28 August 2022: Twenty-second Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Sir 3:17-18, 20, 28-29	Ps 68:4-5, 6-7, 10-11	Heb 12:18-19, 22-24a	Lk 14:1, 7-14
RCL: Sir 10:12-18 or Prov 25:6-7		RCL: Heb 13:1-8, 15-16

Discipleship: no room for self-importance

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on human respect, honor, shame, pride and humility.

First reading (Sir 3:17-18, 20, 28-29)

The first reading is from the wisdom writer Sirach (Jesus ben Sira), who wrote around 180 BC. Sirach’s grandson translated the writer’s practical advice on true wisdom, duties of parents and children, and friendship from Hebrew into Greek around 132 BC. In today’s pericope, Sirach offers some ideas about humility. He says that society loves a humble person (who conducts his “affairs with humility”) even more than a benefactor (“a giver of gifts”). While humility may gain a person human respect, true humility creates a right relationship with God (“you will find favor with God”). The Lectionary editors chose this reading because Sirach’s thoughts on humility echo Jesus’ call for radical humility in the gospel.

Second reading (Heb 12:18-19, 22-24a)

The second reading is the fourth and final semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter, or, more accurately, a sermon, between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author contrasts the Israelites’ experience of God at Sinai with the believing community’s experience of God through Christ. God’s theophany at Mount Sinai created fear; its sights (“blazing fire and gloomy darkness”) and sounds (“storm and trumpet blast”) terrified the people below. The Israelites were afraid of God’s voice; they “begged that no message be further addressed to them.” However, the believing community’s encounter with God, represented by Mount Zion, “the heavenly Jerusalem,” is full of promise and joy. Its sights (“spirits of the just made perfect”) and sounds (“angels gathering in feasting”) suggest a joyful encounter with the “living” God, with Jesus as the community’s “mediator.” Jesus’ transformational death (“the sprinkled blood that speaks more eloquently than that of Abel”) has already redeemed the believing community, so believers already enjoy a special relationship with God. The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 14:1, 7-14)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus, invited his opponents to a Sabbath meal, gives guests and hosts divine advice that subverts typical worldly good advice.

• The underlying conflict. This meal is full of conflict. Luke notes that the host (a leading Pharisee) and other guests (law scholars and Pharisees) have Jesus “under close scrutiny.” Earlier these same people “acted with hostility” toward Jesus, and “plotted to catch him at something he might say” (Lk 11:53-54). Luke also mentions this is a Sabbath meal. Sabbath has always brought Jesus and the Pharisees into conflict, especially concerning healing (Lk 13:10-17). Jesus criticizes their hypocritical behavior in his following teachings.
• Parable: how to be a guest. Jesus’s parable at first seems to be about dinner-party etiquette, but he is actually criticizing human humility and exaltation. In Jesus’ culture, honor (not humility) requires people to stay a step below their rightful status. The Pharisees were known for ignoring this honorable norm and grabbing the best seats. Jesus criticizes his fellow guests for their dishonorable and hypocritical actions. In his concluding saying, Jesus uses the divine passive (“one exalting himself will be humiliated“/”the one humiliating himself will be exalted“) to indicate that, despite their self-righteousness and social maneuvering, God alone bestows honor and exaltation.
• How to be a host. Jesus also criticizes his dishonorable host. Jesus isn’t giving strategic invitation advice, but commenting on a person’s relationship with others. In Jesus’ culture, social norms dictated that a host invite only those of equal status who can return the favor. Jesus suggests that the host should feed those who are lower-status and who cannot reciprocate. Again using the divine passive (“you will be repaid“), Jesus indicates that God will draw up the messianic banquet’s guest list (“the resurrection of the righteous”). God alone bestows true honor, rewarding and honoring the host who is gracious to those who could not return his invitation.

Summary and reflection

This week’s readings ask us to think about humility, a frequently disregarded virtue. Sirach recognizes that some practice humility to gain human respect, but true humility is about our relationship with God. The Hebrews author reminds the believing community that Jesus’ transformational death and resurrection is the basis for a joyful relationship with God. Jesus teaches that God alone bestows true honor.

Modern social, business, and political norms reward pride and self-centeredness, and reject humility as weakness. True humility allows us to remain teachable. Do we bring humility to our relationships by listening and understanding? Do we recognize that everyone can teach us something? Can we humbly admit that God alone grants the only honor worth having?

—Terence Sherlock

21 August 2022: Twenty-first Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 66:18-21	Ps 117:1, 2	Heb 12:5-7, 11-13	Lk 13:22-30
RCL: Is 58:9b-14		RCL: Heb 12:18-29

Discipleship: the need for strength and urgency

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on who will be able to enter the kingdom, and what it will take.

First reading (Is 66:18-21)

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, Isaiah explains God’s plan to gather “nations of every language” to restore the Jewish exiles and to worship God. God will call some gentiles to Jerusalem, and send them (“fugitives”) to Asia Minor (“Tarshish”), Libya (“Put”) north Africa (“Lud”), northern Asia between the Black and Caspian seas (“Mosoch”), and Greece (“Javan”) as missionaries (“proclaim my glory among the nations”). Their preaching will convert the nations, and many will come to Jerusalem to worship God, along with the returning Jewish exiles (“your brothers and sisters”). God will select some gentiles as “priests and Levites” to serve in the restored Temple. The Lectionary editors chose this reading because Isaiah’s restoration prophecy echoes the messianic banquet’s inclusion/exclusion theme in today’s gospel.

Second reading (Heb 12:5-7, 11-13)

The second reading is the third in a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter, or, more accurately, a sermon, between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author places believers’ sufferings in the contexts of human discipline (within the family, “children”) and divine discipline (within Torah teachings, “my son”). The Greek word translated here as “discipline” actually refers to “the guidance a parent or teacher provides to someone to learn how to live responsibly.” Through baptism, believers are adopted as God’s children (“God treats you as sons [and daughters]”); this is why God “disciplines” believers, just as human fathers teach and discipline their own children. Although no one enjoys such instruction at the time (“a cause for pain, not for joy”), children and students later realize these lessons in responsible living bring “the peaceful fruit of righteousness.” Using an athletic metaphor (“strengthen your drooping hands and weak knees”), the author urges believers to persist in their training and discipline. His closing medical metaphor of healing (“what is lame may not be disjointed but healed”) encourages believers to correct moral failings. The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 13:22-30)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus responds to a question about how many will be saved. Jesus, answering with a saying and a parable, describes who will be included and excluded from the kingdom:

• Saying: the narrow door. Jesus tells his listeners two things about entering the kingdom. First, the word translated here as “strive” means “to fight” or “to labor” or “to struggle.” Jesus suggests that entry into the kingdom will require people to strain urgently with every fiber of their beings. “The few” will have to struggle with “the many” for entry through a space too narrow and a time too short. Second, Jesus emphasizes that the door that leads to the kingdom and the banquet is “narrow.” In the parable that follows, he explains how the door is narrow.
• Parable: the housemaster’s locked door. Jesus underlines how urgent it is for the undecided to change their minds/hearts (metanoia) and follow him. Shortly the housemaster will “arise” (a reference to Jesus’ resurrection) and “lock the door;” those who haven’t acted are locked out of the banquet. They bang on the door, plead, claim they shared a meal (“ate and drank”) with him, and heard him “teach,” but the housemaster says “I don’t know who you are. You failed to act for good (“evildoers”). Go away!” Inside the banquet goes on, with Abraham’s descendants and the prophets. The ones outside failed to act on Jesus’ invitation to discipleship: discipleship is the narrow gate.

Summary and reflection

This week’s readings ask us to think about the requirements to enter God’s kingdom. Isaiah says that all nations will be invited, but only those who recognize God’s glory will be admitted. The Hebrews author tells his hearers that only those who accept God’s teachings and persist in living responsible lives will be found righteous. Jesus warns the undecided that the door is narrow and the time is short to gain entry to God’ banquet.

God’s kingdom is open to all, but only those who persist in metanoia (changing their minds/hearts) and whose words and actions align with Jesus’ life will push through the many clamoring to get in. How do we daily show God’s glory to others in our words and actions? Do we continually work through disappointment and setbacks to learn what God is asking of us? Once we have chosen discipleship, do we urgently strive to align our lives to Jesus’ teachings?

—Terence Sherlock

14 August 2022: Twentieth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Jer 38:4-6, 8-10	Ps 40:2, 3, 4, 18	Heb 12:1-4	Lk 12:49-53
RCL: Jer 23:23-29		RCL: Heb 11:29-12:2	RCL: Lk 12:49-56

Discipleship: a choice that can cause division

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the conflicts that metanoia and discipleship can create.

First reading (Jer 38:4-6, 8-10)

The first reading is from the book of Jeremiah, a prophet in Judah from 626 BC to Jerusalem’s fall in 597 BC. He lived when Babylon was coming to power, and warned the people not to rely on the Temple or empty rituals to protect them. These prophetic messages made Jeremiah unpopular with the religious leaders, the rulers, and with some of the people. In today’s pericope, king Zedekiah’s sons complain to the king that Jeremiah is a traitor to Judah and “should be put to death.” Although Zedekiah considers Jeremiah a true prophet and doesn’t want him harmed, he fails to stand up to his angry court (“could do nothing with them”). The princes throw the prophet into a dry cistern to starve. Ironically, only Ebed-melech, a Cushite (Ethiopian) and a gentile, speaks the truth to Zedekiah (“these men are at fault”), and saves Jeremiah’s life (“draw the prophet Jeremiah out of the cistern before he dies”). The Lectionary editors chose this reading because just as Jeremiah’s message divides the people, Jesus’ message in the gospel divides his hearers.

Second reading (Heb 12:1-4)

The second reading is the second in a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter, or, more accurately, a sermon, between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author imagines the great heroes of faith (“a cloud of witnesses”) gathered in a stadium to watch the believing community compete in an athletic contest (“running the race”). The author urges believers to shed any extra weight (“burden and sin”) that slows them down. While the faithful ancestors are good role models, believers should focus on Jesus, “the leader and perfecter of faith.” Like the heroes of faith, Jesus endured trials and death (“the cross”), but, unlike those ancestors, Jesus completed his mission and received his promised glory (“his seat at the right of God’s throne”). The author encourages his hearers to imitate Jesus in their own struggles so that they might “not grow weary,” but work to receive what God has promised them. The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 12:49-53)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus address the crowds for whom the time for choosing and for metanoia (change of mind/heart) is running out. Jesus talks about fire, baptism, and his mission’s divisiveness:

• Casting fire on the earth. Jesus calls those listening to him to change their minds/hearts (metanoia) and to follow him. His image of fire suggests both the coming Spirit and eschatological judgement. Earlier in Luke’s gospel, the Baptizer promises that the coming one “will baptize you with the holy Spirit and fire” (Lk 3:16); at Pentecost, God pours out the Spirit under the sign of “tongues of fire” (Acts 2:3). Fire is also a sign of God’s coming judgement at the end-time. The Baptizer warns his hearers that the coming one will “gather the wheat into his barn, but the chaff he will burn with unquenchable fire” (Lk 3:17). Jesus tells the undecided that the time to choose is short and the consequences of their choices are life or death.
• The baptism with which Jesus must be baptized. Jesus’ image of baptism (and water) suggests his coming death in Jerusalem. The Greek word συνέχω/synéchō, translated here as “anguish,” has the sense of “enduring” or “impatiently awaiting.” Jesus tells his hearers that he impatiently anticipates his transformational death that will fulfill the prophecies of God’s salvation and bring the Spirit’s outpouring to his followers.
• Not peace, but division. Jesus echoes Simeon’s prophecy that he will be “a sign to be opposed” (Lk 2:34). Like the prophet Jeremiah in the first reading, Jesus challenges his hearers to choose or to reject metanoia and discipleship. Some accept Jesus’ message and mission; others reject it, even within families.

Summary and reflection

This week’s readings ask us to think about how discipleship can affect us personally. Jeremiah’s prophetic warnings to the leaders and people of Judah divided the rulers and almost caused his death. The Hebrews author urges his hearers to be faithful to Jesus’ call so that they will receive what God has promised. Jesus calls the undecided to metanoia and to discipleship despite opposition from leaders, friends, and family.

Changing or turning around your life and following a different path can be hard and lonely, but that is what Jesus calls disciples to do. What are we willing to give up or give away to follow Jesus? Can we find inspiration and strength in those heroes of faith who have come before us? Can we look past the divisiveness and find the peace that comes from the outpouring of the Spirit on our continuing mission and life?

—Terence Sherlock

7 August 2022: Nineteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Wis 18:6-9	Ps 33:1, 12, 18-19, 20-22	Heb 11:1-2, 8-19	Lk 12:32-48
RCL: Gn 15:1-6		RCL: Heb 11:1-3, 8-16

Discipleship: continued vigilance and continuous service

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

First reading (Wis 18:6-9)

The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. In today’s pericope, the Wisdom author retells and reinterprets the Passover and Exodus event. The “oaths in which they put their faith” were God’s promises to the patriarchs (“our fathers”) that God would provide for the chosen people, giving them progeny, land, and freedom (“salvation of the just”). Following God’s command, the Israelites (“the holy children”) celebrated the Passover sacrifice (“offering sacrifice”) and meal (“the divine institution”). When God defeated the Egyptians (“punished our adversaries”), God called out (“whom you had summoned”) the Israelites from slavery to freedom and set them on their journey to the promised land. The Lectionary editors chose this reading for the connections between Passover, Easter, and the parousia echoed in the second reading and gospel.

Second reading (Heb 11:1-2, 8-19)

The second reading begins a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter (more accurately, a sermon), between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author begins with a definition of faith (“the realization of what is hoped for; the evidence of things unseen”), then uses examples of heroes from Hebrew scripture who make faith’s qualities visible: believing in the unseen and living a life pleasing to God. Abraham lived a faithful life from his initial response to God (“not knowing where he was to go”), in his nomadic traveling (“sojourned . . . as in a foreign country”) through Canaan, and in his desire for a new homeland (“city with foundations”). He was able to keep faith because God’s far-reaching promise (“he one who made the promise was trustworthy”) guided him. The Hebrews author interrupts Abraham’s story to explore the idea of the ancestors as “strangers and aliens” seeking a home. They left “the land from which they had come” to journey in faith to a promised land, living a homeless, nomadic life in other countries. God, always faithful, has prepared a “city” for them in a “better homeland, a heavenly one.” The author turns back to Abraham and the divine request that tests Abraham’s faith: “offered up Isaac.” Abraham believes God will keep “the promises” of descendants, even if Abraham must sacrifice Isaac. Abraham’s faith assures his hopes; Isaac’s return is a symbol of resurrection. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 12:32-48)

Luke’s gospel presents more of Jesus’ discipleship teachings as he continues on the road to Jerusalem. Today’s longer pericope includes four parables and several sayings. This reflection looks at the two longer parables, which teach about preparedness and continuing service.

• The parable of the vigilant slaves and the serving master. Jesus opens with a warning: “Gird your loins,” a phrase he borrows from the Exodus Passover instructions (Ex 12:11). The image recalls the Israelites as ready to travel at a moment’s notice. The Passover reference connects the gospel to the first reading. The mention of the master’s return from a wedding suggests the messianic banquet, a symbol of God’s kingdom at the end-time. The parable’s point is that disciples must be ready at every moment for Jesus’ return. The image of the master serving slaves suggests that the faithful disciple’s reward will be greater than the disciple expects or deserves.
• Parable of the slave appointed house manager. Based on Peter’s question (“Is this parable for us [the Twelve] or for everyone?”), Jesus tells another parable specifically to the Twelve; Luke addresses the parable to the believing community’s leaders. Because a leader accepts a greater responsibility to service, a leader can expect a greater reward (“the master will put that slave in charge of all his property“). Jesus also warns that a leader who fails to serve others will lose his or her place in God’s kingdom and God “will punish that [leader] severely.” Like the parable of the vigilant slaves, this parable also cautions that Jesus’ return will be sudden and unexpected. Only faithful and prudent leaders who serve others daily will find a place in the kingdom.

Summary and reflection

This week’s readings ask us to think about God’s faithfulness to us and our faithfulness to God. The Wisdom author recalls God’s faithful Passover promises and God’s Exodus fulfillment of those promises. The Hebrews author retells Abraham’s journey as faith in a promised home, and then reimagines faith as leading to a better, heavenly homeland. Jesus’ parables promise disciples and ekklesia leaders that God’s kingdom is theirs, but they must be ready at every moment by serving others continuously and continually.

God faithfully keeps promises to us; how are we at keeping faith with God? Do we see God’s promises of care and salvation in our own lives, or do we focus only on our unfulfilled wants? Does our faith deepen when God fulfills our hopes, or do we remain skeptics because we can’t see the reason for our fulfillment? Are our hearts satisfied with this world’s offerings, or will our hearts be fulfilled only by something better and lasting?

—Terence Sherlock