24 February 2019: Seventh Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
1 Sm 26:2, 7-9, 12-13, 22-23 RCL: Gen 45: 3-11, 15	Ps 103:1-2, 3-4, 8, 10, 12-13	1 Cor 15:45-49 RCL: 1 Cor 15: 35-38, 42-52	Lk 6:27-38

Discipleship: God-like love and mercy

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings demand that disciples reexamine how we love others.

The first reading, from the book of Samuel, tells how and why the future king David spares the current king Saul’s life. As the young David won honor and fame leading Israel’s army, king Saul began to view David as a competitor, a threat, and a traitor. Saul banishes David from his kingdom, and hunts him throughout Palestine. Although David has the chance (and the legal right) to kill his enemy Saul, David holds himself to a higher standard. The Lectionary editors chose this reading to match Jesus’ teaching of forgiveness in today’s gospel.

The second reading continues Paul’s first letter to the Corinthian ekklesia. Over the last five weeks, Paul has corrected the Corinthians’ ideas about spiritual gifts, community, what divides them, and the resurrection. This week Paul continues to correct the Corinthians’ understanding of resurrection. In 1 Cor 15, Paul addresses the manner of resurrection and the qualities of the resurrected body. In today’s reading, Paul focuses on the qualities of the resurrected body, using an analogy of the first earthly Adam and the new heavenly Adam (Christ). Paul emphasizes the Christian tension between the “now” and the eschatological “not yet.” Now we have the earthly Adam’s image, at our not yet resurrection we will have the heavenly Adam’s (Christ’s) image. Through baptism, God has already started to overlay the heavenly one’s image on us; as disciples, our task is to continue to grow into Christ’s image.

Luke’s gospel continues Jesus’ “sermon on the plain.” Having comforted those who chose discipleship and warned those who trust only in themselves, Jesus again speaks to the ones following him:

• To the ones who hear. This phrase is a turning point in Jesus’ teaching. In last week’s beatitudes, Jesus invited the disciples (the poor, the hungry, the grieving, the outcasts) into the kingdom. In this week’s discourse, Jesus exhorts the disciples who have turned their hearts and minds to God (metanoia) to heed his prophetic call (“the ones hearing”). Jesus asks those committed to the good news to live to a higher standard.

• Even sinners do that. Three times Jesus contrasts “sinners'” behaviors with disciples’ expected actions: love your enemies; do good to them; lend without expecting to be repaid. If you limit your morality (loving, doing good, lending) only to those who reciprocate, you are not a disciple. Those who do not love their enemies remain on the same moral level as their enemies. Reciprocity alone is insufficient for discipleship.

• Give and God will give to you. Jesus uses the metaphor of a “measure” of grain to suggest God’s abundant gifts to disciples. The measurer (God) first presses down the measure of grain to make more room, and then shakes the measure to make the grain settle and make more room, and still fills the measure to overflowing. This is how God responds to those who give and forgive. In a truly radical idea, Jesus says that God adopts as the judgement for humans the very standards that humans use in their relationships with each other. God will treat disciples who are not merciful, who judge, condemn, or do not forgive in the same way.

Today’s readings provide a blueprint of discipleship to the believing community. While it’s easy to love “our own” or to love reciprocally, such limited love cannot advance the human spirit or change the world. Jesus tells his disciples to love the selfish, the unlovable, and even the ones who hate them. To love, to be merciful, or to be as compassionate as God is raises the disciple and the believing community above static, human reciprocity and enters the perfection of God’s kingdom. Do we love those who reject our help? Are we merciful to those who condemn our good-faith work? Are we compassionate to those who want to break every human and divine gift?

—Terence Sherlock

17 February 2019: Sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Jer 17:5-8 RCL: Jer 17:5-10	Ps 1:1-2, 3, 4 and 6	1 Cor 15:12, 16-20 RCL: 1 Cor 15:12-20	Lk 6:17, 20-26 RCL: Lk 6:17-20

Discipleship: who are you, really?

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings ask each believing community member to consider his or her relationship with God.

The first reading, from the prophet Jeremiah, contrasts those who trust humans with those who trust God. Jeremiah uses a familiar prophetic form that pairs a positive behavior (a blessing) with a negative one (a curse) to strengthen his message. The Lectionary editors chose this reading because Jesus uses a similar teaching format in today’s gospel.

The second reading continues Paul’s first letter to the Corinthian ekklesia. Over the last four weeks, Paul has corrected the Corinthians’ ideas about spiritual gifts, community, what divides them, and the resurrection. This week Paul addresses the Corinthian’s anti-resurrection argument. Trained in Greek logic and rhetoric, Paul deconstructs their “no resurrection” argument as follows:

1. If there is no resurrection, then Christ is not raised.
2. If Christ is not raised, then none of Paul’s gospel is true.
3. If the gospel is false, then the Corinthians’ faith is meaningless, and they are not redeemed.
4. Therefore, if the Corinthians continue to believe in any of Christ’s promises, they delude themselves, and should be pitied for their meaningless faith.

But, Paul reminds them, Christ is raised, and his resurrection promises resurrection for the entire believing community.

Luke’s gospel recounts Jesus’ “sermon on the plain,” beginning with the beatitudes. Jesus has just returned from praying on the mountain and choosing his Twelve. Jesus and his disciples come down from the mountain to a plain filled with a large crowd who want to hear Jesus and have him cure their sick. Jesus heals the sick, and, while the crowd listens in, he begins teaching his disciples about the kingdom:

• Blessings and woes. Paired blessings/curses are a recognized Hebrew scripture form used especially by the prophets. Luke uses this form to emphasize to his hearers that Jesus is a prophet and stands in Jewish prophetic tradition. Jesus’ blessings/woes address his disciples’ real economic and social conditions (poor/rich; hungry/satisfied; grieving/laughing; outcast/socially acceptable). His beatitudes announce the messianic age and invite disciples into God’s kingdom.

• Who is blessed. The Greek word Luke uses means “blessed” or “happy” or “fortunate,” either because of circumstances or through divine privilege. Jesus says that disciples are blessed or fortunate (the poor, the hungry, the grieving, the marginalized), not the conditions that create their circumstances (poverty, hunger, loss, oppression). What makes the disciples blessed is their trust and dependence on God. They will be further blessed because they have a place in God’s coming kingdom.

• Who will suffer woe. The Greek word Luke uses is an exclamation of “alas” or “woe” that denotes pain, displeasure, or hardship. A “woe” is a warning of a coming judgement. Jesus directs his woes to non-disciples (the rich, the well-fed, the entertained and arrogant, the social in-crowd) who trust in human wealth, power, and relationships and don’t need God. In the future, their positions will be completely reversed because they will not have a place in God’s coming kingdom.

The gospel’s blessings and woes echo Jeremiah in the first reading: “Blessed is the one who trusts God; cursed is the one who trusts humans.” Whether we read the beatitudes as a spiritual or a social commentary, the result is the same. The beatitudes ask each disciple, “What is your relationship with God?” Do we need God, or are we doing OK on our own? Do we hear Jesus’ prophetic message, or do we prefer the false prophets who tell us what we want to hear? Are we being blessed or warned?

—Terence Sherlock

10 February 2019: Fifth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 6:1-2a, 3-8 RCL: Is 6:1-8 (9-13)	Ps 138:1-2, 2-3, 4-5, 7-8	1 Cor 15:1-11 RCL: 1 Cor 15:1-11	Lk 5:1-11

Discipleship: call and response

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite the believing community to consider their own responses to Jesus’ call to discipleship.

The first reading describes the call of Isaiah the prophet. Isaiah’s vision takes place in Solomon’s temple in Jerusalem, in the Holy of Holies. In his vision, the temple connects directly to heaven; God and the heavenly hosts are present in both places simultaneously. When Isaiah encounters God’s holiness, he immediately recognizes and is overwhelmed by his own unworthiness. The angel’s purifying ember cleanses Isaiah; only then can Isaiah respond to God’s call: “Here I am, send me!” The Lectionary editors chose this reading because Peter has a similar experience in today’s gospel.

The second reading continues Paul’s first letter to the Corinthian ekklesia. Over the last three weeks, Paul has corrected the Corinthians’ ideas about spiritual gifts, community, and what divides them. In today’s reading Paul answers questions about the resurrection. Some Corinthians deny the resurrection, believing that Jesus was taken up bodily from the cross. To correct their misunderstanding, Paul begins by recalling the starting point of his teaching (“I handed on to you what I received“). The creedal statements (“Christ died …, was buried, was raised … according to Hebrew scripture, and appeared ….”) are the fundamental content of all Christian preaching and belief. Next week, Paul continues his teaching about the resurrection.

Luke’s gospel recounts the call of Simon Peter. Within an elegant, seven-part structure, Peter encounters Jesus’ holiness, is overwhelmed by his own unworthiness, and hears and responds to Jesus’ call to discipleship:

• 1. The boat goes out (v 3). Peter and a few helpers take Jesus out so Jesus can teach God’s word to the Capernaum crowds. Hearing God’s word is the first step in responding to God.

• • 2. Jesus addresses Peter (v 4). After teaching, Jesus tells Peter to move out into deeper water and catch fish.

• • • 3. Peter addresses Jesus: (v 5). Peter, the successful fisherman, knows Jesus’ request is ridiculous. Two-boat dragnet teams fish at night close to the shore. Why? Because fish feed at night, and fish feed near the shore where fresh water drains into the lake. (During the day, fish hide under rocks, and they can see the nets coming.) Peter says a little sarcastically, “We’ve worked all night, boss, but if you say so.”

• • • • 4. A miracle happens: a large catch of fish (v 6-7). Following Jesus’ instruction, Peter and his partners catch so many fish that their nets are breaking and the boats are sinking. Such superabundance is a sign of the messianic kingdom.

• • • 5. Peter addresses Jesus (v 8). At the miraculous catch, Peter recognizes Jesus’ holiness (“Lord”) and his own unworthiness (“I am sinful”). Peter responds like Isaiah in the first reading (Is 6:5); he also represents the sinners who will respond positively to Jesus during his ministry.

• • 6. Jesus addresses Peter (v 10). Peter is now ready to hear Jesus’ call: “From now on you’ll be catching-alive people.” By using the Greek verb ζωγρέω (dzohg-REH-oh), which emphasizes “capturing someone alive,” Luke suggests the mission of Peter and the Twelve is to lead people to new life.

• 7. The boat returns (v 11). Peter and the other new disciples follow Jesus. Luke says “they let go of everything,” reminding his hearers of the radical nature of discipleship.

This week’s readings ask us to recall our own invitation to discipleship. God’s presence and invitation is not usually as dramatic as Isaiah’s vision or Peter’s fish miracle. But God repeatedly calls each of us to discipleship, and repeatedly calls each disciple to serve others in a unique, saving role in history. The first step is hearing God’s word. Do we hear God’s request, even when it seems to make no sense? Do we believe God’s power to heal our unworthiness? Are we willing to let go of our own expectations to fulfill God’s work?

—Terence Sherlock

3 February 2019: Fourth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Jer 1:4-5, 17-19 RCL: Jer 1:4-10	Ps 71:1-2, 3-4, 5-6, 15-17	1 Cor 12:31-13:13 RCL: 1 Cor 13:1-13	Lk 4:21-30

Prophets and messages, heard and rejected

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite the believing community to think about the messengers and messages God sends us.

The first reading describes God calling Jeremiah to be a prophet. Jeremiah prophesied for over forty years in Judah. During his life, Jeremiah saw Babylon come to power and warned the people about their coming destruction and exile. God calls Jeremiah to minister to all nations, not only to the Jewish people. God also warns Jeremiah that he will be rejected. The Lectionary editors chose this reading to match Jesus’ prophetic call and rejection in today’s gospel.

The second reading continues Paul’s first letter to the Corinthian ekklesia. In the last two weeks, Paul has corrected the Corinthians’ ideas about spiritual gifts and about community. In today’s reading Paul confronts the limitations of spiritual gifts. Some Corinthians are so infatuated with their spiritual gifts, especially tongues, prophecy, and secret knowledge, that they have divided their ekklesia. To heal their divisions, Paul offers the “better way” of self-giving love. This love is not our sentimental, passive love of nineteenth century romanticism, but a robust, active, fully-present, and unselfish concern for others. Paul points out that their spiritual gifts will end when the community no longer needs them to build up Christ’s body; only faith, hope, and love will remain. Without love, all spiritual gifts are worthless.

Luke’s gospel concludes the story of Jesus’ return to his hometown. Last week, Jesus used Isaiah to announce his prophetic mission. This week, Nazareth’s townspeople react by rejecting Jesus’ saving message.

• Jesus’ saving message. Jesus confirms that he is a prophet like Isaiah, sent to announce God’s good news: God will release prisoners, heal the blind, free oppressed people, and proclaim a special time of God’s works (“a year acceptable to the Lord”). Hebrew scripture defined sabbatical years (every seven years [Lv 25:1-7]) and Jubilee years (every seven times seven years [Lv 25:14-22]). Jesus returns to his hometown to announce a jubilee (“a time of remission”).

• The townspeople’s rejection. Initially Jesus’ graceful words amaze his Nazareth neighbors, but they quickly turn against him for several reasons:

• • Familiarity. “Isn’t this Joseph’s son?” The townspeople think they know Jesus’ father, so they know all about Jesus. Luke’s hearers know that Jesus is not Joseph’s son, but God’s son (Lk 1:32, Lk 1:35, Lk 3:22). The townspeople really don’t know Jesus at all.

• • Exclusivity. “Do here what you did in Capernaum!” The townspeople expect that Jesus the prophet should heal their sick (possibly Jesus’ own relatives), rather than strangers and gentiles in Capernaum. Jesus reminds them that God sends prophets like Elijah and Elisha both to Jews and to gentiles. Jesus’ saving message is for all nations.

• • Anger. For the last seven hundred years, gentiles (Egyptians, Babylonians, Assyrians, Greeks, and Romans) oppressed the Jewish people in their own land. Like many first-century Jews, the Nazareth townspeople came to believe that God would not save the gentiles, but crush them in defeat on the coming “day of vindication” (Is 61:2). Because Jesus does not support their view, the people reject Jesus as a false prophet who must die.

This week’s readings ask us to examine the prophet’s role and our response. As Jeremiah and Luke show, a prophet is accepted and acceptable only as long as a prophet consoles and supports his or her own people. When a prophet speaks for those outside the group, the people reject the prophet and the prophet’s message. But rejection doesn’t change the message’s validity. Are our ears open to God’s word, or has our own familiarity with God’s message dulled our hearing? Do we selectively listen to messages that appeal to us and ignore the rest of scripture? When God’s messages challenge or anger us, do we simply “kill the messenger,” whomever that might be?

—Terence Sherlock