31 July 2022: Eighteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Ec 1:2; 2:21-23	Ps 90:3-4, 5-6, 12-13, 14, 17	Col 3:1-5, 9-11	Lk 12:13-21
RCL: Ec 1:2, 12-14; 2:18-23		RCL: Col 3:1-11

Discipleship: life rather than possessions

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the relationships between life and possessions; gifts and false security.

First reading (Ec 1:2; 2:21-23)

The first reading is from the book of Ecclesiastes (from its Greek name) or Qoheleth (from its Hebrew name), written by an unknown author between 300 and 250 BC. The author adopts the persona of a philosopher who opposes traditional Wisdom writings. Qoheleth believes that while human wisdom can help one live a good life, such practical wisdom alone cannot give meaning to human life. In today’s pericope, the author sets out his view of human life (“All things are vanity/futile/insubstantial”). To show his point, the author describes someone who crafts a life carefully (“labored with wisdom and knowledge and skill”), but his acquired possessions pass to another “another who has not labored.” Later in Ecclesiastes (Ec 12:13-14) the author provides an antidote to human wisdom: look to God and God’s word for true wisdom and meaning. The Lectionary editors chose this reading to echo the gospel parable about the conflict between insubstantial human planning and God’s boundless gifts.

Second reading (Col 3:1-5, 9-11)

The second reading is the fourth and final semi-continuous reading from the letter to the Colossae ekklesia. An unknown author writing in Paul’s name sent this letter between 70 and 80 AD to refute and to correct “false teachers,” who emphasized aesthetic practices and visionary experiences. In today’s pericope, the author urges the Colossians to live up to their calling. In baptism they were “were raised with Christ” and therefore should seek and think of “what is above.” Continuing the baptismal imagery, he tells them to “put to death” earthly desires that damage the believing community. In baptism’s ritual, they have literally “taken off” their old clothing to wash in baptism’s waters, and then “put on” the new, white baptismal clothes, which represent the “new self.” Baptism changes them physically and spiritually; the believing community is no longer divided into in-groups and out-groups, but united in Christ, who “is all and in all.” The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from Colossians.

Gospel (Lk 12:13-21)

Luke’s gospel recounts another story as Jesus is on the road to Jerusalem. In today’s pericope, a man asks Jesus to intervene in a family dispute about inheritance, which leads Jesus to warn disciples about seeking more possessions. Jesus then tells a parable about life, possessions, and false security.

• A warning about confusing God’s gifts and temporary possessions. To humans in the ancient world (and today) life seems fragile. Humans compensate for life’s fragility by acquiring more money or things, which seem to provide security and more options. Jesus draws a clear distinction between life, which is a gift from God, and possessions, which can make life easier but cannot extend human life. To emphasize the difference between life and possessions, Jesus tells a parable that invites his hearers to think about gifts, ownership, and stewardship.
• A parable about control and false security. The man in the parable is rich because he had a bountiful harvest. The harvest is not a result the man’s actions; bounty is God’s gift. The man in the parable is a fool because he thinks the harvest secures his life for “many years to come.” The harvest has nothing to do with his life. When God calls in the loan (or gift) of the man’s life, the man’s harvest provides no security; his life ends and his possessions are scattered to others. Life is God’s gift, and is outside human control.

Summary and reflection

This week’s readings ask us to think about the life that makes us rich and the things we are storing up. The Ecclesiastes author critiques human wisdom and finds it futile without the meaning that God provides. The Colossians author marks baptism as the turning point at which a disciple chooses and becomes a new and different person, in and through Christ. Jesus challenges his hearers to recognize the difference between God’s gifts, which are beyond human control, and possessions, which are temporary tools without consequence.

Sometimes we treat life as a private possession and our possessions as a measure of life. What do we labor over and spend our lives doing? Are we seeking what is from above, or are we busy collecting what is earthly? Do we accept our lives as God’s gifts, and give away our bounty to become rich in what matters to God?

—Terence Sherlock

24 July 2022: Seventeenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Gn 18:20-32	Ps 138:1-2, 2-3, 6-7, 7-8	Col 2:12-14	Lk 11:1-13
		RCL: Col 2:6-15 (16-19)

Discipleship: prayer as asking and listening

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on prayer as personal engagement between a believer and God.

First reading (Gn 18:20-32)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of the world’s creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the lives of the patriarchs. Immediately before today’s story, Abraham provided hospitality to three men, who turn out to be God and two divine attendants. In today’s pericope, God has heard the people’s “outcry against Sodom and Gomorrah” for the cities’ violations against hospitality, and God has come in person to investigate. God and Abraham have a conversation about righteousness (“Should not the judge of all the world act with justice?”). Abraham intercedes with God for the people of Sodom. How many righteous residents does God require to spare Sodom? Fifty? Forty? Twenty? God and Abraham settle on ten righteous residents as the cutoff. Because ten is the minimum size of a community according to Israelite custom, Abraham cannot ask for fewer than ten people. The Lectionary editors chose this reading because prayer is a conversation with God, as Jesus describes in today’s gospel.

Second reading (Col 2:12-14)

The second reading is the third in a four-week, semi-continuous reading from the letter to the Colossae ekklesia. An unknown author writing in Paul’s name sent this letter between 70 and 80 AD to refute and to correct “false teachers,” who emphasized aesthetic practices and visionary experiences. In today’s pericope, the author reminds his hearers of baptism’s meanings: immersion in water represents death (“buried with him”), and emerging from water represents resurrection (“you were also raised with him”). While the gentile Colossians were dead in their sins (“transgressions”) and unbaptized (“uncircumcision of your flesh,” see Col 2:11), Christ redeemed them (“brought you to life”). Christ’s transformative death “obliterated” sin’s binding debt-bond (“the bond against us”). The image of Christ “nailing it [sin’s bond] to the cross” reverses our usual image of Christ crucified, while emphasizing Jesus’ physical death. The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Colossians.

Gospel (Lk 11:1-13)

Luke’s gospel presents Jesus’ model of how to pray, and Jesus’ teachings on prayer as he continues on the road to Jerusalem.

• How to pray. In prayer, we talk with someone we know (“Father”). In prayer, we worship God (“let us be as holy as you are holy,” “let your kingdom draw near us”). In prayer, we ask (“for what we need today,” “to be forgiven as we forgive others,” “not to be subject to eschatological testing”). The following parable and sayings explain why God listens and responds to prayer.
• A parable about God’s response to prayer. The parable’s point is God’s honor, not the petitioner’s persistence. The Greek word ἀναίδεια/anaídeia, translated here as “persistence,” actually means “not-shame” or “honor.” Middle Eastern culture seeks to avoid shame and to gain honor for self, family, and community. The homeowner gives his friend bread not because the man is his friend or because his friend keeps asking, but because the homeowner’s own honor requires him to. Because Jesus tells this parable immediately after teaching how to pray, the parable suggests that the Father responds to prayer not because of who the requestor is, but because of who God is.
• Asking and receiving; giving good gifts. Jesus’ instructions to “ask,” “seek,” and “knock” confirm that God wants to hear and to honor our requests. Jesus’ story notes that a human father, despite his “wickedness,” gives “good things” to his son. God the Father, who is completely good, wants to give the Spirit to those who ask.

Summary and reflection

This week’s readings ask us to think about how we pray. Abraham’s give-and-take conversation with God allows him to intercede for the people of Sodom. The Colossians author introduces ritual and gesture as part of our language and interaction with God. Jesus teaches his disciples how to engage with the Father, and how to hear the Father’s answers.

Depending on our approach to prayer and our expectations of prayer, prayer can seem difficult and unproductive. Today’s readings can help us see prayer differently. Rather than demands that God fix things or change others, prayer can strengthen us to work for justice or to change ourselves. Rather than long recitations of private praise or worship, engagement in community ritual and song can express joy and thankfulness. Rather than repeated requests for our desired outcomes, prayer can help us hear and see all the good things the Father gives us always.

—Terence Sherlock

17 July 2022: Sixteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Gn 18:1-10a	Ps 15:2-3, 3-4, 5	Col 1:24-28	Lk 10:38-42
		RCL: Col 1:15-28

Discipleship and hospitality: what is important

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the importance of hospitality in discipleship, and what hospitality means.

First reading (Gn 18:1-10a)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of the world’s creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the lives of the patriarchs. Immediately before today’s story, God again promises Abraham a son by Sarah, but Abraham, at his and Sarah’s advanced ages, doubts that he and Sarah will have a child. In today’s pericope, Abraham offers hospitality to “three men,” who turn out to be “the Lord” and two angels. Abraham promises the strangers “a little water” and a morsel of “food,” while he quickly prepares a large feast (rolls, curds, milk, roasted steer). As the men are eating, they ask about Sarah. The strangers know Sarah’s name, indicating to Abraham that the men are not ordinary humans. One stranger promises that by the time he returns next year, “Sarah will have a son.” The story connects Abraham’s hospitality with Isaac’s miraculous conception. The Lectionary editors chose this reading to connect the hospitality Abraham gives to the Lord with the hospitality that Mary and Martha provide to Jesus.

Second reading (Col 1:24-28)

The second reading is the second in a four-week, semi-continuous reading from the letter to the Colossae ekklesia. An unknown author writing in Paul’s name sent this letter between 70 and 80 AD to refute and to correct “false teachers,” who emphasized aesthetic practices and visionary experiences. In today’s pericope, the author identifies Christ’s body as the believing community (“which is the church”). The author connects Christ and the believing community (“his body”) so closely that Christ’s “afflictions” continue (“fill up”) in and through the “sufferings” of Paul the other believers. God has chosen (“stewardship”) Paul as an agent or “minister” to fulfill God’s promise by proclaiming the gospel (“the word of God”). The gentile Christians of Colossae would be familiar with Greek mystery cults, and would understand that the “mystery” of salvation would be “hidden.” All believers (“holy ones”) now have access to this mystery, and apostles and coworkers are proclaiming it to the world. Paul and his fellow workers “proclaim” this good news, “admonish” or warn against false teachings, and “teach” everyone how to live as Christ lived, to bring everyone to spiritual maturity (“present everyone perfect in Christ”). The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Colossians.

Gospel (Lk 10:38-42)

Luke’s gospel recounts another story as Jesus is on the road to Jerusalem. In today’s pericope, Martha and Mary offer Jesus and his disciples hospitality. By placing this story immediately after Jesus’ interaction with the law scholar (“What must I do to inherit eternal life?”), Luke provides addition insight into what is really necessary.

• Hospitality as service. Martha serves. While discipleship requires serving others, Martha does more than is needed to fulfill the requirements of hospitality. Martha’s excessive service distracts her from Jesus’ words; asking Jesus to mediate in family affairs violates the very hospitality she wishes to offer. Jesus reminds her that only one thing is needed: to be present with the word of God.
• Hospitality as personal engagement. Mary listens. The “one thing necessary” for hospitality is attention to the guest. Jesus turns the focus of hospitality from providing a service to receiving a gift; the guest who enters one’s life is a messenger of grace.

Summary and reflection

This week’s readings ask us to think about discipleship as service and discipleship as listening. Abraham both serves his mysterious guests and engages with them; he receives an unexpected gift of a son. The Colossians author reminds his hearers that Paul and his fellow workers proclaimed Christ to bring all to spiritual maturity. Jesus teaches that a disciple must listen as well as serve.

Sometimes our desire to serve is greater than our need to listen. We value action over words. Do we immediately jump to solving a problem without listening to what another needs? Do we believe we have attained spiritual maturity and don’t need to explore the spiritual mystery any further? Are we quick to petition God for more serving help, rather than listening quietly to what God is actually saying?

—Terence Sherlock

10 July 2022: Fifteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Dt 30:10-14	Ps 69:14, 17, 30-31, 33-34, 36, 37 or Ps 19:8, 9, 10, 11	Col 1:15-20	Lk 10:25-37
RCL: Dt 30:9-14		RCL: Col 1:1-14

Discipleship: to know, and also to do

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on turning the knowledge of what is right into active discipleship.

First reading (Dt 30:10-14)

The first reading is from Deuteronomy (“second law”), the fifth and final book of Torah, which contains Moses’ exhortations to the Israelites before they enter Canaan. In today’s pericope, Moses reminds the people that Torah sets out divine wisdom clearly, and everyone has access to it. In other cultures, only mighty heroes, bold enough to climb to the sky or powerful enough to cross the great sea, could discover the divine realm’s hidden treasures. For the Israelites, God’s wisdom and knowledge is present, “already in your mouths and in your hearts.” The Lectionary editors chose this reading because it describes God’s commands as being near, something we already know, like the law of love in today’s gospel.

Second reading (Col 1:15-20)

The second reading begins a four-week, semi-continuous reading from the letter to the Colossae ekklesia. An unknown author writing in Paul’s name sent this letter between 70 and 80 AD to refute and to correct “false teachers,” who emphasized aesthetic practices and visionary experiences. In today’s pericope, the author quotes from a liturgical hymn, adding his own clarifying points. The hymn, which may have been part of a baptismal liturgy, addresses two ideas: Christ’s role in creation (Col 1:15-18) and Christ’s role in reconciliation (Col 1:19-20). First, the incarnate Christ is the visible “image” of the “invisible God.” Christ stands at the head (“firstborn of all creation”) of the universe because he created “all things,” including angels and cosmic powers (“thrones, dominions, principalities, powers”). Christ not only created all things, he keeps them in existence (“all things hold together”). Second, because Christ stands at the head of creation, he is also “head” of the “body” of believers (the ekklesia, “the church”), through his transformative death and resurrection (“firstborn from the dead”). Because God dwells within Christ (“all fullness”), Christ is able to “reconcile all things” through his saving death. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from Colossians.

Gospel (Lk 10:25-37)

Luke’s gospel has two parts: a discussion of the greatest commandment and a parable that addresses neighborliness. In today’s pericope, Jesus contrasts knowing and following rules with the requirement of doing what’s right.

• Knowing vs doing. The law (Torah) scholar, an opponent of Jesus, tests Jesus by asking what he must “do” to inherit “eternal life.” (The scholar knows that “eternal life” is a gift from God, not something earned.) Jesus tests the scholar with a Torah question: “how do you read it?” The scholar answers “correctly,” but Jesus points out that knowing Torah is not enough: “do this [Torah] and you will live.”
• Obligation vs self-gift. The scholar asks for a definition of the neighbor. Jesus responds with a parable about how to be a neighbor. The scholar, asking “who is my neighbor?,” treats the neighbor as an object. He can then make a rule about his obligations to a neighbor. Jesus, asking “who was/became a neighbor?,” treats the neighbor as a subject. Jesus wants his hearers to become neighbors to others by giving of themselves. Jesus points out that knowing the neighbor is not enough: “go and do likewise (act like a neighbor).”

Summary and reflection

This week’s readings ask us to think about knowing and doing. Moses urges the people to listen to the Torah already within them. The Colossae author points to Christ as the source of wisdom and beginning of human understanding. Jesus teaches that knowing the right thing must lead to acting on it.

Discipleship is about the courage to act on what one believes. The study of and reflection on scripture is important, but that knowledge must result in action. Do we make the effort to understand the meaning of scripture, so that we can respond fully with our hearts and souls? Do we listen to God as the source of wisdom and knowledge, or do others tell us how and what we should think? When we know what God asks of us as disciples, do we act? Does our discipleship come from rules and obligations, or as a freely-given self-gift?

—Terence Sherlock

3 July 2022: Fourteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 66:10-14c	Ps 66:1-3, 4-5, 6-7, 16, 20	Gal 6:14-18	Lk 10:1-12, 17-20 or Lk 10:1-9
RCL: Is 66:10-14		RCL: Gal 6:(1-6,) 7-16	RCL: Lk 10:1-11, 16-20

Disciples: visible signs and messengers of God’s kingdom

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how we receive God’s kingdom and reflect it to the world.

First reading (Is 66:10-14c)

The first reading is from the prophet Isaiah, specifically Third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). In today’s pericope, the author celebrates Jerusalem’s restoration (“Rejoice with Jerusalem and be glad”) and the abundance that God will give to the people (“I will spread prosperity over Jerusalem like a river”). Isaiah imagines God as a mother, one who “comforts her charges.” Isaiah’s promise of “the Lord is making known his power” is fulfilled in the disciples’ success in subduing demonic spirits. The Lectionary editors chose this reading to show the promise of Jerusalem’s restoration fulfilled with the arrival of God’s kingdom in today’s gospel.

Second reading (Gal 6:14-18)

The second reading is the conclusion of the semi-continuous reading from Paul’s letter to the Galatia ekklesiais (multiple believing communities in Galatia). Jewish Christian agitators came to Galatia and told gentile Christians that, to be part of the Christian community, the Galatians must follow all Jewish cultural and religious customs. Paul’s letter addresses the “entrance requirements” for gentile Christians. In today’s pericope, the letter’s closing, Paul summarize his key points. First, unlike the agitators who boast in their circumcision, Paul “boasts in the cross” as a sign of God’s power and salvation. Through the cross, Paul is crucified “to the world,” and the “world to Paul.” In choosing the cross, Paul rejects the world, just as the world rejects Paul and his teaching about the cross. Next, Paul reminds his hearers that Christ’s transformative death and resurrection brings about a new creation. Those who are “in Christ” (incorporated into Christ through baptism) are part of this new creation. In the new creation, believers express their faith in Christ by living the law of love; other expressions of faith (circumcision or uncircumcision) no longer mean anything. Those who follow this rule (the new creation and its law of love) are the “Israel of God” (Abraham’s descendants, gentiles and Jews who are “in Christ”). Finally, Paul’s sufferings (see 2 Cor 11:23-29) are signs that he participates in Christ’s cross. Paul has suffered for the gospel, unlike the agitators. Paul closes his letter with a familiar blessing and on a hopeful note that he and the Galatia believing communities will get past the agitators’ disruptions. The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from Galatians.

Gospel (Lk 10:1-12, 17-20)

Luke’s gospel continues Jesus’ instructions “on the road” to Jerusalem. In today’s pericope, Jesus commissions and sends disciples ahead of him, and prays for them on their return. When sending out the disciples, Jesus gives specific instructions about their actions and words:

• Travel simply. Jesus sends the disciples on an urgent mission announcing the kingdom. His message is all they need to carry with them.
• Accept hospitality. Jesus reminds his disciples that they depend on hospitality from people they don’t know and who don’t know them. The disciples should accept what strangers offer with grace and thanks.
• Proclaim the kingdom is near. Jesus’ message is “The kingdom of God is at hand.” The disciples proclaim and reveal the kingdom’s presence by bringing peace, by preaching metanoia (change of mind/heart), and by healing.
• Expect rejection. As Jesus has been rejected, the disciples should also expect rejection. Jesus tells the disciples to warn those who reject God’s kingdom and to continue their mission elsewhere. God alone judges those who reject the kingdom.

Summary and reflection

This week’s readings ask us to think about how our words and actions conform to Jesus’ instructions. Isaiah celebrates the signs of God’s restoration: abundance, prosperity, comfort. Paul urges the Galatians to live as the new creation that Christ’s death and resurrection has brought about: the law of love. Jesus instructs his disciples in the words and actions that announce and reveal the kingdom.

At baptism we became visible signs and messengers of God’s kingdom. How do our daily words and actions measure up? Do we share abundance and give comfort? Do we live the law of love? Do we live and speak the gospel? Are we gracious and grateful? Do we bring peace wherever we go? Are we a gift and a blessing to all we encounter?

—Terence Sherlock