28 January 2024: Fourth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dt 18:15-20	Ps 95:1-2, 6-7, 7-9	1 Cor 7:32-35	Mk 1:21-28
		RCL:1 Cor 8:1-13

The power and authority of God’s word

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the power and authority of God’s words and prophets’ words.

First reading (Dt 18:15-20)

The first reading is from Deuteronomy (“second law”), the fifth and final book of Torah. Deuteronomy takes the form four sermons or exhortations by Moses to the Israelites before they enter Canaan. Moses’ instructions provide a panoramic view of Israel’s saga from slavery to freedom, to covenant, and to Canaan. Deuteronomy addresses the community as well as the individual; it calls everyone to respond to God’s laws today.

In today’s pericope, the Deuteronomic author describes Moses’ second “farewell discourse,” in which Moses promises that God will continue to provide the people with prophets and prophetic leaders (“a prophet like me”). Hebrew scripture presents a prophet as one who ensures covenant fidelity and proclaims God’s word (“I will put my words into his mouth”). The Deuteronomic code closely regulates prophets and prophecy. God holds accountable anyone who ignores a prophet (that is, God’s word). God also holds accountable a prophet who speaks God’s word falsely (“he shall die”).

The Lectionary editors chose this reading because God’s promise continue prophecy and prophetic leaders is fulfilled in Jesus, who “teaches with authority.”

Second reading (1 Cor 7:32-35)

The second reading is the third part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

Today’s pericope is part of a longer section in which Paul’s advises virgins, engaged couples, married women, and widows about married life and remaining single. In today’s pericope, Paul frames his recommendations within his understanding of God’s immediate eschatological plan. Paul believes that Jesus will return soon, within Paul’s lifetime. An imminent end time changes the meaning of human experiences and priorities, including marriage. In this context, Paul counsels the unmarried to remain unmarried, so that he or she can concentrate on Jesus’ work (“the Lord’s things,” “how to please the Lord”), rather than worry about “things of the world” and pleasing one’s spouse. Paul is not requiring believers to be celibate (“not to impose a restraint”); he is merely suggesting celibacy for those who wish, so they can serve “the Lord without distraction.”

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:21-28)

Mark’s gospel describes Jesus’ “typical day” as he begins his ministry: he teaches authoritatively in a Capernaum synagogue and powerfully exorcises an unclean spirit. People are amazed by what Jesus says and does.

• Teaching with authority. The scribes focused on traditional doctrine, offering opinions about different Hebrew scripture interpretations and handing on traditional Torah interpretations. In contrast, Jesus proclaims that God’s kingdom or reign is near (Mk 1:15). Jesus’ authoritative teaching confirms the Baptizer’s promise about the “coming greater one” (Mk 1:7). Jesus speaks as one who has authority in himself to reveal scripture’s definitive meaning.
• Healing with power. First-century exorcists often used rituals and physical actions to expel demons. These rituals included tricking the demon into revealing his name, gaining the exorcist power over the demon. (In the ancient world, knowing someone’s personal or family name gave another authority over that person.) By contrast, Jesus’ words alone (“Quiet! Come out of him!”) confirm Jesus’ authority and healing power: by word alone Jesus expels the unclean spirit. Jesus’ words and teachings have power or authority because they accomplish what they say (see Is 55:11). Jesus’ powerful and authoritative words have the power to free humans from evil.

Summary and reflection

This week’s readings ask us to think about those who speak with authority and power. Moses promises that God will raise another prophet to speak God’s word to the people. Paul gives his own opinion, not a command, about the best way to serve the Lord free of anxiety and distraction. Jesus teaches with prophetic authority and his words have power to drive out evil.

Words matter, especially when the speaker claims to speak with authority. As today’s readings show, we should test authoritative speakers to ensure that their words align with their actions, and that their words truly free us from evil. How do we recognize and test modern self-identified prophets? Do we automatically grant leaders authority and power because they claim a title or they promise something better? Do we follow only those whose words confirm God’s authoritative words in bringing God’s reign near?

—Terence Sherlock

21 January 2024: Third Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Jon 3:1-5, 10	Ps 25:4-5, 6-7, 8-9	1 Cor 7:29-31	Mk 1:14-20

Discipleship: an immediate response

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on our immediate response to God’s word.

First reading (Jon 3:1-5, 10)

The Book of Jonah is not about a specific prophet preaching at a specific time; Jonah is a fictional story that one can read as a parable, a satire, or a parody. Based on internal evidence, scholars believe the author composed the book sometime in the fifth century BC. The biblical editors associated Jonah with the prophet Nahum because both writers speak about the city of Nineveh. In Jonah, God spares the city when it repents; in Nahum, God destroys the city when it decimated Israel in 722 BC. Jonah’s theme is God’s mercy.

In today’s pericope, God tells Jonah to warn the gentile city of Nineveh about God’s judgement against its people (“Forty days more and Nineveh shall be destroyed”). Surprising Jonah, the Ninevites immediately respond to God’s message, even before Jonah makes his way through the whole city (“he had gone only a single day’s walk“). The entire population, from the king to the farm animals, begins a fast and puts on “sackcloth.” Because of the Ninevites’ actions (“fasting,” wearing “sackcloth”) and because they “turned away from evil,” God does not carry out the divine punishment.

The Lectionary editors chose this reading because the Ninevites respond immediately to God’s word, as Simon, Andrew, James, and John respond in today’s gospel.

Second reading (1 Cor 7:29-31)

The second reading is the second part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

Today’s pericope is part of a longer section in which Paul’s advises virgins, engaged couples, married women, and widows about married life and remaining single. In today’s pericope, Paul presents his view of God’s immediate eschatological plan. Paul believes Jesus will return in glory soon, during Paul’s lifetime; and this world we know “is passing away.” Paul sees that the coming end time (“time is running out”) changes the meaning of human experience (“weeping,” “rejoicing”) and its priorities (“buying,” “owning”). Believers should not become too invested in present worldly forms and institutions (“not using [the world] fully”).

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Mk 1:14-20)

Mark’s gospel is the story of Jesus calling his first disciples. (Last Sunday’s gospel was John’s very different description of the same event.) In today’s pericope, Mark describes Jesus’ message and his call to discipleship.

• Jesus’ message. Jesus’ proclamation has three parts: First, “The time is fulfilled.” That is, God’s promised messianic age or eschatological time has arrived according to God’s plan. Next, “God’s reign is near.” That is, God’s kingdom or reign is both near in time and near physically in the person of Jesus. Finally, “Change your hearts/minds and believe in the good news.” That is, if you want to be part of God’s reign, turn away from evil and turn toward God. Believing in the gospel is not simply intellectual assent, but trust in and commitment to God’s word. Faith is an action, not an idea.
• Call and response. In today’s pericope and throughout his gospel, Mark’s call to discipleship stories include recurring themes. Jesus initiates an invitation to someone engaged in everyday work. Jesus’ invitation is clear (“Follow me”) and invites the person to share in Jesus’ work with others who also respond to Jesus’ call. Finally, the one called responds immediately, leaving behind work and life and following Jesus in a new mission. Discipleship in Mark is about immediately responding to and being with Jesus.

Summary and reflection

This week’s readings ask us to think about God’s call and our response. Everyone in Nineveh acts immediately in God’s message: they stop doing what is evil and show this change by fasting and by wearing sackcloth. Paul outlines God’s immediate eschatological plan, and recommends how believers might change their relationship with the world to conform to God’s plan. Mark highlights Jesus’ call to metanoia (change your heart/mind) and shows how a disciple should respond.

We all know stories about a moment of emotional or spiritual clarity that immediately changes someone’s life. Maybe we’ve personally experienced such a transformation. A disciple responds immediately to God’s word, God’s call, God’s mission. God’s asks us to drop everything and to do something, right now. God is calling us to change now, in this moment, and to act, along with other believers, for and with God. What is our response?

—Terence Sherlock

14 January 2024: Second Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
1 Sm 3:3b-10, 19	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 6:13c-15a, 17-20	Jn 1:35-42
RCL: 1 Sm 3:1-10 (and 11-20)		RCL:1 Cor 6:12-20	RCL: Jn 1:43-51

Discipleship: hearing and responding to God’s invitation

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

First reading (1 Sm 3:3b-10, 19)

The first reading is from 1 Samuel, which tells the story the prophet Samuel and the establishment of Israel’s monarchy. First and Second Samuel, compiled in the sixth century BC, trace Israel’s change from a loose collection of tribes to a unified state under a king. Samuel is part of Deuteronomic history, a reform movement that focused on fidelity to the Mosaic covenant. The books’ themes include how to conserve traditions in the face of change, and how a monarch rules within a covenant.

In today’s pericope, God initiates restoring divine word and vision to Israel by calling Samuel. In the time of the Judges, Arron’s descendants continued to watch over the Ark of the Covenant. The priest Eli lived with the Ark in the tabernacle or moveable tent (“where the ark of God was”) used since the wilderness wanderings. Samuel needs Eli’s help to answer God’s call. The story follows a folktale pattern of three repetitions (“You called me”/”I did not call you”) and a final reversal (“Speak, your servant is listening”), which becomes the traditional response of those whom God calls. Through Samuel, God revitalizes prophecy in Israel; God ensures Samuel’s words and visions come to pass (“not permitting any word of [Samuel’s] to be without effect”).

The Lectionary editors chose this reading because God’s call of Samuel parallels Jesus’ call of his disciples in today’s gospel.

Second reading (1 Cor 6:13c-15a, 17-20)

The second reading is the first part of a five-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul quotes a Corinthian slogan, “Food is for the stomach and the stomach is for food,” which identifies eating as a natural biological need. The Corinthians believed that natural needs have no moral implications. Logically then, sex, also a biological need, has no moral meaning. Paul corrects their thinking with his own slogan, insisting that the resurrected body’s goal is the Lord (“The body is . . . for the Lord, and the Lord is for the body”). Jesus’ resurrection not only gives new meaning to the body, resurrection also implies union with Christ and gives a place for the Spirit’s indwelling. Because baptism joins a believer to Christ, a believer’s immoral bodily union (for example, idol worship or temple prostitution) is also a sin against the body of Christ. Baptism also joins a believer to the Spirit, who enables and sustains the connection to God and the believing community. Using the image of buying and selling slaves (“you have been purchased”), Paul tells the Corinthians they belong to God and stand in a new relationship with different morals. United to Christ and made holy by the Spirit, God now calls baptized believers to unity and to holiness apart from the world.

The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from First Corinthians.

Gospel (Jn 1:35-42)

John’s gospel is the story of Jesus’ first disciples. In John, the disciples’ call is unlike the synoptic gospels (Mk 1:16-20; Mt 4:18-22; Lk 5:1-11).

• Disciples seek Jesus. In the synoptic gospels, Jesus calls his disciples. In John, the disciples seek out Jesus. Two of the Baptizer’s disciples, Andrew and an unnamed disciple, hear the Baptizer identify Jesus as the “Lamb of God.” These two disciples begin following after Jesus. Jesus sees the disciples following him and asks them, “What (or whom) are you seeking?”
• Disciples stay with Jesus. The disciples ask Jesus, “Where are you staying?” Jesus invites the disciples to “come and see” where he stays, and they stay with him. John repeats the Greek verb μένω/ménō (= “to stay”) three times in two sentences. John uses this same verb in Jesus’ vine and branches parable (Jn 15:1-10). In that parable, Jesus promises disciples who stay or abide with him that they will experience divine indwelling.
• Seeing, hearing, understanding. In this pericope and throughout his gospel, John uses the language of perception (“see,” “hear,” “touch,” “know,” “understand,” and so on) to suggest meanings beyond the simple action. John’s language invites the hearer to experience (“see,” “hear”) and to understand (“come,” “follow”) where Jesus really lives (“stay,” “abide,” “remain”): with God. That is, through discipleship Jesus invites us to experience divine indwelling and God’s continuing presence.

Summary and reflection

This week’s readings ask us to think about how God invites us to discipleship. God invites Samuel to service, but Samuel needs Eli’s help to understand and to respond to God’s call. Paul teaches that discipleship and baptism change a believer’s relationship with the world, with other believers, and with God. John shows God’s invitation offered through a master (the Baptizer), through Jesus himself, and through a family member (Simon’s brother, Andrew).

God calls each human by name to invite each one to a mission of service. Even if God’s call gets missed, misdirected, lost, or ignored, God’s invitation continues through multiple channels (relatives, friends, mentors, even strangers). Where are we with God’s personal invitation? Do we hear God’s call, but aren’t sure how to answer? Do we recognize God’s invitation, but ignore it? Did we answer God’s call once, but lost contact? Have we accepted God’s invitation and allowed God’s word to change us?

—Terence Sherlock

7 January 2024: The Epiphany of the Lord A/B/C

Reading 1	Response	Reading 2	Gospel
Is 60:1-6	Ps 72:1-2, 7-8, 10-11, 12-13	Eph 3:2-3a, 5-6	Mt 2:1-12
		RCL: Eph 3:1-12

Christmastime: Epiphany’s “light of revelation to the gentiles”

Throughout the Christmas season, the Lectionary readings present events of Jesus’ early life. The Epiphany feast celebrates Jesus’ revelation to the world beyond his family; the readings focus on the divine manifestation or enlightening of the gentiles.

The Greek verb ἐπιφαίνω/epiphaínō, which is the root of the English word epiphany, means “to bring to light,” “to shine a light on,” or “to enlighten.” Epiphany (6 January) is the last day of the “Twelve days of Christmas,” a traditional period of feasting that follows Jesus’ nativity (25 December). Western (Latin) Epiphany traditions focus on God’s revelation of Jesus to the gentile magi; Eastern (Greek) traditions emphasize God’s revelation of Jesus through a series of signs (the star, Herod’s reaction, the search, the magi’s gifts and worship) as the world’s savior.

First reading (Is 60:1-6)

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). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives Isaiah’s narrative.

In today’s pericope, Isaiah presents a utopian new Jerusalem. He imagines Jerusalem (the people of God) as a woman singularly illuminated by God’s glorious light (“upon you the LORD shines“). Jerusalem, once a vassal to other empires, becomes the world’s capital (“nations shall walk by your light; kings by your radiance”), ruled by God. In a great reversal, the once-plundered Jerusalem now collects “the wealth of nations” as the gentiles (“the nations”) come to worship God (“proclaim the Lord’s praises”).

The Lectionary editors chose this reading because it echoes the magi’s gifts (“gold and frankincense”), and because the gentiles come to worship God.

Second reading (Eph 3:2-3a, 5-6)

The second reading is by an unknown author writing in Paul’s name to the Ephesus ekklesia in the late first century. Writing during a transitional time, the author reminds his believing communities of their fundamental baptismal calling: they belong together as one body in Christ.

In today’s pericope, the author tells the Ephesus ekklesia that God revealed (“the mystery was made known“) to Paul, to the apostles, and to early Christian prophets that the gentiles share fully and equally with the Jews (“co-heirs, co-members of the same body, and co-partners”) in Jesus’ saving act (“the promise”). The Ephesians themselves are proof of this revelation because their believing community lives in unity (“members of the same body” refers to their ekklesia).

The Lectionary editors chose this reading to emphasize the gentiles’ place in salvation.

Gospel (Mt 2:1-12)

Matthew’s gospel is the story of the magi’s visit. In today’s pericope, the world discovers Jesus, but can’t agree on who Jesus is.

• The magi’s view of Jesus. Historically, magi (singular: magos) were a group of high-ranking political/religious advisors to Eastern (Persian and Median) rulers. Magi had expertise in reading celestial signs and interpreting dreams. As world power shifted away from Persia, first to Greece and then to Rome, magi encouraged resistance to rising Western (Greek and Roman) empires. Matthew’s magi search for the “newborn king of the Judeans,” whom they hope will grow up to oppose Roman political influence in the former Persian empire. The magi understand Jesus as a future political leader.
• Herod’s view of Jesus. The Roman senate appointed Herod as “King of the Jews” in 39 BC. A pathologically paranoid man, Herod reacts immediately to the magi’s suggestion that he has a new kingly competitor. Consulting Jewish religious leaders, he learns that Hebrew scripture says the messiah (the “christ” or “anointed one”) will be born in Bethlehem. Knowing the magi’s anti-Roman position, Herod thinks it best to kill this new rival. Herod understands Jesus as a potential political/religious leader (messiah) and a personal political rival.
• Matthew’s view of Jesus. Matthew’s mixed Jewish Christian and gentile Christian community knew the magi’s ongoing political role; and many had personal or family experience of Herod and his sons. Matthew places Jesus at the center of worldly political struggles, foreshadowing the tensions and opposition to come in Jesus’ ministry. Matthew’s signs point to Jesus’ kingship: his birth is revealed by a celestial sign (the star); scripture foretells his role (messiah); the magi present gifts appropriate for a king (gold), a deity (incense), and one who will die (myrrh). Matthew understands Jesus as king, not only of a geography (Judea) or of a people (Jews), but of the whole world. Jesus is God-with-us whose transformative death saves all.

Summary and reflection

This week’s readings ask us to think about how Jesus is revealed and how we are enlightened by or understand that revelation. Isaiah imagines God’s works illuminating the world’s darkness and bringing all people to know and worship God. The Ephesians author highlights the revelation of God’s mysterious plan that offers salvation to all people through Jesus’ saving action. Matthew shows how Jesus’ kingship and coming kingdom surpasses the understanding and expectations of the world’s leaders.

The Christmas season celebrates the mystery and meaning of the Incarnation: God takes on human flesh to be with and to save people. How does the incarnation mystery illuminate our understanding of salvation? Do we follow political or social media stars, or do we seek a greater star? Is scripture simply retelling ancient, irrelevant stories, or does the Word enlighten us and expand our lives? Do we give our gifts to worldly pursuits, or do we let our gifts announce and reveal who and what is truly important to us?

—Terence Sherlock