28 January 2018: Fourth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Dt 18:15-20	Ps 95:1-2, 6-7, 7-9	1 Cor 7:32-35	Mk 1:21-28

Teaching and acting with authority and power

 During Ordinary time the Lectionary readings invite us to reflect on stories and teachings from Jesus’ everyday ministry. Today’s readings ask the believing community and RCIA participants to think about authority and power.

In the first reading from Deuteronomy, Moses promises the Israelites that God will continue to provide them with prophets and prophetic leaders. God fulfills this promise through a prophetic “office:” first, through judges, and later, through formal prophets, invested with God’s authority to speak for God. In later biblical periods, Jews understood this promise in a messianic sense: God would send one final prophet (the “eschatological prophet”) who would inaugurate the end times. Jesus stands in Israel’s prophetic tradition, as well as fulfilling the role of the eschatological prophet, who both teaches and redeems.

In the second reading from the first letter to the Corinthians, Paul answers the community’s questions and corrects their understandings about marriage. Because Paul believes that Christ’s return is imminent, he counsels the Corinthians not to focus on worldly concerns (like marriage). Although he recommends a celibate life, Paul doesn’t deny marriage to those who want to be married. Paul’s point is simply: those without worldly attachments and responsibilities are better able to pursue the Lord’s work (building up and serving the believing community).

In the gospel, Mark describes Jesus’ first day of ministry: he teaches in the synagogue with authority and he exorcises the unclean spirit with power. The Greek word ἐξουσία (ehks-oo-SEE-ah) means both “authority” and “power.” Jesus’ authority/power is a sign that God’s kingdom is present:

• In authoritative words. The synagogue attendees recognize that Jesus “teaches with authority (ἐξουσία),” unlike the scribes. Jesus proclaimed the nearness of God’s kingdom (Mk 1:15), while the scribes focused on traditional doctrine. Jesus’ words cause “amazement” or “astonishment.” Jesus’ teaching about the good news of salvation demonstrates his authority to save God’s people.

• In powerful actions. Jesus expels a demon with a single command. The demon knows that Jesus has come to destroy evil’s reign on earth. The bystanders recognize Jesus’ power (ἐξουσία), saying “even the unclean spirits obey him.” Jesus’ action causes “amazement” or “astonishment.” Jesus’ handling of the unclean spirit demonstrates his power over evil.

This week’s readings ask us to examine authority and power. As the first reading tells us, God is authority’s source. In the gospel, we see Jesus standing in the prophetic tradition, teaching and healing. Because Jesus is God, his authority and power bring salvation and clear the way for God’s kingdom. Whose authority and power do we recognize? Are they using their authority and power to save and heal, or do they use it to exclude and harm? Do their words and actions amaze and astonish us?

—Terence Sherlock

21 January 2018: Third Sunday of Ordinary time

Reading 1	Response	Reading 2	Gospel
Jon 3:1-5, 10	Ps 25:4-5, 6-7, 8-9	1 Cor 7:29-31	Mk 1:14-20

Discipleship: hear, change, follow

 During Ordinary time the Lectionary readings ask us to reflect on stories and teachings from Jesus’ everyday ministry. This week’s readings encourage every RCIA participant and everyone in the entire believing community to examine his or her own call to discipleship.

In the first reading the prophet Jonah finally arrives in Nineveh and begins to preach God’s message. God spares Nineveh because its gentile people heard God’s warning (“Nineveh will be destroyed”) and changed their minds (they “believed God”) and actions (they “fasted and put on sackcloth”). The connection between the first reading and today’s gospel is the Greek verb μετανοέω (meh-tah-noh-EH-oh), which means “to convert” or “to turn away from one thing and turn toward something else” (Joh 3:10). Jesus uses this same word in preaching the good news (Mk 1:15).

In the second reading, Paul suggests that the Corinthian ekklesia live “as if not,” that is, with a sense of detachment from this world’s priorities. Paul’s apocalyptic view–that “the world is passing away” and Christ would return soon–colors his advice. Christians who know this life and world is temporary should live differently from those who are unaware of Jesus’ promise to return and to fulfill God’s kingdom.

In today’s gospel, Mark introduces Jesus’ teaching and his call to discipleship.

• Jesus’ teaching. Jesus’ teaching has three parts:
  1. “The proper time has been fulfilled.” Through the Baptizer’s preparatory preaching (Mk 1:4-8), Jesus’ baptism (Mk 1:10-11), and Jesus’ testing (Mk 1:12-13), Jesus is ready to proclaim the good news and the people are ready to hear it.
  2. “God’s reign (or kingdom) is nearby.” The Greek word translated here as “nearby” means both “near in time” and “near physically.” In Jesus’ physical presence, God’s kingdom is within reach; in Jesus’ preaching about God’s kingdom, God’s kingdom is close to being implemented in time (although not yet fully arrived, not until the parousia).
  3. “Change your hearts/minds and believe in the good news.” The metanoia that Jesus calls for, and which he demonstrates in his words and actions, is the heart of Mark’s gospel: turn away from evil and turn toward God. The believing that Jesus calls for is not a simple intellectual assertion, but trust and personal commitment, often when facing a threatening or uncertain future.
• Jesus’ call to follow him. After someone hears Jesus’ teaching, that person is ready to be invited to “walk the road” with Jesus. Jesus calls each disciple by name. His invitation requires an immediate response. Simon, Andrew, James, and John literally drop what they are doing and follow. The Greek word translated here as “to follow” also means “to become a disciple.”

 

 

The readings confront RCIA candidates and the believing community with the reality of discipleship: hear God’s message, change our mind/heart, and immediately follow. Metanoia is at the heart of discipleship: we must change before we can follow. Jesus’ invitation begins when we hear what God asks. God’s request turns us around and changes how we see ourselves and the world. How do we respond? Do we drop everything and follow this different and unknown path? Or do we stay in our familiar boat, content to follow a safe and known way?

—Terence Sherlock

14 January 2018: Second Sunday of Ordinary time

Reading 1	Response	Reading 2	Gospel
1 Sm 3:3b-10, 19	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 6:13c-15a, 17-20	Jn 1:35-42

Discipleship: called by name into an abiding relationship

 This week the liturgical calendar changes to Ordinary time, and the Lectionary readings invite us to reflect on stories and teachings from Jesus’ everyday ministry. Today’s readings ask the believing community and RCIA participants to examine their call to discipleship and its implications.

In the first reading, the book of Samuel describes Samuel’s call by God to be a prophet. Samuel is living in the tabernacle in Shiloh with Eli the priest. God calls Samuel by name into a special relationship and mission. The Lectionary editors chose this reading to parallel Jesus’ call of his disciples in the gospel.

In the second reading from his first letter to the ekklesia at Corinth, Paul writes to correct the Corinthians misunderstandings. In this passage he addresses the ethical problem of sexual immorality associated with temple prostitution. Through three metaphors, Paul asks three questions:

1. Your bodies are members of Christ. The idea of Greek citizens as parts of a civic body is a favorite figure in Greek life and philosophy. Paul applies this image to the ekklesia members who are parts of Christ’s body. Paul asks: why would Christians defile Christ and themselves through unions with unbelievers?
2. Your body is a temple. Paul imagines the ekklesia as a temple, where each member is a living stone in the temple’s construction. God’s Spirit resides in this temple, just as God’s presence resided in the Jerusalem Temple. Paul asks: why would Christians seek God in pagan temples and rites?
3. You have been bought by Christ. Paul believes all people are slaves to sin. Through Christ’s redeeming action and Christian baptism, Christ buys Christians out of slavery, as the Greeks buy slaves in the market. Paul asks: why would Christians want to enslave themselves again to pagan gods?

In the gospel, the Baptizer has just completed his testimony about Jesus. John now tells the story of Jesus’ disciples, describing two ways to encounter Jesus, and Jesus’ response:

• Those who seek. Andrew and his unnamed companion (the beloved disciple) begin following Jesus after the Baptizer points him out. Jesus asks them “What are looking for?” The Greek verb ζητέω (dzay-TEH-oh) means “to seek” or “to search after.” Jesus is asking them, “If you want to be my disciple, what do you seek from me?”

• Those who are brought by others. Simon receives his call to follow Jesus though his brother Andrew. Jesus looks at Simon and calls him by a new name. Simon’s renaming to Peter, like Abram’s renaming to Abraham (Gn 17:5), and Jacob’s renaming to Israel (Gn 32:29), indicates Peter will have a special role in God’s plan.

• Jesus’ invitation: come and abide. Whether a disciple seeks out Jesus or comes to Jesus through another, Jesus invites the disciple to experience life with Jesus. John uses the Greek verb μένω (MEHN-oh) to describe life with Jesus. μένω means literally “to stay with” and metaphorically “to remain-in-relationship” or “to abide.” John uses μένω to indicate that the disciples not only stay with Jesus, but began to experience an abiding relationship.

Today’s readings prod RCIA candidates and the believing community to examine Jesus’ invitation to discipleship. Like Samuel in the first reading and the disciples in the gospel, God calls each of us by name to fulfill a task only we can complete. But first we must answer Jesus’ question: what do you seek? The question isn’t a test; it’s a call to self-examination. Choosing to walk the same road with Jesus requires not just sacrifice, but self-sacrifice. In Baptism and Confirmation God calls us by a new name. Whose voice do we hear? What or whom do we seek? Are we ready to complete the unique task for which we’ve been called-by-name?

—Terence Sherlock

7 January 2018: Epiphany of the Lord

Reading 1	Response	Reading 2	Gospel
Is 60:1-6	Ps 72:1-2, 7-8, 10-11, 12-13	Eph 3:2-3a, 5-6	Mt 2:1-12

Epiphany: the Gift is made present to all

 Today the believing community celebrates the Epiphany. Epiphany means “shining upon” or “manifestation.” It is also called “little Christmas” or “Three King’s day,” and, in many places, it is the day Christians exchange gifts. Traditionally, Orthodox and Roman churches celebrate Epiphany on 6 January as the twelfth day of Christmas. The feast commemorates the magi’s (or “wise men”) visit to Jesus.

In the first reading the prophet Isaiah urges the Jews returning from Babylonian captivity to rebuild Jerusalem and Judah. He promises that God will restore the people and city to its former glory under David. God’s restoration draws “all nations” to Jerusalem. Foreign (gentile) kings will bring “gold and frankincense” as tribute and gifts. The Lectionary editors chose this reading to highlight the magi’s gifts in the gospel.

In the second reading from the Letter to the Ephesians, the author summarizes Paul’s mission and message: God’s kingdom includes all people–gentiles as well as the Jewish people. Together the Jews and gentiles are “co-heirs, co-members of the body of Christ (the ekklesia), and co-partners in the gospel promise.” All are invited into God’s kingdom. This reading highlights the gentiles’ role in recognizing the kingdom.

Matthew’s gospel recounts the magi’s visit, which further reveals Jesus’ identity:

• King of the Jews/Judeans. The magi are astrologers (early astronomers) who discern Jesus’ title based on naturally occurring celestial events (the star). They ask Herod, “Where can we find the king of the Judeans?” (Their question surprises Herod, because he rules the Jewish lands of Judea, Perea, and Galilee. That makes Herod king of the Judeans and king of the Jews, a title he wrangled from his Roman overlords. Matthew lets the magi’s question hang in the air as Herod spins his conspiracy theories about a potential rival.) Herod calls his Jewish priests and scribes and asks “What do you know about this?” They search Hebrew scripture and find the prophet Micah’s prophecy that the messiah will be born in Bethlehem. Matthew shows that both nature and scripture reveal Jesus’ identity to all who seek him.

• Worthy of homage. The magi come to “do him homage.” Here and throughout this passage, Matthew uses the Greek verb προσκυνέω (“prohs-koo-NEH-oh”), which means “to prostrate before” or “to worship.” Matthew shows that the gentile magi recognize that Jesus is worthy not only of human honor, but of divine worship.

• Gifts reveal Jesus’ destiny. The magi give Jesus not only honor and worship, they also give him symbolic gifts. Gold is an appropriate gift for a human ruler. Incense is a gift offered (burned) to honor a divinity. Myrrh is spice used as a salve and for embalming. Matthew shows that the gentile magi recognize Jesus’ kingship, his divinity, and his mission to suffer and die.

Marking the Christmas season’s end, Epiphany calls RCIA participants and the believing community to reflect on the incarnation’s meaning. God’s gift of God-made-flesh and God-with-us is given to us without any possibility of our repayment. The incarnation, like all sacraments, is God’s superabundant presence. Epiphany–manifestation–tells us that God is found everywhere (God’s kingdom is already here, open to all), God is worthy of our worship, and God’s giving-ness fuels us to give our own lives in service. What star do we follow? What king do we seek? What treasure do we offer?

—Terence Sherlock