27 November 2022: First Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 2:1-5	Ps 122: 1-2, 3-4, 4-5, 6-7, 8-9	Rom 13:11-14	Mt 24:37-44
			RCL: Mt 24:36-44

Advent: a time of expectation and preparation

The First Sunday of Advent marks the start of a new liturgical year; the Sunday gospel readings change from Luke to Matthew. Advent readings encourage us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples.

First reading (Is 2:1-5)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all Isaiah’s narratives.

In today’s pericope, Isaiah describes his eschatological vision (“in the days to come”). This vision cannot happen within history; it can happen only in the consummation of history when God’s purpose triumphs (“the mountain of the LORD’s house [Zion] shall be established as the highest mountain”). Only when all nations learn God’s ways (“he may instruct us in his ways”) and “walk in God’s paths” will the people of God turn weapons of war (“swords.” “spears”) into tools of peace (“plowshares,” “pruning hooks”) and live in peace with one another.

The Lectionary editors chose this reading because it echoes the eschatology of God’s kingdom, which connects to today’s other readings.

Second reading (Rom 13:11-14)

The second reading is from Paul’s letter to the Rome ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. Paul writes to the Rome ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul urges the Romans to live according to the gospel, reminding them of Jesus’ promised return. “You know the time” announces that the eschatological hour is near (“the day [of the Lord] is at hand”); they must “awake from sleep” and take action. Quoting from an early Christian baptismal hymn, Paul urges them to “throw off the works of darkness” and put on “the armor of light,” a reference the white garment each one received at baptism, signifying they have “put on the Lord,” following him as disciples.

The Lectionary editors chose this reading because its theme of awakening suggests both Jesus’ future coming (parousia) and Jesus’ historical coming (incarnation).

Gospel (Mt 24:37-44)

Matthew’s gospel is from Jesus’ eschatological discourse (Mt 24:1–25:46). In today’s pericope, Jesus parables emphasize that the parousia (the coming of the “Son of Man”) is unexpected and unknowable; the only appropriate behavior for disciples is to be constantly watchful and ready.

• A parable about the days of Noah. Jesus compares the people of Noah’s time and those living in the “last days.” In the days of Noah, people lived their lives unaware of the coming flood. At the end-time, people will live unaware of the parousia‘s day and hour. The prepared ones entered the ark; the unaware perished. This parable warns disciples that the kingdom comes on God’s unknown timetable; they must remain prepared and watchful.
• A parable about daily life and work. Jesus describes a real scene from daily life. People who appear to others to be exactly the same (working in the same field, milling the same flour) experience the parousia differently, based on each one’s readiness. This parable warns disciples that the kingdom comes suddenly; they must be watchful (“Stay awake!”).
• A parable about a householder and a thief. Jesus describes another real-life scene of a thief digging through a mud-brick wall to break into a house. A vigilant and prepared homeowner is ready for a break-in. The parable warns disciples that the kingdom’s arrival is mysterious and unexpected; they must remain aware and awake.
• Warnings to be watchful and to be prepared. Through his parables and sayings, Jesus unites eschatology and ethics. Rather than have disciples worry about the parousia or waste time trying to predict a future known only to God, Jesus tells disciples to live and to act as if God’s kingdom is about to arrive: be always prepared and ever vigilant.

Summary and reflection

At the start of the liturgical year, the readings ask us to think about how we prepare to celebrate Jesus’ historical birth and about our readiness for our final encounter with him. Isaiah’s vision can be fulfilled only when all nations follow God’s ways and live together in peace. Paul writes to awaken the Romans to their baptismal responsibilities as disciples. Jesus, through parables and sayings, warns disciples to be prepared for the Son of Man’s mysterious and unexpected coming.

The Advent season asks us to look into our past and to see our future. Humanity’s past is filled with conflict; God’s coming kingdom is a place of peace. Baptism calls us out of darkness into daylight; but we must shake off comfortable sleep and live our baptismal promises every day. Jesus entered human history once and will return; he calls us as disciples to live according to God’s kingdom now, because our future lives depend on it.

—Terence Sherlock

20 November 2022: Solemnity of Christ the King C

Reading 1	Response	Reading 2	Gospel
2 Sm 5:1-3	Ps 122:1-2, 3-4, 4-5	Col 1:12-20	Lk 23:35-43
RCL: Jer 23:1-6		RCL: Col 1:11-20	RCL: Lk 23:33-43

Discipleship: the king we see. or fail to see

On this final Sunday of the liturgical year, the Lectionary presents stories and teachings that celebrate Jesus as king of the universe. (Next week starts a new liturgical year, Year A, centered on Matthew’s gospel.) The readings focus on traditional and unexpected images and ideas of kingship.

First reading (2 Sm 5:1-3)

The first reading is from the book of Samuel, which tells the stories of Israel’s early kings: Saul, David, and Solomon. After Saul’s death, Saul’s son Ishbaal succeeded him as king. Ishbaal was popular with the northern tribes (Israel), but David had the support of the southern tribes (Judah). At Ishbaal’s death, the northern tribes agree to have David as their king. In today’s pericope, leaders of the northern tribes meet with David and express their concern (“Look! We are your bone and your flesh”), their solidarity with him (“you were the one who led Israel out and brought it back”), and accept his divine right to rule (“the LORD said to you: You shall shepherd my people Israel”). David and the elders enter a covenant (“agreement”); David agrees to honor the northern tribes’ traditions and the elders anoint David “king over Israel.” The Lectionary editors chose this reading because David is Israel’s great king and anointed one (messiah); the gospel readings echo these titles applied to Jesus.

Second reading (Col 1:12-20)

The second reading is by an unknown author writing in Paul’s name in the late first century to the Colossae ekklesia. The author addresses believing communities in Asia to correct false teachings and to instruct members about living within an unbelieving society. In today’s pericope, the author uses a liturgical hymn familiar to the believing community to explain Christ’s preeminence (“firstborn”), and what Christ accomplishes in the universe (“create all things,” “reconcile all things”). Christ’s saving act (“redemption”) “transfers” baptized believers from “the kingdom of darkness” to God’s “kingdom of light.” Christ’s kingship means that God’s eternal son, made “visible” in Jesus (“the image of the invisible God“), is the ruler of the universe. Now the ekklesia, “the church,” (his body) acknowledges and proclaims his kingship; when God’s kingdom is fully realized, Christ will rule (“reconcile,” “make peace”) over the entire universe. The Lectionary editors chose this reading to present additional aspects and titles of Christ’s kingship.

Gospel (Lk 23:35-43)

Luke’s gospel is from his passion narrative (Lk 22:39–23:49), a seemingly surprising choice for a feast that celebrates kingship. In today’s pericope, Luke highlights four interpretations of Jesus, “king of the Jews,” colored by personal biases.

• Rulers see a failed messiah. The rulers (Luke’s identification of Jerusalem’s religious leaders) call Jesus “the chosen one, the anointed (‘messiah’ or ‘Christ’) of God.” Their expectation is a “new David:” a powerful military and religious leader who will drive out the occupying Romans and restore Judah’s independence. The rulers see Jesus as a false messiah who did not deliver his people from Roman enslavement. In reality, Jesus does save all people from sin and death.
• Soldiers see a failed would-be Caesar. The soldiers call Jesus “king of the Jews,” echoing the charge written on the titulus displayed on him. Their expectation of a king, based on Caesar and Augustus, is a semi-divine human with unlimited authority. The soldiers see Jesus as a failed seditionist who lacks any authority to pardon himself. In reality, Jesus’ kingdom and his authority extends far beyond the known world.
• The first criminal sees a failed guerilla fighter. The unrepentant thief calls Jesus “the messiah/Christ.” His expectation of the messiah is a powerful resistance fighter who will free the politically and economically oppressed. The thief sees Jesus as someone who should keep fighting to deliver them from their oppressors. In reality, the crucified Jesus is delivering the world from the evil one’s oppression.
• The second criminal sees a personal savior. The good thief asks Jesus to “remember him” when his kingdom comes. The condemned man sees Jesus as a spiritual messiah who offers personal salvation at the end time (“when you come into your kingdom”). In reality, Jesus grants the good thief a place in God’s kingdom that very day.

Summary and reflection

This week’s readings ask us to think about our expectations of Jesus’ kingship. The northern tribes accept David as their king, but are wary because he is outside of their tribes and kin. The Colossians author quotes a familiar hymn to explain the meaning of Christ’s work and kingship. Luke shows how personal or group biases blinded those present at Jesus’ crucifixion to the event’s meanings and actions.

Complex events unfolding in real time can leave us disoriented and confused. As humans, our tendency is to interpret the new through the experience of what we know and what is familiar. Would our biases against outsiders have led us to reject David, Israel’s greatest king? Would our comfort with familiar prayers and hymns have kept us from hearing the mystery of God reconciling all creation? Would our desire to be right have kept us from seeing the king of the universe saving all humanity from his throne-cross? What biases keep us from seeing God’s kingdom in God’s everyday grace?

—Terence Sherlock

13 November 2022: Thirty-third Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Mal 3:19-20a	Ps 98:5-6, 7-8, 9	2 Thes 3:7-12	Lk 21:5-19
		RCL: 2 Thes 3:6-13

Discipleship: end-time faith, not fear

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year comes to a close, the readings address eschatological (end-time) topics. This week’s readings focus on images of the end time and a disciple’s correct response.

First reading (Mal 3:19-20a)

The first reading is from the prophet Malachi, who wrote sometime after the exiles’ return in 445 BC. This short (three chapters) book doesn’t even give the prophet’s name; “Malachi” is a Hebrew word that means “my messenger.” In today’s pericope, the prophet describes the day of judgement or the day of the Lord (“the day is coming”). In Hebrew scripture, the day of the Lord comes like fire (“blazing like an oven”), burning wrongdoers to ashes, “leaving neither root nor branch.” However, those who honor and regard the Lord with awe (“you who fear my name”) experience the Lord’s judgement as a healing sun (“sun of justice”). Malachi’s prophecy becomes a Christmas carol that celebrates not the end of the world, but the coming of the messiah: “Hail the Sun of Righteousness! / Light and life to all he brings / Risen with healing in his wings.” The Lectionary editors chose this reading because Malachi’s apocalyptic images echo Jesus’ eschatological language in today’s gospel.

Second reading (2 Thes 3:7-12)

The second reading is the final part of a three-week, semi-continuous reading from the second letter to the Thessalonians. An unknown author writing in Paul’s name wrote this letter in the 80s or early 90s to respond to apocalypticists in the community who believed Jesus’ parousia was imminent. At the liturgical year’s end, the Lectionary editors choose readings that are more eschatological, focusing on the end times and on Jesus’ return. In today’s pericope, “Paul” begins by presenting himself as a model: during his missionary work, he supported himself (“in toil and drudgery, night and day we worked”) as a leatherworker, rather than ask the community to support him (“we [did not] eat food received free,” “so as not to burden any of you”). The author introduces two related community issues: first, some have stopped following apostolic traditions (“disorderly,” not keeping busy”), and second, some are interrupting the apostolic traditions of others (“acting like busybodies”). That is, the apocalyptic prophets and their followers are disrupting the community’s life with their constant talk about the parousia, which, they believe, has already happened. The author “urges and instructs” these people to stop disrupting the community (“work quietly”) and return to “Paul’s” apostolic example (“imitate us”). The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from 2 Thessalonians.

Gospel (Lk 21:5-19)

Luke’s gospel shows Jesus, now in Jerusalem, teaching about the nature of God’s kingdom. In today’s pericope, Jesus the prophet speaks about the Temple’s destruction, signs of the end-time, and persecution of his disciples.

• About the Temple. Herod’s Temple, begun in 19 BC and completed in 64 AD, was still under construction during Jesus’ lifetime. Even while the Temple was under construction, people considered it one of the most beautiful buildings in the Roman Empire. As the house of God, the Temple’s destruction by the Romans in 70 AD would feel like the end of the world to the Jews. By the time Luke writes his gospel (85-90 AD), Jesus’ prophecy about the Temple has been fulfilled, which gives additional weight to his other prophetic warnings about the end times and persecutions.
• About end-time signs. Jesus uses traditional Hebrew scripture language to describe divine judgement: earthquakes (Zech 14:15, Is 29:6, Ex 3:12-13) and famines (Amos 8:11, Is 14:30, Is 51:19, Ez 36:29-30). By the time Luke writes his gospel, Christians’ speculation about the end-times has already become a false teaching. Luke attempts to avoid further panic by having Jesus describe a progression of events (“such things must happen first“). Jesus emphasizes the events do not signify the end of all things (“it will not immediately be the end“), but only the end of Jerusalem.
• About persecutions. Just as Jesus has said that he will be “handed over” to the authorities (Lk 9:22, Lk 9:44, Lk 18:32), he tells his disciples that they will suffer the same fate. At the time Luke is writing his gospel, Christians are being persecuted at home as well as by the state and in the synagogues. Jesus comforts disciples by promising that their “perseverance” in faith will save them. Luke includes these words from Jesus to console and to strengthen late first-century believing communities experiencing such trials.

Summary and reflection

This week’s readings ask us to think about the end times, both the world’s end and our own ends. Malachi describes the coming of the Lord as a day of destruction for the wicked, but a day of healing for the faithful. The Thessalonians author urges the believing community not to be caught up in the apocalyptic prophets’ rumors of the end, but to keep faith with the apostolic teachings about salvation they have received. Jesus foretells Jerusalem’s destruction and persecutions, but promises to save the ones who remain faithful.

As movies and politics show, apocalypticism and fear sell. Disciples must look more deeply into Hebrew and Christian scriptures to see God’s covenant of care that stands behind the end images. Do we fear the burning punishments God directs to the proud and the evildoers, or look forward to the healing warmth God promises to the faithful and just? Do we imitate the apocalyptic disruptors who upset the community for their own fearmongering fame and gain, or do we imitate leaders and instructors who build up the community through care and service? Do we allow extreme stories about end-time change and chaos to distract us from God’s continuing promise of wisdom and salvation to faithful disciples?

—Terence Sherlock

6 November 2022: Thirty-second Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
2 Macc 7:1-2, 9-14	Ps 17:1, 5-6, 8, 15	2 Thes 2:16–3:5	Lk 20:27-38
RCL: Job 19:23-27		RCL: 2 Thes 2:1-5, 13-17

Eschatology: the questions of resurrection

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year comes to a close, the readings present eschatological (end-time) topics. This week’s readings focus on resurrection.

First reading (2 Macc 7:1-2, 9-14)

The first reading is from the second book of Maccabees, a semi-historical record of the Maccabean Revolt (175-134 BC). This writing is the story of Jewish resistance to Antiochus IV’s forced Hellenizing of Judah. Maccabees is a deuterocanonical work, written around 100 BC. (“Deuterocanonical” means “second canon,” and identifies biblical books written in Greek rather than Hebrew, which were excluded from canonical Hebrew scripture.) In today’s pericope, king Antiochus personally tortures a Jewish family of “seven brothers and their mother” to force them to give up their Jewish faith and practices. According to Torah, pork is an unclean food (Lv 11:7-8) and forbidden to Jews (“violation of God’s law”). Each brother professes his faith and trust in God, choosing to die rather than to compromise his faith ideals. The brothers believe God will restore their lives and physical bodies (“the King of the world will raise us up to live again forever,” “I hope to receive [my tongue and hands] again”); these are some of the earliest Jewish writings describing bodily resurrection and resurrection of the just. The Lectionary editors chose this reading because it describes Jewish belief in resurrection, echoing the salvation and resurrection themes in today’s gospel.

Second reading (2 Thes 2:16–3:5)

The second reading is the second part of a three-week, semi-continuous reading from the second letter to the Thessalonians. An unknown author writing in Paul’s name wrote 2 Thessalonians in the 80s or early 90s to respond to apocalypticists in the community who believed Jesus’ parousia was imminent. As the liturgical year comes to an end, the Lectionary editors choose readings that are more eschatological, focusing on the end times and on Jesus’ parousia. In today’s pericope, the author first prays that “Christ” and “God” grant the community, who have been upset by the apocalypticists, consolation (“encourage your hearts”) and courage to continue and complete their work (“every good deed and word”). The author then requests community prayers (“pray for us”) for “Paul’s” continued success in preaching the gospel (“the word of the Lord”) despite opposition (“perverse and wicked people”). The author encourages the community, promising “the Lord will strengthen and guard” them. Finally, the author urges that the community continue its good work (“what you are going and will continue to do”) while awaiting Jesus’ return (“the endurance of Christ”). The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from 2 Thessalonians.

Gospel (Lk 20:27-38)

Luke’s gospel shows Jesus, now in Jerusalem, debating with his opponents about the nature of God’s kingdom. In today’s pericope, the Sadducees question Jesus about the meaning of the resurrection.

• The Sadducees. This is the only time Luke’s gospel mentions the Sadducees. The Sadducees were a conservative Jewish Temple faction who accepted only the written Torah as scripture. Religiously, they were the priestly aristocracy and viewed the Temple as central to Jewish religion. Politically, they controlled Judah’s relationship with Rome; other Jewish factions, especially the zealots and Essenes, considered them as collaborators. They saw Jesus as a religious agitator and a political liability. After the Romans destroyed the Temple in 70 AD, the Sadducee faction ceased to exist.
• The question about resurrection. The Sadducees denied the resurrection because they found no basis for it in Torah. To discredit and dishonor Jesus and to ridicule the idea of resurrection, they pose an absurd theological case based on the levirate marriage law (Dt 25:5-10). They construct the question to force Jesus to answer either: “The woman will be married to all the brothers, because all the brothers will be resurrected,” a ridiculous outcome; or “The woman will not be married to any of the brothers,” implying that there is no resurrection.
• Jesus’ response. Jesus does not answer as the Sadducees expect. First, he makes a distinction between those who live now (“this age”) and resurrected life (“the coming age”). Resurrected life in the kingdom does not require marriage: in God’s kingdom no one will die, so there will be no need to perpetuate one’s name through descendants. Jesus’ argument negates the Sadducees’ case. Then Jesus uses Torah to show that Moses believed in resurrection. Moses, the Torah author, records that God reveals the Godself as “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:6). Although the patriarchs died centuries before Moses, to God these patriarchs still live. Jesus’ point is to understand God correctly, one must believe in resurrection.

Summary and reflection

This week’s readings ask us to think about our own ideas of resurrection and the resurrected life. The Maccabees author recounts the Jewish understanding of resurrection around the time of Jesus. The 2 Thessalonians author writes to encourage and to support a believing community worried that Jesus’ return is imminent, urging them to continue their faithful work. Jesus, confronted by the Sadducees, corrects their narrow view of God: God is a God in loving relationship with humans; this relationship transcends human death.

At some point, every human has wondered: what happens to me when I die? Our answers depend on human experiences, spiritual experiences, and faith experiences. Human experiences, like the Sadducees, tell us death is final, and that we live on only in others’ memories, especially our children. Spiritual experiences, like the Thessalonian apocalypticists, suggest that whatever lies beyond human life can be known through esoteric wisdom. Faith experiences, rooted in a person relationship with God, promise that a loving God is infinitely rich in life, alive, and gives life to all who remain-in-relationship. Which answer satisfies us?

—Terence Sherlock