25 September 2022: Twenty-sixth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Am 6:1a, 4-7	Ps 146:7, 8-9, 9-10	1 Tm 6:11-16	Lk 16:19-31
		RCL: Tm 6:6-19

Discipleship: the dangers of becoming too comfortable

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how comfort can make us complacent, morally blind, and spiritually deaf.

First reading (Am 6:1a, 4-7)

The first reading is from Amos, the prophet of social justice par excellence, who prophesied in Israel (the northern kingdom) before the fall and exile. Unlike the earlier prophets who spoke their prophecies, Amos prophesied in writing, mostly in poetry. In today’s pericope, God, speaking through Amos, denounces the Israelite leaders’ opulent lives. The prophet condemns the aristocracy’s luxury (“stretched comfortably on couches,” dining on lamb and veal) because their lifestyle exploits the vulnerable (“they are not made ill by the collapse of Joseph,” the patriarch of the northern kingdom). For their actions, God will destroy the northern kingdom (“the first to go into exile”). The Lectionary editors chose this reading because God’s warnings to the complacent sound like the rich man’s life in today’s gospel.

Second reading (1 Tm 6:11-16)

The second reading is the third and final part of the semi-continuous reading from the first letter to Timothy, written by an unknown author in the late first century AD. First Timothy is concerned with the care and feeding of believing communities: appointing leaders, creating good relationships within the ekklesia, and adhering to Paul’s teachings. In today’s pericope, the author recalls Timothy’s commission (the elders’ laying on of hands in 1 Tm 4:14) and restates the charge Timothy received. “Man of God” is the same title Hebrew scripture uses for Moses and the prophets; the title places Timothy in the same tradition. While the author’s exhortation is probably based on an early commissioning liturgy, the list of virtues (“righteousness, devotion, faith, love, patience, gentleness”), the public confession of faith (“noble confession”), and the charge to fidelity and service (“keep the commandment;” that is, “love one another”) apply to every believing community member. The author urges Timothy (and the ekklesia) to remain faithful until Jesus’ return (“the appearance of our Lord”), according to God’s plan (“the proper time”). The closing doxology describes God using both titles from Hebrew scripture (“King of kings, Lord of lords”) and Greek philosophy (“immortality,” “dwells in unapproachable light”). The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from 1 Timothy.

Gospel (Lk 16:19-31)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus’ parable attacks his opponents for their rejection of the Torah’s and the Prophets’ teachings.

• Jesus’ opponents. Just before this parable, the Pharisees, who believed in an afterlife, made fun of Jesus and his teaching about riches and almsgiving. Luke makes a point to say the Pharisees “loved money” (Lk 16:14). Jesus’ parable about reversals in the afterlife includes a teaching about how love of money makes the rich indifferent to the Law and the Prophets.
• Parable part 1: reversal of fortunes. Throughout his gospel, Luke includes warnings about unexpected reversals: prophecies (“rise and fall of many;” Lk 2:34), stories (“humbled/exalted,” Lk 14:11), and parables (“Rich fool;” Lk 12:16-21). The first part of Jesus’ parable describes such a reversal: after death, the rich man who “dressed in purple garments” and “dined sumptuously every day” is in torment, while the poor man who was “covered with sores,” and longed for “scraps from the rich man’s table” is now dines with the Jewish patriarch Abraham. Abraham explains that the rich man “received what was good during [his] lifetime, while Lazarus “received what was bad.” The Pharisees would be dismayed that God could exclude a descendant of Abraham, a Jewish rich man, from Abraham’s feast.
• Parable part 2: arguing with Abraham. In the parable’s second part, Jesus provides a moral context for the reversal of fortunes. In life, the rich man was not only extravagantly comfortable, but also hard-hearted. Blinded by his riches, he chose not to see the poor man. His wealth made him deaf to the Torah’s and prophets’ covenant demand that the rich must share with the poor. Abraham’s answer suggests that the rich man and his brothers are nearly hopeless. If hearing scripture doesn’t engender metanoia (change of mind/heart), neither will someone’s return from the dead. As the rich man rejected Torah and the Prophets, the Pharisees rejected and mocked Jesus’ Torah-based almsgiving teaching. As the rich man rejected Lazarus, so the Pharisees rejected the outcasts among God’s people. Jesus tells the Pharisees that, blinded and deafened by “love of money,” God will exclude them from the coming messianic feast.

Summary and reflection

This week’s readings ask us how comfortable we are with being uncomfortable. Amos tells the comfortable and well-fed that, because they ignore the poverty and collapse of their brother Israelites, they will be first to be exiled. The 1 Timothy author tells the believing community to live virtuously, to remain faithful, and to serve others until Jesus returns. Jesus criticizes those who think group membership alone guarantees entry to the kingdom, and warns again about how riches and comfort derail discipleship.

Scripture’s role, to paraphrase Peter Dunne, is “to comfort the afflicted, and to afflict the comfortable.” Discipleship should always leave us feeling uncomfortable about our comfort with the world. How comfortable are we with the inequality and suffering at our own doors? How comfortable are we with living virtuously, remaining faithful, and serving others? How comfortable are we that we are really hearing what God is asking us to do, and that we are really seeing what remains to be done?

—Terence Sherlock

18 September 2022: Twenty-fifth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Am 8:4-7	Ps 113:1-2, 4-6, 7-8	1 Tm 2:1-8	Lk 16:1-13
RCL: Am 8:4-8

Discipleship: attitudes toward possessions and wealth

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on social attitudes and right use of wealth.

First reading (Am 8:4-7)

The first reading is from Amos, the prophet of social justice par excellence, who prophesied in Israel (the northern kingdom) before the fall and exile. Unlike the earlier prophets who spoke their prophecies, Amos prophesied in writing, mostly in poetry. In today’s pericope, Amos attacks the rich who cannot wait for the “new moon” festival or the “sabbath” day to be over to engage in business. Their unrighteous practices “trample the needy” by cheating and exploiting the poor. The prophet warns the cheaters of divine judgment (God will “never forget a thing they have done”). The Lectionary editors chose this reading because Amos’ condemnation of dishonesty and selfish accumulation of wealth echo Jesus’ warnings in today’s gospel.

Second reading (1 Tm 2:1-8)

The second reading is the second part of a three-week, semi-continuous reading from the first letter to Timothy, written by an unknown author in the late first century AD. First Timothy is concerned with the care and feeding of believing communities: appointing leaders, creating good relationships within the ekklesia, and adhering to Paul’s teachings. In today’s pericope, the author (speaking as Paul) emphasizes community order and sound teaching. He asks the believing community to pray for political and social leaders (“kings and for all in authority”) so that believers might avoid confrontation and persecution and “lead a quiet and tranquil” lives. The author’s instruction about prayer also addresses the “false teachers,” who preach against social order by encouraging extreme asceticism. Paul’s theology and tradition teaches that salvation is open to all (“God . . . wills everyone to be saved”) who accept the truth of faith (“knowledge of the truth”) as God and Christ desire (“good and pleasing to God”). The author next lists several creedal statements: First, there is “one God,” which conforms to Jewish belief. Second, Jesus is the only “mediator” between God and humans. Third, Jesus’ self-giving on the cross (“gave himself”) is the basis for salvation. The Greek word translated here as “ransom” means “payment for the release of slaves or prisoners.” (This ransom is metaphor for redemption, not a literal payment to someone.) Finally, Jesus’ transformative death happens according to God’s plan (“at the proper time”). Paul’s witness (“preacher and apostle,” “teacher”) stands behind these creedal teachings (“truth”). The author closes his instruction on community order and teaching by urging that community prayer be free from internal dissension (“without anger or argument”). The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from 1 Timothy.

Gospel (Lk 16:1-13)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus tells his disciples a parable about the correct use of wealth. Luke expands and interprets the parable with three sayings.

• A parable about a “wicked” steward. A master, discovering that his steward has stolen (“squandered”) his possessions, demands a full accounting and fires the steward. The steward conspires with the master’s debtors to “adjust” the account ledgers. Following Mediterranean social norms, the debtors will have to reciprocate the steward’s “gift” and help him get another job. When the master sees what the steward has done, he praises the steward’s cunning (“acting prudently”). The parable’s point is how the cunning steward uses his (and his master’s) possessions to gain favor with those who can help him.
• A saying: using possessions to create heavenly treasure. This saying echoes the steward using possessions to secure a place for himself. In the same way, disciples should use possessions to secure a place in heaven through almsgiving (see Lk 12:33).
• A saying: trustworthiness in small things. This saying uses the rabbinical formula of “greater” and “lesser.” Possessions are the “smaller or lesser things,” while a person’s disposition before God is the “greater thing.” Possessions are “small things,” but how someone uses them shows the person’s trustworthiness or dishonesty before God.
• A saying: worshiping possessions vs worshiping God. The saying personifies mammon (“wealth”) as a false god; to serve this false god is to reject God. The person who gives away possessions in almsgiving serves God, the person who clings to possessions separates herself or himself from God.

Summary and reflection

This week’s readings ask us to think about how we approach possessions and wealth. In his prophetic poetry, Amos warns that those who acquire money and things at the expense of others will face God’s justice. The 1 Timothy author proposes that community order and sound instruction create a quiet and tranquil life. In his parable, Jesus asks disciples to examine their relationship with wealth.

Possessions and wealth in themselves are neither good nor bad; our attitudes and actions in getting and using wealth can cause ethical and moral problems. Are our earnings justly acquired and our wages justly earned? Do we use our wealth to build up our communities, or do we use our wealth to control others? Do we use our possessions in service of God or as a way to separate us from God?

—Terence Sherlock

11 September 2022: Twenty-fourth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Ex 32:7-11, 13-14	Ps 51:3-4, 12-13, 17, 19	1 Tm 1:12-17	Lk 15:1-32
RCL: Ex 32:7-14			RCL: Lk 15:1-10

God’s mercy is greater than human failings

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

First reading (Ex 32:7-11, 13-14)

The first reading is from Exodus, the second book of Torah. Exodus tells the stories of Moses, Passover, freedom from Egypt’s slavery, the Ten Commandments, and the Israelites wandering in the wilderness. Just before today’s reading, Moses is alone in conversation God on Sinai. After waiting forty days for word from Moses about God’s plan for them, the Israelites give up and create a new god, a “golden calf.” In today’s pericope, God tells Moses to go back to “your people” who have already violated God’s commands (“turned aside from the way I pointed out to them”). God intends to wipe out the chosen people (“my wrath may blaze up against them to consume them”) and create a new people, beginning with Moses (“Then I will make of you a great nation”). Moses mediates for the Israelites, reminding God of God’s might works of freeing God’s people (“whom you brought out of Egypt with great power and a strong hand”) and of the covenant God made with the patriarchs (“Abraham, Isaac, and Israel”). At Moses’ urging, God “relents” and shows mercy and forbearance to God’s people. The Lectionary editors chose this reading because God’s mercy echoes the father’s mercy to his two sons in the gospel.

Second reading (1 Tm 1:12-17)

The second reading begins a three-week, semi-continuous reading from the first letter to Timothy, written by an unknown author in the late first century AD. First Timothy is concerned with the care and feeding of believing communities: appointing leaders, creating good relationships within the ekklesia, and adhering to Paul’s teachings. In today’s pericope, the author, writing as Paul, summarizes his story and ministry. Although Paul initially persecuted the ekklesia, God treated him with “mercy” and forbearance (“patience”), allowing Paul time to change his mind/heart (metanoia). Paul’s story becomes an example for those who come to “believe in [Jesus] for everlasting life.” The author closes with a doxology (words of praise) to God. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from 1 Timothy.

Gospel (Lk 15:1-32)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus tells his opponents, the Pharisees and scribes, three parables about mercy and the necessary celebration when the lost is found,

• The parables’ audience. The scene begins with the tax collectors and prostitutes coming to listen to Jesus, but the Pharisees’ and scribes’ complaining about the listeners’ sinfulness that catches Jesus’ attention. Jesus addresses the three parables to the Pharisees and scribes.
• Lost sheep, lost coin. The first two parables are matched pair; their themes of losing, finding, and rejoicing are identical. The shepherd’s and the woman’s joy over the found counters the Pharisees grumbling about the lost’s sinfulness. The Pharisees emphasize human failings rather than God’s joy (“joy in heaven”). These two parables build toward the lost sons parable, a story about lost relationships.
• Lost sons. The parable’s central character is the father, who experiences loss and restoration. He extends compassion and concern to both his sons, despite how we interpret their worthiness and acceptance. Jesus offers a commentary on those who, out of envy and resentment, refuse to believe that God extends the good news to all, even outcasts. Such people interpret discipleship as an obligation: slavery, not sonship. Such people resent others who choose to follow Jesus seemingly without personal cost or with past consequences. The overly-righteous choose to stand outside while everyone else enters the joyful celebration. The father’s mercy and openness to both sons is emblematic of Jesus’ mission to restore God’s people with an open invitation to all.

Summary and reflection

This week’s readings ask us to think about God’s patience and mercy to all, and our human reaction to God’s mercy. The Exodus author describes how Moses convinces God to forgo drastic punishment and show mercy and forbearance. The Timothy author recalls a merciful and patient God who give Paul time and space for metanoia. Jesus’ parables of loss, restoration, and celebration suggest the God’s-eye view of mercy, and the need to celebrate metanoia.

We need reminding about our human tendency toward self-righteousness, our human attempt to be more Godlike than God. Do we always balance our human need for justice with the divine examples of mercy? Can we give those who have hurt us the time and space they (and we) need to reevaluate their words and actions, and the consequences? Do we celebrate the restoration of the lost to our lives and community, or are we standing outside the party, chanting “It’s not fair!”? When “lost,” how do we want God and others to treat us? How do we treat the “lost?”

—Terence Sherlock

4 September 2022: Twenty-third Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Wis 9:13-18b	Ps 90:3-4, 5-6, 12-13, 14-17	Phlm 9-10, 12-17	Lk 14:25-33
RCL: Dt 30:15-20		RCL: Phlm 1-21

Discipleship: the hard parts

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship’s demands, and how serious we are about meeting those demands.

First reading (Wis 9:13-18b)

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. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life. In today’s pericope, the Wisdom author contemplates the great difference between God’s understanding (“God’s counsel”) and human interpretations (“timid,” “unsure”). Unlike God who created the universe, humans perceive the world only in small pieces (“scarce do we guess the things on earth”) and only with “difficulty.” Human insight happens only when God grants wisdom (“except you had given wisdom”). When humans recognize and cooperate with God’s inspiration (“your holy spirit”), “the paths of those on earth [are] made straight.” The Lectionary editors chose this reading to place human experience within the context of divine wisdom.

Second reading (Phlm 9-10, 12-17)

The second reading is from Paul’s letter to Philemon, a personal letter and Paul’s shortest letter, probably written during Paul’s imprisonment in Ephesus in 54-55 AD. Paul’s letter has only one purpose: Paul asks Philemon to accept Onesimus’ (Philemon’s runaway slave) return without reprisal. In today’s pericope, Paul appeals to Philemon’s emotions (pathos), logic (logos), and sense of honor (ethos) to persuade him to treat Onesimus as a brother, not as a slave. Paul, having baptized Onesimus (“whose father I have become”), now asks Philemon to step up to his own baptismal promise. God adopts every baptized person as God’s child. Paul asks Philemon to meet the now-baptized Onesimus as “more than a slave, a brother” to be loved (“beloved”) by Philemon because of their common human condition (“in the flesh” or “as a man”) and their spiritual relationship (baptized “in the Lord”). Paul personally challenges Philemon to live his discipleship; his brief letter (335 Greek words) continues to challenge all disciples to explore and to practice the full meaning of fellowship and community in Christ. The Lectionary editors chose this reading to echo the theme of discipleship, which continues in Ordinary time’s gospel selections.

Gospel (Lk 14:25-33)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus teaches the crowds about discipleship’s difficult, radical, and risky demands.

• Discipleship before all other relationships. The Greek verb translated here as “hate” can also mean “disregard” or “to regard less than.” Jesus is not talking about one’s emotional feelings towards parents and family, but one’s effective attitude when choosing to follow Jesus.
• Discipleship as a personal and continuing choice. Jesus’s saying that “every disciple must carry his own cross” includes two ideas. First, the tense of the Greek verb, translated here as “carry,” stresses the continuing action of carrying a cross; that is, discipleship is an ongoing commitment. Second, the Greek word translated here as “his (or her) own” stresses the individual nature of one’s cross; that is, each disciple personally accepts his or her discipleship. Jesus follows this the description of discipleship’s demands with two parables about careful discernment.
• Parables about discerning discipleship’s costs. Jesus’ two parables (building a tower, marching to battle) warn would-be disciples to calculate the personal costs of following him. In tight-knit Middle Eastern society, choosing to align with someone outside one’s family carries risk: family rejection, loss of honor and status, and possibly loss of one’s own identity. Because discipleship is an ongoing commitment, Jesus asks disciples to discern if they are up to the challenge.
• Discipleship before things. The Greek verb translated here as “renounce” literally means “to say goodbye to.” Like relationships, possessions (money, real estate, a job) provide security and safety. Jesus is not talking about having nothing, but being dispassionate about possessions. That is, a disciple can own things, but cannot be owned by things.

Summary and reflection

This week’s readings ask us to think about our commitment to discipleship. The Wisdom author reminds us that humans depend on divine insight to navigate this complex world. Paul urges Philemon, as Jesus’ follower, to put his discipleship into practice and receive Onesimus as a brother and partner in the Lord. Jesus warns aspiring followers to evaluate discipleship’s ongoing, full-time commitment to Jesus and his mission carefully and thoughtfully.

Like all important decisions, our choice to follow Jesus changes what happens in the rest of our lives. Although the world and our lives are full of unknowns, can we accept God’s wisdom that gives us confidence to choose and to change? Baptism incorporates us into God’s family; do we meet every brother and sister with radical grace, respect, and equality? Discipleship is difficult and continuing work; do we give discipleship the thought and attention Jesus asks? Do we put Jesus and his work before our own lives and wants?

—Terence Sherlock