25 September 2016: Twenty-sixth Sunday in Ordinary time

Reading 1 Response Reading 2 Gospel
Am 6:1a, 4-7 Ps 146:7, 8-9, 9-10 1 Tm 6:11-16 Lk 16:19-31

 

The entitlement and isolation of riches

Green_banner_smDuring Ordinary time the Lectionary invites RCIA participants and the believing community to hear and to reflect on Jesus’ stories and teachings from his everyday ministry. This week’s readings tell us to change the way we act toward those who suffer.

In the first reading, the prophet Amos complains about Israel’s conspicuous consumption. Judgement is coming, he warns, in the form of the Assyrians. Israel’s opulent lifestyle parallels the rich man’s actions in today’s gospel; he also faces justice.

In the second reading the author of the first letter to Timothy charges Timothy to uphold his baptismal and apostolic mission. While the author appears to address Timothy specifically, some scholars understand this passage as addressed to the ordained ministers in Timothy’s ekklesiais.

In the gospel, Jesus tells the Pharisees the parable of the rich man and Lazarus.

  • The characters: (1) A rich man, with resources like Warren Buffet, Bill Gates, or Jeff Bezos, wears purple clothes and fine linen underwear. Jesus tells us that this ultra-rich man “has a feast every day,” meaning that he doesn’t keep sabbath. (2) A poor man, who suffers with full-body sores, is too weak to walk or to work. Jesus tells us the poor man’s name–Lazarus (in Hebrew: Eliezer), which means “God helps.”
  • The social context: The poor man’s family, knowing the rich man is the only person in the community with resources to help, place Lazarus at the rich man’s gate every day. In Hebrew culture, the Law (Dt 15:11) requires the rich to help the poor, and the prophets (like Amos) constantly remind the rich of their obligations. In Greek and Roman society, the social culture of patronage required the rich to help the poor.
  • What happens: Lazarus dies. In the afterlife, Abraham greets Lazarus with a banquet, with Lazarus as honored guest, seated next to Abraham. The rich man dies. In the afterlife, the rich man, now in the underworld (“hades”), sees Abraham and Lazarus feasting in paradise. He demands Abraham’s help and expects Lazarus to be his slave. Jesus’ hearers would be surprised that the rich man even knew Lazarus’ name and would expect him to beg forgiveness for ignoring Lazarus “daily at his gate.” Instead, the rich man speaks only to Abraham, while continuing to ignore Lazarus. Abraham answers the rich man kindly (“my child”) and reminds him he had “good things” in his earthly life, but Lazarus had “bad things.” Abraham is saying the rich man had the means to help Lazarus but did not. The rich man treats Abraham as his inferior, arguing with him. Failing to hear what Abraham says, the rich man remains unchanged. The rich man’s sin is not that he was rich; it was that he was indifferent to the suffering poor man in front of him.
  • An interpretation: “Reversal of fortune” stories are common in all ancient cultures. This parable goes further, describing the danger of wealth. It asks: Can a rich person can enter heaven? In other places Jesus answers “yes,” but wealth makes it difficult, and great wealth makes it almost impossible. Riches can insulate and isolate us.

Today’s parable asks RCIA participants and the believing community to examine our engagement in the kingdom. Baptism and discipleship require us to bring God’s kingdom through caring and compassionate acts. God’s gifts to us provide us with the means to act. Are we complacent in riches that can isolate and entitle us; or do we hear the scriptures’ cry to see and to serve the ones who suffer, who may be at our own doors?

—Terence Sherlock

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