26 January 2020: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 8:23-9:3	Ps 27:1, 4, 13-14	1 Cor 1:10-13, 17 RCL: 1 Cor 1:10-18	Mt 4:12-23

Discipleship: call, relationship, actions

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present Jesus in relationships.

The first reading is from Isaiah, specifically First Isaiah, the eighth-century BC prophet who foretells the invasion by the Assyrians, but also offers hope for restoration. Today’s passage includes geographical references to places in the northern kingdom (“Zebulun and Naphtali,” “district of the gentiles”). In Isaiah’s time, the Assyrians took these territories from Israel and incorporated them into their own provinces. Isaiah’s prophecy is that God will restore the “people walking in darkness” from foreign occupation. In later times, Jewish interpreters assigned this work of restoration to the messiah, who would “smash” the occupier’s control (“yoke,” “pole,” “rod”). The Lectionary editors chose this reading because Matthew’s gospel uses this passage about “Galilee (the district) of the gentiles,” the place where Jesus starts his ministry, as fulfilling Isaiah’s prophecy.

The second reading is a continuation of Paul’s first letter to the Corinth ekklesia. This passage begins the body of the letter (1 Cor 1:10-15:58). Paul begins with a formal appeal (“I urge”) to the Corinthians to be united. The ekklesia was split into factions, each claiming a particular leader’s patronage (“Paul,” “Apollos,” “Kephas”). He appeals to the Corinthians “to be of the same mind” suggesting that, if they are to be a single community, they must have a similar understanding of Christ. Their divisions deny their baptismal reality: all are baptized into and belong to Christ. Paul preaches the saving power of the cross; the Corinthian’s divisions threaten their salvation (“the cross might not be emptied of its meaning”).

Matthew’s gospel describes the beginning of Jesus’ ministry: he returns to Galilee and settles in Capernaum, continues the Baptizer’s message of metanoia, chooses disciples, and begins preaching throughout Galilee.

• Jesus and the Baptizer. Matthew establishes a relationship between Jesus and the Baptizer in their preaching (both preach metanoia, “change your mind/heart”) and in their destinies (both are executed by the powerful). Matthew’s believing community would have recognized this prophetic continuity and foreshadowing. As disciples in relationship with Jesus, they might also share his fate.

• Jesus and disciples. Matthew’s Jewish hearers would be surprised that Jesus seeks out followers. Normally, a Jewish disciple sought out his teacher. Jesus overturns the teacher/disciple relationship. Jesus forms disciples who will, like him, “catch” people and draw them to salvation. As disciples in relationship with Jesus, Matthew’s believing community would recognize their call to leave secure and stable lives and join the kingdoms’ new family.

• Jesus and the real world. Matthew identifies real places where Jesus preached and Matthew’s gospel first circulated. Matthew’s narrative sets up an identity and a relationship between his words and his believing community’s world. As disciples in relationship with Jesus, Matthew’s community would recognize their mission to bring the good news beyond their own villages and towns, to all people.

This week’s readings ask us to think about our relationships as disciples. Jesus calls each one of us personally in our own time and place to follow him. Our answer brings us into a personal relationship with him to continue his mission of metanoia and forgiveness to the world. What is our answer? How do our words and actions draw others to Jesus’ good news? Where is our discipleship leading us?

—Terence Sherlock

19 January 2020: Second Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 49:3, 5-6 RCL: Is 49:1-7	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 1:1-3	Jn 1:29-34 RCL: Jn 1:29-42

Lamb: servant, reconciler, son

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present Jesus as one who serves and one who reconciles.

The first reading is from Isaiah, specifically Second Isaiah, an anonymous poet who prophesied toward the end of the Babylonian exile. This reading is the second servant song, one of four poems from Isaiah that describe a figure chosen by God who is rejected and suffers for God’s message. The second servant song is a dialogue between God and the servant. God has predestined the servant to reconcile the people to God; God will vindicate the servant when he accomplishes his reconciling work; the servant will become “a light for the nations.” The Lectionary editors chose this reading because the servant chosen by God to announce salvation echoes the Baptizer’s witness in today’s gospel.

This week begins an eight-week reading from Paul’s first letter to the Corinth ekklesia. In Ordinary time, the second reading is often a continuous reading: for several weeks the Lectionary follows a sequential reading through a single letter or book. Today’s reading is the letter’s salutation. Paul first states his authoritative role and mission (“apostle”), reminding the Corinthians that his mission and the Corinthian ekklesia are God’s work, not Paul’s or the Corinthians’. Paul then emphasizes the Corinthians connection in Christ to other believers (“with all those everywhere”). Finally, Paul prays for “peace” because the community lacks peace; he prays for “grace” because the Corinthians misunderstand the charisms (graces, gifts) they have. Paul will spend the rest of this letter correcting the Corinthians’ misunderstandings.

John’s gospel interrupts this year’s usual readings from Matthew’s gospel. John’s passage continues the Epiphany season’s themes of baptism and manifestation. The Baptizer proclaims Jesus as the “Lamb of God,” a title that operates on several levels.

• Lamb as reconciler. In Jewish ritual practice, a person sacrificed a lamb to show thanks and unite with God, or to reconcile with God after sinning. The Baptizer calls Jesus “God’s Lamb.” God’s Lamb overturns and transcends the traditional idea of a ‘cultic victim’ (that is, people interacting with God indirectly through a sacrificed lamb). Through Jesus, God enters the human story, allowing people to join and to reconcile with God directly.

• Lamb as servant and son. In the Baptizer’s Aramaic language, talya means “lamb,” but also means “servant” and “son/child.” The Baptizer’s choice of this Aramaic word connects Jesus to Isaiah’s servant song (today’s first reading). As the servant of God, Jesus is the “light to all nations,” who brings salvation to all. Because the word talya can also mean “son,” the Baptizer’s title also identifies Jesus as the incarnate Son of God.

In the single phrase “Lamb of God,” the Baptizer announces who Jesus is: God’s reconciliation, God’s servant, God’s Son.

This week’s readings ask us to think about what baptism and discipleship reveal about us. As God chose the servant in Isaiah’s poem, in baptism God chooses us to serve as a light to all people. As God revealed Jesus to the Baptizer, in discipleship God reveals to us our mission of reconciliation and service. Where and when do we practice our ministry of reconciliation? To whom do we offer our ministry of service? How are we actively evangelizing the world through our words and actions?

—Terence Sherlock

12 January 2020: Baptism of the Lord

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 RCL: Is 42:1-9	Ps 29:1-2, 3-4, 3, 9-10	Acts 10:34-38 RCL: Acts 10:34-43	Mt 3:13-17

Chosen for a particular mission

 During the Christmas season, the Lectionary has presented us with the events of Jesus’ early life. Today we celebrate the final Christmas season feast, the Baptism of the Lord. The readings ask us to consider baptism as calling, identity, and mission.

The first reading is from Isaiah, specifically Second Isaiah, an anonymous poet who prophesied toward the end of the Babylonian exile. This reading is the first suffering servant song, one of four songs or poems from Isaiah that describe a figure chosen by God to bring justice to all nations, but who is rejected and suffers for God’s message. The first song focuses on the servant’s mission: to establish peace on earth, to be a covenant to Israel and a revelation to the nations, to open the eyes of the blind, and to proclaim liberation of captives. Early Christians and Christian tradition applied these poems to Christ. The Lectionary editors chose this reading because it refers to a servant selected by God who will heal and free people. Today’s gospel echoes God’s words “in whom my soul delights.”

The second reading, from Luke’s Acts of the Apostles, is part of a larger story in which the Spirit leads Peter to baptize the Roman centurion and gentile Cornelius, along with his household. This reading includes the only reference to Jesus’ baptism outside the gospels. At Jesus’ baptism, the Spirit anoints Jesus and equips him for his ministry of healing and exorcism. The Lectionary editors chose this reading because Jesus’ baptism marks the start of his ministry, a series of mighty acts of God: God preaches the good news of peace in Jesus; God anoints Jesus; God is with Jesus in the performance of his miracles.

Matthew’s gospel recounts Jesus baptism by John in the Jordon river. Matthew’s story answers two important questions: why did Jesus need to be baptized, and what happened afterward.

• Fulfill all righteousness. In Matthew’s gospel, “to fulfill” usually refers to fulfillment of prophecy, and “righteousness” refers to moral actions that conform to God’s will. “To fulfill all righteousness” means Jesus submits his life to God’s plan to save all humans. Through John’s baptism, Jesus identifies himself with sinners (all humans). Matthew’s story declares Jesus’ identity: Jesus is the suffering servant, fulfilling in his person the mission depicted in Second Isaiah (today’s first reading).

• The pleasing Son. The “opening of the heavens” is Matthew’s description of a new communication between God and humans. The three images (the “heavens opening,” the “Spirit descending,” and the “voice from heaven”) prepare for the identification of Jesus as God’s Son (“this is my beloved son”). At the start of his public ministry, he is proclaimed the suffering servant of the Lord. Jesus’ baptism sums up his entire life and mission: a life of abasements from which emerges a glorified savior.

This week’s readings, as all Christmas season readings, ask us to consider the revelations about Jesus’ human and divine natures. Isaiah describes the election and mission of God’s servant. Acts describes Jesus’ baptism and actions in Judea. Matthew’s gospel reveals who Jesus is. Baptism is a turning point for Jesus and for us. Like Jesus, we choose to take up our own part in God’s plan, and to fulfill that mission to the best of our abilities. As God’s servants, we are called to bring justice. As disciples, we are baptized to do good and heal the oppressed. As beloved ones, we are elected to communicate God’s love to others. Would God be well pleased with our work so far?

—Terence Sherlock

5 January 2020: 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 RCL: Eph 3:1-12	Mt 2:1-12

Christmastime: seeking, worshiping, gifts, and conflict

 During the Christmas season, the Lectionary presents us with the events of Jesus’ early life. Today we celebrate the feast of Epiphany, which means “shining upon” or “manifestation.” The feast commemorates the magi’s visit to Jesus. The readings ask us to consider change and the conflicts it brings.

The first reading is from Isaiah, specifically Third Isaiah, a prophet after the Babylonian exile has ended. He presents the Jewish exiles returned to Judah (“you sons come from afar”), and imagines Zion magnificently restored: the whole earth is engulfed in darkness; Zion’s brilliant dawn offers light to humans. Within the triumphal return of Jewish exiles, the prophet also promises God’s inclusivity. The “wealth of nations” will fuel Zion’s rebuilding, and, alongside the Jewish people, foreign nations will “proclaim the praises” of God. This tension between the current order and change appears in today’s other readings. The Lectionary editors chose this reading because of the reference to “gold and frankincense,” two of the magi’s gifts in the gospel.

The second reading is from the letter to the Ephesus ekklesia. The author, writing as Paul, reflects on his mission to the gentiles and his call and appointment to the apostolic office (“given to me for your benefit”). Even in the late first century, some Jewish Christian believing communities were divided over fully integrating gentiles into community life and worship. The author emphasizes that Jews and non-Jews (“gentiles”) are equal heirs to God’s promise to the Jewish people, are equal members in the same body (united in Christ’s body in the ekklesia), and are equal partners in salvation. The Lectionary editors chose this reading to emphasize the gentiles’ equal status in the gospel message and salvation.

Matthew’s gospel recounts the magi’s visit. This story appears only in Matthew, who includes it because his community was mostly gentile Christians. Matthew’s story affirms that gentiles are also able to hear God’s word and to become part of the believing community.

• Seeking. The magi initiate their search for the “newborn king of the Jews.” Without the benefit of Hebrew scripture, they use their own astrological practices to discover Jesus. In their quest, the gentiles encounter resistance from those in power who fear interference and change.

• Worshiping. The magi want to worship the new king. Matthew uses a Greek word that can mean “to prostrate oneself before another,” an eastern custom that shows respect or homage to someone of higher status, or “to worship a deity.” In their quest, the gentiles move from simply paying homage to a human king to worshiping the divine Jesus.

• Giving gifts. As befitting a human king, the magi offer gifts to Jesus as signs of respect. Only after Jesus’ resurrection do the gentiles’ gifts reveal Jesus in his kingship (gold), divinity (incense), and saving death (myrrh).

This week’s readings, and all Christmas season readings, ask us to consider the revelations about Jesus’ human and divine natures. In Isaiah, the revelation of God’s inclusivity surprises those who thought of God as exclusively their own. In Ephesians, the revelation about the gentiles’ equal sharing in salvation surprises those who want to limit participation in the community. In the gospel, the revelation of Jesus as messiah creates conflicts with those who seek their own power, worship, and respect from others. Whom do we seek? Whom do we include and exclude? What gifts do we offer? Whom do we worship and why?

—Terence Sherlock