2 July 2023: Thirteenth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
2 Kgs 4:8-11, 14-16a	Ps 89:2-3, 16-17, 18-19	Rom 6:3-4, 8-11	Mt 10:37-42
RCL: Jer 28:5-8		RCL: Rom 6:12-23	RCL: Mt 10:40-42

Discipleship: the realities of following Jesus

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the personal risks and great rewards of choosing discipleship.

First reading (2 Kgs 4:8-11, 14-16a)

The first reading is from the Second Book of Kings, which recounts the later royal history of Israel: the divided kingdoms, their kings and prophets, and the kingdoms’ failures. The Book of Kings includes stories from the Elijah Cycle about the prophet Elijah and his successor Elisha. These stories influenced later Jewish messianic ideas and Jesus’ miracle stories.

In today’s pericope, the prophet Elisha rewards a woman who repeatedly offers him hospitality (“whenever he passed by, he stopped there to dine”). The Shunemmite woman recognizes that Elisha is “a holy man of God,” someone with divine powers, manifested in the miracles he performs. She and her husband provide Elisha and his servant Gehazi not only with food, but also make a place in their home for them (“when he comes to us he can stay there”). The prophet rewards the woman with the promise of a son (“this time next year you will be fondling a baby son”), which comes to pass. At this time, the Israelites did not believe in life after death; children represented a person’s continuing remembrance. The prophet rewards the couple with a kind of eternal life.

The Lectionary editors chose this reading because its theme of hospitality to prophets echoes Jesus’ saying about “earning a prophet’s reward” in today’s gospel.

Second reading (Rom 6:3-4, 8-11)

The second reading continues the fourteen-week, semi-continuous reading of Paul’s letter to the ekklesiai (multiple communities) in Rome. 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. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul describes the meaning of baptism and its effects on the baptized believer. In Paul’s time, the celebrant completely submerged the baptized person in the water. Paul likens this total baptismal immersion to Christ’s death (“we were indeed buried with him into death”), and he compares the newly baptized rising out of the water to Christ’s resurrection (“we too live in newness of life“). The newly baptized changed into white baptismal robes, which symbolizes their change of status. Paul then describes the effects of baptism’s new life. Those who have “died with Christ” in baptism share Christ’s eternal life (“live with Christ”). Because the resurrected Christ “dies no more” and death “has no power over him,” so also the baptized participate in Christ’s victory over death. Like Christ, the baptized have “died to sin” and now “live for God.” Although a baptized believer still awaits full resurrected life with Christ in glory, a believer must live a life now as “dead to sin” and “living for God in Christ.”

The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Romans.

Gospel (Mt 10:37-42)

Matthew’s gospel concludes Jesus’ missionary discourse. In today’s pericope, Jesus instructs his hearers that discipleship will cause divisions and rejection, but discipleship also promises great rewards.

• Effect on families and social connections. In the ancient world, family (or the “kinship network”) was the central social institution. Villages often consisted of one or two extended families, led by a patriarch. This kinship network provided members with social, religious, and economic (work) connections. Leaving one’s family meant losing the family’s connections and giving up one’s claim to family honor and status. Jesus demands that disciples follow him, knowing this will rupture kinship networks and create divisions within families (Mt 10:34-36).
• Resulting rejection and suffering. Jesus demands that disciples place Jesus and his message above all else, including family ties (Mt 10:37) and their own lives (Mt 10:39). His “taking up one’s cross” saying (Mt 10:38) recognizes the suffering disciples will experience through their loss of social, religious, and economic safety nets as well as losing their family honor (Mt 10:38). In Matthew’s community, Jesus’ “cross” saying takes on deeper meaning because they know about Jesus’ own death and resurrection.
• Promised rewards. Jesus promises to replace a disciple’s lost family with a new community that practices hospitality. Jesus follows the rabbinic principle: “a person’s representative is the same as the person himself (Mt 10:40).” That is, within his community whoever receives the ones Jesus sends (apostles or disciples) are receiving Jesus himself; and because God sent Jesus, hosting a disciple is the same as hosting God (“the one who sent me”). Those who give hospitality to disciples will receive payment or reward from God (see today’s first reading). In Matthew’s community, Jesus’ promised rewards include not only his new created family’s mutual hospitality and relationships, but also the promise of eternal life (God’s hospitality) foreshadowed by Jesus’ resurrection.

Summary and reflection

This week’s readings ask us to think about the “gives and gets” of discipleship. God, through Elisha, rewards the Shunemmite woman for her hospitality to the prophet. Paul connects a believer’s baptismal death to God’s gift of a new and renewed life with Christ. Jesus clearly states discipleship’s risks, but also promises God’s abundant hospitality to those who remain faithful in following him.

Jesus doesn’t sugarcoat discipleship and we have to hear what he is telling us. Discipleship requires our continuing commitment to think and to act like him always and in all ways. Are we willing to give up doing things the worldly way or the easy way and follow Jesus’ way? Are we willing to stand up in private and in public to say and to do the right thing? Are we willing to live up to Jesus’ message of love for all in his sermon on the mount and Jesus’ action of love for all in his sermon on Calvary?

—Terence Sherlock

26 June 2022: Thirteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
1 Kgs 19:16b, 19-21	Ps 16:1-2, 5, 7-8, 9-10, 11	Gal 5:1, 13-18	Lk 9:51-62
RCL: 1 Kgs 19:15-16, 19-21		RCL: Gal 5:1, 13-25

Discipleship: all in, or nothing

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

First reading (1 Kgs 19:16b, 19-21)

The first reading is from the First Book of Kings, which includes stories from the Elijah Cycle about the prophet Elijah and his successor, Elisha. The stories influenced later Jewish messianic ideas and Jesus’ miracle stories. In today’s pericope, the prophet Elijah’s calls his prophetic successor, Elisha. Elijah “throws his cloak” over Elisha as Elisha is plowing. By this action, Elijah passes on his prophetic authority to Elisha. Elisha accepts Elijah’s invitation to discipleship with a condition: that he first say goodbye to his parents. Elijah agrees to his request (“Have I done anything to you?”). Elisha slaughters two oxen (“yoke of oxen”) not as a sacrifice, but to provide a farewell feast for this parents and kinspeople. In burning his wooden plow (“plowing equipment”), Elisha symbolically marks the end of his farming life and the start of his prophetic work. The Lectionary editors chose this reading because Elijah’s call of Elisha echoes Jesus’ call to disciples in today’s gospel.

Second reading (Gal 5:1, 13-18)

The second reading is part of a continuous reading from Paul’s letter to the Galatian ekklesiais (multiple believing communities in the province of Galatia). Jewish Christian agitators have come to Galatia, telling gentile Christians that they must follow all Jewish cultural and religious customs to be part of the Christian community. Paul writes to clarify the “entrance requirements” for gentile Christians. In today’s pericope, Paul exhorts the gentile Galatia ekklesiais to remain “free” from anything (either Jewish customs or polytheistic practices) that would re-impose the “yoke of slavery.” However, freedom does not mean that a believer can do whatever she or he wants (“an opportunity for the flesh”). “Flesh” is the human tendency toward selfishness. Paul urges the Galatians to practice service (“serve one another though love”). In contrast to love, Paul compares the strife and contention in the Galatia ekklesiais to the “biting, eating, and consuming” of wild animals. Paul urges the Galatians to “live in the Spirit.” The Spirit is the Spirit of God; the flesh refers to unredeemed humanity. At baptism, a believer receives God’s Spirit and is incorporated into Christ (“in Christ”). Because a baptized believer is “in Christ,” the believer, guided by the Spirit, is under the law of love, rather than Torah (“the law”). The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Galatians.

Gospel (Lk 9:51-62)

Luke’s gospel is a critique of disciples and discipleship. On his way to Jerusalem (and his death), Jesus interacts with disciples and would-be disciples, teaching about their approaches and commitments to following him.

• Dealing with rejection. Jesus and his disciples receive no hospitality in Samaria because they are traveling to Jerusalem. James and John react to the slight by proposing to “call down fire from heaven” to consume the Samaritans. Jesus rebukes them for overreacting to rejection, showing that the disciples themselves need further instruction in the meaning of discipleship.
• Unrealistic enthusiasm. As Jesus is on the road to Jerusalem, a would-be disciple pledges that he “will follow Jesus anywhere.” Jesus challenges the man’s overenthusiastic promise with the reality of a disciple’s life of service to others.
• Not ready to commit. Jesus invites someone to discipleship. The person puts Jesus off until a more convenient time. Jesus’ reply teaches that everyone and everything that interferes with a disciple’s work (“proclaim the kingdom”) must be considered as dead, including family.
• Just one more thing…. A would-be disciple sets a condition for his discipleship: a final goodbye to his old life. Jesus’ mention of “setting a hand to the plow” recalls Elisha’s conditional request in the first reading. Although Elijah accepted Elisha’s requirement, Jesus requires unconditional discipleship to be “fit for the kingdom.”

Summary and reflection

This week’s readings ask us to think about Jesus’ invitation to discipleship and our response. Elisha commits to Elijah’s call to a prophetic life by burning the tools of his former life. Paul urges the Galatians to live in the Spirit and practice service to others through love. Jesus invites many to follow him, but they are hesitant or unprepared for a life of service; even his selected disciples need more instruction.

Discipleship is neither easy nor part time work. Jesus has challenging requirements for those whom he invites to follow him. How are we responding to Jesus’ invitation? Are we postponing the real work of discipleship until it’s more convenient for us? Do we commit ourselves daily to live in the Spirit and serve others, despite the pull of others’ customs and practices? Are we frustrated and angered when others ignore or reject our status as disciples? Can we admit our discipleship is always imperfect and always in need of instruction?

—Terence Sherlock

27 June 2021: Thirteenth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Wis 1:13-15; 2:23-24	Ps 30:2, 4, 5-6, 11, 12, 13	2 Cor 8:7, 9, 13-15	Mk 5:21-43 or Mk 5:21-24, 35b-43
RCL: Lam 3:23-33		RCL: 2 Cor 8:7-15	RCL: Mk 5:21-43

Jesus’ life-giving mighty works

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on God as the source of life.

First reading (Wis 1:13-15; 2:23-24)

The first reading is from the book of Wisdom, composed by an unknown Greek author in Alexandria between 100-28 BC. Today’s pericope is part of a meditation on death: where did it come from, why does it exist. The Wisdom author’s focus is not physical death, but spiritual death: eternal separation from God. The author begins by stating that “God did not make death.” That is, because God created humans “in the image of God’s own nature,” God intended humans to be “imperishable.” Humans who remain in relationship with God (a condition of righteousness or “justice”) are “undying.” The author identifies “the devil” as the source of human spiritual death (sin). Humans who choose a relationship with evil (“belong to his company”) experience this spiritual death. The Lectionary editors chose this reading because of its theme of life and death; in today’s gospel, Jesus shows his power over death.

Second reading (2 Cor 8:7, 9, 13-15)

The second reading is a continuation of Ordinary time’s semi-continuous reading from Paul’s second letter to the Corinth ekklesia. In this section of the letter, Paul asks the Corinthians to contribute to a collection for the Jerusalem ekklesia. (He has made the same request of the other Greek ekklesiai.) In today’s pericope, Paul lays out several reasons why the Corinthians should help the Jerusalem ekklesia. First, he appeals to the Corinthians’ pride of character: they already “excel in faith” and other gifts; such exceptional believers should also excel in generosity. Next, Paul reminds the Corinthians of the great riches Christ has given them. As God, Christ was infinitely “rich,” but “for your sake he became poor,” trading his life as God for human existence. Through his human life, Christ enriched humans: teaching, healing, and his transformative death that gave them eternal life. The Corinthians’ contribution expresses gratitude for what they have received. Then, Paul appeals to the Corinthians’ sense of fairness (“equality”). Because the Corinthians have spiritual and material abundance, they should be willing to become a little poorer to give “relief” to fellow believers. Finally, Paul suggests that the Corinthians’ participation may benefit them in the future. By giving from their “abundance” now, in the future they may be in need and receive from the surplus of others. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 2 Corinthians.

Gospel (Mk 5:21-43 or Mk 5:21-24, 35b-43)

Mark’s gospel uses the “Marcan sandwich” technique to tell two healing stories at once. Mark begins by introducing Jairus and his urgent request, interrupts with the healing of a woman with a flow of blood, and concludes with Jesus restoring Jairus’ daughter to life.

• Stories of two “daughters.” Mark creates parallels between the two stories. Both women deal with life-and-death issues. Both are in need of physical healing to live. Jesus addresses both as “daughter” or “little daughter.” Both are connected by “twelve years.” The woman has suffered from a flow of blood for twelve years. Her disease made her ritually unclean, and prevented her from having children, a source of dishonor in Jewish culture. Jairus’ daughter is twelve years old. Roman and Jewish law recognized age twelve as the legal age for betrothal and marriage; the young woman is on the brink of her childbearing years. Scholars note that Jesus’ healings restore both women to life, and to life-giving lives.
• Fear vs faith. In both stories, the characters experience Jesus’ power and authority only when they reject fear and yield to faith through a personal encounter with Jesus. The woman with the flow of blood knows immediately that she has been healed. Her fear of Jesus is a human response to her encounter with the divine. In their personal encounter, Jesus assures her that her >faith is the source of her healing. Jesus’ blessing of “peace” (Hebrew: “shalom” = “wholeness”) indicates she is healed both physically and socially; she can now rejoin the Jewish community. In Mark’s community, the woman’s healing is a promise that faith in Jesus will also restore believers to social and religious life (koinonia). Jairus witnesses the woman’s healing, but the news of his daughter’s death makes him feel hopeless. Jesus tells him, “Do not fear, only believe.” The mourners’ unbelief hinders Jesus’ ability to perform mighty works; he puts them out. Hesus brings only those who have faith into the girl’s room. Jesus’ phrase “I say to you” emphasizes that his word effects the healing. The girl arises (the same Greek word for Jesus’ resurrection) immediately. In Mark’s community the raising of Jairus’ daughter is a promise that faith in Jesus will also raise up each believer at the parousia.

Summary and reflection

This week’s readings ask us to think about physical and spiritual life. The Wisdom author examines the sources of spiritual life and death. Paul reminds the Corinthians that Christ gave up his human life to give eternal life to all. Mark’s two related healing stories show Jesus’ power and authority over spiritual and physical life. Humans struggle with questions of life and death every day, and seek to control choices and outcomes. Do we recognize the source of spiritual life and the liar who invites us to death? How do we express our gratitude for Christ’s self-giving that gives us eternal life? In matters of life and death do we have the faith to turn away from fear and encounter the source of healing and life?

—Terence Sherlock

28 June 2020: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
2 Kgs 4:8-11, 14-16a RCL: Jer 28:5-8	Ps 89:2-3, 16-17, 18-19	Rom 6:3-4, 8-11 RCL: Rom 6:12-23	Mt 10:37-42 RCL: Mt 10:40-42

Weighing discipleship’s risks and rewards

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings invite us to reflect on our personal costs of following Jesus.

The first reading is from the second book of Kings, which recounts the later royal history of Israel: the divided kingdoms, their kings and prophets, and the kingdoms’ failures. Today’s story focuses on Elijah’s successor Elisha the prophet and the woman of Shunem who hosts him. Elisha is a man of God: someone with divine powers, manifested in the miracles he performs. In return for the woman’s hospitality, Elisha promises her a son (“This time next year, you will embrace a baby son”). This is the only Hebrew scripture annunciation story in which the child does not play an important role in the nation’s story. The Lectionary editors chose this reading because its theme of hospitality to prophets echoes Jesus’ saying in today’s gospel.

The second reading from Paul’s letter to the Rome ekklesia is part a continuous reading in Ordinary time. In this pericope, Paul offers a new or extended teaching on baptism: it involves a disciple’s death (“you were baptized into Christ’s death”). He cites an early creedal formula (“Christ died, was buried, was raised, and appeared” to many [1 Cor 15:3-5]) to make the connection between burial and a disciple’s total immersion in water at baptism. Just as Christ was raised from the dead to life, we, too, now walk in a new life. “Living for God” describes life in this new age: set free from other “lordships” (sin, death, law), a disciple lives in total surrender and openness to God. Christ successfully models how a disciple lives in relationship with God. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel is the conclusion of Jesus’ missionary discourse to the Twelve. Jesus describes a disciple’s requirements and rewards.

• New family. In Jesus’ Middle East culture, only family could be trusted and could provide the economic, religious, and social connections needed to live. Jesus warns disciples that their belief in him will create divisions within their families. Disciples must place their relationship with Jesus before their relationship with their families: a radical demand. The believing community became the disciple’s new family.

• Taking up the cross. In Jesus’ time, the Romans crucified offenders in occupied countries who were not Roman citizens. Jesus warns disciples that their discipleship will cause suffering and possible death. This warning takes on deeper meaning in light of Jesus’ own death. To disciples in Matthew’s ekklesia the cross was not a metaphor.

• The messenger’s reception. Jesus promises disciples that God will reward their risks and sufferings: they will receive the believing community’s hospitality. The rewards for hosting a prophet (see first reading) or a righteous person are great, but hospitality for Jesus’ disciples is greater. As in other places in Matthew, Jesus suggests that God’s generosity will be superabundant.

This week’s readings ask us to face the costs and rewards of following Jesus. The Shunem woman’s hospitality to Elisha suggests a disciple’s reward. But the gospel is also clear about what we must risk as true disciples. What are we willing to give up as Jesus’ follower? By placing Jesus first and living his law of love, can we risk losing family or friends or a job? In choosing discipleship that rejects evil in all its forms, can we accept social or professional alienation? Do we believe God’s promised superabundant rewards outweigh the worldly losses?

—Terence Sherlock

30 June 2019: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
1 Kgs 19:16b, 19-21 RCL: 1 Kgs 19:15-16, 19-21	Ps 16:1-2, 5, 7-8, 9-10, 11	Gal 5:1, 13-18 RCL: Gal 5:1, 13-25	Lk 9:51-62

Make me a disciple… but on my terms

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite us to reflect on our own discipleship and to examine the limits we place on answering Jesus’ call.

The first reading from the first Book of Kings describes the prophet Elijah’s call of Elisha, his prophetic successor. Elijah throws his cloak (or “mantle”) over Elisha as Elisha is plowing. (Elijah’s action gives us the English idiom “taking on/up someone’s mantle.”) By this action, Elijah passes on his prophetic authority to Elisha. Elisha accepts Elijah’s invitation to discipleship with a condition: that he has time to say goodbye to his parents. Elijah agrees to his request (“Have I done anything to you?”). Elisha slaughters his oxen not as a sacrifice, but to provide a farewell feast for this parents and kinspeople. The Lectionary editors chose this reading because of its similarities to Jesus’ call to discipleship in today’s gospel.

The second reading is part of a continuous reading from Paul’s letter to Galatian ekklesiais (that is, multiple believing communities in Galatia). False apostles have come to Galatia, preaching the need for gentile circumcision. Throughout his letter, Paul contrasts freedom in the Spirit with the slavery of Mosaic law. The false apostles’ requirements result in “enslavement” to a law that cannot make anyone righteous before God. Rather, Paul says, “be enslaved to one another” through love, “loving the neighbor as yourself.” Love is the moral compass that enables a disciple to know what to do and say in each concrete situation, without a need for the Law’s rules and regulations. That is, disciples have been freed from sin in order to be free to do God’s will.

Luke’s gospel marks the start of Jesus’ “journey to Jerusalem.” The physical journey serves as a framework for Jesus’ spiritual teachings, especially about the journey of discipleship. Today’s reading has two parts: a narrative about Samaritan rejection, and three sayings about discipleship:

• Rejection in Samaria. For over seven hundred years, Jews and Samaritans had been in conflict about the Torah, worship, customs, and culture. Because Jesus is going to Jerusalem, some Samaritans refuse him hospitality. James and John immediately seek revenge. Dismayed, Jesus sees that his inner circle needs further instruction in how to be his disciple, setting the theme for the journey section.

• Sayings about discipleship. Jesus addresses discipleship’s severity and unconditional nature. Proclaiming the kingdom takes precedence over everything else, including family duties and obligations.

• • “I will follow you anywhere” is an unrealistic idea of a life of service to others. Jesus counters with the reality that a disciple must give up the security of home and family.

• • “First, let me bury my father” is an excuse to delay discipleship indefinitely. Jesus counters his teaching that anything interfering with a disciple’s mission must be treated as already dead, including worldly duties and family.

• • “First, let me say goodbye to my family” sets a condition on discipleship. Jesus counters that a disciple must have a clear sense of direction and commitment. To follow Jesus is to follow unconditionally, right now.

This week’s readings ask every believing community member to examine her or his commitment to follow Jesus. Jesus invites us to follow him in many different ways, but each individual way requires unconditional commitment to Jesus’ teachings. We don’t get it all right all the time (see James and John in the gospel), but we need to keep at it. Have we casually overcommitted to discipleship without too much thought? Have we put off our discipleship until a more convenient time? Have we tied our discipleship in knots with conditions that will never release us?

—Terence Sherlock

1 July 2018: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Wis 1:13-15; 2:23-24	Ps 30:2, 4, 5-6, 11, 12, 13	2 Cor 8:7, 9, 13-15	Mk 5:21-43

The healing power of a personal encounter

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite RCIA participants and the believing community to examine Jesus’ healing and saving acts.

The first reading from Wisdom gives a meditation on the origins of death, both physical and spiritual. God did not create death; out of envy the evil one separated humans from God. This separation is spiritual death; physical death is a metaphoric consequence. The Lectionary editors pair this reading with today’s gospel, in which Jesus shows his power over spiritual and physical death.

The second reading continues Paul’s second letter to the ekklesia at Corinth. In today’s reading, Paul asks the Corinthians to participate in his collection for the Jerusalem ekklesia. He reminds the Corinthians that Christ has already made them spiritually rich; those with spiritual and material abundance should be willing to become poorer to give relief to other believers.

Mark’s gospel uses what scholars call the “Marcan sandwich” technique to tell two healing stories at once: Jairus’ daughter and the woman with a flow of blood. The related stories describe different women whose lives under threat.

• Power over disease and social isolation. The woman suffered from a flow of blood for twelve years. According to Torah, she is ritually impure: she should not be in the crowd, let alone touch Jesus. She believes that if she touches Jesus’ clothes she will be healed/saved. After touching Jesus, she knows immediately that she is healed; Jesus demands to know who she is.

  Mark’s hearers would be surprised by Jesus’ response. Jewish men did not speak to women in public, and would never allow an unclean person to touch them. Ignoring cultural and religious laws, Jesus speaks directly to her (“Daughter”); addresses how her faith results in her healing/saving; blesses her (“shalom”); and tells her to “remain in health.” In Mark’s community this story promises that those who seek Jesus will find social and religious koinonia (fellowship, unity).

 

• Power over sickness and death. Jairus’ daughter is twelve years old. She is sick to the point of death. Jairus believes that Jesus’ touch can heal/save her. While on the way, Jairus hears his daughter is dead. Jesus tells Jairus not to fear, but to believe (Jairus has just witnessed Jesus heal another woman). When Jesus arrives at Jairus’ house, the mourners laugh at him. Jesus sends away the unbelievers and invites only the girl’s parents and Peter, James, and John to witness his healing/saving act.

  Mark’s hearers would be surprised by Jesus’ actions. A Jewish person who touched a corpse would become unclean. Ignoring religious law, Jesus takes the girl’s hand, saying “Little lamb, arise.” The girl stands up and walks. The Greek words Mark uses for “arise” and “stand up” are the same words Jesus uses when speaking about his resurrection. In Mark’s community this story promises that Jesus will also raise up each believer at the parousia.

The readings present RCIA candidates and the believing community with ideas about spiritual and physical death, and the role of faith in healing and salvation. Although a large crows surrounds and jostles Jesus, only the woman seeking to touch and encounter Jesus is restored to community life. Although unbelievers surround Jairus, his faith in Jesus’ touch restores his dead daughter to physical life. How do we encounter Jesus? Are we part of a thoughtless crowd who impersonally bump against him? Do we laugh off the thought of real change as impossible? How would our lives change if we consciously reached out to Jesus or let him touch us?

—Terence Sherlock

13 August 2017: Nineteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
1 Kgs 19:9a, 11-13a	Ps 85:9, 10, 11-12, 13-14	Rom 9:1-5	Mt 14:22-33

Getting in over our heads

During Ordinary time the Lectionary invites RCIA participants and the believing community to hear and to reflect on Jesus’ teachings from his everyday ministry. This week’s readings focus on God’s power and our discipleship.

The first reading from the first Book of Kings recounts Elijah’s personal encounter with God. While living in self-imposed exile on Mt Horeb for killing Baal’s prophets, Elijah encounters God. Hebrew scripture often portrays God as a God of power and might. But Elijah encounters God not in power (wind, earthquake, fire), but rather “the thinnest stillness.” In a similar way, Jesus reveals himself to the disciples in today’s gospel not in power, but in a personal encounter.

The second reading continues the letter to the Romans. In Romans chapters 9 through 11, Paul explores the mystery of Israel. Through Christ, God offers salvation to Jews and to all people. Although Paul sees Israel rejecting Christ now, he believes that God may still bring the people of the promises and covenants to salvation.

Matthew’s gospel presents a miracle story in two parts: Jesus walks on water to meet his disciples, and Jesus rescues an over-excited Peter from drowning.

• Walking on water. The disciples mistake Jesus for a ghost. The Greek word φάντασμα (FAHN-tahs-mah) means “ghost” or more likely “spirit.” People of the ancient world saw the world as full of good and bad spirits who could help or hurt humans. First-century Jews recognized God as the most powerful spirit with authority over all other spirits. Jesus demonstrated his power over natural events (Mt 8:23-27) and other spirits (Mt 8:16). The disciples, familiar with scripture telling of God’s control over the chaotic waters (Ps 65:8; 89:10; 93:3-4; 107:29), would see Jesus walking on water as proof of his divine power.

• Saving Peter. When he impetuously jumps out of the boat, Peter sees the wind and becomes afraid that the wind spirit’s power might be stronger than Jesus’ power. Jesus stretches out his hand and takes hold of Peter, saving him. When Jesus and Peter climb into the boat, the wind ceases. Jesus does what God did: he treads on the waters of the sea, he stills storms and quiets waves, nut most importantly, he reaches out to save those in danger (Pss 18:17; 144:7). The disciples, familiar with Hebrew scripture, would recognize that Jesus acts as only God can act. Their realization that Jesus is God’s son naturally follows.

Today’s readings ask the believing community to consider God’s power. In Elijah’s story, God reveals power through stillness and silence. In Peter’s story, Jesus reveals power by saving Peter. Like Peter, sometimes we get in over our heads. God, in a personal encounter with us, takes hold of us in our failures and strengthens our faith. This is how we grow in Christian maturity and discipleship. What kind of power do we worship? What kind of power does God reveal to us? Can we recognize God’s extended hand when we’re sinking?

—Terence Sherlock

2 July 2017: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
2 Kgs 4:8-11, 14-16a	Ps 89:2-3, 16-17, 18-19	Rom 6:3-4, 8-11	Mt 10:37-42

Discipleship: challenges and consolations

 In Ordinary time the Lectionary invites RCIA participants and the believing community to hear and to reflect on Jesus’ teachings from his everyday ministry. This week’s readings invite us to reflect on discipleship’s demands and promises.

In the first reading from the second book of Kings, the prophet Elisha accepts the Shunammite woman’s hospitality. Jewish hearers understand Elisha’s need to reciprocate the woman’s hospitality, and see his action as serving God’s people. In today’s gospel, Jesus tells his disciples that “one who receives a prophet earns a prophet’s reward.” Those who show hospitality to Jesus’ disciples will earn a greater reward.

In the second reading to the ekklesia at Rome, Paul reflects on the “already” and “not yet” meanings of baptism. In baptism disciples already participate in the death and new life given by God at Jesus’ resurrection. In baptism disciples have a promise–a “not yet” share–of eternal life: That is, Jesus’ work (his obedience in life and death; his glorification) is complete, but a disciple’s work continues. A disciple’s resurrection requires “living to God in Christ:” continuing obedience to God’s will and rejecting sin (hamartia).

In Matthew’s gospel, Jesus concludes his instructions to his disciples about their mission. In today’s reading, Jesus tells his disciples how he will measure them, and how they will be rewarded.

Who is worthy? In Jesus’ time, family (and family loyalty) was the main impediment to discipleship. In a tribal culture, only family members could be trusted, and only the extended family could provide honor and status, as well as economic, religious, educational, and social connections needed to live. Jesus tells his first-century disciples they must place a relationship with him before their relationship with their families–a radical request.

In the twenty-first century, personal success at any cost is the main impediment to discipleship. In a culture that prizes individuals above community, an individual’s success defines worth and status. Jesus asks his twenty-first-century disciples to place their relationship with him before personal achievements–an equally radical request.

In all times, Jesus calls disciples to loyalty to his mission, to the cross’ death to self-interest, and to the daily work of losing one’s life by giving it away to others.

How are disciples rewarded? If the reward for hosting a prophet (see today’s first reading) or a righteous person is great, the reward for hospitality toward Jesus’ disciples is much greater. To receive a disciple is the same as receiving Jesus himself. In this life a disciple might expect hospitality (for example, a cold cup of water) as payment. The disciple’s full payment comes only in the eschatological feast in God’s kingdom. In the kingdom, disciples will receive Jesus’ own reward from the Father: eternal life.

As Jesus concludes his discipleship mission statement, he says clearly what he expects from those who would follow him: place Jesus and his message before everyone and everything else, put yourself and your concerns last, and spend your time and money on others first. This is what the believing community should look like. Do we measure up to Jesus’ requirements? Are we worthy to be called disciples?

—Terence Sherlock

26 June 2016: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
1 Kgs 19:16b, 19-21	Ps 16:1-2, 5, 7-8, 9-10, 11	Gal 5:1, 13-18	Lk 9:51-62

 

Road trip: discipleship’s constant choice

 During Ordinary time the Lectionary invites RCIA participants and the believing community to hear and to reflect on Jesus’ stories and teachings from his everyday ministry. This week’s readings ask us to reflect on the continuing choice of discipleship.

The first reading, from the book of Kings, is the story of the prophet Elijah’s call of Elisha. When Elijah throws his cloak over Elisha’s shoulders, Elijah signals that Elisha has become his servant. Elisha’s acceptance and response–sacrificing his oxen–signifies a radical change from his former life. The Lectionary editors chose this reading for its parallels to Jesus’ call of disciples in today’s gospel.

The second reading continues Paul’s letter to the ekklesiais (believing communities) in Galatia. Paul elaborates on what believers are called to do and to be: believers fulfill the law by love of neighbor (Gal 5:14-15), and by walking in the Spirit (Gal 5:16-26), as illustrated by the fruit of the Spirit in their lives. For Paul, faith–an individual’s recognition of Jesus’ saving act–results in a believer’s choice to love God and the neighbor.

Luke’s gospel opens with Jesus “setting his face resolutely to Jerusalem.” He ends his Galilean ministry and begins his “journey to Jerusalem,” the place where prophets die. Luke uses the word ὁδός (hoh-DOS), translated as “the journey,” “the road,” or “the way” as a metaphor or byword for discipleship. Jesus gives many teachings about discipleship while he is “on the way” to Jerusalem. In today’s reading, Jesus addresses discipleship’s severity and unconditional nature. Proclaiming the kingdom takes precedence over everything else, including family duties and obligations. Jesus invites many to journey with him, but they are full of excuses:

• I will follow wherever you go: This would-be disciple casually commits to Jesus’ mission without understanding the personal cost (“wherever you go”). Jesus tells him discipleship means giving up the security of home and family (“nowhere to rest his head”).

• Let me bury my father: This would-be disciple wants to delay joining Jesus’ mission (“after my parents are dead”). Jesus tells him that the kingdom is now, and that those called to the kingdom (“Follow me!”) cannot be distracted by others who are not part of the kingdom (“let the spiritually dead worry about worldly things”).

• Let me say goodbye to my family: Like Elisha in the first reading, this world-be disciple wavers in his discipleship (“let me say goodbye”). Jesus tells him he must commit to the kingdom (“set his hand to the plow”). Elisha accepts Elijah’s invitation; Jesus’ would-be disciple chooses the familiar over the kingdom.

Each of us in the believing community has heard Jesus’ say: “Follow me!” Each of us must choose every day to follow Jesus. The journey is difficult but joyful. Do I really understand what Jesus asks? Have I become distracted? Am I looking back? Am I walking the road to Jerusalem today?

—Terence Sherlock

28 June 2015: Thirteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Wis: 1: 13-15; 2: 23-24	Ps 30: 2, 4, 5-6, 11, 12, 13	2 Cor 8: 7, 9, 13-15	Mk 5: 21-43

Power over sin, power over death

In Ordinary time, the Lectionary presents RCIA participants and all believing community members with stories and teachings from Jesus’ everyday ministry. The first reading and gospel reading carry the theme for the week; the second reading is a continuing reading from Paul’s letters. This week Jesus shows us through his “acts of power” that he has power over sin and death.

The first reading is from the book of Wisdom, written between 100-28 BC. The Wisdom author affirms that the Creator did not “make death.” Humans, who share in God’s image, are “imperishable.” A human’s physical body may end with physical death, but a human’s spirit continues after his or her physical existence ends. However, the “imperishable” part can suffer a spiritual death–not from God, but from forces opposed to God. The devil, envious of God’s goodness, brought envy and sin to humans. Sin (literally “harmartia” or “missing the mark”) separates humans from God. Separation from God is spiritual death.

Today’s gospel uses a Markian “sandwich” form. Mark starts the Jairus’ daughter story, interrupts it with the story of the hemorrhaging woman, then completes the first story.

• The woman with a flow of blood. The hemorrhaging woman touches Jesus’ garments in hope of being healed. Under Jewish law, this woman was considered ritually unclean, would have been viewed as sinful, and would not be allowed to participate in the community or the Temple. In the crowd’s crush Jesus feels power (Greek: δύναμις [DYE-na-mis]) “go out from him.” “Who touched me?” he asks. Terrified, the woman prostrates herself before (literally “worships”) Jesus and “admits the truth.” Jesus recognizes her faith (“your faith has saved you.”) By healing her, Jesus removes her sin and restores her to community life. This healing ties back to spiritual death–sin or hamartia–described in today’s first reading.

• Jairus’ daughter. Jairus, a synagogue leader, asks Jesus to “put a hand on” his sick daughter “that she may be healed (literally ‘saved’) and live.” In route to Jairus’ house, Jesus and Jairus hear his daughter has died. On arrival, Jesus takes the child’s hand Jesus says (in Aramaic), “Little girl, arise.” The girl rises up and begins “walking around.” The girl’s rising from the dead foreshadows Jesus’ own death and resurrection. Because this hasn’t happened yet, Jesus urges the parents and disciples to maintain his messianic secret. This healing shows that God’s power extends over physical death: “he does not rejoice in destruction of living things” in today’s first reading.

These two stories tell us that Jesus, as God, has power over not only spiritual death (sin) but physical death as well.

This week RCIA participants and the entire believing community rejoice in Jesus’ saving power over our two greatest fears: sin and death. God is the author of life, not death. Like the hemorrhaging woman, Jesus tells us our faith heals and saves us from sin. Like Jairus, in the face of physical death, Jesus tells us don’t be afraid–have faith. Easy to say, but hard to do. We live our faith one moment at a time; sometimes we miss the mark of keeping faith. Jesus, however, is constant: don’t be afraid. Can we hear him over the pressing crowd and wailing mourners?

—Terence Sherlock