences.” Now (2016) scientists estimate that there are 1 billion trillion stars in the observable universe. God knows the exact number.
- He calls them all by name: “Calling them all by names (lit., He calls names to them all) is not giving them designations, but summoning them as a captain reading the muster roll of his band. It may also imply full knowledge of each individual in their countless hosts.”
- The ‘stars’ are not forces or deities as in the ancient Near East but created entities over which the Lord is sovereign.
- Great is our Lord, and mighty in power: The Psalmist again described God in the high aspects of His majesty (His understanding is infinite) and in the lowest and most compassionate aspects of His majesty (the Lord lifts up the humble).
- “It turns upside down the familiar argument that in so great a universe our small affairs are too minute to notice.”
- His understanding is infinite: “There is no fathoming his wisdom, or measuring his knowledge. He is infinite in existence, in power, and in knowledge, as these three phrases plainly teach us.”
- The Lord lifts up the humble; He casts the wicked down to the ground: This is much like the phrase repeated three times in the Scriptures – God resists the proud, but gives grace to the humble (Proverbs 3:34, James 4:6, 1 Peter 5:5).
- “He reverses the evil order of things. The meek are down, and he lifts them up; the wicked are exalted, and he hurls them down to the dust.”
- “As a man ranks himself in one or other of these two divisions, he may expect from heaven storm or sunshine, mercy or judgment.”
Reading 2 1 Cor 9:16-19, 22-23
This dialectic - preach or be damned - arises from Paul's self-reflection on his role as apostle. Paul is presenting his self-understanding, describing the manner in which he presents himself, and the ultimate motivation which drives him. Preach, or be damned.
To be fair Paul doesn't actually say "damned." Rather, he says "woe to me if I do not proclaim the gospel" (1 Corinthians 9:16). As with the Old Testament "woes" that one reads in numerous prophetic oracles (cf. Isaiah 45:9; Hosea 7:13; see also Matthew 23:13-36), this is serious business. This is not the "whoa" of amazement or surprise, but the "woe" of suffering and punishment. In effect, Paul is calling trouble down upon himself should he fail to preach the gospel. "Woe to me if I fail to proclaim the gospel! I must preach or be damned!" With this attitude, Paul sets the stage for a striking reflection on his own calling as apostle, and provides a refreshing resource for our reflection on what it means to be called, commissioned to serve God and our neighbor, and proclaim the gospel.
There is much in this passage that may be familiar, primarily Paul's summary of the nature of his apostleship. One of Paul's most oft-quoted phrases is found here, that he will be "all things to all people" (1 Corinthians 9:22). Among the Jews, Paul is a committed and observant Jew, as he proudly declares elsewhere (Philippians 3:4-6). To those under the law, Paul will conduct himself as one also under the law, even though he is not subject to that law (1 Corinthians 9:20). To those outside the law, he will appear and present himself as one also outside of the law, even though, in a potentially confusing turn-around, he is "not free from God's law" (verse 21). To the weak, Paul will give himself as one who is weak, though he has reason to boast (verse 22).
This fourfold summary of "all things" is at heart a repetition of two things in an A-A-B-B pattern. The Jews and those under the law are best read as one and the same. Likewise, those outside the law, the Gentiles, are also the "weak." Think of this as a Pauline version of "There are two kinds of people." "And," Paul says, "I am whatever they need me to be, a little A-ish or a little B-ish." Though free in Christ Jesus, Paul submits himself, to the point of being a slave, to his neighbors, willing to be "all things to all people."
As with most familiar things, one must be careful not to read "all things to all people" as though Paul is saying that "everything goes." As noted above, Paul is talking less about "all things" than articulating a basic two-part distinction: those under the law, and those outside the law, which covers everyone. What Paul is driving at is not some pluralist vision of all things being equal. He is driven by the need to deliver the gospel to all people, not just the chosen people or the insiders. Outside of this text, Paul explicitly says that theological relativity and idolatry are not a part of the gospel (1 Corinthians 10:14-22). In other words, Paul is stressing that he has given up all claims to his own particularity; but not the particularity of the gospel; in order to "win more," and "save some." The question is, why?
Why is Paul willing to do this? Why be all things to all people? Why risk appearing a chameleon of compromise? Why give up freedom for servitude? Why? Preach or be damned. For Paul this is not a question, or a matter of choice. It is a matter of necessity, of compulsion, of apostolic imperative. It is the gospel that is for all people, the gospel that drives him to reach out both to Jew and to Gentile, to the one struggling under the burden of the law and the one blissfully ignorant of its demands. For Paul the gospel is needed by both kinds of people, it is the one thing that is for all people. This is why he does what he does.
And this brings us again to the remarkable way in which Paul describes the apostolic imperative which drives him, and what it means for us. At the beginning of this little passage from 1 Corinthians, Paul holds in tension a set of contradictory terms: boasting and obligation, reward and commission. The calling, the obligation to proclaim the gospel is not a cause for boasting or arrogance; neither is it a means to an end or a reward. For Paul the gospel, as a blessing to be shared (1 Corinthians 9:23; 10:17; 11:23-26), is both obligation and reward, commission and compensation. Paul does not talk here of his calling or his "Christian life" as something motivated by heavenly reward, or something in which to take pride. Paul, who is accustomed to the occasional pride filled boast, takes a different tack here. He is motivated by the joy from servitude to Christ, the reward of a slavish devotion to all his neighbors, both those under God's law and those unaware of it.
Gospel Mk 1:29-39
As Jesus begins his ministry in Galilee he has called disciples. In the Capernaum synagogue he healed a man with an unclean spirit by "rebuking" the spirit and calling it out of him. The amazed local folks talk about this new teacher and exorcist everywhere. Meanwhile, after the healing in the synagogue, Jesus returns to Simon Peter's house. There lies Simon Peter's mother-in-law in the grip of a fever. This is no small matter in the ancient world. A fever was not only debilitating for a short while, but was often a symptom of a condition that would lead to death. We know nothing from Mark about this fever -- its intensity, its duration, or its cause -- but we do know a valued family member was unable to be up and about her work. Her calling had been taken from her by an illness.
Jesus simply "raises her up." In Mark's direct and uncomplicated style he says, "...and the fever left her and she served them." The verbs are interesting. Simon Peter's mother-in-law is raised up by Jesus, a word that takes on powerful meaning in Mark's gospel and in subsequent Christian communities. In 16:6 the word is applied to Jesus himself. Mark uses egeiro in many healings (see, for example, 9:27). The word suggests that new strength is imparted to those laid low by illness, unclean spirits, or even death, so that they may again rise up to take their place in the world. That's where the second interesting verb comes into play.
Simon Peter's mother-in-law "served" immediately after having been raised. The verb is diakoneo, the same verb Jesus uses to describe the essence of his own ministry in Mark 10:45. It is "to serve" rather than "to be served" that characterizes the Christ of God. It is also "to serve" that characterizes his disciples. Simon Peter's mother-in-law is far from being an exemplar of a pathetic, un-liberated woman for whom serving men is her whole life. Rather she is the first character in Mark's gospel who exemplifies true discipleship. (Side bar: it will be women who are described as having served Jesus in 15:41 as well. This is not a verb used of Jesus' male disciples who famously do not quite "get it" within the gospel itself.)
Needless to say, the second healing really got around among the people. All kinds of folks were brought to Jesus for help. Capernaum's sick were laid before his door and he healed illnesses and cast out demons by the score. Please notice that these two activities were not identical. The ancients did not believe that all illnesses were demonically caused. They knew as well as we do that people get sick for all manner of reasons.
But please notice in addition, that illness bore a heavy social cost: not only would a person be unable to earn a living or contribute to the well-being of a household, but their ability to take their proper role in the community, to be honored as a valuable member of a household, town, or village, would be taken from them. Peter's mother-in-law is an excellent case in point. It was her calling and her honor to show hospitality to guests in her home. Cut off from that role by an illness cut her off from doing that which integrated her into her world. Who was she when no longer able to engage in her calling? Jesus restored her to her social world and brought her back to a life of value by freeing her from that fever. It is very important to see that healing is about restoration to community and restoration of a calling, a role as well as restoration to life. For life without community and calling is bleak indeed.
Jesus' ministry involves restoration of those cut off from community to a full role in the community. Those who have been seriously ill in our own time will understand the joy of simply being back as a participant in the "ordinary" processes of community life. Truly, there is nothing ordinary about life in community. Jesus wields the power of God Almighty to bring about participation: it is God's will for creation to be serving in community with others.
This discussion leads naturally to the end of the passage where suddenly Jesus seems to reject his call to heal and insists that he must proclaim throughout the villages and towns of Galilee the message he came to deliver. That proclamation, or announcement, continues to be in both word and deed as Jesus goes forward. In 1:15 we heard that message from Jesus: "the reign of God has come near. Repent and trust the good news." We have seen in the story of the man possessed and of Peter's mother-in-law how good that good news was: part of God's reign is the casting out of demons and the turning aside of illnesses; it has to do with restoration of those oppressed to a full role in their communities; it has to do with creating a people raised up to serve each other. And people do come in numbers, trusting that Jesus will heal and restore.
Yet his calling at this point in Mark's gospel is to share the in-breaking of God's kingdom through healing and announcement. Jesus is the herald with the power to bring in a foretaste of the kingdom, even as he promises that it is continuing to "draw near." As he goes throughout the Galilee he does not rely simply on words to make his point, but on the casting out of demons.
How vital it is to know that the coming of God's kingdom is indeed good news? One could imagine God's reign coming as a reign of terror. Humans have plenty of experience with powerful kings doing terrible things to those over whom they reign. Will God be like that? Will it be punishment and brutality for those who don't get on board? No. Jesus shows over and over again, that God's power serves the people. From the very beginning of his ministry Jesus casts out those spirits opposed to God's people, those things which lay them low, as part of his heralding the kingdom. God comes to restore, to save and God's power is sufficient to do it.
Making the Connection
Preparation for Sunday Scripture Readings
- Think about times when you were ill. What did you want most when you were sick? What did other people do to help you when you were sick? How have you helped others who were sick?
- In today’s Gospel, we hear how Jesus cured Simon's mother-in-law, who was sick with fever. We also hear how Jesus cured many other people. Let’s listen carefully to this Gospel.
- What did Simon’s mother-in-law do after Jesus healed her? (She served Jesus and his disciples.) We see in her example that one of the things that those who are ill need most is a sense of purpose and the opportunity to make a contribution.
- The Church continues to bring Jesus’ healing presence to those who are sick. What are some things that our Church does for those who are sick? (We visit the sick; we bring Jesus’ presence in the Eucharist; we pray for those who are sick; we celebrate the Sacrament of the Anointing of the Sick.)
- Conclude in prayer asking Jesus to be with those who are sick. Pray prayers of petition for those who are sick; after each petition, pray “Jesus, heal us.” Conclude by praying the Glory Be to the Father.
ADDITIONAL NOTES 20240204
Reading 1 Jb 7:1-4, 6-7
Life is Painful and Fleeting
Job's description of the sufferings of human existence recalls divine judgment in the Fall of Adam that impacted all Adam's descendants (Gen 3:17-19). Job describes life as a desperate struggle in which humankind lives like a slave who suffers in being unable to find shade/rest from the scorching sun or a hired man who barely makes enough to live. He knows that life is brief, and at this point in Job's story, his suffering makes him believe he can never be happy again (verse 6).
Such is the world's plight resulting from the corruption of original sin (CCC 215, 390, 397-98, 404, 412) and personal sin (CCC 1852, 1868). No one can escape the struggle that makes the life of every human a battle against sin: "The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield, man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity" (Gaudium et spes, 37; CCC 409).
Job's experience was the human condition before the Incarnation of the Messiah, Jesus Christ. There was no hope of Heaven since the Fall of Adam. The introduction of sin into the world closed its gates, and death consigned all humans to the abode of the dead, Sheol in Hebrew (CCC 536, 633). However, with the baptism of Jesus by John the Baptist, St. Mark dramatically describes Heaven as "torn open" (Mk 1:10; CCC 1026). In Christ, humanity received the hope of eternal life and His promise that those who suffered from injustice would receive God's mercy and justice
Responsorial Psalm Ps 147:1-2, 3-4, 5-6
The psalmist begins with a call to praise God for His goodness (verse 1). The LORD has gathered up His people, the Israelites, from exile and has led them home to rebuild Jerusalem. He has healed the broken hearts and has bound their wounds (verses 2-3). He is the Creator who made the stars, lifts up the downtrodden, and judges the wicked (verses 4-6). Those who receive God's mercy trust in the Lord's wisdom, not in their efforts or merits (verse 5). For Christians, the psalm invites us to praise God not only because He was the Savior and Provider of His covenant people in the past but because, in His mercy and love, He has made Himself present among humanity through the Incarnate Christ, the Word made flesh. He continues to make Himself present to humankind in the Eucharist and the other Sacraments, healing, consoling, and saving us until the end of time.
Reading 2 1 Cor 9:16-19, 22-23
St. Paul confessed that he felt compelled to preach the Gospel of Jesus Christ; he knew it was his divine calling. In doing so, he asked for no reward, even though he could have expected it since Jesus told His disciples the laborer deserves his payment (Lk 10:7). But Paul did not expect just compensation for preaching the Gospel of salvation through Jesus Christ. He earned his living by tent-making (Acts 18:3; 1 Cor 4:12; 2 Cor 12:13; 1 Thes 2:9; 2 Thes 3:8-9), hoping the additional sacrifice would make his divine reward even more substantial in the Kingdom of Heaven.
Like St. Paul, the Holy Spirit calls all Christians to serve as Jesus's apostles (those "sent" through the Sacraments of Baptism and Confirmation) to preach the Kingdom of Jesus Christ and His "good news" of God's gift of eternal salvation. In his preaching, Paul wrote that he was compelled to become all things to those he preached to better connect with the people who heard him to increase their openness to his message. St. Josemaria Escriva wrote: "He must become all things to all men in order to save all men" (Christ Is Passing By, 14). Vatican II defined what this apostolate involves: "The witness of life, however, is not the sole element in the apostolate; the true apostle is on the lookout for occasions of announcing Christ by word, either to unbelievers to draw them towards the faith, or to the faithful to instruct them, strengthen them, incite them to a more fruitful life; 'for Christ's love urges us on' (2 Cor 5:14) and in the hearts of all should the Apostle's words find echo: 'Woe to me if I do not preach the Gospel' (1 Cor 9:16)" (Apostolicom actuositatem, 6).
Gospel Mk 1:29-39
Jesus healed many people and cast out demons that He immediately silenced, refusing to let them reveal His true identity (see Mk 1:23-26). The demon spirits knew Jesus's true identity and feared Him, recognizing His divine power (verse 34). Demons are spiritual beings who are fallen angels. God created them to be good; however, through their own free will choice, they became evil by rebelling against God and following Satan, who was himself once an angel (see Rev 12:7-9 and CCC 391-95). The testimony of demons is not the kind of witness Jesus wanted to His true identity. His identity as the divine Messiah must be revealed slowly through His miracles and teaching.
In verse 35, we read that Jesus rose before dawn and withdrew alone to pray. Jesus's action raises the question: shouldn't we do the same if Jesus felt it was necessary to devote time to private prayer? All four Gospels record that several times Jesus withdrew from His disciples for personal prayer. However, the crowds of people continued looking for Him. Sympathetic to the people's needs, Simon Peter went to find Jesus (verses 36-37). In verse 38, Jesus agreed to return and gave the reason for His mission. He came to preach the Gospel of the Kingdom to the children of Israel, the same fulfillment statement St. Mark made in 1:14-15, After John had been arrested, Jesus came to the Galilee proclaiming the Gospel of God saying: "This is the time of fulfillment. The kingdom of God is at hand. Repent and believe the Gospel"
Jesus's message is as relevant today as it was to the Jews in the 1st century AD. Repent, believe in the Gospel (good news) of Jesus's gift of eternal salvation, and offer yourself to Him for spiritual healing. Then, commit yourself to Christ and let Him raise you to a new spiritual life. The Greek verb for the "raising" of Peter's mother-in-law is the same verb Jesus used when He commanded Jairus' daughter to "arise" and return to life (Mk 5:41-42), and it will appear again to describe Jesus's Resurrection (Mk 14:28; 16:7). Jesus's promises He will "raise up" to new life all those who believe in Him and come to Him in the waters of Christian Baptism and receive Him in the Eucharist (see Jn 6:40, 44, 54; 1 Cor 6:14; 2 Cor 4:14; baptism is commanded as necessary for salvation in Mk 16:16). And for our part, in gratitude, we should respond in serving the Lord like Simon -Peter's mother-in-law and like St. Paul who, despite personal hardships, committed his life to preaching the Gospel of Jesus Christ and was martyred for his faith.
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Added something new this week. When I put the reflections section together I do some research and gather data and then edit it. I save my notes. Last week the scripture study group that I lead at church noticed I was referring to notes other than what I was sharing on the screen. We talked about it and they said they'd like to see those if I wouldn't mind. I said no problem at all. So I mailed them out along with my usual presentation which is what I put here on the web site. They really liked them. So I also added my Additional notes below.
Sunday January 28, 2024 Fourth Sunday in Ordinary Time
Lectionary: 71
Reading 1 Dt 18:15-20
Moses spoke to all the people, saying:
"A prophet like me will the LORD, your God, raise up for you
from among your own kin;
to him you shall listen.
This is exactly what you requested of the LORD, your God, at Horeb
on the day of the assembly, when you said,
'Let us not again hear the voice of the LORD, our God,
nor see this great fire any more, lest we die.'
And the LORD said to me, 'This was well said.
I will raise up for them a prophet like you from among their kin,
and will put my words into his mouth;
he shall tell them all that I command him.
Whoever will not listen to my words which he speaks in my name,
I myself will make him answer for it.
But if a prophet presumes to speak in my name
an oracle that I have not commanded him to speak,
or speaks in the name of other gods, he shall die.'"
Responsorial Psalm Ps 95:1-2, 6-7, 7-9
R. (8) If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
Reading 2 1 Cor 7:32-35
Brothers and sisters:
I should like you to be free of anxieties.
An unmarried man is anxious about the things of the Lord,
how he may please the Lord.
But a married man is anxious about the things of the world,
how he may please his wife, and he is divided.
An unmarried woman or a virgin is anxious about the things of the Lord,
so that she may be holy in both body and spirit.
A married woman, on the other hand,
is anxious about the things of the world,
how she may please her husband.
I am telling you this for your own benefit,
not to impose a restraint upon you,
but for the sake of propriety
and adherence to the Lord without distraction.
Gospel Mk 1:21-28
Then they came to Capernaum,
and on the sabbath Jesus entered the synagogue and taught.
The people were astonished at his teaching,
for he taught them as one having authority and not as the scribes.
In their synagogue was a man with an unclean spirit;
he cried out, "What have you to do with us, Jesus of Nazareth?
Have you come to destroy us?
I know who you are—the Holy One of God!"
Jesus rebuked him and said,
"Quiet! Come out of him!"
The unclean spirit convulsed him and with a loud cry came out of him.
All were amazed and asked one another,
"What is this?
A new teaching with authority.
He commands even the unclean spirits and they obey him."
His fame spread everywhere throughout the whole region of Galilee.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Dt 18:15-20
How do we know if one speaks for God or if God is being used to promote a social or political agenda? This question is as old as the ages, and this text from Deuteronomy goes hand-in-hand with the Gospel lesson from Mark. These questions are asked over and over again about Jesus. Is he the real deal? Is he really speaking for God, or is he just another itinerant prophet?
The literary setting for Deuteronomy is at the end of Moses' life as the wandering Israelites prepare to enter the Promised Land. Moses is the only leader they have ever known, and his impending death puts the community in jeopardy. Deuteronomy represents Moses' last words to Israel, both present and future. The style is one of a sermon. In other words, it is not simply information, but it encourages and cajoles, calling the people to belief and a life lived according to God's instruction. It is the equivalent of Moses' ancient life instruction book to the people of Israel.
To fully grasp the meaning of this passage in a modern context, some explanation is necessary. What is the modern equivalent of ancient prophets? First, most people are unfamiliar with exactly what a prophet was in the ancient near eastern context. In biblical times, prophets were not rare. Indeed, 2 Kings tells that the king of Israel had 400 prophets at his disposal (1 Kings 22:6)! The problem was not finding a prophet - it was finding a prophet that was truly speaking for God.
Prophets performed a wide range of functions, including some that are condemned in Deuteronomy 18:10-11. Prophets of the Lord are the mouthpieces for God, and their proclamations are made without the common acts of divination or speaking to dead spirits. Prophets of ancient times should probably be thought of as preachers, for they interpret the word of God to the people. Ancient Prophets, however, were distinct from priests who were responsible for leading the people in worship. The only function of an ancient prophet was to declare the word of God to the people. They did not run meetings or organize the congregation.
You can see the modern day equivalent of prophets any given Saturday in New York City. As you go about your tasks, it is not uncommon to see an individual or a group standing on milk cartons and telling the passersby that "God loves them," or that "they are going to hell," or that "they are one of the lost ten tribes of Israel." This religious cornucopia is now intensified by multiple cable television stations and internet sites. Prophets or preachers are still standing up and telling the people they speak for God. Often the messages are contradictory, and we still wonder which ones are true and which are false.
This passage begins with the reason why prophets are needed. It reaches back to the giving of the law in Exodus 19 and 20. When the people heard God speak they were so frightened, they begged Moses to speak with God and be their mediator. Prophets, then, are selected by God ("I raise up" verses 15, 18; "I will put my words" verse 18; "I command" verse 18) for the sake of the people. Prophets answer to God, not to the people, so they are free to speak the truth. Prophets also come "from among their own people" (verse 18). These speakers of truth are home grown. They know the ways and the hearts of the people they speak to and connect with them. They who speak for God must also be paid attention to, for to ignore their calls is the same as ignoring God (verse 19).
The hanging question is the same today as it was in ancient days: how do we know which of the many preachers/prophets who speak are truly speaking for God? The answer in the text is clear. If what the prophet says comes true, then the prophet is speaking for God. It seems like a good answer, but it does not answer all of our questions. Prophets talk of eternal things and life after death. Some of what they say is simply unknowable in this life. The test in Deuteronomy certainly helps us with some prophets who claim to speak for God, but not all. What is clear is that if a prophet/preacher leads folks astray, it is the prophet and not the people who are at fault. Unfortunately, unscrupulous prophets tend to prey on those who are the weakest and most vulnerable.
This text also speaks to Jesus' life and ministry. His truths were not easy to hear, and eventually it was his truth telling that would result in death on a cross. Some would not believe him because he did not have the right pedigree, and did not hang out with the right people. Others did not believe him because they had already formed their own ideas of what the Messiah was to be, and Jesus' message of grace and forgiveness was nothing like they envisioned. Still others were clear that this was Joseph's son who could not possibly be proclaiming God's will. Yet all of the things in the Deuteronomy text can be shown in Jesus' life, preaching, and death.
Responsorial Psalm Ps 95:1-2, 6-7, 7-9
The psalm’s combination of a double call to worship (the lectionary reading) and a prophetic word is best explained with a liturgical or festival setting. The psalm celebrates and interprets the reign of God in the congregation’s liturgical setting. We might envision a procession, but the specific festival setting has been debated.
Jewish tradition ties the psalm to the beginning of Sabbath; others have suggested the Feast of Tabernacles or a covenant renewal festival. The movement of the psalm does suggest a connection to the beginning of worship, but it is difficult to be more specific. Verses 1-7 offer praise to God in the form of a double call to worship. The first summons to praise is in verses 1-2 followed by reasons for the praise in verses 3-5. The second call to worship in verse 6 narrows the focus to God’s covenant people, and verse 7 gives the reason for that call to praise. The last line of verse 7 introduces a prophetic word from God, an oracle. In contemporary terms, the first seven verses call the congregation to come to worship and the last verses deliver the prophetic word in the tradition of verses 8-11, a call to faithfulness. Re-enacting the liturgical setting helped us all to envision the movement and import of the psalm.
In the book of Psalms, this text comes in a cluster of psalms that celebrate the kingship of YAHWEH, an emphasis appropriate for Christ the King Sunday. The emphasis on YAHWEH’s kingship forms a response to the crisis of exile urgently articulated at the end of Book III in Psalm 89. The Davidic Kingdom has fallen, but the kingship of YAHWEH endures as a sign of hope for the community.
The psalm opens with a call to praise. The rendering “come sing joyfully to the Lord” is probably too tame for the Hebrew verbs that call for shouting and singing aloud, a noisy shout of homage similar to the shouting at the entrance of a human king. The call is for a procession to worship with this joyful singing. The movement is to the outer courts and then toward the sanctuary, the holy place of worship and the place of divine presence.
With verse 3, the liturgist brings the congregation to the reason for offering praise to God. The call to praise followed by the reason the congregation should offer praise is the classic style of praise in the Hebrew Psalter. The reason given in Psalm 95 is that YAHWEH is king, here tied to creation language. God created the world from its depths to its heights, from the sea to the dry land, all the world, and God reigns over it. The psalm begins with the broad realm of creation, a call to praise applicable to all peoples.
Reflecting its common ancient Near Eastern setting, the psalm portrays YAHWEH as preeminent among the gods, as king throughout creation and ruler over the powers of chaos and disorder. God created and reigns over creation. Thus all God’s creatures are called to praise.
The second call to praise narrows the focus. The congregation is now called to come and bow down, to kneel before the creator. The scene is analogous to an encounter with a human king with kneeling and bowing in homage. Now the congregation comes into the presence of the sovereign and bows awaiting a royal declaration. The opening call to worship portrays God as creator and ruler over creation.
The emphasis in the second call to worship is that the congregation belongs to God. God created this people and leads them and provides for them and protects them. The reason for praise in verse 7 alludes to the ancient Near Eastern royal image of God as shepherd of the people. God is “our Maker” and “our God.” The reference reminds the congregation that God’s mighty acts in history created this covenant people.
This double call to worship then makes it clear that God as both creator and redeemer is central to ancient Israel’s faith tradition. These verses at the beginning of Psalm 95 call to mind the familiar Psalm 100. These emphases characterize the cluster of psalms that celebrate the kingship of YAHWEH. The psalm’s concluding verses speak a prophetic warning by bringing to mind historical events in which the community did not trust YAHWEH. The call is to live a life of trust and faithfulness.
The sequence of Psalm 95 is important for readers. The psalm begins with the praise of God and moves to a prophetic warning spoken by God. The warning hopes that the community will trust in God, that is, will live out the praise articulated in verses 1-7. God’s gracious acts of creation and of calling out the community lead to the challenge for a response of praise and of lived faith.
Psalm 95 sings praise to God as sovereign and calls for faithfulness in response, in contrast to their ancestors’ response in the wilderness. So the psalm brings the past to bear on the present liturgical context. Those who do not heed the warning of history may have the misfortune of repeating it. The solemn warning that concludes the psalm hopes for a better response to the praise sung in verses 1-7.
Reading 2 1 Cor 7:32-35
It is always helpful to understand the context of a scripture. In this instance, it is critical. To understand we must understand the rest of the chapter.
Corinth was an important and wealthy city on the isthmus (narrow strip of land) separating Northern and Southern Greece. The Apostle Paul spent 18 months there on his Second Missionary Journey and established a church there. Acts 18 gives us considerable detail about Paul’s work in Corinth during that time.
At the conclusion of his visit to Corinth, Paul left to visit Ephesus, Jerusalem, Antioch, and Galatia (Acts 18:18-23). After leaving Corinth, Paul wrote a letter to the Christians at Corinth warning them “to have no company with sexual sinners” (5:9), but that letter has been lost to us.
Paul is writing this letter in response to a report from Chloe’s people about problems in the Corinthian church (1:11). In this letter, he provides apostolic guidance for dealing with those problems.
In chapters 1-6, Paul dealt with problems brought to his attention by people from Corinth. Now, in chapter 7, he begins to address “the things about which you wrote to me” (7:1).
First, he addresses a slogan of these Corinthian Christians, “It is good for a man not to touch a woman” (7:1). This slogan is an expression of asceticism—self-denial as a spiritual discipline.
We need to keep in mind that Corinth is a Greek city and these Corinthian Christians have been influenced by Greek philosophy, which tends toward dualism. Dualism sees the physical (such as the human body) as intrinsically evil and the spiritual (such as the soul) as good. The slogan, “It is good for a man not to touch a woman,” is consistent with Greek dualism—but at odds with the Judaism and Christianity, which see the whole person—indivisible body and soul. Corinthian Christians probably felt comfortable quoting this slogan to Paul, because Paul was unmarried and had expressed his preference for that state (as he does in this chapter, in verse 8).
In chapter 15, Paul will deal with another expression of dualism. Some Corinthian Christians said that “there is no resurrection of the dead” (15:12)—a belief consistent with Greek dualism but not with the Christian faith. In that chapter, Paul will emphasize strongly the bodily resurrection of Christ—and the Christian hope of bodily resurrection “at the last trumpet” (15:52).
In 7:1-24, Paul seeks to reorient these Corinthian Christians—to draw them away from an ascetic focus (emphasizing self-denial) to an eschatological focus (emphasizing the Second Coming of Christ). In the process, he answers a series of questions about marriage and divorce:
• Should a married couple refrain from conjugal relations? Paul answers, “Don’t deprive one another” (7:5).
• Should the unmarried remain that way? Preferably! (7:8-9).
• Should Christians who are married to unbelievers divorce their spouses? No! (7:10-16).
• Should men who have been circumcised try to reverse the procedure? (How would one do that?) Should men who have not been circumcised seek circumcision? Paul answers “Let each man stay in that calling in which he was called” (7:20).
• Should slaves seek freedom? Paul answers “Brothers, let each man, in whatever condition he was called, stay in that condition with God” (7:24).
The key to understanding Paul’s advice on these matters is found in our scripture text for this week. “The time is short” (7:29a). “For the mode of this world passes away” (7:31b). Paul is looking for the Second Coming of Christ, which he believes to be imminent. Therefore, Christians shouldn’t allow themselves to be distracted by lesser concerns. They should maintain a steady state, insofar as possible—not marrying—not divorcing—not being circumcised—not seeking freedom from slavery. His counsel reflects his belief that the Second Coming is just around the corner.
The question, then, is what this text has to do with us. After waiting two thousand years for Christ to come, we are less likely to believe that he will come in the next few months or years (although, hopefully, we have not lost hope that he will, indeed, come again).
What this text calls us to do is to maintain an eschatological (end of time) perspective— to appreciate the fact that Jesus’ death and resurrection ushered in a new era—to remember that, as Christians, we live with one foot in this world and the other foot in the kingdom of God.
If we can maintain an eschatological perspective, it will buy us a great deal of freedom. We can carry on with normal lives—marrying, working, raising children, and planning for retirement—but without succumbing to the kind of preoccupation with material things that always threatens to ensnare us.
It is difficult to live in a world that celebrates sex, money, and power as ultimate values without being affected by that perspective. However, events occasionally intrude on our lives and force us to think more deeply. When the doctor says “cancer”—or when we learn that our child has been in a bad accident—or when a spouse dies—suddenly the things that seemed so important a few minutes earlier fade into the background. In the crisis, we quickly reorient ourselves to that which is truly important.
This text calls us to live that kind of refocused life as a matter of course.
Gospel Mk 1:21-28
To attribute symptoms of shouting and convulsing with possession by an unclean spirit is not consonant with our understanding of the causes of mental or physical illness. Exorcism may appear alien. Jesus’ confrontation in the synagogue has been read as Jesus teaching over and against “Judaism,” while it is more historically accurate to see Jesus’ deeds and words, his ‘new teaching” to make sense within, and not outside, the ideals of Jewish covenant faithfulness.
Within the narrative world of the gospel of Mark, this encounter is the first public deed of power in his ministry. The story sets up the conflict that structures the first half of the gospel and that was displayed in the temptation of Jesus by Satan in the wilderness. It is the conflict between the power of evil, associated with Satan (Beelzebul, Mark 3:22) and demons and the power of God exercised through Jesus. This cosmic conflict is reflected in the earthly realm by the struggle of Jesus with demons, the controversy between Jesus and “scribes and Pharisees,” and the tension between Jesus and his “mother, sisters, and brothers” (Mark 3:31-35).
The cosmic conflict has a social political dimension; possession by demons (legion) is parallel to occupation of the countryside by Roman power (Mark 5:1-13) The conflict is described in violent terms “have you come to destroy us?” Elsewhere it is likened to a battle for ownership of a house (Mark 3:21-27). People who suffer the effects of being occupied or “possessed” by demons lose their ability to control their movements and their voices; either they are immobilized or compelled to move destructively (Mark 9:20-22). They are self-destructive (Mark 5:5). Exorcism by Jesus results in healing and restoration.
In this episode the authority of Jesus’ teaching contrasts with that of the scribes and is paired with his dramatic and effective exorcism of the unclean spirit. Those who witness it are amazed both by the authority of his teaching and his authority over the unclean spirits. The impact of his actions causes his reputation to grow throughout Galilee.
Within the account of the exorcism is a dialogue, initiated by the unclean spirit(s) who calls Jesus of Nazareth by name and appears to know his purpose -- “have you come to destroy us?” The unclean spirit makes a demonic “confession”/recognition and calls him “the holy one of God.” Jesus’ responds by commanding him to “Be silent” and to “come out of him.” That the unclean spirit is the first to name Jesus and acknowledge his power is an early instance of Mark’s ironic reversals and surprises. Evil forces have the most to lose in the coming of Jesus and the “good news.” Apprehending the threat Jesus poses, the spirit exits the man with one last spasmodic movement and one final cry.
The possession by demons illustrates the reality of evil and gives it, even for modern hearers, a shape and a sound. In this first skirmish, Jesus prevails, but not without the unclean spirit protesting and acting out. The voice of the prophet crying in the empty wilderness, the voice from heaven speaking at the baptism, and here the voice of the man, which is at the same time, the voice of the unclean spirit, who shouts and cries out the name of Jesus, not with admiration but with fear. Is the cry with a loud voice with which he comes out, a death rattle, or a curse? As the story proceeds the opposing forces will gather strength, will do more damage, and will seem to silence Jesus himself (Mark 14:61). Jesus commands the spirit to “be silent” with the same word as he commands the sea to “be still” “be silent” (Mark 4:39). He rebukes the unclean spirit, the sea (Mark 4:30) and even Peter (Mark 8:33).
There are risks in identifying the forces of evil and of God in contemporary struggles too, specifically, particularly if one assumes oneself and ones’ own “people” to be on the side of God. The community that performed and heard Mark’s gospel, was powerless and poor in a country occupied by a powerful empire. The theological imagination of the victory of God’s power over illness, disability, and danger was for them, lifesaving good news.
The ancient world view that attributes illness to unclean spirits that lies behind this story, although outdated medically, does dramatize forces that wreak havoc within individual, communities, and countries -- mental illness, addiction, sexual abuse, and racial hatred. The gospel proclaims Jesus’ “authority” over even the most unclean of spirits that continue to take us over.
Making the Connection
Preparation for Sunday Scripture Readings
- Let’s assume that you would like to learn a new skill—you want to learn to play the piano. What are some requirements that you should include on your list of qualifications for a piano instructor? (a degree in music, experience with the instrument, experience with teaching, and so on) Would it be enough to find a person who could read music? Is it enough to look for someone who has a college degree in music? No, when looking for the best piano teacher, we usually look for someone who has both a music degree and experience in playing the piano and teaching students.
- What do we mean when someone is said to “walk the walk and talk the talk”? (It means that there is consistency between the person’s words and actions.) Why is this important? (People are credible if their actions and words are consistent.)
- In today's Gospel we saw one of the ways in which Jesus’ actions demonstrated the power and authority behind his words.
- How did the people respond to Jesus’ teachings and healings? (They were amazed and astonished; they recognized that he spoke and acted with authority.)
- As people of faith, we want others to observe consistency between our words and actions. In what ways does the Church demonstrate the power of the words we teach about Jesus? (through outreach to the poor and the sick, in our work for justice, and so on) In particular, when we act with justice toward others, we demonstrate the authority and power of what we believe about God.
- Conclude in prayer that people will observe in our actions for justice the authority and power of our faith in God. Pray the
Lord, make me an instrument of your peace:
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.
O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.
Amen.
ADDITIONAL NOTES
Additional Notes 20240128
The First Reading Deuteronomy 18:15-20
Since the passage speaks of the future prophet like Moses in the singular (verses 15, 18-19), both Jewish and Christian tradition see this passage as referring to the promised Redeemer-Messiah of Genesis 3:15 and the one promised by the prophets. The New Testament Gospels identify Jesus with the promised prophet, who is the new Moses:
- The Temple hierarchy sent a delegation of priests and Levites to question John the Baptism and ask him if he was the promised prophet (Jn 1:19-21).
- The Samaritan woman recognized that Jesus was a prophet (Jn 4:19).
- After Jesus fed the over 5,000 men on the shores of the Sea of Galilee, Seeing the sign that he had done, the people said, "This is indeed the prophet who is to come into the world" (Jn 6:14).
- When Jesus rode into Jerusalem in fulfillment of the prophecies of Jacob-Israel and the prophet Zechariah (Gen 49:11 and Zec 9:9), the people shouted the messianic greeting, "Hosanna to the son of David." And other people asked, "Who is this man," the Jewish crowd answered, "This is the prophet Jesus from Nazareth in the Galilee" (Mt 21:10-11).
Jesus also revealed to the Jewish crowd that He was the prophet Moses prophesied and wrote about in Deuteronomy 18:18-19. Jesus said: "Do not imagine that I am going to accuse you before the Father: you have placed your hopes on Moses, and Moses will be the one who accuses you. If you really believed him, you would believe me too, since it was about me that he was writing; but if you will not believe what he wrote, how can you believe what I say?" (Jn 5:45-47). And, in his teaching at the Temple after Pentecost, St. Peter spoke of the promise of Christ's Second Coming and referred to the prophecy of "a prophet like Moses" in Deuteronomy 18:15-19. Peter told the Jewish crowd: "Then he will send you the Christ he has predestined, that is Jesus, whom heaven must keep till the universal restoration comes which God proclaimed, speaking through his holy prophets. Moses, for example, said, 'From among your brothers the Lord God will raise up for you a prophet like me; you will listen to whatever he tells you. Anyone who refuses to listen to that prophet shall be cut off from the people.' In fact, all the prophets that have ever spoken, from Samuel onwards, have predicted these days" (Acts 3:20-24 NJB). Later, addressing the Sanhedrin and giving his witness of Jesus as the Messiah, St. Stephen referred to the same prophecy (Acts 7:37).
The prophet was God's representative to the people when the civil and religious authorities neglected to fulfill their duties as holy leaders. In the name of God, the prophets chastised priests and kings who failed the covenant people, like the prophets Samuel (1 Sam 3:19-4:1) and Nathan (2 Sam 12:1-15). They also called down the judgments of covenant lawsuits upon an apostate covenant people like the prophets Isaiah (Is 1:2-4; 34:8), Jeremiah (Jer 1:16; 11:1-8), Ezekiel (Ez 11:10-12; 17:19-21), Hosea (2:4/2-15/13; 12:3/2), and Jesus of Nazareth (Mt 24:31-36). Jesus Christ is God's supreme prophet, whose words are the pathway to life for all who hear and obey! The Virgin Mary gave the best advice for us in this regard when she told the servants at the wedding at Cana: "Do whatever He tells you" (Jn 2:5)!
Responsorial Psalm 95:1-2, 6-7a, 7b-9
In the opening two verses, the psalmist gives an invitation to come to the Lord in worship, an invitation he will repeat in verse 6. The invitation suggests this was a psalm that faithful pilgrims sang on the journey to the Jerusalem Temple. Verses 6-7a express the psalm's theme: God is our Divine King and Creator who nourishes and guides us as a shepherd cares for his flock.
In verse 7b, we hear the voice of God speaking to His people, calling them to listen to His voice today! It is a message that echoes down through salvation history. Verses 8-10 carry God's warning to all generations that those who hear His voice. They must not act like the children of Israel when they tested Him in the wilderness journey out of Egypt at Meribah (Ex 17:1-7) and Massah (Num 20:2-13). On both occasions, the Israelites hardened their hearts against God. They "tempted" and "tested" Him by questioning His goodness and fidelity and attempted to force Him to act in their favor as if His previous deeds and acts of mercy were not enough to prove His love for the people. Do not test God in your unbelief; be faithful, obedient, and believe!
The Second Reading 1 Corinthians 7:32-35
Writing in the spring of AD 57, St. Paul tells the Corinthian Christians in 7:25 that he has no direction from the Lord in these matters but is giving his opinion. He believed it best for Christians to remain as they were: the married to stay married and the celibate to remain celibate (1 Cor 7:26-28). Paul also expressed the opinion that in answering the call to devote one's life to the Lord, it is a commitment better achieved in a state of celibacy to not have a heart divided between the Lord and family obligations.
In Matthew chapter 19, Jesus also raised the question of a consecrated celibacy when He said: "Some are incapable of marriage ... because they have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it" (Mt 19:12 NAB). For this reason, the Latin Rite of the Church requests the commitment of a celibate priesthood as a discipline of greater devotion. The Catechism teaches: "All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate 'for the sake of the kingdom of heaven.' Called to consecrate themselves with undivided heart to the Lord and to 'the affairs of the Lord,' they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart, celibacy radiantly proclaims the Reign of God" (CCC 1579 quoting Mt 19:12 and 1 Cor 7:32). Catholic priests in the Latin Rite live in imitation of Christ, who was Himself celibate. The Church also welcomes the service of consecrated virgins who live together in a life of chastity in service to God and humanity in imitation of the Virgin Mary, who was a virgin her entire life (see CCC 1618-20).
The Gospel of Mark 1:21-28
After His baptism by John the Baptist in Perea on the east side of the Jordan River (Mk 1:9-11; Jn 1:28) and His temptation (Mk 1:12-13), Jesus traveled north to the region of the Galilee and the fishing village of Capernaum. The covenant people worshipped, prayed, and offered their sacrifices at the liturgical worship services that took place twice daily, seven days a week, at God's holy Jerusalem Temple. They could also observe the Sabbath obligation at their local village Synagogue when they prayed as a community and studied Scripture. As a faithful member of the covenant community, Jesus kept the Sabbath obligation in the Capernaum Synagogue. Our New Covenant worship services have elements of both the Synagogue and the Temple. We study the Word of God in the Liturgy of the Word and take part in the sacrifice by coming forward to the holy altar to offer our lives to Christ and receiving His gift of grace in the Eucharist.
In verse 22, the people compared Jesus' teaching to the scribes. Unlike the scribes, Jesus taught with authority and a genuine understanding of Sacred Scripture. The scribes and Pharisees were part of the Old Covenant religious leadership. From the beginning of Jesus' ministry, these two groups continually challenged Jesus' teaching authority. The scribes were usually Levites (the lesser ministers who served the chief priests) and received training as teachers of the Law. The Pharisees were the most influential religious sect in first-century AD Judea, and many scribes aligned themselves with the Pharisees. The Pharisees were strict interpreters of the Law and considered themselves more righteous than the ordinary covenant members they held in contempt. They also controlled the Sanhedrin, the Jewish high court. Jesus will severely chastise the Pharisees for their lack of charity and hypocrisy on His last teaching day in Jerusalem before His Passion when He calls them a "brood of vipers" (see Mt 23:1-36). The other sects with influence in this period were the Sadducees (mostly represented by the chief priests and the Herodian aristocracy) and the ultra-conservative Essenes. The Essenes lived in cities and separate communities, dedicating themselves to asceticism, voluntary poverty, mysticism, and daily ritual immersion (baptisms of repentance and purification).
In verses 23-26, Jesus healed a man possessed by an "unclean spirit." The "spirit" is "unclean" because it resists the holiness of God. The demon-spirit knows and fears Jesus, recognizing not only His true identity but His divine power. Demons are spiritual beings that are the fallen angels created by God to be good but who, through their own free will choice, became evil by rebelling against God to follow Satan, himself once an angel (see Rev 12:7-9 and CCC 391-95). Jesus commanded the spirit to be silent when it called out His true identity in verse 25. Jesus did not want a demon spirit to witness to His true identity. His identity had to be revealed slowly through His acts and His teachings.
Many commentators see Jesus' unfolding story in St. Mark's Gospel as centered on the "mystery" of His true identity and the mystery of God's divine plan that Jesus came to fulfill. The Greek word "mysterion" in the singular is used just once in Mark 4:11, and its context in that passage is the "kingdom" of Jesus Christ. "Mysterion" in the singular does not appear in the other Gospels where it only appears in the plural (Mt 13:11; Lk 8:10). The word only appears in the singular again in Romans 16:25. It is "the mystery" associated with Jesus' true identity as the Kingdom of God incarnate and God's reign that is breaking into the world to radically alter human life forever. Related to this revelation of the Kingdom is the sense that Jesus' true identity must remain a secret until the climax of His mission. Concerning the mystery of Jesus' true identity in Mark's Gospel:
- Demons knew it and were silenced (1:44, 3:11; 5:5).
- The disciples came to understand His true identity but were warned not to reveal it (1:44; 3:12; 5:43; 7:36; 8:26, 30).
- Jesus taught in parables to conceal His mission and identity to those "outside" the Kingdom who were not willing to understand. God only granted understanding of the mystery to those who embraced Christ with an open heart (4:10-12).
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Sunday JANUARY 14, 2024 Second Sunday of Ordinary Time
Lectionary: 65
THE READINGS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
Samuel was sleeping in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, "Here I am."
Samuel ran to Eli and said, "Here I am. You called me."
"I did not call you, " Eli said. "Go back to sleep."
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
"Here I am, " he said. "You called me."
But Eli answered, "I did not call you, my son. Go back to sleep."
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, "Here I am. You called me."
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, "Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening."
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, "Samuel, Samuel!"
Samuel answered, "Speak, for your servant is listening."
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."
R. Here I am, Lord; I come to do your will.
"In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!"
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
Reading II 1 Cor 6:13c-15a, 17-20
Brothers and sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
Gospel Jn 1:35-42
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
"Behold, the Lamb of God."
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
"What are you looking for?"
They said to him, "Rabbi" — which translated means Teacher —,
"where are you staying?"
He said to them, "Come, and you will see."
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
"We have found the Messiah" — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
"You are Simon the son of John;
you will be called Cephas" — which is translated Peter.
REFLECTIONS -----------------------------------------------------------------
Reading 1 1 Sm 3:3b-10, 19
The opening chapters of 1 Samuel provide background for the institution of Israel’s monarchy.
After a narrative on Hannah’s unlikely pregnancy (1 Samuel 1) and her accompanying prayer (1 Samuel 2), 1 Samuel 3 describes the call narrative for the Israelite leader.
The story is familiar to many of us. Eli is aged, both physically and emotionally from the parenting heartaches at the end of 1 Samuel 2. And as the young Samuel ministers under Eli, he hears God’s voice three times. Upon finally realizing through Eli’s direction that this was, indeed, the voice of God, he gives his stunning answer in verse 10, “Speak for your servant is listening.” The word of God to Samuel reveals the next phase of God’s activity and in revealing to Samuel, his prophetic credibility is established.
But within this familiar story, sometimes we can miss certain details in our reading. Those details are exegetically significant, as the Bible tends to be laconic.
- “The word of the Lord was rare/precious; visions were not frequent” (1 Samuel 3:1).
- Eli’s eyes are dim (1 Samuel 3:2).
- Samuel is confused, not just average confused, but really confused.
- “Now Samuel did not yet know the Lord” (1 Samuel 3:7).
This is not exactly flattering company!
- “yet”
Seems like two overarching themes emerge within these details of Samuel’s call. First, Samuel learns to forego his own agency in favor of God’s agency.
Interestingly, during the primary call (1 Samuel 3:10), Samuel no longer answers, “Here I am.” Why is that? Is Samuel less confused (definitely)? Is Samuel less panicked (probably)?
Verse 11 affirms Samuel’s deference when God responds, “See, I am about to do something.” Structurally, the passage outlines movement from Samuel’s repeated “Here I am” replies to God’s “See, I am.” When Samuel suppresses his own voice to hear God’s, he gets the spectacular proclamation beginning with the word that, “Will make both ears of anyone who hears of it tingle.” God then declares that prophetic fulfillment has finally arrived. Remember, the Word of the Lord had been rare and precious.
Samuel’s eagerness is commendable (“he ran” v.5), but an overzealous human spirit needs to take a backseat to God’s sovereignty (cf. 2 Samuel 7:5). Though we should be slow to judge Samuel, as in those times the Word of God had been rare.
Second, Samuel displays his full humanity. This passage informs our understanding of the rest of the life of Samuel. The Lord was with Samuel, but somehow, this divine appointment does not at all diminish the totality of the human experience. In 1 Samuel 3, Samuel undergoes eagerness, confusion, maturity, growth, realization, knowledge, panic, and affirmation.
Eventually, we see Samuel as a successful prophet (1 Samuel 3:20), military leader (1 Samuel 4), and interceder for the people of Israel when they fail (1 Samuel 15). Towards the end of his life, the corruption of his own sons will ironically mirror Eli’s failure (1 Samuel 8:1-3).
Why does the passage unabashedly display the full humanity within one of Israel’s pivotal prophets? I suspect that this helps us relate to the struggles of our own communities as they walk with God. I suspect that this helps us relate the biblical texts to our own lives.
The word of the Lord is precious. But instead of saying “Here I am,” perhaps we can quietly ask God to “Speak, for your servant is listening.”
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
Psalm 40, classified as an Individual Lament, consists of two seemingly distinct parts, verses 1-10 and verses 11-17, suggesting to many scholars that two originally separate psalms were joined at some point to form a single psalm.
In the psalm's first ten verses, the psalmist recounts God's deliverance from some life-threatening situation--described in verse 2 as "the pit of destruction" and "the muddy clay". The content of verses 11-17 resembles an Individual Hymn of Thanksgiving, which generally consists of three parts: (1) an Introduction, in which the psalmist declares the intention of giving thanks and praising God; (2) a Narrative, in which the psalmist tells what has happened that has prompted the words of praise; and (3) a Conclusion, in which the psalmist praises God for all that God has done (see Psalm 30 for a good example of an Individual Hymn of Thanksgiving). For the most part, 40:1-10 consists of the Narrative of an Individual Hymn.
In the lament portion of Psalm 40, the brief Expression of Trust (verse 17) states that the psalmist is "poor" and "needy" and that God is "my help" and "my deliverer." This commentator reads verses 1-10 as part of the Lament Psalm's Expression of Trust and, therefore, as an integral part of the Individual Lament, rather than as a separate composition added to the beginning of the Lament. God, as "help" and "deliverer," has brought this "poor" and "needy" one "up from the desolate pit, out of the miry bog" (40:2). In addition, verbal parallels link verse 10 to verse 11, strengthening the case for the psalm being read as a whole. Verse 10's two occurrences of "faithfulness" ('emet) is echoed in verse 11, as the occurrence of "steadfast love" (chesed).
Thus, let us explore verses 1-10 as part of the Expression of Trust of this Individual Lament, with verse 11 beginning the psalm's Petition.
The reader learns in verse 1 that the psalmist has "waited patiently" for the Lord. The Hebrew verbal root here is qavah, which carries the idea of "hopeful anticipation" or "anxious waiting." In addition, the syntactical structure of this verb in verse 1 is "Infinitive Absolute" plus "Perfect." (Pull that Hebrew grammar off the shelf!) The Infinitive Absolute plus the Perfect emphasizes or intensifies the action of the verb. So, in Psalm 40:1, the psalmist is "actively, anxiously awaiting, with every fiber of the being" for the Lord. This is no quiet resignation--the psalmist is fully confident that God will come to the rescue.
And God, indeed, rescues the psalmist from the "pit" (or, "well"--bor), the "bog" (or, "mire"--teet). A number of psalms use these words as symbols of death (bor--Psalms 7:15; 28:1; 88:6; 143:7 and teet--Psalms 18:42; 69:14). Thus, we may surmise that the threat to which the psalmist refers is not a minor life-event, but a serious situation in which the very being of the psalmist is threatened.
God hears and sets the feet of the psalmist on a secure rock and puts a "new song" in the psalmist's mouth. The phrase "new song" (sheer hadash) occurs six times in the Psalter (33:3; 40:3; 96:1; 98:1; 144:9; and 149:1), but the best insight into its meaning comes perhaps in Isaiah 42:10 (the only place where "new song" appears outside the Psalter). Isaiah 42 is a song of celebration of the "servant," discussed four times in the book (42:1-9; 49:1-7; 50:4-11; and 52:13-53:12). In the context of Isaiah 42, the "new song" marks a new beginning, a radical change from what has come before. Psalms 96 and 98, classified as Enthronement Psalms, psalms which celebrate the kingship of God over all the earth, contain the same sentiment. Recognizing God as king establishes a new world order--no human king can surpass the power and majesty of Yahweh king. The singer of Psalm 40 celebrates a new beginning after being rescued from the "pit" and the "bog."
Verses 4-10 address the outcome of the deliverance and the "new song." The psalmist declares that those who trust in God will be "happy" (NRSV). The word translated in the NRSV as "happy," and in the NASB and the NIV as "blessed" is 'ashrey, from a Hebrew root that means "go straight, advance, follow the track." It appears twenty-six times in the Psalter. While "happy" and "blessed" are acceptable translations for the Hebrew root word, a better translation seems to be "content." "Blessed" brings to mind the Hebrew word baruk, which carries cultic/sacred connotations. "Happy," at least in our twenty-first-century context does not convey the full depth of the root word. A better translation is, in this commentator's opinion "content," which conveys a deep-seated sense of peace and feeling settled.
The psalmist's sense of contentedness ('ashrey) comes not from listening to the words of the proud (verse 4), from pursuing things that only fleetingly offer satisfaction (false gods--verse 4), or from offering burnt or sin offerings--pious acts of worship (verse 6). Rather it comes from trusting in God (verse 4). The word "trust" is derived from the Hebrew root batach, which means "to feel secure, be unconcerned, to totally rely on another." When humans totally rely on God, they may not be immune to the exigencies of life--the pit and the bog, but they can see beyond the exigencies to a new vision--a new song, and summon all those around them to hear "the glad news of deliverance (verse 9).
Thus, the faithfulness ('emet) and steadfast love (chesed) of God is passed from one generation to the next (verses 10-11).
Reading 2 1 Cor 6:13c-15a, 17-20
First Corinthians stands as a masterful example of a leader addressing a divided congregation and honestly critiquing the views of each side.
Prior to this passage, Paul repeatedly attempts to move people away from an attitude of "It's all about me" to a focus on the one who calls and saves them. He opens the letter with twenty references to God or Christ in the first ten verses. He frequently reminds them of the source of their lives (1:28-31; 3:6-7, 11, 16, 21-23; 4:7) as he addresses a host of competing positions.
Various factions in the congregation label others as wise or foolish, weak or strong; fight over who was the best pastor before the current one; bring lawsuits against one another; argue over sexual morality, whether it's better to be married or single, what makes a healthy marriage, what constitutes grounds for divorce, what are appropriate dietary practices; what is the correct understanding of resurrection and the afterlife; and on and on. When conflict becomes that pervasive, no conflict management plans have any hope of succeeding unless the people involved can move beyond self-absorption, step back, and see a bigger picture of a higher calling. Paul seeks to accomplish that.
We will focus on two central elements of this passage.
"'All things are lawful for me,' but not all things are beneficial. 'All things are lawful for me,' but I will not be dominated by anything" (6:12-13). Paul seems to be correcting a misinterpretation or over-application of one of his core ideas (see also Galatians 5:1, Romans 8:1-2). Teachers and preachers often find themselves in the dismaying position of hearing a key point applied in ways they never imagined. This particular idea, that Christ has set us free, lies near the center of the gospel. But Paul begins to clarify its limits.
Christ does not set us free so that we can do whatever we want to do; Christ sets us free so that we can do whatever God wants us to do. Paul's message does not proclaim individual or communal license. For example, Paul argues that over-indulgence in food represents a misunderstanding of who we are as people of God (verse 13a).
This is an alien concept in an American culture where over a third of adults are obese and we have the Food Network. It's not that eating things we like is bad (all things are lawful). However, eating things we like without regard to larger considerations can be harmful to our individual health and harmful to the health of society (not all things are beneficial). A third of the US adult population is obese, and almost a billion people on the planet live in constant hunger (see websites for Bread for the World or US Department of State, Office of Global Food Security). This is as much as anything else a spiritual problem, individually and communally.
Paul notes one trap of focusing too much on our own freedom. What we start to do freely (because we want to, like to, or just because we can) can become our master. As the Eagles' song goes, "these things that are pleasing you hurt you somehow" (from "Desperado"). I can, freely, ignore a healthy diet, not exercise, start smoking, get drunk daily, take cocaine, buy on credit until I'm drastically in debt, and be mean to family, friends, neighbors, and co-workers.
Soon, what I chose freely -- any one of them -- can dominate my life. I will no longer be free. The cosmos does not actually revolve around me. God, by grace, can set us free from those dominations, but even though the power of a free will is immediate, the way back to health will still be long and hard. Paul cautions us to choose our paths carefully lest the things we freely choose become our undoing or become an imposition on our neighbors and, collectively, foster suffering or oppression.
"Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body" (6:19-20). Again, Paul's words here have both individual and communal implications. In the original Greek, the pronouns in this verse are plural. Since he's addressing a community his words should be understood both as addressing individuals (each of you in this community) and the entire group (all of you together).
So, it is appropriate to understand this personally -- "my body is a temple of the Holy Spirit within me" -- and communally -- "this body of people, part of the body of Christ, is a temple of the Holy Spirit within us." What I do (or don't do) in my body matters. What we do (or don't do) as a body of believers' matters.
This takes us back to Paul's over-arching purpose in this letter, to focus our attention on the fact that our lives originate in Christ (we were bought with a price) and that we live not for our own sakes but for the sake of God's purposes. My individual body is not mine. It is God's creation to be used for God's purposes. The body of Christ -- congregationally, denominationally, and across the globe -- is not ours. It is God's creation to be used for God's purposes.
The fights, the desires, the pettiness, the selfishness that can consume us are all diversions from, perversions of that for which we were created. We were bought with a price, to glorify God in our bodies. This remains true for both individuals and groups. Paul calls the people back to the fundamental reality of their lives -- it's not "my" life and it's not "my" church. Only when an individual or a congregation gets that can they be free. And, if they get it, the freedom is glorious for each individual, for the congregation, and for God.
Gospel Jn 1:35-42
To lead into todays gospel let’s review the first part of this chapter.
The Gospel of John is a dramatic, gripping narrative.
John 1:29-42 divides into two main parts: verses 29-34 and verses 35-42.
Act I: Background
The play has already begun at John 1:1, of course, with the great Prologue (1:1-18) in which John the Baptist first appears (1:6-8; 15). John the Baptist looms large in 1:19-28. The leaders of Jerusalem interrogate John, asking after his identity. John treads the path of via negative, which the Prologue has taught us to expect from him. The Prologue states that John was not the light, but was a testifier (from the Greek martyr whence we derive the English word martyr). Likewise, John triply confesses that he is NOT the Messiah (verse 20), he is not Elijah (verse 21), and he is not "the prophet" (probably a reference to Moses' declaration in Deuteronomy 18:15).
Still, the leaders press antagonistically, demanding a statement, so John turns to Scripture and places his ministry in the context of words of the prophet Isaiah. They ask him about the meaning of his baptizing practices and he immediately does what he does best in the Fourth Gospel: he testifies to Jesus and his preeminence in the spirit of the words already mentioned in the Prologue at verse 15. And he makes a key observation about the Inquisitors: they do not know Jesus; here we should hear dramatic music or a gong or something of that sort since we are supposed to recall 1:11 at this point ("He came to what was his own, and his own people did not accept him"). John the Baptist and Jesus have not yet interacted in the narrative but we have been superbly set up for that pregnant imminent moment.
Act II: Jesus and John the Baptist Interact (verses 29-34)
The day after his run-in with the authorities, John the Baptist (JB) sees Jesus and testifies about his identity: "See the Lamb of God, who takes away the sin of the world." Note the following:
1. Jesus takes away the sin of the world (Greek: kosmos), not the church, just as in 3:16 we hear that God so loved the world and in 4:42 the Samaritans recognize Jesus as the savior of the world. Jesus himself declares in 12:32: "And when I am lifted up from the earth [referring to his crucifixion], I will draw everyone to myself."
2. Try not to read the atonement theology that you are familiar with from Hebrews and perhaps Paul into the Gospel of John. Jesus becomes a Paschal Lamb of sorts in that every holy metaphor, tradition and space dear to Judaism (and Samaritanism, for that matter) finds its fulfillment in Jesus according to the Johannine community, including the Temple (chapters 2 and 4), Moses, scripture (chapter 5:39ff), the manna in the wilderness (chapter 6), the various "festivals of the Judeans," Abraham (chapter 8, especially verses 53-59), and so on.
Therefore, it is not surprising that the significance of Passover would in some way be fulfilled in Jesus for John. Indeed, in John Jesus is killed a day earlier than he is in the Synoptic Gospels. That is, by the time he is enjoying the Last Supper in Matthew, Mark, and Luke, he is already dead in John. In John, he is killed on the day when the Passover Lamb is sacrificed (for a helpful chart on this, go to http://catholic-resources.org/Bible/Jesus-Death.htm ).
But Jesus is never considered a ransom in John nor is he a "lamb led to the slaughter" whose death was a "humiliation" (as in Acts. 8:31-32). In fact, Jesus clearly and repeatedly states that he lays down his life of his own accord. He has the power to lay it down and the power to take it up again (10:17-18). No, John simply piles up metaphors on Jesus to impress upon you the significance, identity, and ultimacy of Jesus. He is simultaneously the Lamb of God and the Good Shepherd (chapter 10) who knows his sheep and who asked Peter to feed his lambs (chapter 21).
Act III: Come and See (verses 35-42) Todays Gospel.
The Final Act of John's inaugural proclamation parallels the previous day. Once again John sees Jesus and testifies: "See the Lamb of God." On the basis of hearing the testimony of another person, John's disciples follow Jesus. It begins with Jesus directly addressing them: "What do you seek?" (Jesus always asks pointed, direct questions in John). He invites them to "Come and See." They hang out with Jesus (Greek: meno, "abide") which leads to their deep intimate encounter with him. This results in a rich, eternal-life-giving experience of their own with Jesus such that their faith is no longer derivative of someone else's but is now based on their own intimate relationship with Jesus.
And so goes the pattern throughout John, as you see already in verse 41. Andrew has been found by Eternal Life and what does he do? He immediately testifies that Jesus is the Messiah (remember 20:31?) and invites his brother Simon to come and see/encounter Jesus for himself. An intimate encounter occurs and Simon follows. In the passage right after ours, Philip becomes a follower and immediately testifies to Nathaniel, using the same words as Jesus did: "Come and See" (1:46).
The Samaritan woman does the same thing in chapter 4. She hangs out and engages Jesus deeply, his identity is revealed to her, she is flooded by Eternal Life and she goes out to testify and to tell her fellow Samaritans to "Come and See." They do come and they "hang out" with Jesus (verse 40) and they have a direct revelation of their own which leads them to testify: "They said to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world."
What are we waiting for? Let's go testify for the sake of Abundant, Eternal Life!
Making the Connection
Preparation for Sunday Scripture Readings
- Try to imagine that you are seeking information about a sports team or a club that you wish to join. What are some things that you could do to find out if this particular sport or club is something you want to be a part of? (Read information about the team or club, research what other people or organizations report about the team or club, talk to other people who have been part of the team in the past or who have been members of the club, or talk to current members.) Now think about which method of information gathering would be the most persuasive and helpful to your decision making.
- The ideas you named above would be helpful in providing the information you need. But the experiences of other people are often more persuasive than other forms of information. Advertisements are good examples of ways in which information is provided by presenting the experiences that people have had with a particular product. In today’s Gospel, we learned how Jesus’ first disciples learned about Jesus.
- Who does the Gospel say was the first to tell people about Jesus? (John the Baptist) Who was next? (Andrew and another disciple) Whom did Andrew tell? (his brother, Simon) The first community of Jesus’ disciples learned about Jesus from other people. When these people came to Jesus, they learned for themselves who Jesus was, and then they wanted to be his followers.
- This is one of the most important aspects of our faith. No one is a disciple of Jesus alone. To be a follower of Jesus is to be part of a community of disciples. Today we call that community the Church.
- Conclude in prayer that the Church will continue to witness to others all that we have learned about Jesus. Pray the Apostles’ Creed.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.
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Sunday JANUARY 7, 2024 The Epiphany of the Lord
Lectionary: 20
THE READINGS -----------------------------------------------------------------
Reading 1 Is 60:1-6
Rise up in splendor, Jerusalem! Your light has come,
the glory of the Lord shines upon you.
See, darkness covers the earth,
and thick clouds cover the peoples;
but upon you the LORD shines,
and over you appears his glory.
Nations shall walk by your light,
and kings by your shining radiance.
Raise your eyes and look about;
they all gather and come to you:
your sons come from afar,
and your daughters in the arms of their nurses.
Then you shall be radiant at what you see,
your heart shall throb and overflow,
for the riches of the sea shall be emptied out before you,
the wealth of nations shall be brought to you.
Caravans of camels shall fill you,
dromedaries from Midian and Ephah;
all from Sheba shall come
bearing gold and frankincense,
and proclaiming the praises of the LORD.
Responsorial Psalm Ps 72:1-2, 7-8, 10-11, 12-13.
R. (cf. 11) Lord, every nation on earth will adore you.
O God, with your judgment endow the king,
and with your justice, the king's son;
He shall govern your people with justice
and your afflicted ones with judgment.
R. Lord, every nation on earth will adore you.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
R. Lord, every nation on earth will adore you.
The kings of Tarshish and the Isles shall offer gifts;
the kings of Arabia and Seba shall bring tribute.
All kings shall pay him homage,
all nations shall serve him.
R. Lord, every nation on earth will adore you.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
R. Lord, every nation on earth will adore you.
Reading 2 Eph 3:2-3a, 5-6
Brothers and sisters:
You have heard of the stewardship of God's grace
that was given to me for your benefit,
namely, that the mystery was made known to me by revelation.
It was not made known to people in other generations
as it has now been revealed
to his holy apostles and prophets by the Spirit:
that the Gentiles are coheirs, members of the same body,
and copartners in the promise in Christ Jesus through the gospel.
Gospel Mt 2:1-12
When Jesus was born in Bethlehem of Judea,
in the days of King Herod,
behold, magi from the east arrived in Jerusalem, saying,
"Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage."
When King Herod heard this,
he was greatly troubled,
and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people,
He inquired of them where the Christ was to be born.
They said to him, "In Bethlehem of Judea,
for thus it has been written through the prophet:
And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel."
Then Herod called the magi secretly
and ascertained from them the time of the star's appearance.
He sent them to Bethlehem and said,
"Go and search diligently for the child.
When you have found him, bring me word,
that I too may go and do him homage."
After their audience with the king they set out.
And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house
they saw the child with Mary his mother.
They prostrated themselves and did him homage.
Then they opened their treasures
and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod,
they departed for their country by another way.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 60:1-6
I believe that, as preachers, we must always begin from this simple but poignant realization. Too easily can we craft the words of proclamation by slipping beyond the limit imposed by context. We shape an overarching narrative to bolster a particular viewpoint (our own viewpoint, our own cultural bias), applying the story to ourselves without much disruption of practice. The prophetic voice, however, always calls for disruption of some sort, even in its most jubilant and comforting exclamations.
Too simplistically, we can read Isaiah 60 on Epiphany and conjure up images of the three magi bearing gifts, finally making it to the manger. We can reduce epiphany to a cute story that satisfies our deepest longing for narrative integrity. And yet, epiphany is so much more than a story of three magi. Even of that story, T. S. Eliot writes, “I should be glad of another death.”1
The liturgical season that Isaiah 60 inaugurates is a season of revelation. Epiphany, in the early church, was not about the arrival of the magi but the revelation of Jesus Christ, at his baptism, to the whole world as God’s only and beloved child. Epiphany is God’s self-revelation to the world, the beginning of Christ’s public ministry. It was one of the three major feasts of the liturgical calendar around which faith communities organized the rhythms of their life: Easter, Epiphany, Pentecost (not Christmas or a nativity scene or magi!).
Isaiah 60 is part of Third Isaiah (chapters 56-66). Rather than being the voice of one prophet, it is assumed that this prophecy arises out of the Isaianic school, a school of disciples dedicated to the preservation and promotion of the prophecies of first and second Isaiah, as well as speaking those prophecies to a new and complex situation. There are several passages in Third Isaiah that are almost direct citations from Second Isaiah (including the text for today -- see Isaiah 49:12, 18).
Third Isaiah is situated in the sixth century BCE as the exiles from Babylonian returned to Jerusalem. In Jerusalem, a major conflict had arisen between those who remained and those who returned. Living conditions were extremely difficult. Jerusalem was in ruins. The people were now divided again not against some outside threat or enemy but among themselves.
The remnant associated with the Isaianic school were on the margins of power. They were a small group. It is possible that they were embattled against those who had much more narrow, exclusionist understanding of what it meant to serve God (rather than the inclusive position argued in Third Isaiah where, for example, even foreigners and eunuchs can serve at the altar).
When reading Isaiah 60 publicly, without also reading at least the preceding chapter, the radical irruption of light and glory, consolation and joy is missed. Chapters 58 and 59 are characterized by gloom, by despair, by a call to repentance (the ways of the wicked are crooked, our transgressions are many, our sins testify against us). They are also marked by a yearning for light and glory to come (we wait for the light but there is only darkness).
The opening line of Isaiah 60 is like a thunderbolt of glory (exegetes, of course, interpret this sudden change of tone to different editorial sources). What surprises the reader or hearer is the abruptness of the shift from doom and gloom to light and glory. Perhaps what is most surprising in this shift is God’s response to the people’s crooked ways and their sense of despair: they are not to mend their ways first (out of fear) rather God comes, God irrupts, God arises and shines forth in glory!
This coming, this shining forth is unconditional. God is always a God whose glory is salvific. The people’s repentance, the mending of ways, the living out of justice is a response to this coming! It is not an attempt to be made right with God but it is thanksgiving for the one who comes, who reveals life and salvation in the midst of the community.
God’s glory in the Hebrew scripture is always God’s presence. The glory of the Lord appears in the wilderness when the people complain about lacking food and God promises manna; when the Arc of the Covenant is completed, the glory of the Lord descends and fills it so that even Moses could not enter it; when Moses asks to see God’s glory, God responds, “You cannot see my face”; it is the glory of the Lord that fills the sanctuary in Isaiah 6 (Holy! Holy! Holy! Kabod in Hebrew – Glory! Glory! Glory!). Throughout the Hebrew scriptures God’s presence, God’s very own face, is designated by glory. God does not posses glory -- God is glory.
Now this glory and light arises among the people, it is the Lord who arises among them, giving what the Lord gives: life and salvation. But this giving is not just for the remnant of Israel, it is not just for those who have returned from exile, but for all the nations. Now, all the nations will come with what is specific to them -- their own little “glories” -- and bring them to the Lord. Just as in Isaiah 6, the Temple could not contain the glory now also here, the people of Israel cannot contain it. The presence of God expands outwards toward the whole cosmos.
A sermon based on today’s texts might want to embody this glory in a doxological manner. Who is this God who now enters into our midst? Who is this God who now actually shows us God’s face, the face of a child? God’s glory is no longer far off in some heavenly realm, experienced as a cloud, but it is calling all people together. Even the story of the magi is a call of a radical responsibility toward all those who have been excluded from our classical narrative. All are swept up in singing a cosmic doxology.
Responsorial Psalm Ps 72:1-2, 7-8, 10-11, 12-13.
In America, the relationship between political leadership and faith matters is tenuous, superficial, and rather manipulative.
Candidates know that they must declare their spiritual mettle in order to win elections, and once in a while a pastor like Billy Graham makes a cameo appearance in the White House.
For ancient Israel, God and the things of God were prior to and at the heart of things political. God’s prophets were even in position to bring down divine judgment on a reigning king. Psalm 72 is a remarkable hymn, a prayer we believe was used on the day of a new king’s coronation -- and many believe the prayer would have been repeated annually at a festival of the king’s enthronement.
With some imagination, we can picture the raucous day. Still grieving the previous king’s death (or perhaps harboring a sense of relief that he was no more), caravans of citizens would gather around the hillsides of Jerusalem. Hearing the blowing of the shofar, they would gather for worship, for the anointing of the one they fantasized might just be a king like David, the kind of king they had prayed for so long.
A magnificent, noisy, joyful procession would make its way from down in the valleys of Kidron and Hinnom up the spur of the hill, winding past the royal palace (which archaeologists now believe they have uncovered!) toward the temple. Horns blaring, dancers somersaulting, crowds shouting, then a hushed silence as the sacred oil was poured by the high priest over the young king’s head, soaking into his hair and garments, soiling his feet and the ground. See the moment -- and read Psalm 72.
The very notion of praying for a ruler is instructive. What if Americans measured the amount of time they expend complaining about a president or governor or mayor and instead of grousing, actually offered up intensive prayers for the leader in question? The Episcopalians prescribe, as part of their weekly worship regimen, prayers for the president (or for the queen if the praying is being done in the British Commonwealth). During campaigns, many voters are terrified that if the one they are not supporting wins, catastrophe will strike. But wouldn’t it make sense, if that dreaded candidate is elected, that we pray constantly that we will be proven wrong, and that the new leader will in fact prosper?
But even if we pray for a leader, what would the objective be? We might pray for military success, or wizardry with the economy, a quelling of political opposition, or the greatness of our nation. In Psalm 72, we overhear something very different, and we should be uneasy.
The Psalm begins by asking God to “Give the king Your justice… and Your righteousness… May he defend the cause of the poor, and give deliverance to the needy.” Such a campaign in our day would be lambasted as “liberal,” and a debate would be touched off about governmental programs versus private sector aid or, more likely, the conversation would drift toward blaming the poor, and insisting they get busy and take care of themselves.
The cluster of Hebrew terms used in these phrases is telling. “Justice” is not fairness or the good being rewarded and the wicked punished. Rather, mishpat (“justice”) is the Bible’s subversive term for God’s desired state of affairs: mishpat is when the poorest are cared for. A society is just to the degree to which every person has enough and is lifted up; a king is measured, not by hordes of chariots or the gold in the treasury, but by whether the cause of the poor was defended, whether the needy were delivered. Similarly, “righteousness” isn’t smug goodness; zedekah (“righteousness”) is being in sync with God’s ways, embodying God’s will.
Sadly, modern church people in America tend to vote for the more conservative candidates who are prepared to shirk any responsibility for caring for the needy. Not only that, many congregations themselves do little to nothing to engage the poor, advocate for their cause, or ensure that those who oppress the needy are fought tooth and nail. Psalm 72 is an ancient liturgy, a museum piece of an old prayer, but the designs of God that shout from its verses echo across the centuries and raise hard questions pointed right at today’s church.
The most fascinating verse in Psalm 72 is the verse 11: “May all kings fall down before him.” Israel was a small time power, forced into subservience more often than relishing independence. The other kings most certainly would not be falling down before him! Was this national pride? A fantasy? A sick dream? Or a Messianic hint, that in God’s good time, God’s king would be the one before whom all would bow (Philippians 2:10).
But notice why those kings in verse 11 will bow down: “For he delivers the needy when he calls… He has pity on the weak… From oppression he redeems their life” (verses 12 and 13). Other kings never do such things; but one day the truth will be made palpable, and they will realize the wisdom, wonder, and grace of God’s way.
The lectionary mandates that this Psalm be read on January 6, the twelfth day of Christmas, the Epiphany. What a perfect time to weigh God’s desires for leadership, to contemplate what God would like to see done down here for the oppressed, for those who have nothing! The greens we wear and with which we decorate our sanctuaries intimate the growth and life that are the natural result of God have come down to earth to be the kind of King that not only was wanted by God, but desperately needed by God’s people.
During Epiphany, when leaves do not yet hang from the trees, and our yards and the fields are brown and lifeless, we look to God for the Spring to come, for a new day when we give life, and abundantly. Psalm 72:6 dreams that the king will be “like rain that falls… like showers that water the earth.” We are not purveyors of death or condemnation, and we do not dwell in oblivion in our fortress churches. We go out into the world, and seek to be the Body of Christ, to be Jesus out in the world, the Jesus who was the king prayed for over so many centuries.
Reading 2 Eph 3:2-3a, 5-6
Epiphany marks the end of the Christmas season for the church calendar.
By the sixth day in January, the wider society has long moved past the celebrations of Christmas. Employees have returned to work, children have returned to school, and stores are beginning to set out Valentine’s merchandise.
The church, on the other hand, persists a full 12 days after Christmas Day to remember the visit of the wise men to the young Jesus as recorded in Matthew’s gospel (2:1–12). First noted in the fourth century, this celebration of the revelation of God to humanity called the faithful to reflect upon the awesome reality of the Incarnation. God became man; in Christ, the two natures were neither confused nor divided. The revelation of this unity prepared the way for another, for the Gentiles to be joined with God’s people Israel.
It is the revelation of this second mystery that Paul proclaims in Ephesians 3. Actually, this mystery seems to be forefront in his mind from the very beginning of the letter. He hints at it in the first chapter when he declares that his readers have been chosen by God for adoption, a description fitting for those who were not born into the people of God (2:11).
Then, in chapter 2, he describes the mystery explicitly. They, as Gentiles, were formerly separate from God and his people, but now in Christ, the two have been made one (2:12-13). Because of his proclamation of this mystery, Paul is a prisoner (3:1). If we look to Luke’s narrative in Acts, Paul ends up in chains because the Jewish leadership finds great offense at this aspect of his message and actions, namely that he teaches “against the law” and “brings Greeks into the Temple” (Acts 21:28).
Paul, however, seems undaunted by his circumstances. In his view, this is the task to which God has called him, to administer this aspect of God’s grace. His tone conveys a sense of grateful awe that God saw fit to reveal this great mystery to him. For Paul, Epiphany is not just one day, but describes his entire life and calling. He preaches, and subsequently he has been imprisoned for this preaching, because God has revealed this mystery to him. Paul mentions that he wrote about this mystery briefly before. It is not clear if he is referring to his statements in chapters 1 and 2 of this letter or if this refers to another letter to the Ephesians to which we no longer have access.
Even if we are missing another explanation, thankfully, Paul’s description of his understanding of the mystery seems clear from the following verses. The Spirit has now made known what in former times was concealed, namely that the Gentiles are now fellow heirs, fellow members of the same body, and fellow participants in the promises.
A compact reference to Paul’s extended discussions in Galatians and Romans, Ephesians 3:6 asserts the reality that in Christ through the gospel, those who were once not God’s people have been grafted in and become children of the promise. Paul now serves this mystery and does so because God’s power energizes him. This task has cost Paul his freedom. Nevertheless, he does not do it begrudgingly, but gratefully.
The rich alternative economy in which grace comes to unexpected recipients is not a new thing according to Paul’s understanding. It might have just recently been revealed to the apostles and prophets, of whom Paul considers himself to be the least important, as he, a former persecutor, was the last (1 Corinthians 15:8), but Paul finds proclamations of God’s gracious mystery in Israel’s Scriptures to make his case.
Even more, he asserts here that the mystery has been hidden with God, who is the creator of all things, suggesting that this mystery has always been God’s plan. This hunch proves correct in the following verse. This mystery in Christ -- Lord over all peoples, both Jew and Gentiles -- was the eternal plan of God, but only in the last days has God made it evident and begun its fulfillment. When God brings these groups together -- Jew and Gentile -- the church displays the creative diversity of his wisdom. It is not just Paul, the other apostles, or even the Ephesians who now can see this mystery, but also the authorities and rulers (3:10).
Paul might have in mind those Jewish leaders who instigated his imprisonment, but also the heavenly authorities, the spiritual forces whom ancients believed wielded control over the functions of the visible world. The Ephesians now have boldness and confident access to God, an amazing statement for those who would have had no access to the presence of God as manifest in the Jewish temple. Now that the mystery has been revealed, those who were excluded are now included. As they trust Jesus’ faithful actions, which display the faithfulness of God to his ancient plan, they can participate as full members of the people of God.
The great celebration of the Incarnation, according to Paul, flows into the great celebration of the church. As we exhibit unity -- of different races, classes, and genders (as Paul says in Galatians 3:28) -- we display the mystery of God who brings all his creation together in the unity of the God-man, the Jewish baby worshipped by the Gentile kings from the East.
Gospel Mt 2:1-12
God is so determined to proclaim the “good news of great joy for all the people” (Luke 2:10) that God reaches beyond fields in the region around Bethlehem to “the East” (some scholars say Persia).
God reaches beyond shepherds at the bottom of the barrel to Wise Ones at the top. God reaches beyond people scared witless by God’s glory to those who observe the glorious star at its rising, and methodically, persistently, and sincerely follow it to a king. All along the way, God directs them, first by a star, then via a verse from Micah, and finally in their dreams.
Yes, I am aware that I am conflating Matthew and Luke; this is precisely what the liturgical year does as well. Preachers overly concerned about biblical literacy might use this occasion to untangle the Christmas story in order to teach that the Magi never made it to the manger. But then the preacher needs to explain that Matthew makes no mention of a manger. Better to save this for Sunday School and preach the Epiphany gospel in its liturgical and calendar context.
That said, in our church we move our Magi from one spot to another during the days of Christmas, rather than placing them in the crèche on Christmas Eve, and only bring them to “the house [where] they saw the child with Mary his mother; and they knelt down and paid him homage” (Matthew 2:11) on Epiphany. Placing the Magi in the manger on Christmas Eve misses how far God reaches to ensure that all people -- emphasize all -- receive the good news of Christ’s birth.
While Christian tradition holds that the Magi were kings (an interesting contrast between these kings’ response to Jesus’ birth and the way Herod, king of God’s people, responded), a more precise description might be that the Magi belonged to the priestly caste of Zoroastrianism, which paid particular attention to the stars. This priestly caste gained an international reputation for astrology, which was at that time highly regarded as a science.
So these Wise Ones from the East were scientists and practiced other religions, and God used their faith and knowledge to bring them to the Christ. More ironic, God used scientists who practiced other religions to let King Herod and the chief priests and scribes of the people in on the news that their Messiah had been born.
God seems to do whatever it takes to reach out to and embrace all people. God announces the birth of the Messiah to shepherds through angels on Christmas, to Magi via a star on Epiphany, and to the political and religious authorities of God’s own people through visitors from the East. From a manger, where a child lies wrapped in bands of cloth, God’s reach, God’s embrace in Christ Jesus, gets bigger and bigger and bigger. Jesus eats with outcasts and sinners. Jesus touches people who are sick and people who live with disabilities. Jesus even calls the dead back to life. Ultimately, Jesus draws all people to himself as he is lifted up on the cross. In Christ Jesus, no one is beyond God’s embrace.
God’s radical grace is wondrously frightening. I experience a bit of a shudder as I think of the implications of portraying the Magi as scientists who practiced another religion, because to do so pushes me to expand my understanding of both the ways God reaches out to people to announce good news in and through Christ and what it means for individuals to have faith and for gatherings of the faithful to be church.
The Magi did not come looking for the Christ through preaching, liturgy, sacrament, a welcoming congregation, or a vital social ministry. They came seeking the Christ after studying the night skies. As someone who holds on to favorite, cherished ways that God works to proclaim the gospel and bring people to faith, it’s always wondrously frightening to realize anew that God’s own work of embracing all people is more “mystery” than “formula,” because God’s ways are always bigger than my understanding.
The alternative, of course, is to join Herod in not seeing God’s ever-expanding embrace, or feeling threatened by it, and instead giving way to just plain fear: “When King Herod heard this, he was frightened, and all Jerusalem with him” (Matthew 2:3). Herod jealously reached out himself, just far enough to violently protect his place and preserve his power.
We too can feel jealous when visitors show up seeking Christ due to experiences outside of our purview and control. We have our own ways of reaching out, just far enough to slaughter someone’s experiences of God’s grace for the sake of our patterns, practices, and perspectives. And so the stage is set for another liturgical year of proclaiming Christ overcoming the conflict between God’s ever expanding embrace and our need to protect and preserve, a drama resolved on the cross and continuing in our day.
Making the Connection
Preparation for Sunday Scripture Readings
- Think of the best gift you ever received. What was it? What made it special? Was it the gift itself, the thought that went into it, or the person who gave it to you?
- Many people around the world give gifts on the feast of the Epiphany instead of giving gifts on Christmas. As we read today’s Gospel, it might become clear why that is.
- What gifts were given to Jesus by the Magi? (gold, frankincense, and myrrh) Let me tell you a bit about each of these. Gold is familiar to most of us. We associate gold with wealth and royalty. Frankincense was often used by priests for worship in the Temple. Myrrh is a perfume and was used to prepare a body after death. We often understand this gift to foretell Jesus’ suffering and death.
- What made these gifts special? (Accept all reasonable answers.) These gifts showed that the Magi truly recognized the infant Jesus for who he would be for them and for us: Savior. We too are called this season to offer our gifts to Jesus. What might we offer to show that we recognize who Jesus is? (Accept all reasonable answers.)
- Conclude by praying that we will always recognize Jesus as our Savior, as the Magi did. Sing or say the song “We Three Kings.”
We three kings of Orient are
Bearing gifts we traverse afar
Field and fountain, moor and mountain
Following yonder star
Born a king on Bethlehem's plain
Gold I bring to crown Him again
King forever, ceasing never
Over us all to reign
Oh, star of wonder, star of night
Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy perfect light
Myrrh is mine, it's bitter perfume
Breaths a life of gathering gloom
Sorrowing, sighing, bleeding dying
Sealed in the stone-cold tomb
Oh, star of wonder, star of night
Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy perfect light
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There were two readings available this week I chose the first , not sure what you missal has.
Sunday December 31. 2023 The Holy Family of Jesus, Mary and Joseph
Lectionary: 17
THE READINGS -----------------------------------------------------------------
Reading 1 Sir 3:2-6, 12-14
God sets a father in honor over his children;
a mother’s authority he confirms over her sons.
Whoever honors his father atones for sins,
and preserves himself from them.
When he prays, he is heard;
he stores up riches who reveres his mother.
Whoever honors his father is gladdened by children,
and, when he prays, is heard.
Whoever reveres his father will live a long life;
he who obeys his father brings comfort to his mother.
My son, take care of your father when he is old;
grieve him not as long as he lives.
Even if his mind fail, be considerate of him;
revile him not all the days of his life;
kindness to a father will not be forgotten,
firmly planted against the debt of your sins
—a house raised in justice to you.
Responsorial Psalm Ps 128:1-2, 3, 4-5.
R. Blessed are those who fear the Lord and walk in his ways.
Blessed is everyone who fears the LORD,
who walks in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord and walk in his ways.
Your wife shall be like a fruitful vine
in the recesses of your home;
your children like olive plants
around your table.
R. Blessed are those who fear the Lord and walk in his ways.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord and walk in his ways.
Reading 2 Col 3:12-21
Brothers and sisters:
Put on, as God’s chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
Wives, be subordinate to your husbands,
as is proper in the Lord.
Husbands, love your wives,
and avoid any bitterness toward them.
Children, obey your parents in everything,
for this is pleasing to the Lord.
Fathers, do not provoke your children,
so they may not become discouraged.
Gospel Lk 2:22-40
When the days were completed for their purification
according to the law of Moses,
They took him up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
He took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in sight of all the peoples,
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
“Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
—and you yourself a sword will pierce--
so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.
When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee,
to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Sir 3:2-6, 12-14
Jesus, son of Sirach wrote his wisdom treatise (also known as "Ecclesiasticus" or "Book of the Church") as a text book to train young men entering the bureaucracy in Jerusalem. Authored prior to the Maccabean revolt against the Syrians in 180 B.C., the book contained praises for wisdom and advice for the moral life, especially interpersonal and family relationships. These verses addressed the duty a son owed his parents.
Notice the verses expound upon the Fourth Commandment. A brief reflection on the list of the commandments revealed the esteem placed upon the extended family as the pillar of society. Honoring one's parents was the most important of the commandments that addressed human affairs (more important than murder, theft, adultery, and bearing false witness). Sirach seemed to state that honoring parents was a sign of righteousness. It forgave sin [3:3]. It was a means of divine blessing (children and prayers heard) [3:5]. It was the guarantee of a long life and temporal power [3:6-7]. Even the patience required for the care of elderly parents strengthen character. And God would also look upon the son offering such care with compassion [3:12-14].
Ancient cultures like that in Judea were family-oriented and elderly-centered. Our American culture is just the opposite. What was common necessity then is now considered optional. Yet, the advice given in Sirach is as meaningful today as it was over two millennia ago. Honoring parents creates strong families and strong societies.
The fourth commandment is based upon a deeper command from God: love others as self. Love assumes and builds up respect. How have you shown love and respect to your family members? How have you expected such treatment in return?
Responsorial Psalm Ps 128:1-2, 3, 4-5
Our Psalm Reading, which gives us the Promise for the week, is a blessing given by temple priests to families and pilgrims as they ascend to the Temple to celebrate the New Year. It presents to us the ideal Jewish family, whose very lives revolve around the LORD and are guided by His Word. The outcome of such righteousness and reverence produces abundant fruits of labor, as well as peace and harmony in the family.
This short psalm was a beatitude for the humble, Law-biding family man. The man in awe of the Lord would prosper, have a "proper," child-bearing wife (hidden in the family's compound), and children who would surround the father at the table. (Notice the two agricultural analogies: the vine represented the fertile wife bearing many children and the olive plants represented the productive off-spring to bring the father wealth.) The form of Psalm 128:1b-4 was "A-B-A," where the man feared the Lord (1b and 4) would prosper with wife and many children.
This man would receive the blessing of the Temple and share in the festivities of Jerusalem. The end of the blessing wished the man long life to see his grandchildren.
Reading 2 Col 3:12-21
In the Second Reading, which is the source of our Order, St. Paul exhorts his readers to uphold godly obligations and to practice invariably Christian virtues. Meekness, patience, compassion, and kindness all reflect an essential virtue, which is humility. Only a humble person can be forgiving and truly thankful because only he realizes that everything comes from God. As a result, he is able to attain peace and prove the genuineness of his love, which is the fruit of the Spirit that binds everything in perfect harmony and enables him to conquer the empire of the flesh. The Reading concludes, appropriately, with directions for the family, where the virtues are fundamentally applied and tested.
How should Christians respond to the gift God offered us in Christ Jesus? First, the author listed Christian virtues and lifestyle (in opposition to the vices listed in 3:5-9). But, note the author seemed to address the community as a whole. The compassion and forgiveness in 3:12-14 expressed how the church at Colossae should act. It should have the reputation as a community filled with love.
Next, the author seemed to address the community in worship. Christ called them into one body (assembly). So, the church should be a eucharistic ("thank-filled" in English) people [3:15]. 3:16a-b listed the proclamation of the word and homily. The community's response was song [3:16c]. 3:17 summed up the worship attitude of the assembly: give thanks to God through Christ ("offer eucharist") for everything said or done.
Have you ever questioned the reputation of the church where you worship? What do outsiders think of your community? Beyond the quality of church leadership lays a deeper question. What do we, the faithful, bring to the table of the Lord? The author of Colossians gave a clear outline how the community should answer the question: virtues and attitudes to be found in worship. How we measure up indicates how the church is seen by others.
Gospel Lk 2:22-40
Lastly, St. Luke describes the Holy Family in our Gospel, whose obedience and faithfulness to the Word are quite evident. He presents them as the first stewards of God’s Love and the very model of Christian families and communities. The story of Jesus’ presentation in Jerusalem is one of the few stories in the canonical gospels that have to do with Jesus’ childhood.
Along with the stories of the circumcision and naming of Jesus (Luke 2:21, January 1 every year), the visit of the magi (Matthew 2:1-12, Epiphany every year), the slaughter of the innocents (Matthew 2:13-23, First Sunday after Christmas in year A), and Jesus in the temple as a twelve-year-old (Luke 2:41-52, First Sunday after Christmas in year C), this story gives one a rare opportunity to review Jesus’ childhood.
The scarcity of information about Jesus’ childhood reminds us that the gospels are not biographies, or at least not primarily that. They are kerygmatic narratives -- they seek to proclaim the gospel and to undergird and strengthen faith in Christ. The little information that they give us about Jesus’ childhood is not intended, say, to explain the development of his character or personality. It is clear that Luke’s childhood stories seek to make theological points: Jesus was born a Jew among Jews. He came under the law of Moses. And, although he fulfilled the law in honoring his father and mother (Luke 2:51), his ultimate obedience was to his heavenly Father (Luke 2:49; cf. Mark 3:35). As such, our Gospel lesson is easily linked to the epistle reading for the day, where Paul tells us that Jesus was “born of woman” and “born under the law” so that he might redeem those who were under the law (Galatians 4:4-5).
The presentation in Jerusalem is motivated by specific requirements of the law of Moses. According to Leviticus 12, after a woman gives birth to a son, she is impure for forty days. At the end of that period, she is to bring an offering to the temple, which the priest offers as a sacrifice, effecting her purification. In addition, Exodus 13:2, 12, 15 state that every first-born male (which “opens the womb”), whether human or animal, “belongs” to the Lord (cf. 34:20). While (clean) animals (Leviticus 27:27) would be sacrificed, first-born sons needed to be redeemed (Exodus 13:12-15). According to Numbers 3:46-51, the redemption involved the payment of five shekels to the priesthood. However, according to another tradition in Numbers 3:11-13; 8:16-18, the tribe of the Levites takes the place of the first-born sons of Israel as the Lord’s possession. Thus the biblical notion of redemption included the idea that the first-born son “belongs” to the Lord in a special way and is dedicated to serve him (as the Levites were also dedicated to serve him).
Luke has apparently taken this old idea of the first-born son being dedicated to God’s service and made it fruitful for his narrative. The Torah contains no requirement that the first-born son be presented at the temple. However, Luke alludes to the story of Samuel. When Hannah, who had no children, prayed to God for a son, she vowed that, if she had a son, she would give him to God for all his days (1 Samuel 1:11). And indeed, after Samuel was born, Hannah brought him to the temple, and he was “lent” to the Lord for life (1 Samuel 1:24-28). It is clear that Mary in Luke takes the role of Hannah (cf. Luke 1:46-55 with 1 Samuel 1:11; 2:1-10) while Jesus takes the role of Samuel (cf. Luke 2:40, 52 with 1 Samuel 2:26). Thus when Joseph and Mary present Jesus to the Lord in Jerusalem, they are in effect dedicating his life to God (no redemption money is given). Jesus will be “holy to the Lord” (Luke 2:23). With these words Luke subtly alters the language of Exodus 13:2, 12 from a command to consecrate (hagiazein) the first-born to God to a declaration about Jesus. Luke’s wording is reminiscent of Luke 1:35, where the angel Gabriel tells Mary that her son will be “holy” and will be called the “Son of God,” because he will be conceived by the Holy Spirit. Luke’s wording is perhaps also (though more distantly) reminiscent of other stories that speak of Jesus as a “holy one” with a special relationship to God (e.g., Mark 1:24). The story thus sets the stage for Jesus’ life dedicated fully to his heavenly Father (Luke 2:49).
As noted above, Paul speaks of Jesus as having been born under the law in order to redeem those who were under the law. Instead of being redeemed, Jesus himself will by his death redeem others. This happens when Jesus takes upon himself the curse of the law -- indeed, “becomes” the curse (of the law) -- by being crucified on the tree (Galatians 3:13). That is the scandal of the cross, by which God saves the world (1 Corinthians 1:21, 23). The idea is, to be sure, more Pauline than Lukan. Yet the scandal of the cross is hinted at in Luke 2:34. Jesus will be the cause of many rising and falling in Israel -- he will be both the stone upon which some stumble and the stone of salvation (Romans 9:33; 1 Peter 2:6-8). In any case, Luke’s account certainly gives credence to Paul’s claim. The dedication of Jesus to God at the temple sets Jesus on the way to his work of redemption.
Simeon and Anna appear as devout Jews who are awaiting the fulfillment of God’s promises of consolation and redemption for Israel. These sections of Luke’s story are drenched with the language of Deutero-Isaiah (cf. Isaiah 40:1; 42:6; 49:6, 13; 52:9, 10). Simeon and Anna thus become spokesman and spokeswoman for the salvation and redemption that is to come through Jesus. Simeon gets a glimpse of the salvation that one-day the whole world (“all flesh”) will see (cf. Luke 3:6, Luke’s addition to Mark): forgiveness of sins and deliverance from eternal death (Acts 13:38-39, 46-47). That is the ultimate meaning of Christmas, the incarnation of the Son of God. Making the Connection
Our families have the primary role in teaching us about the traditions of our faith and how we express our faith. The family of Jesus is a model for Christian families in this important task.
Preparation for Sunday Scripture Readings
- What are some ways in which we express our faith in God? What do we do to show that we are Catholic? (daily prayer, reading Scripture, gathering for Mass, praying the Rosary) From whom did you learn the importance of these expressions of our faith?
- Today we celebrate the Feast of the Holy Family. For many of us, our families have played an important role in teaching us about our Catholic faith. Jesus also learned about his faith from his parents. Today’s Gospel presents Jesus’ family as a model for family life. Let’s listen carefully to this Gospel to see what we might learn to imitate in our own lives.
- What are Mary and Joseph doing in todays gospel? (They are honoring the traditions of their Jewish faith by bringing the infant Jesus to the Temple.) Why do you think it is important that we know this about Jesus’ family? (It shows Jesus’ family’s faithfulness to their religious tradition; it shows that Jesus learned his faith from his family.) Are there ways that Catholic families express their faith that are similar to the way that Jesus’ family expressed their faith? (bringing a child to church for Baptism, bringing children to weekly Mass, and so on)
- We learn from many people how to express our faith in God, but our families have a special role in teaching us about God and our Catholic faith. Take some time to write a prayer of thanksgiving to God for your family and for all that we have learned from them about God and our faith.
- Conclude in prayer, asking God to bless and strengthen our families. Pray the Lord’s Prayer.
Sunday December 24, 2023 Fourth Sunday of Advent
Lectionary: 11
THE READINGS -----------------------------------------------------------------
Reading 1 2 Sm 7:1-5, 8b-12, 14a, 16
When King David was settled in his palace,
and the LORD had given him rest from his enemies on every side,
he said to Nathan the prophet,
“Here I am living in a house of cedar,
while the ark of God dwells in a tent!”
Nathan answered the king,
“Go, do whatever you have in mind,
for the LORD is with you.”
But that night the LORD spoke to Nathan and said:
“Go, tell my servant David, ‘Thus says the LORD:
Should you build me a house to dwell in?’
“It was I who took you from the pasture
and from the care of the flock
to be commander of my people Israel.
I have been with you wherever you went,
and I have destroyed all your enemies before you.
And I will make you famous like the great ones of the earth.
I will fix a place for my people Israel;
I will plant them so that they may dwell in their place
without further disturbance.
Neither shall the wicked continue to afflict them as they did of old,
since the time I first appointed judges over my people Israel.
I will give you rest from all your enemies.
The LORD also reveals to you
that he will establish a house for you.
And when your time comes and you rest with your ancestors,
I will raise up your heir after you, sprung from your loins,
and I will make his kingdom firm.
I will be a father to him,
and he shall be a son to me.
Your house and your kingdom shall endure forever before me;
your throne shall stand firm forever.”
Responsorial Psalm Ps 89:2-3, 4-5, 27, 29
R. For ever I will sing the goodness of the Lord.
The promises of the LORD I will sing forever;
through all generations my mouth shall proclaim your faithfulness.
For you have said, “My kindness is established forever”;
in heaven you have confirmed your faithfulness.
R. For ever I will sing the goodness of the Lord.
“I have made a covenant with my chosen one,
I have sworn to David my servant:
Forever will I confirm your posterity
and establish your throne for all generations.”
R. For ever I will sing the goodness of the Lord.
“He shall say of me, ‘You are my father,
my God, the Rock, my savior.’
Forever I will maintain my kindness toward him,
and my covenant with him stands firm.”
R. For ever I will sing the goodness of the Lord.
Reading 2 Rom 16:25-27
Brothers and sisters:
To him who can strengthen you,
according to my gospel and the proclamation of Jesus Christ,
according to the revelation of the mystery kept secret for long ages
but now manifested through the prophetic writings and,
according to the command of the eternal God,
made known to all nations to bring about the obedience of faith,
to the only wise God, through Jesus Christ
be glory forever and ever. Amen.
Gospel Lk 1:26-38
The angel Gabriel was sent from God
to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph,
of the house of David,
and the virgin’s name was Mary.
And coming to her, he said,
“Hail, full of grace! The Lord is with you.”
But she was greatly troubled at what was said
and pondered what sort of greeting this might be.
Then the angel said to her,
“Do not be afraid, Mary,
for you have found favor with God.
“Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.
He will be great and will be called Son of the Most High,
and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever,
and of his kingdom there will be no end.”
But Mary said to the angel,
“How can this be,
since I have no relations with a man?”
And the angel said to her in reply,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.
And behold, Elizabeth, your relative,
has also conceived a son in her old age,
and this is the sixth month for her who was called barren;
for nothing will be impossible for God.”
Mary said, “Behold, I am the handmaid of the Lord.
May it be done to me according to your word.”
Then the angel departed from her.
REFLECTIONS -----------------------------------------------------------------
Reading 1 2 Sm 7:1-5, 8b-12, 14a, 16
David being at rest in his palace, considered how he might best employ his leisure and prosperity in the service of God. He formed a design to build a temple for the ark. Nathan here did not speak as a prophet, but as a godly man, encouraging David by his private judgment. We ought to do all we can to encourage and promote the good purposes and designs of others, and, as we have opportunity, to forward a good work.
Blessings are promised to the family and posterity of David. These promises relate to Solomon, David's immediate successor, and the royal line of Judah. But they also relate to Christ, who is often called David and the Son of David. To him God gave all power in heaven and earth, with authority to execute judgment. He was to build the gospel temple, a house for God's name; the spiritual temple of true believers, to be a habitation of God through the Spirit. The establishing of his house, his throne, and his kingdom forever, can be applied to no other than to Christ and his kingdom: David's house and kingdom long since came to an end. The committing iniquity cannot be applied to the Messiah himself, but to his spiritual seed; true believers have infirmities, for which they must expect to be corrected, though they are not cast off.
Responsorial Psalm Ps 89:2-3, 4-5, 27, 29
Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God’s former favors, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God’s mercy and truth (v. 1) and his covenant (v. 2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God (v. 5-14). He pleases himself in the happiness of those that are admitted into communion with him (v. 15-18). He builds all his hope upon God’s covenant with David, as a type of Christ (v. 19-37).
Reading 2 Rom 16:25-27
Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable—composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (v. 20), "The grace of our Lord Jesus Christ be with you, Amen.’’ And yet he has something more to say; nay, again he repeats the blessing (v. 24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them (v. 1 - 16). II. A caution to take heed of those who caused divisions (v. 17 - 20). III. Salutations added from some who were with Paul (v. 21 - 24). IV. He concludes with a solemn celebration of the glory of God (v. 25 - 27
.
Gospel Lk 1:26-3
And in the sixth month
After Elizabeth's conception; for so long was John the Baptist conceived before Christ, and so long he was born before him; and it seems as if there was the same distance between the public ministry of the one, and the other: John was before Christ, as man, being his forerunner; but Christ was preferred unto him as mediator, and existed before him, as the eternal Son of God:
the angel Gabriel was sent from God;
the same angel, that near five hundred years before gave Daniel an exact account of the time of the Messiah's coming, and six months ago acquainted Zacharias with the conception, birth, character, and office of his forerunner:
unto a city of Galilee, named Nazareth;
the whole country of Galilee was mean and contemptible with the Jews: they observe, though through mistake, that no prophet arose out of it, ( John 7:52 ) and Nazareth particularly was exceeding despicable in their eye: hence those words of Nathanael, "can any good thing come out of Nazareth?" ( John 1:46 ) and yet hither an angel was sent by God; and here dwelt the mother of our Lord.
Making the Connection
Preparation for Sunday Scripture Readings
- Who are some examples of people who have changed the world for the better by their work or contribution? (Jonas Salk and the polio vaccine, Thomas Edison and the invention of the light bulb, and so on) What prepared these people to make these great contributions?
- Who are some people of faith who have made extraordinary contributions to the world? (Mother Teresa, Pope John Paul II, Saint Francis of Assisi, and so on) What prepared these people to make extraordinary contributions to the world?
- Today’s Gospel offers to us another example of a person of faith who made an extraordinary contribution to the world: Mary, the mother of Jesus. This Gospel gives us several clues about what prepares a person of faith to do extraordinary things.
- What extraordinary thing was Mary asked to do in this Gospel? (to be the Mother of God’s Son, Jesus) What was Mary’s response? (First she asked how this would be possible, and then she answered yes.) What does this Gospel tell us prepared Mary for her most amazing job? (Mary was said to have been filled with God’s grace even before the angel visited her. The Gospel also says that the Holy Spirit would prepare her to give birth to Jesus.)
- What do you think prepares people of faith, ourselves included, to do extraordinary things in our world? (God’s grace, the Holy Spirit) It is the Holy Spirit working within us that enables ordinary people to make extraordinary contributions in our world. Because Mary was filled with God’s grace, she was able to cooperate with God’s plan for salvation by becoming the mother of Jesus.
- Conclude in prayer for the awareness to be open to God’s grace and the Holy Spirit in order to be able to cooperate in God’s plan for salvation. Pray the Magnificat.
my spirit rejoices in God my Savior;
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children forever
====================================================
Sunday December 17, 2023 Third Sunday of Advent
Lectionary: 8
THE READINGS -----------------------------------------------------------------
Reading 1 Is 61:1-2a, 10-11
The spirit of the Lord GOD is upon me,
because the LORD has anointed me;
he has sent me to bring glad tidings to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
for he has clothed me with a robe of salvation
and wrapped me in a mantle of justice,
like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
so will the Lord GOD make justice and praise
spring up before all the nations.
Responsorial Psalm Lk 1:46-48, 49-50, 53-54.
R. My soul rejoices in my God.
My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked upon his lowly servant.
From this day all generations will call me blessed:
R. My soul rejoices in my God.
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
R. My soul rejoices in my God.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
R. My soul rejoices in my God.
Reading 2 1 Thes 5:16-24
Brothers and sisters:
Rejoice always. Pray without ceasing.
In all circumstances give thanks,
for this is the will of God for you in Christ Jesus.
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
May the God of peace make you perfectly holy
and may you entirely, spirit, soul, and body,
be preserved blameless for the coming of our Lord Jesus Christ.
The one who calls you is faithful,
and he will also accomplish it.
Gospel Jn 1:6-8, 19-28
A man named John was sent from God.
He came for testimony, to testify to the light,
so that all might believe through him.
He was not the light,
but came to testify to the light.
And this is the testimony of John.
When the Jews from Jerusalem sent priests
and Levites to him
to ask him, “Who are you?”
He admitted and did not deny it,
but admitted, “I am not the Christ.”
So they asked him,
“What are you then? Are you Elijah?”
And he said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
So they said to him,
“Who are you, so we can give an answer to those who sent us?
What do you have to say for yourself?”
He said:
“I am the voice of one crying out in the desert,
‘make straight the way of the Lord,’”
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him,
“Why then do you baptize
if you are not the Christ or Elijah or the Prophet?”
John answered them,
“I baptize with water;
but there is one among you whom you do not recognize,
the one who is coming after me,
whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan,
where John was baptizing.
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 61:1-2a, 10-11
The Messiah, his character and office. (1-3) His promises of the future blessedness of the church. (4-9) The church praises God for these mercies. (10,11)
The prophets had the Holy Spirit of God at times, teaching them what to say, and causing them to say it; but Christ had the Spirit always, without measure, to qualify him, as man, for the work to which he was appointed. The poor are commonly best disposed to receive the gospel, James 2:5; and it is only likely to profit us when received with meekness. To such as are poor in spirit, Christ preached good tidings when he said, Blessed are the meek. Christ's satisfaction is accepted. By the dominion of sin in us, we are bound under the power of Satan; but the Son is ready, by his Spirit, to make us free; and then we shall be free indeed. Sin and Satan were to be destroyed; and Christ triumphed over them on his cross. But the children of men, who stand out against these offers, shall be dealt with as enemies. Christ was to be a Comforter, and so he is; he is sent to comfort all who mourn, and who seek to him, and not to the world, for comfort. He will do all this for his people, that they may abound in the fruits of righteousness, as the branches of God's planting. Neither the mercy of God, the atonement of Christ, nor the gospel of grace, profit the self-sufficient and proud. They must be humbled, and led to know their own character and wants, by the Holy Spirit, that they may see and feel their need of the sinner's Friend and Savior. His doctrine contains glad tidings indeed to those who are humbled before God.
Those only shall be clothed with the garments of salvation hereafter, that are covered with the robe of Christ's righteousness now, and by the sanctification of the Spirit have God's image renewed upon them. These blessings shall spring forth for ages to come, as the fruits of the earth. So duly, so constantly, and with such advantage to mankind, will the Lord God cause righteousness and praise to spring forth. They shall spread far; the great salvation shall be published and proclaimed, to the ends of the earth. Let us be earnest in prayer, that the Lord God may cause that righteousness to spring forth among us, which constitutes the excellence and glory of the Christian profession.
Responsorial Psalm Lk 1:46-48, 49-50, 53-54
Mary praises God, characterizing God as one who cares for the lowly and frustrates the intentions of the powerful.
Mary's extended statement of praise (often called the Magnificat, the first word of the Latin translation of her statement) comes in response to her relative Elizabeth's Spirit-inspired words in 1:41-45, which confirm what the angel Gabriel promised Mary in 1:26-35. As with the other two "canticles" in Luke 1-2 (the Benedictus and the Nunc dimittis), the words of the Magnificat come from numerous passages in the Old Testament. The specific form and themes of Mary's praise closely resemble those in Hannah's prayer in 1 Samuel 2:1-10, which comes after the birth of that woman's son, the Prophet Samuel.
The Magnificat does not speak directly about Jesus; rather, it is a description of God. It moves at a rapid pace, progressing through a series of strong, decisive verbs that characterize God's actions throughout Israel's history. Mary speaks about a God who reverses things, who is capable of overturning human authority and structures. Her statement begins by speaking about God's recent actions on her behalf (vv. 47-49) and then turns its attention to God's activity on behalf of and against others (vv. 50-55). Mary is announcing that her story, God's choice of blessing her to bear God's Son, is a part of the ongoing drama of God's activity in the world. This casts Mary as a prophet, one who boldly interprets her experience in light of God and God's history.
Reading 2 1 Thes 5:16-24
The Lord's coming again into this world assumes therefore a very different character from that of a vague object of hope to a believer as a period of glory. In chapter 5 the apostle speaks of it, but in order to distinguish between the position of Christians and that of the careless and unbelieving inhabitants of the earth. The Christian, alive and taught of the Lord, ever expects the Master. There are times and seasons; it is not needful to speak to him concerning them. But (and he knows it) the day of the Lord will come and like a thief in the night, but not for him: he is of the day; he has part in the glory which will appear in order to execute judgment on the unbelieving world. Believers are the children of light; and this light which is the judgment of unbelievers, is the expression of the glory of God-a glory which cannot endure evil, and which, when it shall appear, will banish it from the earth. The Christian is of the day that will judge and destroy the wicked and wickedness itself from off the face of the earth. Christ is the Sun of righteousness, and the faithful will shine as the sun in the kingdom of their Father.
The world will say, "Peace and safety," and in all security will believe in the continuance of its prosperity and the success of its designs, and the day will come suddenly upon them. (Compare 2 Peter 3:3.) The Lord Himself has often declared it. ( Matthew 14:36-44 ; Mark 13:33-36 ; Luke 12:40 , &c.; 17:26 , &c.; 21:35 , &c.)
The apostle applies this difference of position- namely, that we belong to the day, and that it cannot therefore come upon us as a thief-to the character and walk of the Christian. Being a child of the light he is to walk as such. He lives in the day, though all is night and darkness around him. One does not sleep in the day. They that sleep, sleep in the night: they that are drunken are drunken in the night; these are the works of darkness. A Christian, the child of the day, must watch and be sober, clothing himself with all that constitutes the perfection of that mode of being which belongs to his position-namely, with faith and love and hope-principles which impart courage and give him confidence for pressing onwards. He has the breastplate of faith and love; he goes straight forward therefore against the enemy. He has the hope of this glorious salvation, which will bring him entire deliverance, as his helmet; so that he can lift up his head without fear in the midst of danger.
Faith and love naturally connect us with God, revealed as He is in Jesus as the principle of communion; so that we walk with confidence in Him: His presence gives us strength. By faith He is the glorious object before our eyes. By love He dwells in us, and we realize what He is. Hope fixes our eyes especially on Christ, who is coming to bring us into the enjoyment of glory with Himself.
Consequently the apostle speaks thus: "For God hath not appointed us to wrath " (love is understood by faith, that which God wills-His mind respecting us) "but to obtain salvation." It is this which we hope for; and he speaks of salvation as the final deliverance "by our Lord Jesus Christ I would here call the reader's attention to the way in which the apostle speaks of the Lord's coming in the different chapters of this epistle. It will be noticed that the Spirit does not present the church here as a body. Life is the subject-that of each Christian therefore individually: a very important point assuredly.
Now this renunciation of self-will, and this practical sense of the operation and presence of God, gives power to warn the unruly, to comfort the fearful, to help the weak, and to be patient towards all. The apostle exhorts them to it. Communion with God is the power and His word the guide in so doing. In no case were they to render evil for evil, but to follow that which was good among themselves and towards all. All this conduct depends on communion with God, on His presence with us, which makes us superior to evil. He is this in love; and we can be so by walking with Him.
In the angels He glorifies Himself in creation: they excel us in strength. In Christians He glorifies Himself in reconciliation, to make them the first fruits of His new creation, when He shall have reconciled all things in heaven and on earth by Christ. Therefore it is written "Blessed are the peacemakers, for they shall be called the children of God" They have His nature and His character.
In general the words "soul and spirit" are used without making any distinction between them, for the soul of man was formed very differently from that of animals in that God breathed into his nostrils the breath (spirit) of life, and it was thus that man became a living soul. Therefore it suffices to say soul as to man, and the other is supposed. Or, in saying spirit, in this sense the elevated character of his soul is expressed. The animal has also its natural affections, has a living soul, attaches itself, knows the persons who do it good, devotes itself to its master, loves him, will even give its life for him; but it has not that which can be in relationship with God (alas ! which can set itself at enmity against Him), which can occupy itself with things outside its own nature as the master of others.
The Spirit then wills that man, reconciled with God, should be consecrated, in every part of his being to the God who has brought him into relationship with Himself by the revelation of His love, and by the work of His grace, and that nothing in the man should admit an object beneath the divine nature of which he is partaker; so that he should thus be preserved blameless unto the coming of Christ.
Gospel Jn 1:6-8, 19-28
Have you caught the "holiday spirit" yet? How do you get into the holiday mood? Do you rely on others or events to spark your "Christmas feeling?"
Christmas is coming soon. The lights, the sounds, the smells of the holidays are in the air. No matter where we go, we are reminded of holiday cheer. In fact, many of us rely on this atmosphere to bring us out of our doldrums. We expect people, places, or events to create the mood that Christmas brings.
Human nature tempts us to lean on others to bolster our condition. We expect others to "fix" us when we are down, sustain us when we are "up." We are tempted to treat God the same way. God, the Mr. Fix-it for our souls.
What happens when God doesn't "fix" us? How many times have we been disappointed when our expectations of God are unfulfilled? How many times have we confused faith with expectation? How many times have we forgotten that God defines himself?
John the Baptist had expectations about the One to come. Did Jesus fulfill his expectations? Or, did Jesus define his mission on his own terms?
John the Baptist preached against King Herod because he married his brother's wife. So, the king had his soldiers arrest John. When he was in jail, John heard the kinds of things Jesus was doing. John sent some of his followers to Jesus with a question. "Are you the one John said would come? Or, is there someone else we should expect?" they asked.
"Go tell John what you see and hear," Jesus answered. "Blind people can now see. Deaf people can now hear clearly. Crippled people can now walk. People with diseases are now healthy. Dead people live again. And the poor have the Good News preached to them. The person who doesn't doubt me is really happy!"
As John's people left, Jesus began to talk to the crowd about the Baptist. "What did you go out to the desert to see? A reed swaying in the wind? What did you go out to see? Someone dressed in expensive clothes? People who wear expensive clothes live in a king's palace. So, what did you go out to see? A prophet? Yes, a prophet and much, much more! God talked about John in the Bible:
'I am sending my messenger ahead of you.
He will prepare the way for you.'
Listen! No one who has ever lived is more important than John the Baptist. But the humblest person in God's Kingdom is greater than John!"
Matthew's gospel faces us with the difference between what we expect of others and what they can deliver. John expected someone greater than he. Jesus gave an answer that may have been different from what John expected. In that exchange we discover how Jesus saw his own ministry and the ministry of John the Baptist.
With his comments about his own ministry and that of John's, Jesus implicitly compared the two. John prepared people for the Kingdom; Jesus involved people in the Kingdom. John stood as a Kingdom signpost. As Messiah, Jesus was the Kingdom. As the one preparing the populace, John was greater than anyone else up to that point. But, was John ready to partake in the kingdom? Was he willing to accept the witness of his two followers about Jesus' works? Everyone who still considered the faith question was the least in the Kingdom. [11:11
The signs worked by Jesus attest that the Father has sent him. They invite belief in him. To those who turn to him in faith, he grants what they ask. So miracles strengthen faith in the One who does his Father's works; they bear witness that he is the Son of God. But his miracles can also be occasions for "offense"; they are not intended to satisfy people's curiosity or desire for magic. Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons.
By freeing some individuals from the earthly evils of hunger, injustice, illness, and death, Jesus performed messianic signs. Nevertheless he did not come to abolish all evils here below, but to free men from the gravest slavery, sin, which thwarts them in their vocation as God's sons and causes all forms of human bondage.
We expect much from the Lord who gives us much. His gifts challenge us to pass them along to others, especially those in need. As Jesus has freed us from need, so we, too, must free others from need.
Sometimes, however, all we can do is stand in awe. While these experiences help to strengthen our faith, we should not depend upon them in the future. An experience of God is a gift, not an expectation. Once we build our faith solely upon awe experiences, we focus upon them as if they were magic. We might think that these experiences should be an everyday event; if we have a "down" day, our prayer life dwells only upon a return to the "wow" experience. When we do not have a consistent spiritual high, we might be tempted to reject faith as an illusion. We might forget the passion of Christ; even pain and depression are paths to God. Even "down" days are God's gifts to us.
What do we expect from God? Miracles or magic. Miracles engage us in a faith dialogue with God; we become part of the miracle as it becomes a part of us. Magic, however, is meant for entertainment. It impresses us, but does not change us. Miracles demand a response; magic demands applause. Do we pray to be engaged or impressed?
As Christmas approaches, it's time to ask the question. What do we expect from God? Do we want to follow him? Or, do we want him to fix us? Do we seek to be with him? Or, do we expect him to be with us?
Have we confused faith with expectation? Faith puts God in charge. Expectation puts us in charge. Faith allows God to surprise us. Expectation does not.
What should we expect from God? Nothing. What should we believe God can do? Everything! Even the surprise of his Son born in a poor stable.
As a part of preparing for Christmas, reflect on your expectations of the holidays. Are they realistic? Can people or events fulfill your ideals? Or can you set aside your expectations so God can surprise you?
Making the Connection
Preparation for Sunday Scripture Readings
- There are many things that we accept on the word of other people. For example, we believe our parents and grandparents when they tell us about what life was like when they were children. We believe the scientists who report to us the results of their observations and experiments. We believe our teachers when they teach us about the facts of history. What are some examples of things that you accept on the word of others?
- Why do we believe what people tell us? What makes the word of another person believable? (They have actual experience with the things that they are explaining, they have learned something we have not, or because their word to us has previously proved trustworthy.)
- This is also the way it is with what we believe about Jesus. Today’s Gospel talks about John the Baptist and how he gave witness to Jesus.
- What did John the Baptist tell the Jewish leaders when they asked about his authority and preaching? (John said that he was not the Messiah or Elijah or the Prophet.) What did John the Baptist say when they asked about the baptisms that he was performing? (John said that he was baptizing in preparation for another person.) John offered this testimony about himself and about Jesus because he knew Jesus was the Son of God who was coming to save the world. He told the people that Jesus was among them even though they did not yet recognize him.
- The people who came to see John the Baptist believed his words to them. If we were to continue reading in John’s Gospel, we would hear how John the Baptist recognized Jesus as the Son of God when the Holy Spirit descended upon Jesus. John then announced to the people that Jesus was the Lamb of God. Where do we look to hear testimony about who Jesus is? (the Bible, the Church, the people of faith in our lives) We believe these witnesses to Jesus because they have proven themselves to be trustworthy and because they witness to a person they know, Jesus.
- Conclude in prayer that you will continue to grow in faith and in your ability to recognize Jesus’ presence in all aspects of life. Pray the Act of Faith.
O my God, I firmly believe that you are one God in three divine Persons, Father, Son, and Holy Spirit. I believe that your divine Son became man and died for our sins, and that he will come to judge the living and the dead. I believe these and all the truths which the holy Catholic Church teaches, because you have revealed them, who can neither deceive nor be deceived. Amen.
===============================================================
Sunday December 10, 2023 - Second Sunday of Advent
Lectionary: 5
THE READINGS -----------------------------------------------------------------
Reading 1 Is 40:1-5, 9-11
Comfort, give comfort to my people,
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by his strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
Responsorial Psalm Ps 85:9-10-11-12, 13-14
R. Lord, let us see your kindness, and grant us your salvation.
I will hear what God proclaims;
the LORD—for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
Reading 2 2 Pt 3:8-14
Do not ignore this one fact, beloved,
that with the Lord one day is like a thousand years
and a thousand years like one day.
The Lord does not delay his promise, as some regard “delay,”
but he is patient with you,
not wishing that any should perish
but that all should come to repentance.
But the day of the Lord will come like a thief,
and then the heavens will pass away with a mighty roar
and the elements will be dissolved by fire,
and the earth and everything done on it will be found out.
Since everything is to be dissolved in this way,
what sort of persons ought you to be,
conducting yourselves in holiness and devotion,
waiting for and hastening the coming of the day of God,
because of which the heavens will be dissolved in flames
and the elements melted by fire.
But according to his promise
we await new heavens and a new earth
in which righteousness dwells.
Therefore, beloved, since you await these things,
be eager to be found without spot or blemish before him, at peace.
Gospel Mk 1:1-8
The beginning of the gospel of Jesus Christ the Son of God.
As it is written in Isaiah the prophet:
Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.”
John the Baptist appeared in the desert
proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside
and all the inhabitants of Jerusalem
were going out to him
and were being baptized by him in the Jordan River
as they acknowledged their sins.
John was clothed in camel’s hair,
with a leather belt around his waist.
He fed on locusts and wild honey.
And this is what he proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 40:1-5, 9-11
Imagine a general amnesty for all prisoners in the United States. While that thought might scare us, there would be joy in many quarters. Fathers would see their families. Sons would see their parents. Heroes would return to their communities. Many lost in the system would see hope in freedom. The impact of such an amnesty was felt by the Jews when they heard the words of Second Isaiah.
The beginning of Second Isaiah presented a scene of divine command and the announcement of a town crier. God pronounced a nation-wide forgiveness and the crier announced the return of the exiles. [40:1-5] The joy of such an announcement must have accompanied the fall of Babylon to Cyrus and the Persian army in 539 B.C. A year later, the Persian ruler enacted an edict of return for the Jews in the Diaspora. They were to rebuild Jerusalem and restore the Temple.
The changing events justified the loyalty of the exiles to their God. Now the Lord could display his power, even through a foreign king. The Jewish nation could once again rally around their God. They could once again show a religious and patriotic pride. The Lord saved them! [40:9-11]
Freedom from bondage implicitly means return. Pardon from sin means return to God. As we wait for the coming of the Lord at Christmas, let us remember the words of Isaiah and their echo in the preaching of John the Baptist. Metanoia, repentance, means turn away from self-centered pursuits. And turning towards the Almighty.
How do you plan to turn away from the self this Advent? And turn towards God?
Responsorial Psalm Ps 85:9-10-11-12, 13-14
His salvation; that complete salvation and deliverance for which all the Israel of God do pray and wait, even the redemption of Israel by the Messiah; of which not only Christian, but even Jewish, writers understand this place; and to which the following passages do most properly and perfectly belong. And the psalmist might well say of this salvation that it was nigh, because the seventy weeks determined by Daniel for this work, Daniel 9:24, were now begun, this Psalm being written after Daniel’s time.
Them that fear him; the true Israel of God, even all those that love and fear him; by which words he both excludes all hypocritical Israelites from this salvation, and tacitly assigns it to all that fear God, whether Jews or Gentiles. And when that salvation shall come, we shall be freed from all that scorn and contempt under which we now groan, and shall recover our ancient glory; and the glorious presence of God, the most eminent tokens whereof we have now utterly lost; and the God of glory himself, even Christ, who is called the brightness of his Father’s glory, Hebrews 1:3; compare John 1:14; and the glory of Israel, Luke 2:32; shall come and visibly dwell in this now despised land.
Reading 2 2 Pt 3:8-14
2 Peter 3:8. Be not ye ignorant — Whatever they are; of this one thing — Which casts much light on the point in hand; that one day is with the Lord as a thousand years, and a thousand years as one day — This is an allusion to Psalm 90:4, where Moses had said, A thousand years in thy sight are as one day, which words St. Peter applies with regard to the period intervening between the time when he wrote, and the last day; denoting thereby, 1st, God’s eternity, whereby he exceeds all measure of time in his essence and in his operation: 2d, His knowledge, to which all things past, or to come, are present every moment: 3d, His power, which needs no long delay in order to bring his work to perfection: and, 4th, His long-suffering, which excludes all impatience of expectation and desire of making haste. But it must be observed, that neither the apostle nor the psalmist meant that God does not perceive any difference between the duration of a day and that of a thousand years; but that these differences do not affect either his designs, or actions, or felicity, as they do those of finite creatures. So that what he brings to pass on the day he declares his purpose, is not more certain than what he will bring to pass a thousand years after such declaration. In like manner, what is to be brought to pass a long time after his declaration, is not less certain than if it had been done when declared. The apostle’s meaning is in substance, that in one day, yea, in one moment, he could do the work of a thousand years; therefore, he is not slow, he is always equally able, equally ready to fulfil his promise; and a thousand years, yea, the longest time, is no more delay to the eternal God than one day is to us: therefore he is longsuffering; he gives us space for repentance without any inconvenience to himself. In a word, with God time passes neither slower nor swifter than is suitable to him and his economy. Nor can there be any reason why it should be necessary for him either to delay or hasten the end of all things. How can we comprehend this? If we could have comprehended it, St. Peter needed not to have added, with the Lord.
Gospel Mk 1:1-8
To an observant reader, one notes that the first verse in the gospel of Mark does not contain a main verb: "The beginning of the good news of Jesus Christ, the Son of God" (1:1).
The significance of this observation is to see that these words do not compose a sentence; they rather serve to express the title of the gospel of Mark. Whatever story, miracle, parable, exorcism, teaching or narrative event of Jesus is in the gospel of Mark, it is the beginning of the good news of Jesus Christ. This beginning takes place in our hearing or reading of the gospel of Mark. The words of this gospel break into our lives with the good news, the gospel of Jesus Christ, the Son of God.
The good news begins with the witness of two prophetic texts from Malachi and Isaiah that announce a forerunner who will go before the coming of God's Messiah. A messenger of God will go "ahead of you" (Malachi 3:1), one who will: "Prepare the way of the Lord, make his paths straight" (Isaiah 40:3). The faith in which God's people have lived in Messianic hope serves as the inaugural word, bringing together the anticipation and fulfillment times of God's salvation.
The messenger, witness, and forerunner of this time of fulfillment is John the baptizer. The Second Sunday of Advent in Year B focuses on the person of John. In our text from the gospel of Mark, we hear an extensive description of John's identity. He lives in the wilderness near the river Jordan where Jesus is baptized. The baptism he offers is for his people from the Judean countryside as "a baptism of repentance for the forgiveness of sins" (1:4).
John's baptism is preparatory in anticipation for the coming of the Messiah. John even draws people from the city of Jerusalem, the city of religious leaders, who "were baptized by him (John) in the river Jordan, confessing their sins" (1:5). John's baptism of repentance and forgiveness is a call to the people of Judea and those in the city of Jerusalem to turn from their godless ways and receive the forgiveness that is present in God.
The description of John stretches our imagination. He is identified as a wilderness man: "John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey" (1:6). However, the primary intention of John was not to draw attention to himself, but to the one of whom he is the forerunner: "'The one who is more powerful than I is coming after me, I am not worthy to stoop down and untie the thong of his sandals'" (1:7). John's role is that of a servant to the one he is called to serve.
The baptism of this one who is to come is radically different from that of John's baptism: "'I have baptized you with water, but he will baptize you with the Holy Spirit'" (1:8). This is the role that John plays out in a significant way, calling attention to the one who ushers in God's kingdom. Jesus is the Messiah whose ministry is empowered by God's Spirit.
The baptism of Jesus by John in the river Jordan is a baptism in which the manifestation of the Holy Spirit is evident: "And just as he was coming up out of the water, [Jesus] saw the heavens torn apart and the Spirit descending like a dove on him" (1:10). The voice from heaven confirms who Jesus is: "And a voice came from heaven: 'You are my Son, the Beloved, with you I am well pleased'" (1:11).
At the midpoint of the gospel, in the story of the transfiguration (9:2-13), we will again hear God's voice from heaven announcing the role and mission of Jesus: "Then a cloud overshadowed them, and from the cloud there came a voice, 'This is my Son, the Beloved, listen to him" (9:7). As we move into the second half of the gospel of Mark, we are called to listen to the final teachings and deeds of Jesus, along with the witness present in "the Son of Man (who) came not to be served but to serve, and to give his life a ransom for many" (10:45).
At the end of the gospel in the story of Jesus' crucifixion, we will again see the identity of Jesus made known as "the Son of God" (1:1). Throughout the gospel, the unclean and demonic spirits know who Jesus is as he has engaged in battle with them and the powers of this world. As the heavens were "torn apart" (1:10) at Jesus' baptism, the temple curtain is "torn in two from top to bottom" at Jesus' death (15:38). At the cross of crucifixion, we hear for the first time in the gospel of Mark the identity of Jesus as the Son of God on the lips of a human witness in the words of the Roman centurion: "Truly this man was God's Son" (15:39).
From "the beginning," the evangelist Mark leads us through the pages of the gospel with the intention and goal of seeing Jesus Christ as the one who is the crucified and risen Lord. This is not only the beginning of the good news, the gospel, but in Jesus' death and resurrection we have the fulfillment of all the eons of time in Jesus Christ.
John the Baptist leads us in this Advent season to the one who is our Lord, whose birth we await and whose reign in eternity will never end. This is "the beginning of the good news, the gospel of Jesus Christ, the Son of God" (1:1).
Making the Connection
- During the season of Advent, many of us do many things to prepare for our celebration at Christmas. What are some things that you do to prepare for Christmas? Make a list.
- Many people are very busy during the season of Advent doing all these things. But let’s consider for a minute how these things prepare us to receive Jesus. Look over the list you have just made. How do these things prepare the way for Jesus? (Some of these things prepare the way for Jesus more than others.)
- What did John the Baptist do to prepare the way for Jesus? (He preached repentance and baptized people as a sign of forgiveness of sins.) Having heard today’s Gospel, is there anything else that you think that we should be doing during Advent to prepare the way for Jesus? (Try to identify ways in which we might repent for our sins, seek forgiveness, and change our lives so that we might invite others to be followers of Jesus.)
- One of the things that the Church invites us to do during the season of Advent is to celebrate the Sacrament of Reconciliation. During Advent, we seek forgiveness for our sins and look for ways in which we can be better followers of Jesus.
- Pray silently, asking God to forgive your sins and promise to do one thing this week to be a better follower of Jesus. Pray the Act of Contrition.
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Sunday December 3, 2023 First Sunday of Advent
Lectionary: 2
THE READINGS -----------------------------------------------------------------
Reading 1 Is 63:16b-17, 19b; 64:2-7
You, LORD, are our father,
our redeemer you are named forever.
Why do you let us wander, O LORD, from your ways,
and harden our hearts so that we fear you not?
Return for the sake of your servants,
the tribes of your heritage.
Oh, that you would rend the heavens and come down,
with the mountains quaking before you,
while you wrought awesome deeds we could not hope for,
such as they had not heard of from of old.
No ear has ever heard, no eye ever seen, any God but you
doing such deeds for those who wait for him.
Would that you might meet us doing right,
that we were mindful of you in our ways!
Behold, you are angry, and we are sinful;
all of us have become like unclean people,
all our good deeds are like polluted rags;
we have all withered like leaves,
and our guilt carries us away like the wind.
There is none who calls upon your name,
who rouses himself to cling to you;
for you have hidden your face from us
and have delivered us up to our guilt.
Yet, O LORD, you are our father;
we are the clay and you the potter:
we are all the work of your hands.
Responsorial Psalm Ps 80:2-3, 15-16, 18-19
R. Lord, make us turn to you; let us see your face and we shall be saved.
O shepherd of Israel, hearken,
from your throne upon the cherubim, shine forth.
Rouse your power,
and come to save us.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. Lord, make us turn to you; let us see your face and we shall be saved.
May your help be with the man of your right hand,
with the son of man whom you yourself made strong.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
R. Lord, make us turn to you; let us see your face and we shall be saved.
Reading 2 1 Cor 1:3-9
Brothers and sisters:
Grace to you and peace from God our Father
and the Lord Jesus Christ.
I give thanks to my God always on your account
for the grace of God bestowed on you in Christ Jesus,
that in him you were enriched in every way,
with all discourse and all knowledge,
as the testimony to Christ was confirmed among you,
so that you are not lacking in any spiritual gift
as you wait for the revelation of our Lord Jesus Christ.
He will keep you firm to the end,
irreproachable on the day of our Lord Jesus Christ.
God is faithful,
and by him you were called to fellowship with his Son,
Jesus Christ our Lord.
Gospel Mk 13:33-37
Jesus said to his disciples:
“Be watchful! Be alert!
You do not know when the time will come.
It is like a man traveling abroad.
He leaves home and places his servants in charge,
each with his own work,
and orders the gatekeeper to be on the watch.
Watch, therefore;
you do not know when the Lord of the house is coming,
whether in the evening, or at midnight,
or at cockcrow, or in the morning.
May he not come suddenly and find you sleeping.
What I say to you, I say to all: ‘Watch!’”
REFLECTIONS -----------------------------------------------------------------
Reading 1 Is 63:16b-17, 19b; 64:2-7
Isaiah 56-66 is thought to be from the post-exilic phase—after Cyrus of Persia gave the Jewish exiles permission to return to Jerusalem and to rebuild the temple.
Isaiah 63:7 – 64:12 is a lengthy prayer of lament. Why lament? Hasn’t God arranged their release from servitude in Babylon? Hasn’t God miraculously raised up Cyrus of Persia, who not only allowed them to return to Jerusalem, but even provided resources for their journey and the rebuilding of the temple.
But their return has been painful. The city and temple lay in ruins, and their neighbors have made rebuilding difficult. Internal divisions have impeded progress. Life in Jerusalem has hardly been a bed of roses.
The prophet reminds the Lord that he is their father (63:16b). Then (astonishingly) the prayer continues, Why do you make us wander, LORD, from your ways,
and harden our hearts so that we do not fear you?*Return for the sake of your servants, the tribes of your heritage. (63:17).
I beg your pardon! Who was it that rebelled? I thought it was Israel. Who was it that walked out the door? Surely it was Israel. How is Israel’s infidelity suddenly God’s fault?
But the prophet is not cataloging facts, but is instead unburdening his heart of its pain. He is also trying to find words that will persuade the Lord to return to Israel (63:17b)—to save them—to make life easier for them.
The one offering the prayer concludes chapter 63 by saying, “Too long have we been like those you do not rule, on whom your name is not invoked.
Oh, that you would rend the heavens and come down,
with the mountains quaking before you” (63:19)—which is another way of saying “We regret to inform you that we have not enjoyed any benefit lately from our relationship with you. This has been very disappointing to us. Please take immediate action to remedy this unfortunate situation.”
Again, the prayer is drawing attention to the unsatisfactory quality of the current relationship of Israel with God and highlighting the plight of the Israelites in the hope of motivating God to save Israel.
And then begins our reading with the next verse, 64:1—a continuation of this prayer.
As when brushwood is set ablaze, or fire makes the water boil!
Then your name would be made known to your enemies
and the nations would tremble before you,
(v. 1a). We heard this kind of language earlier in the first section of this book, when Isaiah warned the people of the consequences that they would suffer for failing to rely on the Lord. But then he raised the hope of salvation, saying: “You will be visited by the Lord of Armies with thunder, with earthquake, with great noise, with whirlwind and storm, and with the flame of a devouring fire” (29:6), “that the mountains might quake at your presence” (v. 1b). Israel is seismically active due to the Rift Valley through which the Jordan River flows—so the people have experienced earthquakes. They associate earthquakes with God’s presence and/or God’s judgment (Exodus 19:18; Job 9:6; Psalm 18:7; 68:8; 99:1;
In this instance, this prayer of lament asks that God would announce his presence by an earthquake.
But at the moment Israel is not seeing mountains quake or fire or smoke or any other evidence that God is present. That fact lies in the background of this prayer of lament.
Would that you might meet us doing right, that we might be mindful of you in our ways! Indeed, you are angry; we have sinned, we have acted wickedly. (v. 4).
The distinguishing quality of God is that he works for—helps—saves—”those who wait for him.”
Those who worship other gods might claim to have seen demonstrations of their gods’ power, but there is no sense of those gods being in any kind of personal relationship with their people or taking care of their people. The best that can be said for those gods is that they, when placated, visit no harm on their people.
“who waits for him” (v. 4b). Waiting for the Lord means waiting with hope or expectation. Throughout scripture, we find an emphasis on waiting for the Lord (Genesis 49:18; Psalm 37: 9; Hosea 12:6; Zephaniah 3:8; Romans 8:25; Galatians 5:5). To “wait for” the Lord is to live in faith—to live in the expectation that God’s “compassion doesn’t fail”—that his mercies never come to an end—that his faithfulness is not only great but assured. To “wait for” the Lord is to live in the certainty that the Lord has the power and the will to bless those who are faithful. To “wait for” the Lord is to see beyond one’s present circumstances (such as the exile) to a future blessed by the hand of the Lord.
Responsorial Psalm Ps 80:2-3, 15-16, 18-19
Study Tools
GIVE EAR, O SHEPHERD OF ISRAEL
Belief in the God of Israel is not blind faith, but an informed trust. One expression of our confidence that the LORD is in control of all things is to make our complaints known to Him. In Psalm 80 the writer bemoans the plight of the divided tribes of Israel, and boldly expresses his perplexity at God’s dealings with them.
The Psalmist uses two metaphors: that of God as shepherd (Psalm 80:1-7; Psalm 80:17-19), and that of Israel as a vine (Psalm 80:8-16). Both of these Jesus applies to Himself (John 10:11; John 10:14; John 15:1). He as the God-man embraces both.
Asaph begins his prayer with an appeal that God will hear (Psalm 80:1). Sometimes our Shepherd seems distant, and deaf to our cries. We might need, like the Psalmist, to remind ourselves just who He is - “the one who dwells between the cherubim” - and what He has done on behalf of His church in the past (1 Samuel 7:12).
It is customary to think of our salvation as a single event, ‘when I got saved’. In one sense this is true, but it is also an ongoing event in our lives. The changes and so-called chances of life may present us with new problems as we grow from one level in our Christianity to another, so we need to call on God anew to continue His saving work within us (Psalm 80:2).
There is a refrain throughout the Psalm, growing in intensity and boldness. The appeal for our restoration is first addressed to “God” (Psalm 80:3), then to “God of hosts” (Psalm 80:7), and finally to the “LORD God of hosts” (Psalm 80:19). The prayer that God’s face would shine upon us reminds us of the Aaronic blessing (Numbers 6:24-26), and of the Gospel accounts of Jesus’ transfiguration.
There is a picture in the Hebrew language of the LORD “fuming” against the prayers of His people (Psalm 80:4): “How long You fume?” This may not be anger on God’s part, but rather an expression of the Psalmist’s frustration that his prayers seem unable to penetrate the cloud of God’s glory. Sometimes our prayers might seem to reach no higher than the ceiling: nevertheless we must still pray, and tell Him about it!
This Psalm is different to another great Shepherd song, Psalm 23. There the LORD sets a table before us, but here He allegedly feeds us with the bread of tears (Psalm 80:5). God is unchangeable, but our experience of His Providence may vary from time to time.
Sometimes our neighbors bring us strife, or our enemies laugh at us (Psalm 80:6). Or, as Jesus warned us, a man’s foes may be those of his own household (Matthew 10:36). The solution is the same: we must look to Him to shine upon us, “turn us” and save us (Psalm 80:3; Psalm 80:7; Psalm 80:19), and “return” to us (Psalm 80:14).
Psalm 80:17 is clearly Messianic. It is Jesus who is at the right hand of God, ever interceding on our behalf (Romans 8:34): Jesus, whose favourite name for Himself whilst He was upon the earth was “the Son of man” (Mark 14:62). It was Jesus who was “made strong”, strengthened by an angel in the garden of Gethsemane in order that He might do God’s will (Luke 22:43).
Reading 2 1 Cor 1:3-9
It was customary for Greek and Roman letter-writers in the first century A.D. to prefix their epistles with “greetings” (Acts 15:23; James 1:1). Paul regularly uses a pun, replacing “greetings” with “grace” (1 Corinthians 1:3). In what may be a second pun here (1 Corinthians 1:4), Paul gives thanks for the Corinthians’ “grace” - possibly hinting at their gifts.
The “grace” which we receive “from God our Father and the Lord Jesus Christ” - and for that matter from the Holy Spirit (1 Corinthians 12:4) - is more than just free forgiveness, although it is inclusive of that. “Grace” is also an empowering for ministry (1 Corinthians 3:10), as Paul himself testifies (1 Corinthians 15:10). “Grace” is the source of the spiritual gifts given for the benefit of all (1 Corinthians 12:8-11), and those of the leadership in particular (1 Corinthians 12:28-31).
By adding the word “peace” - the traditional Hebrew greeting - Paul internationalizes the Gospel. “Peace” does not just indicate the absence of war, but is about being complete, perfect and full. “Peace” speaks to us of health, success, well-being, rest, and harmony - and is part and parcel of our “peace with God through the Lord Jesus Christ” (Romans 5:1).
When Paul makes this special greeting, he does so as the ambassador of Christ. “Grace and peace” are the offering which we receive from the God who is pleased for us to call Him “Father” (Galatians 4:6). “Grace and peace” is the gift which we receive from God’s Son, with whom we are “joint-heirs” (Romans 8:17).
Paul offers thanksgiving to God for the church at Corinth (1 Corinthians 1:4). This is good pastoral care: Paul wants the Corinthians to know that, even if he does have some stern words to speak to them, it is because his heart longs for them. The Apostle offers his thanksgiving to God, not just once but “always” on their behalf, and particularly gives thanks for their gift of grace.
In fact Paul celebrated the Corinthians’ giftedness, especially in speech and knowledge, in which they were enriched by God (1 Corinthians 1:5). This is part of God’s grace to them. In this the testimony of Christ has been confirmed in them, and strengthened among them (1 Corinthians 1:6).
Again Paul affirms their giftedness (1 Corinthians 1:7), by which they can patiently wait for the revelation of our Lord Jesus Christ in His glory. As with all His people, God will not hold them liable to charges, and will confirm their blamelessness at the second coming (1 Corinthians 1:8). He who has begun a good work in us will see it through to the day of Jesus Christ (Philippians 1:6).
“God is faithful,” Paul reminds us (1 Corinthians 1:9). Our faith may waver, but the Lord’s kingdom is steadfast and true, far outliving the kingdoms of men (Daniel 6:26). The Lord is the One who helps us in the midst of our temptations (1 Corinthians 10:13).
The Lord is the One who calls us into the fellowship of His Son (1 Corinthians 1:9). We may think that we enter into fellowship with our Lord Jesus Christ as so many individuals: but ultimately we enter in as part of His body, the church. This fellowship begins at conversion, continues in our communion with other believers, and is eternal.
Gospel Mk 13:33-37
We have the application of this prophetic sermon. As to the destruction of Jerusalem, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for of that day and that hour knoweth no man. Christ, as God, could not be ignorant of anything; but the Divine wisdom which dwelt in our Savior, communicated itself to his human soul according to the Divine pleasure. As to both, our duty is to watch and pray. Our Lord Jesus, when he ascended on high, left something for all his servants to do. We ought to be always upon our watch, in expectation of his return. This applies to Christ's coming to us at our death, as well as to the general judgment. We know not whether our Master will come in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore we must expect death. Our great care must be, that, whenever our Lord comes, he may not find us secure, indulging in ease and sloth, mindless of our work and duty. He says to all, Watch, that you may be found in peace, without spot, and blameless.
Making the Connection
- Imagine the following situation: You are a teenager and your parent has instructed you to clean your room. Imagine that your room is really messy. Your parent will be inspecting your room in one hour and will expect it to be clean. What do you do? Probably most of you would not procrastinate since you know the deadline is imminent.
- Now imagine this same situation with one minor change: You do not know when your parent will return to check on your room. Does this change how you will act after your parent leaves? If so, how?
- Sometimes we act differently when we don’t have a deadline. Without a deadline, we often succumb to the temptation to procrastinate or to let ourselves be distracted by other things. Jesus warned his disciples that the coming of the Son of Man would be much like the second situation we considered. Think about His warning found in today’s Gospel.
- In today’s Gospel Jesus is responding to a question from his disciples about how they will know when the Son of Man, Jesus, will return in glory. What does Jesus tell them about when this will happen? (Only the Father knows when the Son of Man will return in glory.) Why do you think this is more like the second situation we discussed above? (The timeframe is unknown.) What does Jesus tell his disciples that they should do in the meantime? (They should be alert and watchful.)
- During Advent, we do more than just prepare ourselves to celebrate the birth of Christ. The Church also wants us to remember that we must keep ourselves ready to receive Christ when he comes to us in our daily lives and at the end of time. Like the disciples, Jesus wants us to be watchful and alert so that we might recognize the signs of Christ in our midst. What are some things that we do to keep ourselves ready to receive Christ? (daily prayer, reading Scripture, staying faithful to God’s commandments, and so on)
- Pray that we will use the season of Advent to re-commit ourselves to being watchful and alert to the signs of Christ in our midst. Read as a concluding prayer Paul’s words to the Corinthians found in today’s second reading, 1 Corinthians 1:3-9, or pray the Lord’s Prayer.
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Another video to ponder
https://www.youtube.com/watch?v=bvWvplUri_M
Sunday November 26, 2023 The Solemnity of Our Lord Jesus Christ, King of the Universe
Lectionary: 160
THE READINGS -----------------------------------------------------------------
Reading 1 Ez 34:11-12, 15-17
Thus says the Lord GOD:
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
Responsorial Psalm Ps 23:1-2, 2-3, 5-6
R. The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R. The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
Reading 2 1 Cor 15:20-26, 28
Brothers and sisters:
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will also be subjected
to the one who subjected everything to him,
so that God may be all in all.
Gospel Mt 25:31-46
Jesus said to his disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.’
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.’
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.’
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?’
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.’
And these will go off to eternal punishment,
but the righteous to eternal life."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Ez 34:11-12, 15-17
First Reading: Ezekiel 34:11-16
"Pride goes before the fall." But after the fall, what happens next? This was the question Ezekiel tried to answer for his contemporaries taken into captive exile.
As the son of a priest, Ezekiel was taken into exile by the Babylonians. Soon after, Ezekiel felt the call to prophesy among his countrymen. Through visions and strange behavior, Ezekiel tried to explain why the Jews were in exile. And he looked ahead to God's salvation.
While the Jews lost all because of their sin, they would be gathered together by the power of God. The Lord would bring the Diaspora (communities of Jews spread throughout the world) back to worship in Jerusalem, like a shepherd gathers lost sheep who strayed from the flock [34:11-12]. He cared for the injured. He would return the lost sheep (the Jews in the Diaspora) and would give them a place of safety, with lush pastures [34:13-14]. But there would be judgment, for not all the lost would be innocent [34:15-17].
Responsorial Psalm Ps 23:1-2, 2-3, 5-6
Many of David's psalms are full of complaints, but this is full of comforts, and the expressions of delight in God's great goodness and dependence upon him. It is a psalm which has been sung by good Christians, and will be while the world stands, with a great deal of pleasure and satisfaction. I. The psalmist here claims relation to God, as his shepherd (v. 1). II. He recounts his experience of the kind things God had done for him as his shepherd (v. 2, 3, 5). III. Hence he infers that he should want no good (v. 1), that he needed to fear no evil (v. 4), that God would never leave nor forsake him in a way of mercy; and therefore he resolves never to leave nor forsake God in a way of duty (v. 6). In this he had certainly an eye, not only to the blessings of God's providence, which made his outward condition prosperous, but to the communications of God's grace, received by a lively faith, and returned in a warm devotion, which filled his soul with joy unspeakable. And, as in the foregoing psalm he represented Christ dying for his sheep, so here he represents Christians receiving the benefit of all the care and tenderness of that great and good shepherd.
From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation.
Reading 2 1 Cor 15:20-26, 28
1 Corinthians 15 is Paul’s most extensive presentation of Christ’s Parousia and our bodily resurrection as a result of Christ’s future coming.
That is because some of the Corinthians have rejected the notion of our bodily resurrection. We do not know for sure why this is the case. It could be that they view the soul as the immortal entity of human existence which is housed in a mortal, disposable body. Or perhaps they hold a realized eschatology which sees Christians as already participating in Christ's resurrected reality. In any case, throughout this chapter Paul mounts a sustained argument that presents the resurrection of Christ as the foundational basis for our future bodily resurrection.
1 Corinthians 15:19 is not the opening of a new section but the closing of a unit begun in 15:12 wherein Paul draws out the logical inferences to the proposition that there is no resurrection of the dead. If indeed there is no resurrection of the dead, then:
- Christ has not been raised (15:13);
- Apostolic preaching is in vain since Christ’s resurrection is a central component of such proclamation (15:14a recalling 15:4);
- The Corinthians’ faith is in vain (15:14b, 17a);
- The apostles are thus false witness about God (15:15);
- We are still in our sins (v. 17);
- Dead Christians are non-existent entities (v. 18)
In 1 Corinthians 15:19 Paul then presents the concluding implication of this argumentative chain. If Christian hope is limited by the boundary of mortal existence and does not extend to the hope of the resurrection, then Christians are the most pathetic of people since their hope is based on a mere illusion of life beyond death.
Beginning in 15:20, Paul flips around his argument. He opens with the emphatic temporal marker, “but now,” to present divine reality: Christ has been raised from the dead. His intentional use of the perfect, passive verb, “had been raised” highlights how Christ was raised by God in the past and remains resurrected into the present and future. Christ’s resurrection is the first fruit of those who have fallen asleep (a euphemism for death as a transitory but not permanent state of existence). First fruit was the first of the harvest offered to God as its choicest portion which also vouchsafes the rest of the crop. In his resurrection, Christ is the choicest portion of the eschatological harvest which also vouchsafes the rest of the eschatological harvest (an image he will repeat in 15:23a).
Most English translations of 1 Corinthians 15:21 do not quite capture what Paul is highlighting. There is no verb in the parallel clauses of v. 21a and v. 21b. Our translations seek to solve this dilemma by inserting the verbs “came/come” as if Paul is presenting the means by which death and resurrection arrive. Actually, the assumed verb should be “is” as Paul presents the reality of death and resurrection, i.e., through a human is death and through a human is resurrection of the dead.
In 1 Corinthians 15:22 Paul elucidates this reality claim. In Adam, all die. Here Paul is reflecting his broader theological perspective that Sin and Death invaded creation and enslaved humanity through Adam’s disobedience (see Romans 5:12-21). On the one hand, in baptism we were incorporated in Christ’s death and thus died to Sin so that Sin is no longer our enslaving lord (Romans 6:1-14). Nevertheless, Death still holds sway over our mortal existence so that our Adamic reality means we all die. This, however, is not the last word or our final destiny because all humanity defined by Christ will be made alive. Paul’s intentional use of the future, passive verb, “will be made alive” shows that this is a divine future event occurring at Christ’s Parousia. We do not have a mortal soul which will continue to live on after we die. Rather, we are mortal bodies who die, but through the resurrecting power of God we will be made alive.
Paul then goes on to present the culminating chain of events which will unfold at Christ’s Parousia as the end of created time and space. Christ will obliterate every antagonistic power and rule which stands in opposition to God and God’s salvific plan (1 Corinthians 15:24b, 25b). For Paul, these malevolent powers are both human and non-human. This recalls his prior claim in 1 Corinthians 2:7-8 that the rulers of this age did not comprehend God’s hidden plan and so crucified Christ. Ironically, they inadvertently began the divine sequence of events which will result in their own destruction because God has raised Christ from the dead, and his future coming will involve their annihilation. The final and ultimate enemy which Christ will obliterate is Death itself (15:26). In Paul’s theological perspective, Death is not simply the powerful ally of Sin. Death is the cosmic dark lord who has attempted to have final say over everything which God had created. Thus Paul is not thinking about death in existential terms, though he does understand that all of us feel the sting of death in our own mortal, bodily existence. Instead, Paul is thinking on a cosmic scale. In this regard, the ultimate theological question for Paul is not: “What happens to us when we die?” Rather, the ultimate theological question is, “Who has final say regarding the existence of everything in the cosmos, Death or God?” Paul’s answer is clear: At Christ’s Parousia the final victory will belong to God as humanity marked by Christ will be raised; Christ will destroy all that stands in opposition to God; and Christ will hand over everything he has liberated back to God so that God will be the everything in everything (1 Corinthians 15:24-28).
Here we discover that Easter is much bigger than Easter. On the first Easter, God established the course toward which God is drawing all reality. On that day, God did not simply change the existence of Jesus from being dead to being alive. God changed the destiny of the cosmos in the first fruit defeat of Death by raising Christ from the dead. The divine victory at Christ’s future coming will culminate in the ultimate obliteration of the ultimate enemy of God coupled with our bodily resurrection into eternal life.
Gospel Mt 25:31-46
The Lord's teaching on the final judgment challenges every disciple of Jesus to be a harbinger of God's kingdom in a broken world.
The teaching opens with apocalyptic images that convey Christ's kingship. The image of the Son of Man coming in glory reflects imagery from Daniel 7:13-14 and recalls other places in Matthew's Gospel where Jesus foretells the coming judgment (24:30-31; 26:64).
In chapter 24, after Jesus privately warns his disciples of dark days ahead when false prophets will arise and many will lose faith, Jesus tells his followers that the suffering will be interrupted by "the Son of Man coming on the clouds of heaven with power and great glory" (24:30). He will send out his angels to gather all the elect (24:31). In the passage under study, which marks the end of Jesus' eschatological discourse (24:1-25:46), the Son of Man has arrived with his angels and is now seated on the throne, where he is called the king (25:34).
The portrait of Christ as King is a fearsome one in this text. All the nations of the world have gathered before him and behold his majesty. This imagery recalls Zechariah 14:1-21 where every nation will recognize the kingship of the Lord as the Lord stands upon the Mount of Olives -- Jesus' own location as he teaches his disciples (Matthew 24:3).
From the throne, the king uses his authority to separate the people. To illustrate the separation of one individual from another, Jesus likens himself to a shepherd who separates his flock of sheep from the goats who are grazing in the same pasture. The sheep receive the place of honor and inherit God's kingdom (25:34).
Jesus calls the sheep those who are "blessed by my Father" (25:34). Who are the blessed ones? The blessings of the beatitudes foreshadow Jesus' eschatological teaching. Although the Greek word for "blessed" in 25:34 is not the same as the one employed in the beatitudes, both convey a blessing from God.
In the beatitudes, Jesus blesses those who are persecuted for righteousness' sake and who are reviled for their faith (5:10-11; cf. 24:9-14). Likewise, Jesus' teaching on the blessing of the sheep comes after he has warned his disciples that they will be hated by the world and tortured for his sake (24:9). In Christ's kingdom, the blessed ones are those who do not retaliate with violence, but bear witness to a new empire by serving others (25:31-46).
The righteous ones performed these deeds with no idea that they were ministering to Christ. Jesus says that whenever they gave food to the hungry, welcomed a stranger, clothed the naked, or visited the sick or imprisoned, they acted in kindness toward Jesus himself. Jesus can identify with the least of these because he has walked in their shoes (cf. 8:20).
On the other hand, those who have failed to see the needs of the disadvantaged have acted as though they have never seen Jesus. They have not followed in Christ's footsteps. They have not continued to do the work that the Master has called them to do (24:45-51). They have not displayed who the real King is.
Throughout the Gospel of Matthew, Jesus' teaching has announced and illustrated the kingdom of God. God's kingdom does not function like a typical kingdom. This divine reign has invaded the world and is good news -- especially to those on the fringes of society. This rule welcomes those who have no status and seeks to serve others rather than exploit them.
The righteous have inherited this kingdom. Those who claim to follow Jesus and hope to endure to the end (24:13) are called to live faithfully to God's righteous empire.
Those who have experienced God's kingdom cannot go back to life as it once was. One scripture writer said, "The difference between followers of Jesus and those who do not know Jesus is that those who have seen Jesus no longer have any excuse to avoid 'the least of these.'"1
The blessed ones are those who have seen a King who is not like the kings of this world. They are blessed because they know a King who brings real peace, who sees the needy, and who hears the cries of the oppressed. In God's kingdom, no one is hungry, naked, sick, or alone. To bear witness to Christ as King is to be a messenger of this kingdom--to serve others and thereby profess the invasion of God's glorious empire.
Making the Connection
Preparation for Sunday Scripture Readings
- Picture in your mind a crying child and a smiling child. Picture in your mind two clear drinking glasses. Think that one glass has a small amount of cooking oil and the other glass the same amount of water. You can try it if you’d like but The two liquids look alike. By the looks of them, it is hard to tell if one tastes good and one tastes bad.
- Now think about the two pictures. Can you tell if either of the children in the pictures has been misbehaving? (No. The crying child might be showing kindness by being sad that someone has been hurt, and the smiling child might be showing meanness because he or she is happy that someone else has gotten into trouble.)
- Sometimes people escape punishment for their bad behavior, and sometimes good actions are not rewarded. This doesn’t seem fair to us. Jesus teaches us in today’s Gospel that we don’t have to worry about this because God will judge all behavior when Jesus returns.
- In the Gospel this week, Jesus tells us that life may seem unfair at times; the consequences of good behavior and bad behavior get mixed up. Imagine pouring the oil into the water and stir with the fork. But Jesus says that we should not worry about this because someday he will return to separate the good from the bad. Once the liquid settles, the oil will separate and rise to the top. God can tell the difference between those who serve him and others and those who reject him by not caring for others. Those who follow him will live with him forever. Those who do not have chosen not to live with him. This will be a lonely choice for them. What do you think Jesus wants us to do? (He wants us to be doing good things for others, especially those who are hungry, ill, naked, or imprisoned.) Jesus says that when we do these things for anyone, we are doing them for him.
O my God, I love you above all things with my whole heart and soul, because you are all good and worthy of all my love. I love my neighbor as myself for the love of you. I forgive all who have injured me and I ask pardon of those whom I have injured.
Amen.
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Is the Israel war along with Euphrates River drying up a sign of the end times? Some videos to check.
https://www.youtube.com/watch?v=1TEPcdg_dR0
https://www.youtube.com/watch?v=9dieD4-eucg
Sunday November 19, 2023 Thirty-third Sunday in Ordinary Time
Lectionary: 157
THE READINGS -----------------------------------------------------------------
Reading 1 Prv 31:10-13, 19-20, 30-31
When one finds a worthy wife,
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and works with loving hands.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward for her labors,
and let her works praise her at the city gates.
Responsorial Psalm Ps 128:1-2, 3, 4-5
R. Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R. Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
Reading 2 1 Thes 5:1-6
Concerning times and seasons, brothers and sisters,
you have no need for anything to be written to you.
For you yourselves know very well that the day of the Lord will come
like a thief at night.
When people are saying, "Peace and security, "
then sudden disaster comes upon them,
like labor pains upon a pregnant woman,
and they will not escape.
But you, brothers and sisters, are not in darkness,
for that day to overtake you like a thief.
For all of you are children of the light
and children of the day.
We are not of the night or of darkness.
Therefore, let us not sleep as the rest do,
but let us stay alert and sober.
Gospel Mt 25:14-30
Jesus told his disciples this parable:
"A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.’
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received the one talent came forward and said,
'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.'
His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.'"
REFLECTIONS -----------------------------------------------------------------
Reading 1 Prv 31:10-13, 19-20, 30-31
The Book of Proverbs is a collection of sayings and wisdom poems that found its present form after the return of the exiles from Babylon. However, many verses surely came from the period of the monarchy in Judea before its fall.
The poem of an ideal wife (31:10-31) comprised the last major section of Proverbs. The poem described the perfect wife as prudent, industrious, and wise. Such a woman would make a prosperous business person by today's standards. But, unlike today, the ideal wife in Proverbs did all this in the shadow of her husband. According to the custom and culture, the wife was part of the husband's family, so her loyalty belonged to her spouse. Even in acts of charity [31:20] she was to advance his reputation [31:23]. Above all, two qualities stand out, stability [31:25] and fidelity to the God of Israel [31:30 b]. Notice that the qualities of sensuality and femininity were absent [31:30a].
If we strip away the notion of the wife, the remaining qualities would describe a faithful believer. Prudent and wise. Generous and industrious. Stable and faithful. We should strive for these qualities in our lives.
Do you see any of these qualities in yourself? In your spouse (if you are married)? How have these qualities improved your life?
Responsorial Psalm Ps 128:1-2, 3, 4-5
This, as the former, is a psalm for families. In that we were taught that the prosperity of our families depends upon the blessing of God; in this we are taught that the only way to obtain that blessing which will make our families comfortable is to live in the fear of God and in obedience to him. Those that do so, in general, shall be blessed (v. 1, 2, 4), In particular, I. They shall be prosperous and successful in their employments (v. 2). II. Their relations shall be agreeable (v. 3). III. They shall live to see their families brought up (v. 6). IV. They shall have the satisfaction of seeing the church of God in a flourishing condition (v. 5, 6). We must sing this psalm in the firm belief of this truth, that religion and piety are the best friends to outward prosperity, giving God the praise that it is so and that we have found it so, and encouraging ourselves and others with it.
Reading 2 1 Thes 5:1-6
Concerning the time span and the exact moment (of the end time), brothers, you do not have need (for anything) to be written to you, for you yourselves surely know that the Day of the Lord comes thus as a thief in the night. When (people) say, "Peace and security," then sudden destruction rises upon them, just like the (sudden) birth pang in the (pregnant) womb. But you, brothers, are not in the dark, so that the day should overtake you as a thief. For you are all sons of light, sons of the day. We are neither of the night, nor of the dark. So then, we should not fall asleep, but we should remain awake and sober.
"The time span and the exact moment" is "chronos" and "kairos" in Greek. "Chronos" is the flow of time (as in "chronological time"). "Kairos" is the exact moment (as in "the right time"). Paul echoed Jesus' warning in Acts 1:7 about speculation over the end times.
After Paul reassured the Thessalonians about the fate of those who died before the return of Jesus, he turned his attention to the favorite hobby of many Christians: speculating about the end times. He reminded his audience that trying to pinpoint the time frame of Jesus' return was futile. In fact, the Day of the Lord will come as a shock! Paul echoed a favorite image of Israel's prophets for the arrival of the Lord: the rushing onset of labor (Jer. 6:24; 22:23; Mic. 4:9). Notice that Paul implicitly saw this as God's work alone. This belief contradicted that of many Jews who believed that revolution or a righteous life would hasten the coming of the Lord. Paul inferred this was God's work alone, not man's.
Faith, however, empowered the Christian. He or she certainly knew that the Lord would return; they just didn't know when. This anticipation was not merely to be felt, but to be lived in a Christian lifestyle. Notice the qualities Paul used for the Christian who looked to the coming of Jesus. Living as children of the light, of the day. Living sober, alert lives. Paul would compare these qualities to those who lived shamefully in the shadows or in a stupor, like the sleepy or the drunk (see 5:7, not translated).
How we live reflects how seriously we take the Christian message. We should live like we are ready for the coming of the Lord.
Are you ready for the coming of Jesus? How can you get ready for his return?
Gospel Mt 25:14-30
Have you ever felt like an outcast? What attitude or chain of events caused your feelings?
Think back to your childhood or adolescence. At one point you may have felt ostracized by your peers. They may have wanted more than you could give. Or, they may have rejected you for whom you were and what you could offer them. They may have taunted you mercilessly. Their barbs may have stung deeply. For a while you might have felt that the world stood against you.
In last week's parable (Matthew 25:1-30), Jesus compared his followers to an unlikely image: unmarried teenage girls. Imagine the faces of the men in Jesus' audience who heard this parable. Utter amazement and shock. In a society that segregated by gender and that lived in clans ruled by patriarchs, the thought of men being compared to silly young girls seemed outlandish. How dare the Master berate Christian men like that?!
If that image stopped males in their tracks, imagine the power of the image in this week's gospel. The Kingdom was like an extortionist and his three henchmen. The shock must have been unbearable.
Contemporaries of Jesus believed all the wealth of the world was limited and the distribution of riches was preordained. In addition, the economic systems of the ancient world existed for many generations and had grown rigid over time. While someone could quickly amass a fortune, the general populace suspected that person of theft, bribery, or extortion. In a culture wary of change, only the devious and immoral could rise up the economic latter.
When Jesus began the parable, he created additional suspicions. The rich man most likely lived abroad (i.e., he was a foreigner). As he prepared for his journey home, he delegated his underlings to invest his fortune. While the eight silver talents described in 25:15 had a current value of $3 million, such wealth seemed uncountable to the impoverished contemporaries of Jesus. [25:14-16]
The two of the man's employees doubled the money they were given. How could they do this? Since the story assumed the rich man and his employees were non-Jews, they could lend money at exorbitant rates (30% to 50%) and enforce repayment with the threat of prison. If someone could not repay, he was jailed until his family could repay the loan (this was actually a ransom). The populace hated such lenders for their power and their wealth. They drained the poor people, taking an unfair share of a harvest or grain production as repayment. [25:24-25]
(Another explanation made the extortionist and his men tax collectors who could demand any surcharge they wanted. 50% surcharges were common. The tax collector had the power of imprisonment to enforce his levies. The poor hated these collectors as much as lenders.)
What would a cautious, honorable employee do? Bilking money from the poor was immoral. Without government controls or insurance, no investment was truly safe. So the honorable man would bury his master's money. Hidden away far from one's dwelling, no thief could find a man's gold or silver. And, since inflation in the ancient economic order was unimaginable, money maintained constant buying power from generation to generation. Even Jewish rabbis insisted that anyone who buried his master's money was not liable for it, since this was the most prudent course of action. [25:18]
Yet, Jesus belittled the prudent man and praised the extortionist as the image that revealed the Kingdom. Why would Matthew's audience be attracted to this parable? There are three possible answers. First, God worked outside the boundaries of good taste or the moral edicts of the self-righteous. God even used evil for his own ends (witness the crucifixion). Anything, even the greed of evil men, could reveal the Kingdom.
Second, Jesus ministered to the outlaw and the outcast. These people helped to form the original Christian communities. The outlaw and the outcast identified with principles in the parable as their own.
Third, Matthew's audience lived on the fringes of society. Excommunicated by Pharisaical Judaism, the Jewish-Christians of Matthew's community felt persecuted by their Jewish brethren and ignored by the non-Jews. The believers in the evangelist's community only had each other for financial and moral support. To be sure, the early faithful heard the words "Christian" and "sinner" whispered in the same sentence. For, they suffered the same public ridicule as the extortionist and his underlings.
How did Matthew's audience understand the parable? Let us look into Matthew's gospel for clues. Since the master gave his servants wealth, he meant those riches invested, even risked, for increased returns. The only parallel to an increase occurred in Matthew 13:3-9, the parable of the sower and the seed. Jesus interpreted these images in Matthew 13:18-23, where the preacher represented the sower and the Word represented the seed. The increase of the harvest represented the power of the Word in the hearts of people who became Christians.
If we draw a parallel between the two parables, the uncountable riches were the Word and the servants of the master were evangelizing Christians. Since God's Word was dynamic, the results of its use were equally dynamic. Those who preached the Word enjoyed its fruits and the promise of the Master's favor.
The most difficult parallel lay between the foreign master and God. How could anyone envision God as a ruthless extortionist? Yet, early Christians did foresee the coming of the Kingdom in violent terms. The final judgment would come swift and sure. Those who rejected the Lord would be, in turn, rejected. These included "lukewarm" or "fence sitting" followers, Christians in name only. [25:30]
The moral of the parable revealed God's ways. "...the person who has a lot will get more until its more than enough. But the person who doesn't have much will have the little he owns taken from him." [25:29] Like the extortionist, God expected much from his creatures, far more than occasional lip-service. To those who responded with loving service, he would give more, including the very life of his Son. But to those who gave little love, even that small amount would dry up and wither away. Through the eyes of the world, God ruled without mercy. But, through the eyes of his faithful, he ruled with justice and love.
While we might not realize it, we live in the end times. Ever since Christ ascended to his Father, Christians have waited anxiously for the return of their Lord in glory. For the past 2000 years, the Church has recognized the current moment as a time of favor, yet a time of judgment.
As we discussed last week, the risen Christ is fully present to us, his followers, yet we struggle against evil as they journey to meet the Lord. Sometimes, we might fall to our own self-delusions of holiness, sometimes to the lure of worldly temptation, sometimes to wiles of the Evil One. Ultimately, we will undergo a final trial, a choice between ". . . apparent solution to (our) problems . . . " and the truth. (CCC 675) A pseudo-messianic persona or force the Church calls the "Anti-Christ" will lead the battle against us. This persona or force can include cults of personality or ideologies. In the end, the "Anti-Christ" (has and) will challenge God's People. Only God can deliver his faithful from the final test. We cannot save ourselves.
"The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil . . . " (CCC 677)
How have you waited upon the Lord, in spite of the challenges you face? Has your waiting been active? Think about it.
God has his ways. Sometimes we feel his blessing. Sometimes we feel his distance. There are even times God may feel like the enemy. We enjoy times of intimacy as graced moments. But we might fail to realize that in times of distance and estrangement God offers us his life.
God demands much from us. Indeed, he demands everything! His edicts may sound unreasonable and may turn others away. Outsiders may view Christianity as extortion.
But, he gave everything in return, the very life of his only Son. For, he is the door to eternal life.
Always remember God has great plans for you. You just need to keep the faith and pray for the a direction. He will surely provide it in His time.
Making the Connection
Preparation for Sunday Scripture Readings
- What are some things that you have learned to do well? Try to make a list of at least five things.
- We all have particular skills and abilities, and each person’s combination of skills and abilities is unique. Our skills and abilities are among God’s many gifts to us.
- What are we to do with the skills and abilities that we have been given? Think about it: Jesus taught about what to do with our abilities in a parable that we hear in this Sunday’s Gospel. Today’s Gospel uses the word “talents.” When Jesus used this word, he was referring to a kind of coin. Today we use this word to describe a person’s special abilities.
- Why were the first two servants rewarded by the master? (They used the talents that they were given and returned more money to the master than they were given.) Why was the third servant punished by the master? (He buried the talents that he was given and returned to the master only the money he had received.) What do you think this means about what Jesus wants us to do with our talents? (Jesus wants us to develop and use the gifts and talents that we have been given.)
- One of the things that Jesus would like us to do is to use our gifts and talents to help others. Look back over the list of skills and abilities that you made earlier. Make a list now of all of the ways that you can think of to use your skills and abilities to help others.
- Jesus does not want us to bury our talents. Choose one thing from your list that you will do this week. Write that one thing on a slip of paper. Place that slip of paper in your purse or wallet as a sign of your commitment and offering to God.
- Conclude in prayer, thanking God for his gifts and asking for his help in using these gifts to serve others.
- Pray for the help of the Holy Spirit.
Lord,
by the light of the Holy Spirit
you have taught the hearts of your faithful.
In the same Spirit
help us to relish what is right
and always rejoice in your consolation.
We ask this through Christ our Lord.
Amen.
Sunday November 12, 2023 Thirty-second Sunday in Ordinary Time
Lectionary: 154
THE READINGS -----------------------------------------------------------------
Reading 1 Wis 6:12-16
Resplendent and unfading is wisdom,
and she is readily perceived by those who love her,
and found by those who seek her.
She hastens to make herself known in anticipation of their desire;
Whoever watches for her at dawn shall not be disappointed,
for he shall find her sitting by his gate.
For taking thought of wisdom is the perfection of prudence,
and whoever for her sake keeps vigil
shall quickly be free from care;
because she makes her own rounds, seeking those worthy of her,
and graciously appears to them in the ways,
and meets them with all solicitude.
Responsorial Psalm Ps 63:2, 3-4, 5-6, 7-8
R. My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
I will remember you upon my couch,
and through the night-watches I will meditate on you:
You are my help,
and in the shadow of your wings I shout for joy.
R. My soul is thirsting for you, O Lord my God.
Reading 2 1 Thes 4:13-18
We do not want you to be unaware, brothers and sisters,
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive,
who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
Then we who are alive, who are left,
will be caught up together with them in the clouds
to meet the Lord in the air.
Thus we shall always be with the Lord.
Therefore, console one another with these words.
Gospel Mt 25:1-13
Jesus told his disciples this parable:
"The kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Wis 6:12-16
Every national leader exercises authority with an eye to history. Vanity demands leaders make their mark on the world and leave a legacy. Many kings and presidents have pondered the question: how will future generations judge me?
What is the key to a favorable legacy, as well as a peaceful and profitable rule? The author of the Wisdom of Solomon had his favorite answer: wisdom! In fact he was so enamored with the virtue that he personified it in his writing. The image of wisdom the author painted was that of a young lover, a woman who waited eagerly by the gate to a man's house (so the virtue was easily available), yet aloof enough to only be available to those who sought her. "Lady Wisdom" was no commoner; she was "resplendent and unfading.." Like a classy lover, the virtue was intimate and reliable, a confidant in need. This was a virtue of those groomed for position and power.
The Wisdom of Solomon was written in the so-called "inter-Testamental" period (200 B.C. to 150 A.D.) . Composed by a Greek-speaking Jew (most likely in Alexandria, Egypt), the book was used to instruct young Jewish males in the ways of leadership.
Like the young Jews who heard these words, we, too, should seek wisdom as our guide to leadership. The comfort it brings far outweighs gains from turf battles or displays of ego. When we act wisely, we act for the good of all, not for the self.
Look upon the leadership in your community and church. How is that leadership exercised? With wisdom? How have you exercised leadership? How wise have you been in your dealings with others.
Remember it’s nice to be important but it’s more important to be nice.
Responsorial Psalm Ps 63:2, 3-4, 5-6, 7-8
What is your morning routine? How does prayer fit into that routine?
Have you ever noticed that activities done first thing in the morning become easily acquired habits, while those activities done later become sporadic? Wise people "front load" their day, so those activities they deem important will be accomplished. Of course, a wise person limits the number of activities in the morning, so they don't conflict with demanding time schedules.
What does the wise Christian do first thing in the morning? The obvious answer is prayer. But is the prayer merely habitual reaction or is it a deeply felt yearning for God that day?
Psalm 63 was a morning prayer that cried out for divine intimacy. The speaker in the psalm prayed for God to come close; he saw worship in the Temple as the highest activity in life.
Throughout the night, the psalmist would bless God (63:5 described both the Jewish form of blessing and the Jewish stance of blessing with arms outstretched); blessing itself was an activity on par with eating the finest feast. Even in the pre-dawn when the spirit was the weakest, the psalmist took comfort in the Lord's help.
The psalm ended with a prayer for the king. Even though enemies pursued the king, they would fail, for the trust of the king was in the Lord. (Notice the voice of the one praying 63:10-12 and the king seem to be the same.) These last verses and the desert tone of the psalm itself (...my soul thirsts...like a lifeless, parched land without water) supported the spirit of the title: a psalm of David while he was in the wilderness.
Despite the title, the psalm acted as a dawn prayer in Temple worship. The priest in the early morning hour would praise God, while he anticipated the coming sacrifice and communion meal.
Prayer first thing in the morning is obviously a good idea, but that prayer should set the tone for the rest of the day. While such prayer is no guarantee for an anxiety free day, it can help put other activities and goals for the day in perspective.
Reading 2 1 Thes 4:13-18
Here is comfort for the relations and friends of those who die in the Lord. Grief for the death of friends is lawful; we may weep for our own loss, though it may be their gain. Christianity does not forbid, and grace does not do away, with our natural affections. Yet we should not be excessive in our sorrows; this is too much like those who have no hope of a better life. Death is an unknown thing, and we know little about the state after death; yet the doctrines of the resurrection and the second coming of Christ, are a remedy against the fear of death, and undue sorrow for the death of our Christian friends; and of these doctrines we have full assurance. It will be some happiness that all the saints shall meet, and remain together forever; but the principal happiness of heaven is to be with the Lord, to see him, live with him, and enjoy him for ever. We should support one another in times sorrow; not deaden one another's spirits, or weaken one another's hands.
Think about a New Orleans Funeral
And this may be done by the many lessons to be learned from the resurrection of the dead, and the second coming of Christ. What! comfort a man by telling him he is going to appear before the judgment-seat of God! Who can feel comfort from those words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the Holy Spirit, so that he can love God, and worthily magnify his name. We are not in a safe state unless that it is the way with us, or we are desiring to be so.
Gospel Mt 25:1-13
We conclude the church year with three parables from Matthew 25. Matthew is using themes from Jewish apocalyptic literature. First a strong inducing of the end of the world, second diametrically opposed realities, third a belief that God is in charge and will bring a judgment against the unrighteous and vindicate the righteous. Finally, this school of Jewish thought of apocalyptic literature provides ethical standards for life under great difficulties. When we hear readings from apocalyptic literature elsewhere in the liturgy it is good to keep these themes in mind. Such writing was meant to give hope to people in persecution, to give them comfort and challenge us as well. An ethical note is found in today’s parable of the wise and foolish virgins waiting for a bridegroom. In a time of great trial, it is important to be prepared. Of course this story is meant to remind us about the end of time and Jesus eventual return. And no one, as Jesus has earlier warned knows when that will happen except the Father. We want to be living in such a way as to be ready for Jesus arrival. There’s a dualism here as well as the wise and foolish virgins. The wise prepare the foolish do not. When the doors to the wedding reception are locked those who were unprepared won’t be able to enter despite their protests that they are friends of the groom. Words alone won’t get us in. Crying out even the proper title of respect and faith is insufficient preparation for entry into the kingdom. One must remain ever ready and accomplish God’s will. Good advice even as we await the Lord’s coming.
Making the Connection
Preparation for Sunday Scripture Readings
- Let’s imagine that we are planning a surprise party for a friend. How would we go about preparing for this party? Let’s make a list of the things we would need to do to prepare. Create a list that includes items such as preparing an invitation list, setting the date and place for the party, planning the food, choosing the decorations, planning activities, and so on.
- There’s a lot of preparation needed for a surprise party. What would happen if the guest of honor arrived before we were ready? What would happen if the guest of honor was delayed in his or her arrival?
- In Jesus’ time, the bridegroom traveled from his home to the home of the bride to meet the bride and bring her back to his home. The virgins in this parable were family members and friends of the bride, whose job it was to greet the bridegroom and escort him to the bride. What did they need to do to be prepared for this job? (They had to prepare their lamps and meet the bridegroom.) What happened in the story? (Some of the women didn’t bring enough oil for their lamps, and when the bridegroom was delayed, they were unable to meet him.) Were these foolish virgins able to attend the wedding feast? (No, they were unable to accompany the bridegroom to the feast; they were not able to attend the feast because they arrived too late.)
- Jesus concludes this parable by reminding his listeners that we must stay prepared to receive the Kingdom of Heaven because we do not know when the Kingdom of Heaven will come. What are some things that we should be doing to stay prepared to receive the Kingdom of Heaven? (praying every day, learning what God wants us to do, obeying the Commandments)
- Pray for the strength to prepare to receive the Kingdom of Heaven when it comes. Pray the Prayer to the Holy Spirit.
Prayer to the Holy SpiritCome, Holy Spirit, fill the hearts of your faithful.
And kindle in them the fire of your love.
Send forth your Spirit and they shall be created.
And you will renew the face of the earth.
Lord, by the light of the Holy Spirit
you have taught the hearts of your faithful.
In the same Spirit
help us to relish what is right
and always rejoice in your consolation.
We ask this through Christ our Lord.
Amen.
Sunday November 5, 2023 Thirty-first Sunday in Ordinary Time
Lectionary: 151
THE READINGS -----------------------------------------------------------------
Reading 1 Mal 1:14b-2:2b, 8-10
A great King am I, says the LORD of hosts,
and my name will be feared among the nations.
And now, O priests, this commandment is for you:
If you do not listen,
if you do not lay it to heart,
to give glory to my name, says the LORD of hosts,
I will send a curse upon you
and of your blessing I will make a curse.
You have turned aside from the way,
and have caused many to falter by your instruction;
you have made void the covenant of Levi,
says the LORD of hosts.
I, therefore, have made you contemptible
and base before all the people,
since you do not keep my ways,
but show partiality in your decisions.
Have we not all the one father?
Has not the one God created us?
Why then do we break faith with one another,
violating the covenant of our fathers?
Responsorial Psalm Ps 131:1, 2, 3R. In you, Lord, I have found my peace.
O LORD, my heart is not proud,
nor are my eyes haughty;
I busy not myself with great things,
nor with things too sublime for me.
R. In you, Lord, I have found my peace.
Nay rather, I have stilled and quieted
my soul like a weaned child.
Like a weaned child on its mother's lap,
so is my soul within me.
R. In you, Lord, I have found my peace.
O Israel, hope in the LORD,
both now and forever.
R. In you, Lord, I have found my peace.
Reading 2 1 Thes 2:7b-9, 13Brothers and sisters:
We were gentle among you, as a nursing mother cares for her children.
With such affection for you, we were determined to share with you
not only the gospel of God, but our very selves as well,
so dearly beloved had you become to us.
You recall, brothers and sisters, our toil and drudgery.
Working night and day in order not to burden any of you,
we proclaimed to you the gospel of God.
And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received not a human word but, as it truly is, the word of God,
which is now at work in you who believe.
Gospel Mt 23:1-12Jesus spoke to the crowds and to his disciples, saying,
"The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people's shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation 'Rabbi.'
As for you, do not be called 'Rabbi.'
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called 'Master';
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted."
REFLECTIONS -----------------------------------------------------------------
Reading 1 Mal 1:14b-2:2b, 8-10 The Book of Malachi is the last of the books of the Minor Prophets and the final book in the Christian Old Testament before the beginning of the New Testament Gospels. The inspired writer is unknown. The book's title, "Malachi," is from Malachi 3:1 and means "my messenger." The book dates to the return of the "faithful remnant" of the Judahite exiles from Babylon around 460 BC. They had rebuilt the Temple and restored public worship.
However, the Levitical chief priests and lesser ministers were failing in their covenant obligations. Malachi's message focuses on religious ritual and the liturgy of worship as an expression of fidelity to Yahweh and His Covenant.
In verse 1, God reproves the priests for not honoring Him and their shortcomings in not adequately teaching the people the commands and prohibitions of God's Law (Mal 2:8). Also, they failed to lead their congregation with impartiality, favoring some members while ignoring others (Mal 2:9; see Dt 10:17; Rom 2:11). He accuses them of not being faithful to the covenant God made with the tribe of Levi concerning their ministerial service (Ex 40:12-15; Lev 2:13; Num 3:12; 18:1-7, 15-19; Dt 18:1-8; 33:8-11; Sir 45:7/8, 15/18-19). A priest's ministry is not his own; he is the Lord's representative to His covenant people. God's ordained minister is His messenger (mal'ak), and his instruction to the people should have the wisdom and impartiality of God's Word and His holy Law. In the Old Covenant, the priest stood before the congregation as a redeemed man. However, in the New Covenant, the burden of a priest's holy service is greater since he stands before the congregation in the image of Jesus Christ!
Responsorial Psalm Ps 131:1, 2, 3The psalmist uses the imagery of a baby enjoying the comfort and security of its mother's lap (verse 2) to provide a model for Israel's faith in their Lord. This short psalm is an excellent daily prayer for every Christian. On our journey through life's struggles, we can find internal peace and freedom from anxiety by focusing on the Lord if we give up self-sufficiency (verse 1). If we continually turn to God and His Word, Jesus Christ, we can reject the lures of sin in the secular world, trust in God, and feel secure like a little child in the arms of a loving parent.
Reading 2 1 Thes 2:7b-9, 13In contrast to the priests Malachi reproved in the First Reading, St. Paul and his missionary team were examples of righteous and humble ministers of the Lord. St. Paul visited the city of Thessalonica in Macedonia (Greece) with Sts. Silvanus, Timothy, and the other team members during his second missionary journey in about 50 A.D. (Acts 17:1-13). Paul viewed the founding of the church in Thessalonica as a team effort; therefore, he wrote in the first person plural ("we," "us," or "our").
St. Paul compared his missionary team working among the Thessalonian converts to a mother nursing her children. Paul and his team gently nurtured the Thessalonians, newly reborn in the Sacrament of Baptism, with the Gospel of salvation. He reminded them of the love his team showed the converts as they worked "night and day in order not to burden" any of them in proclaiming the Gospel (verse 9b). Paul may be referring to their labor to support themselves, so they were not a financial burden to the converts. During his missionary journeys, Paul usually supported himself as a tentmaker, so he did not burden a fledgling community with the cost of caring for him (Acts 18:3; 20:33-34).
In verse 13, St. Paul took no credit for their efforts for himself or the team. He humbly gave all the credit for the mission's success among the Thessalonians to God, who was at work in them and in those who received their Gospel message with open hearts.
Gospel Mt 23:1-12
The "chair of Moses" in verse 2 refers to the teaching and ruling authority the Pharisees and scribes held over the people in the local Jewish synagogues. The teaching authority in the Temple belonged to the chief priests. The 1st-century A.D. Jewish priest and historian Flavius Josephus wrote that the Pharisees' power was so great that they changed some liturgical practices in the Temple. They ended the chief priests' recitation of the Ten Commandments during the worship service because they said it gave the wrong impression that those commandments were more important than the other articles of the Law. Later, after Jesus's Resurrection, they changed the day of the week for the observance of the Feasts of Firstfruits and Weeks/Pentecost, so those feasts no longer fell on the first day of the week, our Sunday (Antiquities of the Jews, 13.8.4). As a result of this change, those feasts longer coincided with Jesus's Resurrection and the coming of the Holy Spirit to the New Covenant community on the Feast of Weeks/Pentecost. They were the only two annual holy feasts with a prescribed day of the week instead of a specific date with a changing day of observance from year to year (Lev 23:5-44).
In verse 2, Jesus upheld the authority of the people's religious leaders as the successors of Moses. However, He warned the people to do what they said but not imitate their actions because they did not practice what they preached. Some of Jesus's criticisms of the Pharisees and scribes include:
- The Pharisees' misinterpretation of Mosaic Law made it a burden to the people.
- Their excessive display of piety was only a sham to put them in a good light.
- They delighted in being honored and singled out for praise, putting themselves above ordinary people.
The phylacteries (the Greek word for tefillin in Hebrew) were small leather boxes containing Scripture passages. God commanded that they be fastened with leather straps to a Jewish man's arm and forehead during prayer time. The man wore the arm straps on either the right or left arm and hand. A left-handed person wrapped the straps on the right arm and hand, and the right-handed person on the left arm and hand (Ex 13:9, 16; Dt 6:8; 11:18). Like the tassels worn on the four corners of the outer cloak (Num 15:37-39; Dt 22:12), they were signs that identified Jewish men as the people of God. In obedience to the Law, Jesus wore the tassels on His outer garment (Mt 9:20; 14:36). The requirements for phylacteries or tassels did not apply to women.
In verses 8-10, Jesus advised the people not to single out their religious leaders for excessive titles of honor and praise that would make them equal to God the Father and the Messiah. He did not mean we should call no man father or teacher. That would mean one couldn't refer to the head of one's family, one's male progenitor, as "father." Jesus even referred to Abraham as "father Abraham" (Lk 16:24). However, men who have those titles should not be held equal in authority to God or the Messiah (speaking of Himself). It was a continuation of Jesus's teaching to His disciples on practicing humility in serving God (Mt 18:1-5; 19:30; 20:16, 25-28). The genuinely humble do not seek out special recognition for themselves. The praise they seek is God's praise. As St. Peter wrote in his letter to the Church, So humble yourselves under the mighty hand of God, that he may exalt you in due time (1 Pt 5:6).
Making the Connection
Preparation for Sunday Scripture Readings
- Think about some leaders you know. What are some key characteristics of these leaders? What are some of these leaders responsibilities?
- Do any of these leaders inspire you to want to be a leader? Why or why not?
- In today’s Gospel, Jesus talks to the crowd about some of their religious leaders. In fact, he is rather critical of these religious leaders.
- What does Jesus tell the crowd about some of their religious leaders? Why? (He tells them to follow what they teach, but not to follow their example; Jesus says that they do not practice what they preach.) Jesus then tells the crowd what characteristic he looks for in a good leader. What does he say? (Jesus says that leaders should be humble; a good leader serves others.)
- In what ways are the leaders we named earlier like the kind of leader that Jesus described? Are there others we might list as leaders in the model of Jesus? Who?
- Pray petitioning God for the wisdom to grow to be people who humbly serve others as Jesus taught. Pray the Act of Love.
Act of Love
O my God, I love you above all things with my whole heart and soul, because you are all good and worthy of all my love. I love my neighbor as myself for the love of you. I forgive all who have injured me and I ask pardon of those whom I have injured.
Amen.
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Video - cut and paste into your browser. Around section 1:28 check out the shape of the river. Looks a lot like OMEGA. HMMMM.
https://www.youtube.com/watch?app=desktop&v=fByyTSPlkLY
I'll be posting more videos in future weeks as it seems like the bible Revelations section is starting to happen.
Sunday October 29, 2023 Thirtieth Sunday in Ordinary Time
Lectionary: 148
THE READINGS -----------------------------------------------------------------
Reading 1 Ex 22:20-26
Thus says the LORD:
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.
"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
Responsorial Psalm Ps 18:2-3, 3-4, 47, 51
R. I love you, Lord, my strength.
I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.
R. I love you, Lord, my strength.
My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.
R. I love you, Lord, my strength.
The LORD lives and blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.
R. I love you, Lord, my strength.
Reading 2 1 Thes 1:5c-10
Brothers and sisters:
You know what sort of people we were among you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and in Achaia,
but in every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God
and to await his Son from heaven,
whom he raised from the dead,
Jesus, who delivers us from the coming wrath.
Gospel Mt 22:34-40
When the Pharisees heard that Jesus had silenced the Sadducees,
they gathered together, and one of them,
a scholar of the law tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
------------------------------ REFLECTIONS -----------------------------------
Reading 1 Ex 22:20-26
“My wrath will flare up, and I will kill you with the sword.”
Did our loving, life-affirming God just utter those words?
Such references to violence and vengeance often turn people away from exploring the Old Testament. In fact, it is uncommon for the Church to use passages such as the above in its sacred liturgy. Even in the New Testament we see God striking sinners dead! (Read Acts 5.) How can there be any place for violence and vengeance in the Bible?
To understand, we first have to consider that Israel’s belief in one God (monotheism) developed over a loooong period of time. In its earliest history, the people who would become the nation of Israel imagined God as one of many gods. These gods were understood in very human terms, with human characteristics and behaviors reflecting the worldview of the time. From this perspective, it was important that Israel's God be strong enough to be able to take care of Israel. Perception is everything, and no one would follow a "wimpy" God--what was the point of a god, they thought, except to protect his or her people?
So early on, the Lord God of Israel was understood primarily as a “warrior” who went before Israel in battle. But as time went on, Israel came to understand that God's life-affirming role went beyond protecting God's people against their enemies. In particular, Israel's experience of exile enabled the nation to see God as the very fabric of their lives and of their hearts, the “creator” God whose love for them was expressed in many different ways.
And even today God's power is an important part of our understanding of who God is. Even as the ancient worldview of "many" gods moved aside for Israel's fierce monotheism, God's role as a warrior for the defenseless and upright continued (check out Exodus 22:20-23 and any of the prophetic writings--Isaiah, Ezekiel, Jeremiah, and so on).
Israel, like us, had to mature spiritually in an understanding of God. It is all part of the spiritual process that reveals a caring, merciful and just God to whom we draw closer each day in knowledge and love.
We really don't know our God if we don't know the contours of our relationship with God, from the beginning. The Catholic Biblical School can help with that!
Responsorial Psalm Ps 18:2-3, 3-4, 47, 51
Verses 1 and 51 establish the historical setting of this Davidic psalm: “after the Lord has rescued him from his enemies and from the hand of Saul,” and after David became king of Israel. 2 Samuel 22:1-51 has this same Hymn of David's thanksgiving and praise for Yahweh, his Lord, even repeating the same words from verse 1. Our response is from verse 2. David’s song gratefully proclaims that God is his rock, shield, deliverer, and Savior. David acknowledges that God has delivered him from all his enemies, including his greatest enemy, death in battle. He declares that he is God's anointed agent (Ps 18:51; also see 1 Sam 16:12-13; 2 Sam 5:3), and attributes his victories not to his success, but because God loves him.
It was because of David’s faithful love for God that he received an unconditional covenant in which God promised his “house” (dynasty) and his kingdom would endure forever (2 Sam 7:11-16, 29: 23:5: Sir 45:25). David’s descendant, Jesus of Nazareth (Mt 1:1; Lk 1:32), fulfilled his covenant promise. Jesus Christ, Son of God and Son of David, rules from Heaven over an eternal kingdom.
Reading 2 1 Thes 1:5c-10
Thessalonica was (and still is) an important seaport about 185 miles (300 km) north of Athens. In Paul’s day, the region in which Thessalonica was located was known as Macedonia. Today, it is northern Greece. In return for its support of Augustus, the Romans made Thessalonica a free city in 43 B.C.
Paul, Silas, and Timothy visited Thessalonica on Paul’s Second Missionary Journey (NOTE: Silas is his name in the book of Acts, written by Luke. In Paul’s writings, he is known as Silvanus). Paul and Silas had been in Philippi, but were imprisoned there on the complaint of the owner of a slave girl from whom Paul had exorcised a demon. An earthquake freed them that night, but they remained in the jail until the following morning. Learning that they were Roman citizens, the magistrates apologized, freed them, and asked them to leave Philippi (Acts 16).
They then went to Thessalonica, where on three successive Sabbaths they attended the synagogue and presented their case for Jesus as the Messiah. They made a number of converts, primarily among devout Greeks (Acts 17:4)—Gentiles sympathetic to Judaism, but who had not yet become full-fledged Jewish proselytes.
Jewish leaders, unhappy about these conversions, complained to the authorities that Paul and Silas were claiming that there was a king named Jesus (Acts 17:7). As a result of the ensuing conflict, Paul and Silas left for Berea (Acts 17:10). Jewish leaders from Thessalonica followed them to Berea, “agitating the multitudes” (Acts 17:13). Silas and Timothy stayed temporarily in Berea, while Paul went to Athens (Acts 17:14). Paul sent word to Silas and Timothy to rejoin him, which they did (Acts 17:15).
Paul then went to Corinth, where he stayed for a considerable time (Acts 18). Silas and Timothy rejoined him there (Acts 18:5). It was there, after opposition by Jewish leaders, that Paul said, “Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!” (Acts 18:6).
Paul sent Timothy to assist the church at Thessalonica (1 Thessalonians 3:2). Timothy brought back a good report (3:6ff.), but expressed concern about their understanding of the status of “those who have fallen asleep in Jesus” (1 Thessalonians 4:14).
• Paul assures the Thessalonian Christians that “the dead in Christ will rise first” when Jesus comes again (1 Thessalonians 4:16).
• He reminds them that “the day of the Lord (will come) like a thief in the night” (5:2)—and that the unrepentant will find no escape (5:3).
• He reminds them also that they are “children of light” (5:5), which assures their salvation (5:8-9).
• He encourages them to “build each other up” (5:11)—and “to respect and honor” “those who are over you in the Lord” (5:12-13)—”to admonish the disorderly”…and to “be patient toward all” (5:14).
• He says, “Rejoice always. Pray without ceasing. In everything give thanks” (5:16-18).
• He tells them to “test all things” (5:21) and to “abstain from every form of evil” (5:22).
But Timothy has visited Thessalonica again, and his report tells us that that the Christians there continued to enjoy strong faith in Christ and an abiding relationship with Paul and his colleagues.
“and how you turned to God from idols, to serve a living and true God“ (v. 9b). This is key! The Thessalonian Christians had turned from the worship of idols—inanimate, dead idols—to the worship of the living God. They had moved from the worship of that which is counterfeit to that which is real. People had noticed the difference in their lives, and were favorably impressed. The proclamation of the Gospel was enhanced by their witness.
“and to wait for his Son from heaven, whom (the true God) raised from the dead—Jesus, who delivers us from the wrath to come“ (v. 10). The early Christian community eagerly awaited Christ’s Second Coming. Paul had obviously included this emphasis in his earlier preaching in Thessalonica, and he will emphasize it again in this letter (5:2-6).
The fact that God raised Jesus from the dead authenticated his status as Son of God. Later, it also authenticated the proclamation of the apostles.
It was appropriate for these Christians to look forward to Christ’s Second Coming, because Paul had assured them that Christ would deliver them from the wrath to come. They would not suffer the judgment that the wicked would experience at the end of time.
Gospel Mt 22:34-4
Are you familiar with the musical play – “Fiddler on the Roof.”
The play is set in an impoverished Russian village, Anatevka, populated largely by Jewish families, at a time when Russia was ruled by the Tsar. The people of the village were of simple faith and lived close to the land. They heard little news of the outside world and their lives were governed strictly by their age-old traditions.
As the curtain opens for the first act, the attention of the audience is drawn to the roof of a house on the stage. A violin begins a haunting tune and the shadow of a fiddler, violin tucked under his chin, is seen playing and dancing gaily on the roof.
The lights come on the stage and the first person we meet is Tevye the dairy farmer. His opening words go something like this. “A fiddler on the roof? Sounds crazy no?… You might say that every one of us is a fiddler on the roof trying to scratch out a pleasant simple tune without breaking his neck … It isn’t easy! … How can we keep our balance? That I can tell you in one word. Tradition! Because of our tradition we have kept our balance for years … Because of our tradition everyone knows who he is and what God expects of him…. Tradition! Tradition! Without our tradition our life would be as shaky as… as … as a fiddler on the roof!”
Like Tevye, the Pharisees were concerned with tradition. Like Tevye, the Pharisees knew that without Israel’s traditions life would be as shaky as a fiddler on the roof. Like Tevye, they knew the importance of knowing who we are and what God expects of us.
The Pharisees tried to trick Jesus by asking him a theological question. “Teacher, which is the greatest commandment in the Law?” (v. 36). The Pharisees asked Jesus attempting to trick him with a theological question. Jesus answered by quoting the Old Testament and the tradition that the Pharisees respected so much. He said, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. A second likewise is this, ‘You shall love your neighbor as yourself'” (vv. 37-39).
There is nothing new in Jesus’ answer. This is not something original. In Jewish writings long before Jesus’ time, these two commandments summarized the whole of the law. In fact, Luke’s Gospel attributes this summary not to Jesus but to the Jewish lawyer who asked Jesus what he must do to receive eternal life (Luke 10:26-27). Jesus asked him,
“What is written in the law? How do you read it?” The lawyer replies, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself.”
Every Pharisee, every Jew — even Tevye the dairy farmer in the village of Anatevka — knew those words. These words are the essence, the beginning and the ending of the Jewish piety. In Deuteronomy we read, “Hear, Israel: Yahweh is our God; Yahweh is one: and you shall love Yahweh your God with all your heart, and with all your soul, and with all your might” (Deuteronomy 6:4-5). These words were to be recalled in the morning and in the evening. They were to be taught to the children. And they were recited just before the moment of death.
“A second likewise is this, ‘You shall love your neighbor as yourself'” (v. 39), Jesus continued. Jesus went to the heart of the Pharisees’ tradition — and his own. He quoted the Law in Leviticus dealing with right conduct toward the neighbor. He went on, “The whole law and the prophets depend on these two commandments” (v. 40).
The Jews had been out to trap Jesus. First, the Pharisees and the Herodians had a go with a question whether taxes should be paid to the Emperor or not. A question to get Jesus to condemn himself with his own answer.
Then the Sadducees try out a tricky question on Jesus about a woman who marries seven times. Which husband will she have when the dead will be raised to life? Again a question to trick Jesus because the Sadducees didn’t believe in the resurrection.
And now the Pharisees test Jesus again to try and find out where he stands in regard to the traditional faith, the faith of the fathers. And in his reply, we find that Jesus had a great respect for tradition. He goes to the very heart of the Jewish faith and quotes passages of the Old Testament. Earlier in Matthew’s Gospel we hear that Jesus hasn’t come to do away with Israel’s faith. We hear him say, “Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill. For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished” (Matthew 5:17-18). Jesus has great respect for the traditional faith, but not necessarily the traditional interpretation of the Pharisees.
The Jewish idea of responsibility when it comes to who is to be loved goes like this. Everyone was to love God, that was compulsory. But everyone else was graded as to how much love they were to be given. There were those people to whom it was a responsibility to show love. Those on the outer circles of the community, like outcasts, sinners, tax collectors, Gentiles, Samaritans etc, some were to be loved less, or others were owed no love whatsoever. The Pharisees had established many laws to help people in their observance of this command. These laws told people whom they were to love, and whom they could ignore.
By saying that the greatest commandment is to love God and to love your neighbor, this gives a new slant to the traditional interpretation. To love God that was clear enough but to also say to love one another in the same breath puts both of these commands on an equal footing. One is not more important than the other. To love God is to love my neighbor and to truly love my neighbor is to love God. In fact, we can’t make any sense out of Jesus’ radical command to love our enemies unless we first recognize the love that God has for us and loves us in such a radical way even though we are his enemies because of sin.
The love of God and the love of our neighbor are inseparable. You cannot claim to love God if you don’t love your neighbor. Essentially the entire law of God can be boiled down to two simple commandments: Love God with your whole being; and love whomever God puts next to you as you love yourself.
In all honesty, it doesn’t take much imagination to realize that this kind of love has been in short supply in our lives. In fact, if we could love perfectly then there would be no more sin in our world. If we loved perfectly, if we were able to be truly committed to other people, then there would be no more violence, or war, what we say and do would only be gentle, kind and caring.
Because this is not the case Jesus came to pay for our lovelessness. He showed us what true love is. His love touched the dumb, the deaf, the diseased, the disabled. His love warned, wept and washed dirty feet. His love told of a shepherd searching for lost sheep, a Father rushing out to embrace and kiss his lost son as he welcomed him home. His love turned the other cheek, and willingly walked that extra mile. His love carried a cross — and died upon it! His love welcomed each of us into God’s family, forgiving our sin in the water of our Baptism. Because of Jesus you are perfect saints in the eyes of God. Eternal life is yours in Christ. Forgiveness of sins is yours. The perfect love of God is yours.
We no longer have to love; we get to love.
We don’t love in order to get to heaven; we love because heaven is already ours in Christ.
We don’t love in order to win God’s favor; we love because we already have God’s favor in Christ.
We don’t love so that God will love us; we love because God has loved us in Christ with the greatest love we will ever know, the crucified love of Jesus.
Jesus came to make us more loving. What form this loving takes is not important, but what is important is that it does take place. When you fail, remember Jesus loves you, and let his love shine through you into the lives of the people around you.
Making the Connection
Preparation for Sunday Scripture Readings
- What laws do you think are the most important laws in our country? (laws that prohibit killing, laws that protect our environment, laws that protect our freedom of speech)
- Each of these examples are laws that are essential to maintaining our society. To the Jewish people of Jesus’ time, the Law was central to the expression of their faith.
- Turn to the Book of Leviticus. This book of the Bible contains many laws for how to live a life of holiness according to Jewish tradition.
- Browse the Book of Leviticus to locate examples of laws. Think of some examples.
- In this Sunday’s Gospel, the Pharisees try to trick Jesus with questions about religious laws.
- How does Jesus answer the Pharisees’ question about the Law? (He summarizes all the laws into two commandments: love God and love your neighbor.)
- We sometimes think that laws are restricting—that they prevent us from doing certain things. Jesus teaches us that the heart of God’s Law is love. The commandments, in fact, free us from those things that get in the way of loving God and loving our neighbor.
- Pray the Our Father, remembering that God sent his Son to teach us this important lesson about the law of love
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Sunday October 22, 2023 Twenty-ninth Sunday in Ordinary Time
Lectionary: 145
THE READINGS -----------------------------------------------------------------
Reading 1 Is 45:1, 4-6
Thus says the LORD to his anointed, Cyrus,
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.
Responsorial Psalm Ps 96:1, 3, 4-5, 7-8, 9-10
R. Give the Lord glory and honor.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. Give the Lord glory and honor.
For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.
R. Give the Lord glory and honor.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
Bring gifts, and enter his courts.
R. Give the Lord glory and honor.
Worship the LORD, in holy attire;
tremble before him, all the earth;
say among the nations: The LORD is king,
he governs the peoples with equity.
R. Give the Lord glory and honor.
Reading 2 1 Thes 1:1-5b
Paul, Silvanus, and Timothy to the church of the Thessalonians
in God the Father and the Lord Jesus Christ:
grace to you and peace.
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers and sisters loved by God,
how you were chosen.
For our gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
Gospel Mt 22:15-21
The Pharisees went off
and plotted how they might entrap Jesus in speech.
They sent their disciples to him, with the Herodians, saying,
"Teacher, we know that you are a truthful man
and that you teach the way of God in accordance with the truth.