26 September 2021: Twenty-sixth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Nm 11:25-29	Ps 19:8, 10, 12-13, 14	Jas 5:1-6	Mk 9:38-43, 45, 47-48
RCL: Nm 11:4-6, 10-16, 24-29		RCL: Jas 5:13-20

Discipleship: include others and clear the way

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how we encourage discipleship in others and ourselves.

First reading (Nm 11:25-29)

The first reading is from the book of Numbers, the fourth book of Torah. Numbers contains stories from the Israelites’ time in the wilderness and God’s testing. In today’s pericope, Moses, at God’s command, chooses seventy elders to help govern the people. When the elders assemble at the sacred Tent of Meeting, God shares the divine spirit that God has poured out on Moses with the elders. As a sign they have received God’s spirit, the elders begin prophesying. At the same time, two selected elders who were not at the Tent of Meeting but stayed in the camp also received God’s spirit and begin prophesying. Joshua, Moses’ assistant, tells Moses to stop Eldad and Medad from prophesying outside the sacred space. Joshua wants to limit the divine spirit to the sacred space, so that prophecy doesn’t undermine Moses’ authority. Moses recognizes that God grants the divine spirit to whomever God chooses, and laments that God’s presence isn’t felt by all the people all the time. The Lectionary editors chose this reading because the disciples’ reaction to the unknown exorcist in today’s gospel echo Joshua’s response to Eldad and Medad.

Second reading (Jas 5:1-6)

The second reading concludes Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to seek friendship with God rather than friendship with the world. The author addresses the “rich,” specifically wealthy landholders who oppress the small Christian communities in the empire. Echoing Jesus, he first warns the rich about storing earthly treasures, rather than treasure in heaven (Mt 6:19-20). Next, the author accuses the rich of defrauding day-laborers who work on their large estates. God hears the “cries” of these unpaid workers (Mt 21:33-41). Again, the author criticizes the rich for living an extravagant life while ignoring the needs of the poor (Lk 16:19-31). The author compares the rich to animals being prepared for sacrifice: the unaware rich fatten themselves in preparation for God’s day of judgement. Finally, the author accuses the rich of using their wealth to tip the law in their favor, trampling the rights of the poor (Mt 12:7). In all cases, the rich choose the world’s friendship and benefits over God. The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from James.

Gospel (Mk 9:38-43, 45, 47-48)

Mark’s gospel continues lessons about discipleship, including judgement and exclusion, and scandalizing others and oneself.

• Including others. John (the son of Zebedee, not the evangelist) complains to Jesus that someone outside their group is driving out demons in Jesus’ name. Mark’s story may reflect a problem in Mark’s believing community: exclusivity. Like Moses in the first reading, Jesus’ answer is inclusive: “who is not against us is for us.” Human judgements, like John’s, exclude others and limit God’s invitations to discipleship. Jesus asks disciples to be open to those who do good, even if they are not within his community.
• “To cause to sin” or “to scandalize.” The Greek word σκανδαλίζω/skandalízō means literally “to trip up” or “to cause to stumble.” Today’s reading translates it as “to cause to sin,” but a better translation is simply “to scandalize.” Scandal is a personal failing that also entraps others. The Catechism notes that scandal is especially serious when those with authority cause it, or when it affects the weakest (“the little ones”) in the community [§2285].
• Leaders who block discipleship. Jesus warns leaders whose words or actions cause the believing community (“the little ones”) to question their faith and discipleship. God’s judgement against such scandalous leaders is swift and absolute (“thrown into the sea”).
• Disciples who block their own discipleship. Jesus also warns disciples not to be stumbling blocks to themselves. Disciples must examine their own words and actions, and radically eliminate (“cut off,” “rip out”) any that conflict with discipleship. Discipleship requires daily attention and work.

Summary and reflection

This week’s readings ask us to think about how we foster or discourage discipleship in others and ourselves. Moses corrects Joshua’s understanding about the inclusionary gift of God’s spirit. The author of James warns his ekklesia that the rich’s behaviors, like ignoring God and defrauding one another, can also be a danger within Christian communities. Jesus offers his disciples more lessons about following him in open and authentic ways. How do we care for our own and other’s discipleship? Do we “wall off” discipleship to holy places and holy times, or do we recognize that God’s spirit is poured out everywhere on all? Does our discipleship allow us to store up earthly treasures and live comfortably while ignoring the poor? Is our discipleship inclusive and inviting to others, or is it a private club reserved for insiders? Does our discipleship create roadblocks to meeting the divine, or express lanes to encountering God?

—Terence Sherlock

19 September 2021: Twenty-fifth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Wis 2:12, 17-20	Ps 54:3-4, 5, 6 and 8	Jas 3:16-4:3	Mk 9:30-37
RCL: Wis 1:16-2:1, 12-22 or Jer 11:18-20		RCL: Jas 3:13-4:4, 7-8a

Discipleship: serving the world’s non-persons

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship’s call to service.

First reading (Wis 2:12, 17-20)

The first reading is from the Book of Wisdom, a genre that raises questions about values and moral behavior, the meaning of human life, and especially the right conduct of life. The Book of Wisdom’s author, a Greek-speaking Jew from Alexandria, wrote during the first century BC. In today’s pericope, the author contrasts a true Israelite’s life (“the just one”) with the lawless unbelievers (“the wicked”) who are offended and shamed by the just one’s righteous life. The wicked decide to “test” the just one (and God), to see if God “will deliver him” from their attacks. They decide to “condemn him to a shameful death” to see if God will “care for him.” The Lectionary editors chose this reading because the just one’s treatment by his adversaries parallel Jesus’ second passion prediction in today’s gospel.

Second reading (Jas 3:16-4:3)

The second reading continues Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to show wisdom through works that illustrate a righteous life. In today’s pericope, the author’s topic is envy, and he presents two contrasting worldviews. In the ancient world (and even in today’s world), people believed in a closed social, economic, and natural system; things like land, wealth, health, love, honor, status, power, and security were limited and in short supply. One could increase his position in society only by taking from another. In the world’s false wisdom, envy causes competition, “jealousy, and selfishness,” which lead to “disorder and every foul practice.” In God’s open kingdom, God gives superabundantly to all who ask. The author contrasts God’s “wisdom from above” and its good fruits (peace, gentleness, reasonableness, mercy) with the world’s false wisdom of scarcity and selfishness (wars, conflicts, coveting, murder). The author warns that the world’s false wisdom infects even disciples’ envious prayers: “You ask wrongly, to spend on your own selfish wishes and pleasures.” The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from James.

Gospel (Mk 9:30-37)

In Mark’s pericope, Jesus presents the disciples with the shortest and clearest description of his fate. The disciples don’t understand Jesus and drop the topic. Instead, they argue about who is the greatest among them. Jesus responds with a teaching about true greatness: humble service of others, especially the least significant.

• Passion predicted again. Mark criticizes the disciples for “not understanding” and “not questioning” Jesus. To be fair, the disciples can’t know or understand what “rising from the dead” means before they experience Easter. Hebrew scripture speaks only of a general bodily resurrection at the end time. In his gospel, Mark uses the disciples as negative examples, contrasting them with Jesus’ positive examples. Mark is also warning his post-Easter believing community to pay attention to Jesus’ teachings and sayings.
• The greatest serves the nobodies. Modern readers interpret Jesus’ embrace of the child as a sentimental gesture. In the ancient world, however, children represented those totally dependent on others for nurture and protection. Because children and slaves had no social or monetary power, one could not gain honor, status, or patronage by being kind to such non-people. Jesus’ symbolic gesture (embracing the child) means he accepts this non-person and acknowledges this less-than-human as worthy of respect and care. Jesus’ action shifts the disciples’ conversation from the servant’s importance to the importance of the one served (the least one).

Summary and reflection

This week’s readings ask us to think again about our call to discipleship. The Wisdom writer recounts the ongoing tension between the goals of the wicked and the lives of the just. The author of James warns his ekklesia that the world’s wisdom leads to envy and murder, but God’s wisdom produces mercy and peace. As Jesus again predicts his death, his followers fight over their status as disciples. What reward do we seek as disciples? Do we expect those who reject justice and peace to treat disciples justly and courteously? Do we think we can find a personal compromise between the world’s false wisdom and God’s wisdom from above? Do we understand that to be a “great” disciple we must serve those whom the world rejects, champion those to whom the world denies justice and personhood, and care for those whom the world throws away?

—Terence Sherlock

12 September 2021: Twenty-fourth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 50:5-9a	Ps 116:1-2, 3-4, 5-6, 8-9	Jas 2:14-18	Mk 8:27-35
RCL: Is 50:4-9		RCL: Jas 3:16—4:3

Discipleship: faithfulness to Jesus and his mission

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the reality of discipleship.

First reading (Is 50:5-9a)

The first reading is from the prophet Isaiah’s third “servant song.” This Isaiah is the second or Deutero-Isaiah, who speaks God’s word to the Jewish exiles in Babylon. In today’s pericope, Isaiah faithfully accepts the responsibility of his calling (“I have not rebelled, have not turned back”), even when his hearers reject God’s message. Although Isaiah seeks to console the exiles, many hearers would have considered his vision of restoration a pipe dream; this is why his hearers mock, insult (“buffets and spitting”), and even rough up (“beat me”) the prophet. Because the prophet speaks for and is supported by God (“God is my help”), he does not feel shamed by this public humiliation. Rather, Isaiah is vindicated by God’s support (“He is near”). The Lectionary editors chose this reading because the prophet’s violent rejection echoes Jesus’ passion prediction in today’s gospel.

Second reading (Jas 2:14-18)

The second reading continues Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to put their faith into action. A faith based on only a profession of faith or on only ritual practices cannot save (“faith that does not have works is dead”). The author gives an example of a better-off community member responding to a poor community member with a prayer (“go in peace”) and good wishes (“keep warm, eat well”), but does nothing to help. This comfortable and clueless disciple misses Jesus’ central message to love the neighbor, as well as the Hebrew prophets’ message to care for community members. For a disciple, faith is necessary, but not sufficient. A disciple has to be a “doer” of faith whose living faith shows itself in works. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from James.

Gospel (Mk 8:27-35)

Scholars divide Mark’s gospel into three parts. The first part (Mk 1:1—8:26) emphasizes Jesus’ authority in his teaching and mighty works, and highlights the misunderstandings and rejections of Jesus. The second part (Mk 8:27—10:45) clarifies who Jesus is (identity and christology) and what it means to follow Jesus (discipleship). The third part (Mk 10:46—16:8) is the account of Jesus’ passion, death, and resurrection. Today’s pericope is the turning point, or hinge, between parts one and two: the start of Jesus’ “way” or “journey” from Caesarea Philippi (Mk 8:27) to Jerusalem (Mk 10:45). This journey is not simply a travelogue but a spiritual journey, during which the disciples (and Mark’s hearers) face the mystery of the cross and the implications of discipleship.

• Jesus’ question. “Who do you say I am?” is Mark’s gospel’s central theme. Throughout the gospel’s first part, Jesus reveals his identity through his powerful teachings and mighty works (miracles). Now Jesus asks his disciples directly what they have decided about him. Peter speaks for all the disciples, but Mark intends that every hearer answer Jesus’ question personally.
• Jesus’ description of discipleship. Jesus first describes what his faithfulness to God means: he “will suffer, be rejected, be killed, and rise after three days.” He then calls his disciples and the crowd (everyone who might wish to following him in the future) and describes how to follow him faithfully: deny yourself (act in a selfless way and give up your central place in your life), take up your cross (share fully in Jesus’ own faithfulness to God), and follow me (persevere in discipleship). Discipleship is neither safe nor comfortable, but Jesus promises eternal life to those who remain faithful.

Summary and reflection

This week’s readings ask us to think about our faithfulness in discipleship. Isaiah accepts God’s call to be God’s prophet despite his calling’s hardships and rejections. The author of James warns his ekklesia that, unless they do and live God’s word, their faith and discipleship is dead. Mark shows Jesus speaking bluntly about his identity and what faithfulness to God and Jesus means for disciples. How alive and real is our discipleship? Is my discipleship strong enough to withstand the questions and critiques of others within and outside my community? Do my words and good works witness that my faith and discipleship is alive? What do my daily and moment-by-moment discipleship choices reveal about my commitment to follow Jesus?

—Terence Sherlock

5 September 2021: Twenty-third Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 35:4-7a	Ps 146:6-7, 8-9, 9-10	Jas 2:1-5	Mk 7:31-37
		RCL: Jas 2:1-10 (11-13), 14-17	RCL: Mk 7:24-37

Discipleship: the need for constant healing

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s ongoing need for restoration.

First reading (Is 35:4-7a)

The first reading is from the prophet Isaiah, who lived in Jerusalem in the eight century BC. He was an advisor to the kings of Judah (southern kingdom) immediately before the exile. In today’s pericope, Isaiah promises that God will restore the faithful. Isaiah’s prophesy of the desert transformed into a lush land of blossoming flowers (“streams will burst forth in the desert/the burning sands will become pools”) is a metaphor for Israel’s future restoration. God’s restoration will heal people (“blind eyes will be opened/deaf ears will be cleared/the lame will leap like stags/mute tongues will sing”) as well as the land. Jews understood the return from exile as God’s final saving act; early Christians read Isaiah’s prophecy fulfilled in Jesus’ messianic age. The Lectionary editors chose this reading because God’s restoration brings healing to the deaf. Jesus fulfills this prophecy in today’s gospel.

Second reading (Jas 2:1-5)

The second reading continues Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to treat everyone equally. He gives an example from life, possibly from his own experience: a rich person entering a house-church is favored over a poor person. Such “judgements” and “distinctions” are evil; God demands equality (Lv 15:19), Jesus ministers to the marginalized and those excluded from power. The author reminds his ekklesia that “God chose the poor to inherit God’s kingdom,” a reference to Mt 5:3 and Lk 6:20. Instead of being “doers of God’s word,” they continue to follow the world’s examples. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from James.

Gospel (Mk 7:31-37)

In Mark’s gospel, Jesus heals a gentile deaf man with a speech impediment; Jesus’ words and actions bring healing to others as well.

• Healing a deaf man. Jesus performs this mighty work in gentile territory (the Decapolis, or “ten cities,” east of Galilee and the Jordan river). Mark’s description (Jesus puts his fingers in the man’s ears and anoints his tongue) may make Jesus appear to the gentiles as a folk healer; but Jesus heals the man by his word alone: “’Eppataḥ,” Aramaic for “Be opened!” The man immediately hears and can speak clearly. Mark translates Jesus’ healing word into Greek (“Ephphatha”) to make Jesus’ mighty work intelligible to his ekklesia.
• Healing the disciples and others. Mark’s story contrasts the gentiles’ positive response to Jesus with the disciples’ misunderstandings. As the disciples continue to witness Jesus’ healings, Jesus is also healing the disciples from their lack of faith, from deafness to his words, from their own impediments to proclaiming the good news. Eventually the disciples will be healed enough to profess their faith at Caesarea Philippi (next week’s gospel). Mark also presents Jesus as a model for his believing community: their mission is beyond the community’s bounds and culture, to minister to all human needs and sufferings.

Summary and reflection

This week’s readings ask us to think about discipleship’s ongoing call to restoration and service. Isaiah tells the soon-to-be exiled people that God will heal the devastated land and the broken people. The author of James warns the believing community that they must constantly examine their words and actions to ensure they are doing God’s word and not their own. Mark shows that Jesus’ healings touch not just one person, but all who hear and respond. Jesus invites all disciples to participate in his healing ministry. How are we helping to restore our damaged world? How often do we test that our judgements and actions align with God’s word? How does our participation in community renew our discipleship? Where does our healing ministry reach beyond family and community to serve all?

—Terence Sherlock