9 July 2023: Fourteenth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Zec 9:9-10	Ps 145:1-2, 8-9, 10-11, 13-14	Rom 8:9, 11-13	Mt 11:25-30
RCL: Zec 9:9-12		RCL: Rom 7:15-25	RCL: Mt 11:16-19, 25-30

Discipleship: invitation to discover the Father

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on God’s revelation of the Godself in scripture and in Jesus.

First reading (Zec 9:9-10)

The first reading is from the prophet Zechariah, one of the longest and most complex books of the Twelve/Minor prophets. Scholars distinguish between the First/Proto-Zechariah (chapters 1-8) and Second/Deutero-Zechariah (chapters 9-14).

In today’s pericope, the Second Zechariah author contrasting human and divine ideas of kingship. Just before today’s selection, the author warns that the Lord will destroy the neighboring kingdoms who have attacked Israel. He then promises that the Lord (“your king“) will visit Jerusalem as a “just savior” to reinstate God’s rule (“dominion”). The author focuses on a specific aspect of the Lord’s kingship: the Lord is “meek, and riding on an ass.” Before the rise of Israel’s monarchy, its leaders traveled by donkey; during the monarchy, kings chose to ride horses. The author suggests that the Lord’s kingship will reinstate a more modest style of rule than Israel’s and Judah’s current kings.

The Lectionary editors chose this reading because Zechariah’s image of kingship is echoed in Jesus’ promised meek and humble reign in today’s gospel.

Second reading (Rom 8:9, 11-13)

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 addresses the question of how one should live. As a result of God sending the Son, Paul offers believers two ways of living: either in the flesh, which leads to death, or in the spirit, which leads to eternal life. Paul uses “the flesh” to mean the entire human person who has turned away from God and turned toward the self. By contrast, Paul uses “the Spirit” to describe God’s actions toward the world. For believers, the Spirit is God’s creative presence in the world. Paul reminds his hearers that through baptism, they are not “in the flesh,” but already able to live “in the spirit” as long as “God’s Spirit dwells” in them. That is, a believer remains “in the spirit” as long as she or he remains-in-relationship with God. Those who “do not have” the Spirit do not “belong” to Christ. By contrast, those who invite the Spirit of God (“the one who raised Jesus”) to “dwell” in them will also be raised to eternal life (“give life to your mortal bodies”). The “flesh” cannot force believers to live in the flesh (“we are not debtors/obligated to the flesh”) and die. Rather, believers can choose to live in the Spirit (“put to death the deeds of the body”) and live.

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

Gospel (Mt 11:25-30)

Matthew’s gospel shows Jesus teaching amid growing resistance to his message. In today’s pericope, Jesus reveals his intimate relationship with the Father and invites those open to his revelation to find rest in his message.

• Revelation. Jesus’ prayer (Mt 11:25-27) reveals Jesus’ intimate relationship with God and his role as the revealer of God. Jesus’ criticism of the “wise” and the “learned” is not anti-intellectualism; rather Jesus acknowledges that the vulnerable and marginalized are often the ones most open to his revelation of God. In the same way, Jesus’ use of “little ones” (literally, “infants”) suggests both those who are in need as well as new and inexperienced disciples. Through his teachings, Jesus reveals who God is; through his words and actions, including his life of service and self-gift, Jesus is the living revelation of God.
• Invitation. Jesus’ invitation to “rest” (Mt 10:28-30) encourages those oppressed by sin, economic distress, and physical hardship to know the Father. Jesus contrasts the human rulers’ yoke of oppression (Egypt’s slavery, Babylon’s captivity) with the Father’s yoke of Torah study and obedience (Jer 5:5). Jesus also suggests his interpretation of Torah observance differs from the Pharisees’ interpretation. Jesus’ Torah interpretation (“love God; love your neighbor”) requires believers to understand and to apply the law’s spirit in every case; the Pharisees’ list of 613 commandments requires adherents only to apply a rule in each specified case.

Summary and reflection

This week’s readings ask us to think about how God is revealed to us in word and action. The Second Zechariah author compares human kingship to God’s kingship, imagining God’s kingship as humbler and more humane than human kings. Paul urges his hearers to choose a Christ-like life, living in the life-giving Spirit, rather than an empty and dead fleshly life, where one is turned in on oneself. Jesus reveals who the Father is by revealing who Jesus himself is: the Son sent to bring humans rest from oppressors and oppressiveness.

Humans find it hard to balance power and humility. It’s rare to see these two traits present in the same person. Today’s readings reveal a powerful God who chooses to meet humans where they are and bring them into relationship. How do we engage with God and others? Do we always seek to dominate in our words and actions? Do we experience all relationships as a power struggles rather than opportunities to know and understand? Do we impose our wants on others without considering the burdens they already carry?

—Terence Sherlock

3 July 2022: Fourteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Is 66:10-14c	Ps 66:1-3, 4-5, 6-7, 16, 20	Gal 6:14-18	Lk 10:1-12, 17-20 or Lk 10:1-9
RCL: Is 66:10-14		RCL: Gal 6:(1-6,) 7-16	RCL: Lk 10:1-11, 16-20

Disciples: visible signs and messengers of God’s kingdom

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how we receive God’s kingdom and reflect it to the world.

First reading (Is 66:10-14c)

The first reading is from the prophet Isaiah, specifically Third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). In today’s pericope, the author celebrates Jerusalem’s restoration (“Rejoice with Jerusalem and be glad”) and the abundance that God will give to the people (“I will spread prosperity over Jerusalem like a river”). Isaiah imagines God as a mother, one who “comforts her charges.” Isaiah’s promise of “the Lord is making known his power” is fulfilled in the disciples’ success in subduing demonic spirits. The Lectionary editors chose this reading to show the promise of Jerusalem’s restoration fulfilled with the arrival of God’s kingdom in today’s gospel.

Second reading (Gal 6:14-18)

The second reading is the conclusion of the semi-continuous reading from Paul’s letter to the Galatia ekklesiais (multiple believing communities in Galatia). Jewish Christian agitators came to Galatia and told gentile Christians that, to be part of the Christian community, the Galatians must follow all Jewish cultural and religious customs. Paul’s letter addresses the “entrance requirements” for gentile Christians. In today’s pericope, the letter’s closing, Paul summarize his key points. First, unlike the agitators who boast in their circumcision, Paul “boasts in the cross” as a sign of God’s power and salvation. Through the cross, Paul is crucified “to the world,” and the “world to Paul.” In choosing the cross, Paul rejects the world, just as the world rejects Paul and his teaching about the cross. Next, Paul reminds his hearers that Christ’s transformative death and resurrection brings about a new creation. Those who are “in Christ” (incorporated into Christ through baptism) are part of this new creation. In the new creation, believers express their faith in Christ by living the law of love; other expressions of faith (circumcision or uncircumcision) no longer mean anything. Those who follow this rule (the new creation and its law of love) are the “Israel of God” (Abraham’s descendants, gentiles and Jews who are “in Christ”). Finally, Paul’s sufferings (see 2 Cor 11:23-29) are signs that he participates in Christ’s cross. Paul has suffered for the gospel, unlike the agitators. Paul closes his letter with a familiar blessing and on a hopeful note that he and the Galatia believing communities will get past the agitators’ disruptions. The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from Galatians.

Gospel (Lk 10:1-12, 17-20)

Luke’s gospel continues Jesus’ instructions “on the road” to Jerusalem. In today’s pericope, Jesus commissions and sends disciples ahead of him, and prays for them on their return. When sending out the disciples, Jesus gives specific instructions about their actions and words:

• Travel simply. Jesus sends the disciples on an urgent mission announcing the kingdom. His message is all they need to carry with them.
• Accept hospitality. Jesus reminds his disciples that they depend on hospitality from people they don’t know and who don’t know them. The disciples should accept what strangers offer with grace and thanks.
• Proclaim the kingdom is near. Jesus’ message is “The kingdom of God is at hand.” The disciples proclaim and reveal the kingdom’s presence by bringing peace, by preaching metanoia (change of mind/heart), and by healing.
• Expect rejection. As Jesus has been rejected, the disciples should also expect rejection. Jesus tells the disciples to warn those who reject God’s kingdom and to continue their mission elsewhere. God alone judges those who reject the kingdom.

Summary and reflection

This week’s readings ask us to think about how our words and actions conform to Jesus’ instructions. Isaiah celebrates the signs of God’s restoration: abundance, prosperity, comfort. Paul urges the Galatians to live as the new creation that Christ’s death and resurrection has brought about: the law of love. Jesus instructs his disciples in the words and actions that announce and reveal the kingdom.

At baptism we became visible signs and messengers of God’s kingdom. How do our daily words and actions measure up? Do we share abundance and give comfort? Do we live the law of love? Do we live and speak the gospel? Are we gracious and grateful? Do we bring peace wherever we go? Are we a gift and a blessing to all we encounter?

—Terence Sherlock

4 July 2021: Fourteenth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Ez 2:2-5	Ps 123:1-2, 2, 3-4	2 Cor 12:7-10	Mk 6:1-6
RCL: Ez 2:1-5		RCL: 2 Cor 12:5-12	RCL: Mk 6:1-13

Disciples as prophets

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on prophets who experience rejection yet continue their witness.

First reading (Ez 2:2-5)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. Today’s pericope describes Ezekiel’s call by God (“the one who was speaking to me”) to be a prophet. God addresses Ezekiel as “son of man” (which means simply “human being”) to differentiate Ezekiel from the “heavenly creatures” who accompany God in his vision (see Ez 1). God warns the prophet that his audience are “rebels” and “obstinate of heart;” who may or may not listen to (“heed or resist”) Ezekiel. Even if they fail to hear Ezekiel’s message, God promises that “they shall know a prophet has been among them.” The Lectionary editors chose this reading because it echoes Jesus’ rejection as a prophet to his own people.

Second reading (2 Cor 12:7-10)

The second reading is the conclusion the semi-continuous reading from Paul’s second letter to the Corinth ekklesia. In this section of the letter (2 Cor 10-13), Paul responds to the false teachers, possibly Jewish Christian missionaries who undermined Paul’s witness and questioned his authority. In today’s pericope, Paul overturns the false teachers’ boasting by boasting of his own strength in his weakness. Paul could boast about the special “revelations” God gave him, but God has also given him “a thorn in his flesh” or “Satan’s messenger” to offset his revelations and keep him grounded (“from being too elated”). Paul is probably speaking metaphorically here; he refers to hindrances or obstacles to his apostolic work, rather than physical or psychological problems. Paul prays for relief (“three times I begged”); Christ answers that Christ’s “grace is sufficient.” Paul realizes that Christ’s refusal gives Paul more strength than if the Lord simply granted his request. That is, Christ’s answer to Paul provides the reason for Paul’s spiritually of the cross. Paul realizes that Christ’s life embodies this strength/weakness paradox: Jesus became human (weakness) to save humanity (strength). Paul accepts (“boast,” “is content with”) hardships and persecutions (weakness) to serve Christ (“for the sake of Christ”) as an apostle (strength). The Lectionary editors chose this reading to close the semi-continuous reading from 2 Corinthians.

Gospel (Mk 6:1-6)

In Mark’s gospel, Jesus has just completed a series of successful teachings and “mighty works,” concluding with raising Jairus’ daughter from the dead. Now he returns to Nazareth, his home town, and faces personal rejection.

• Amazement and rejection. In the first century, Nazareth’s population was a few hundred people; Jesus knows, is known by, and is related to everyone there. Mark says the people are amazed by Jesus’ wisdom and mighty deeds. How could a local boy be so smart and powerful? Questions about Jesus’ family suggest indignant skepticism, not a sincere pursuit of truth. Although the townspeople ask the right questions (the same questions that Mark’s ekklesia ask), their attitude is wrong. “Wisdom” and “mighty deeds” are attributes of God, but the people can’t bring themselves to make the connection. A local craftsman can’t be inaugurating God’s kingdom! Familiarity, which breeds contempt (“offense”), becomes an obstacle to their faith.
• Amazement and no mighty deeds. Mark tells us repeatedly that people are amazed by Jesus’ words or mighty deeds. Here Jesus is amazed by the people’s unbelief. Jesus comes as one who compels belief, not as a magician to dazzle his audience. Jesus’ mighty works invite people to deeper faith and discipleship. Those not open to God’s power or whose preconceptions become a stumbling block cannot experience Jesus’ mighty works. Faith is the door to the human heart, but that door opens only from within.

Summary and reflection

This week’s readings ask us to think about prophets, disciples, and rejection. God calls Ezekiel to be a prophet to a people who may or may not listen. Paul concludes that his apostleship and discipleship is a paradox: despite Paul’s human weaknesses, Christ’s indwelling gives Paul the strength necessary to continue his apostolic work. Jesus words and works amaze his hometown, but their amazing unbelief keeps them from seeing who the prophet really is. Jesus calls disciples to be prophets of God’s kingdom. As prophets, are we silenced when others reject our witness to the gospel? Do we use our own weaknesses as an excuse to hide Christ’s strength within? Do we allow comfort and familiarity to deaden Jesus’ call to faith and to witness?

—Terence Sherlock

5 July 2020: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Zec 9:9-10 RCL: Zec 9:9-12	Ps 145:1-2, 8-9, 10-11, 13-14	Rom 8:9, 11-13 RCL: Rom 7:15-25	Mt 11:25-30 RCL: Mt 11:16-19, 25-30

Discipleship: invitation to the lowly and little ones

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings overturn our assumptions and expectations about power and humility.

The first reading is from the prophet Zechariah, specifically Second Zechariah, who lived a century after the first Zechariah. Second Zechariah’s oracles and prophetic messages describe a humble messiah-king and true shepherd who would be struck down. Christian scripture writers applied Second Zechariah’s prophecies to Jesus. In Zechariah’s time, conquering kings rode only horses, not donkeys. In this pericope, Zechariah describes a king and savior who, although victorious, comes as a lowly man (“riding on an ass”), bringing “peace to the nations.” While Matthew and John apply this prophecy to Jesus’s entry into Jerusalem, the Lectionary editors chose this reading to echo Jesus’ self-description in today’s gospel.

The second reading from Paul’s letter to the Rome ekklesia is part a continuous reading in Ordinary time. Earlier in Romans, Paul built his argument for Christ’s saving action: now that we are saved, how should we live? Today’s reading answers this question: not in the flesh, but in the Spirit. The Spirit’s indwelling (“dwells in you”) in disciples fulfills God’s promise to “write the law in the hearts of the people” (Jer 31:33). For Paul, disciples live out their existence in intimate union with the risen Christ. Those who claim discipleship but who do not live as Christ do not “belong” (are part of) Christ. Freed from sin, disciples are no longer obliged to live according to the flesh (“debtors to the flesh”). Living in the Spirit, a disciple may choose to sin, but does not have to sin. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel is from the section that describes the questioning of and opposition to Jesus and his teaching. Today’s two sayings are about the significance of Jesus’ teachings.

• A revelation. In the first saying, God hides the revelation of the kingdom from the “wise and learned” (the Pharisees) because they cannot or will not see the significance of Jesus’ deeds and the presence of God’s kingdom in his ministry. They reject Jesus. On the other hand, despite the “little ones” low social standing and lack of expertise in religious matters, these “infants” (disciples) hear and recognize Jesus’ importance. God reveals the kingdom to them.

• An invitation. In the second saying, Jesus invites all who are not yet disciples to become his disciples. He calls the uncommitted to leave the “heavy burdens” of the Pharisee teachers and follow Jesus, whose “burden is light.” Judaism used the image of a yoke to describe the work of learning and following the Torah’s 613 laws. Jesus emphasizes the easiness of his yoke and lightness of his burden because it requires only the disciple’s personal relationship with the meek and humble Jesus. This relationship brings a disciple rest now, not at some future point.

This week’s readings ask us to think about our attraction to power and our rejection of humility. Zechariah rejoices in a humble king who seeks peace. Jesus reveals God’s kingdom, hidden from the powerful, and invites the lowly and burdened. Maybe our ideas about who and what is powerful are upside-down. Do we believe a humble messiah can bring God’s kingdom without dominating others? Can we choose the easy yoke of Jesus’ personal relationship and reject the burden of powerful people’s rules and requirements? Can we accept Jesus’ promise of rest?

—Terence Sherlock

7 July 2019: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 66:10-14c RCL: Is 66:10-14	Ps 66:1-3, 4-5, 6-7, 16, 20	Gal 6:14-18 RCL: Gal 6:(1-6,) 7-16	Lk 10:1-12, 17-20 RCL: Lk 10:1-11, 16-20

Proclaiming the kingdom in actions and words

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. In last week’s readings those whom Jesus invited excused themselves from following him; in this week’s readings Jesus describes what those who follow must do and say.

The first reading is from the later prophecies of Isaiah. The “third Isaiah” (Chapters 56-66) contains oracles from the postexilic period composed by writers who continued the First Isaiah’s work. The author uses the image of God as mother, one who comforts her charges but destroys those who threaten her children. Isaiah promises Judah’s restoration after the people return from exile; Jesus fulfills this restoration as his disciples preach the coming kingdom of God. The Lectionary editors connect Isaiah’s promise “the Lord is making known his power” with its fulfillment in the disciples’ success in subduing demonic spirits.

The second reading concludes Paul’s letter to the Galatian ekklesias (multiple believing communities). At the conclusion of his letter, Paul dramatically stops his secretary’s transcription and writes himself in “big letters.” Despite what the false teachers said, Paul reiterates that circumcision “means nothing.” Only the “new creation” matters: the Galatians’ faith and baptism as God’s adopted children. All who follow this new creation are “the Israel (the people) of God.” Unlike his opponents who glory in circumcision, Paul glories in the cross. Believers have been recreated in a new existence in which the marks of Christ crucified are important, not the mark of circumcision.

Luke’s gospel continues lessons from Jesus’ “journey to Jerusalem.” Jesus commissions seventy (or seventy-two) disciples and instructs them on what to do and to say:

• Travel simply. The mission is so urgent that disciples carry only the message of the kingdom. Disciples don’t need money or extra baggage; they must remain focused and avoid delays.

• Proclaim God’s kingdom. The disciples’ mission is to bring God’s kingdom near. Disciples show the kingdom by bringing peace, by healing, and by preaching metanoia (change of mind/heart).

• Expect rejection; rejoice in success. Just as Jesus has been rejected, disciples should also expect to be rejected. The disciples are to warn those who reject God’s kingdom and then continue their mission elsewhere. God alone judges those who reject the kingdom. However, disciples can rightly rejoice when Jesus’ message is heard. Disciples share in Jesus’ power to heal, a sign of God’s kingdom. God recognizes and rewards a disciple’s work.

This week’s readings ask every believing community member to measure her or his discipleship against Jesus’ instructions. When we have exhausted our excuses about not following Jesus (last week’s readings), we are ready to bring Jesus’ words and actions to the whole world. Jesus directs his missionary instructions to every disciple in every age. Are we focused on the good news, or do we think our own ideas are more important? Do we bring the kingdom’s peace, healing, and metanoia near to everyone we encounter, or do we bring conflict, discomfort, and demands? Do we continue to follow after Jesus, or do we stop to complain about and condemn those who can’t hear our good news?

—Terence Sherlock

 

Extra credit: Seventy or seventy-two disciples?

The ancient Greek manuscripts are evenly divided on whether Jesus sent seventy (ἑβδομήκοντα) disciples or seventy-two (ἑβδομήκοντα δύο) disciples. Scholars believe that an early copyist changed the most-likely original seventy to seventy-two to emphasize a different aspect of Jesus’ mission. Both seventy and seventy-two derive their significance from Hebrew scripture.

Exodus (Ex 24:1) attests the number seventy, in which Moses has seventy assistants. Luke intends his readers to understand that Jesus’ choice of seventy disciples is analogous to Moses’ choosing seventy elders; the number seventy reinforces Luke’s theme of Jesus as the prophet-like-Moses (see Lv 18:15).

Genesis (Gn 10:2-31) attests the number seventy-two, in which humanity is made up of seventy-two nations. In this interpretation, Jesus sends seventy-two disciples to proclaim God’s kingdom to all nations, not to the Jewish nation alone. The number seventy-two reinforces Luke’s theme of Jesus as universal savior (see Lk 24:46-47).

8 July 2018: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Ez 2:2-5	Ps 123:1-2, 2, 3-4	2 Cor 12:7-10	Mk 6:1-6

The scandal of the too familiar

 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 who Jesus is and who we are.

The first reading from the prophet Ezekiel describes Ezekiel’s call from God to be a prophet, and to speak in God’s name. Whether the Jewish people accept or reject Ezekiel’s message, the people will know that a prophet has been among them. The Lectionary editors paired this reading with today’s gospel as a commentary on Jesus’ reception in his hometown.

The second reading continues Paul’s second letter to the ekklesia at Corinth. In today’s reading, Paul describes his apostleship. God has granted Paul special gifts, but God has also given him an unspecified physical problem (“a thorn in the flesh”) to keep Paul’s pride in check. Paul transforms his “thorn” into a teaching moment so that the Corinthians can see Christ’s power in Paul: “when I am weak, I am most powerful.”

Mark’s gospel presents Jesus returning to Nazareth after successful teaching and healing throughout Galilee and the Decapolis. As he teaches in the synagogue, his friends and neighbors are astonished at his authority. Their astonishment turns to contempt as they question Jesus’ identity. Their questions also echo in Mark’s own believing community:

• Where did he get this? Jesus’ neighbors have known Jesus since he was a child. At first they are amazed by his teachings. They refuse to believe that a local boy could be so different from them.

• What is this wisdom bestowed on him? Jesus’ neighbors want to know the source of Jesus’ “wisdom.” In Hebrew scripture, “wisdom” and “power” signify God’s creative action (Jer 10: 12, 51:15). Jesus’ wisdom underlies the authority with which he teaches and heals (Mk 1:21-28).

• How do mighty works come though his hands? Mark uses “mighty works” where the other gospels use miracle. The phrase “come though his hands” recalls Hebrew scripture’s description of God delivering the Israelites from Egypt (Dt 5:15, Ex 7:4).

• Isn’t he just a local craftsman? Jesus’ neighbors reject his powerful words and actions by recalling his former trade. Ironically, they are unable to connect Jesus’ work with his hands and the miracles he works by his touch (see last week’s gospel, Mk 5:21-43).

• Isn’t he Mary’s son? Aren’t his brothers and sisters here? Because Jesus’ neighbors know his family, they think they know him. They fail to hear that Jesus invites them to a new family that will form God’s kingdom (Mk 3:31-35).

Jesus scandalizes his neighbors, friends, and family. The Greek verb σκανδαλίζω (skahn-dah-LIHd-zoh) means “to offend” or “to cause to stumble.” They are unable to move beyond their own prejudices to see God as the source of Jesus’ authority and power. Jesus acts only when people are open to deeper faith and discipleship. Without faith, Jesus’ mighty works would be simply magic tricks.

The readings challenge RCIA candidates and the believing community to examine our own views of Jesus and of ourselves. Mark invites his community to ask who they believe Jesus is; Mark’s gospel provides his evidence and answer. As disciples, we claim to know Jesus. Do we really know what Jesus says and teaches, or are we like the friends and neighbors who are so familiar with childhood stories about him that we can’t hear what Jesus is really asking us to do? Have we become too comfortable in our own stories to do the hard work of discipleship?

—Terence Sherlock

9 July 2017: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Zec 9:9-10	Ps 145:1-2, 8-9, 10-11, 13-14	Rom 8:9, 11-13	Mt 11:25-30

Jesus’ invitation to everyone

 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 focus on Jesus and his invitation to come to him.

In the first reading, Zechariah describes a just and humble savior who arrives riding on a donkey (Gn 49:11; Jgs 5:10; 10:4). The evangelists (Mt 21:4-5; Jn 12:14-15) apply this prophecy to Jesus’ entry into Jerusalem. The Lectionary editors chose this reading to match today’s gospel in which Jesus describes himself as “meek and humble of heart.”

In the second reading’s letter to the Romans, Paul uses a Jewish concept to describe the human condition. The Greek word σάρξ (SARKS), here translated as “flesh,” also means “the body” or “humanness” itself. Jewish people understood this word to mean “the whole human person.” In the same way, the Greek word πνεῦμα (pNYOO-mah) means both “spirit” as well as “God’s animating force that makes someone alive.” Paul, a Jew, understands that the body (σάρξ) is subject to sin and death, while the spirit (πνεῦμα) is our connection to God. To live only in the flesh or the body (σάρξ) is a death sentence; but to live in the spirit (πνεῦμα) supersedes death and gives us eternal life.

In the gospel, Matthew’s chapters 11 and 12 report the growing opposition to Jesus, focusing on disputes about faith and discipleship. Today’s reading from chapter 11 has two parts: Jesus’ relationship with his Father, and Jesus’ invitation to come to him.

• Relationship of Father and Son. Jesus again describes his special relationship to the Father, and promises to share this relationship with everyone. The Father has hidden the kingdom’s revelation from the learned (the Pharisees) because they rejected Jesus’ teaching. The childlike (literally “infants”) hear Jesus’ message; Jesus reveals God’s kingdom to them. What the Father handed over to the Son, the Son reveals to those whom he wishes.

• Invitation to discipleship. Jesus closes his teachings with a call for disciples. In Hebrew scripture and its rabbinic interpretation, a yoke is a metaphor for religious instruction. The Pharisees’ yoke consisted of 613 commandments. Jesus’ yoke consisted of his teachings and his way of life. In his invitation, Jesus emphasizes that discipleship is not effortless, but it is achievable. He promises that those who take on the work of bringing God’s kingdom will have rest.

Today’s readings ask the believing community to examine our discipleship. In baptism we accepted Jesus’ invitation to follow him. Discipleship requires work; the disciple’s work is to bring God’s kingdom. Jesus teaches his disciples to bring God’s kingdom with humility. Have we learned the ways of God’s kingdom, or do we preach our own kingdom? Do we bring God’s kingdom to everyone through humble service to others, or do we bring our own kingdom to only the ones we choose?

—Terence Sherlock

3 July 2016: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 66:10-14c	Ps 66:1-3, 4-5, 6-7, 16, 20	Gal 6:14-18	Lk 10:1-12, 17-20

The mission of a disciple

 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 offer reflections on discipleship and its authority.

The first reading from Isaiah draws parallels between Judah’s restoration after the Babylonian exile and the coming of the kingdom proclaimed in Luke’s gospel. Isaiah tells the returning Jews that “the Lord’s power shall be known to his servants.” In today’s gospel, Jesus gives the power or authority of God’s kingdom to his disciples to heal sickness and to expel demons, fulfilling Isaiah’s promise that “the Lord is making known his power.”

The second reading concludes Paul’s letter to the Galatians. Summarizing his letter, Paul tells the Galatians to glory in the cross (which is a “new creation”), not in the mark of circumcision (“which means nothing”). Only the “marks of Jesus”–that is, signs of discipleship–have meaning. Paul’s signs of discipleship–his scars from floggings (Acts 16:22; 2 Cor 11:25) and stonings (Acts 14:19)–mark him as belonging to Christ, who also suffered.

Luke’s gospel continues from last week, presenting us with more ideas about discipleship and its requirements. Jesus prepares seventy-two disciples for an apostolic mission–to do advance work for Jesus in the surrounding towns. Jesus outlines how disciples should conduct themselves:

• Proclaim God’s kingdom: The disciples mission is to bring God’s kingdom near. Disciples show the kingdom’s signs by bringing peace, by preaching metanoia (a change of heart), and by healing.

• Travel simply: The mission is so urgent that the disciples carry only the message of the kingdom. While on the mission, disciples don’t need money or extra baggage.

• Accept hospitality: The disciples depend on hospitality from people they don’t know and who don’t know them. Disciples accept what strangers offer with grace and thanks.

• Expect rejection: Just as Jesus has been rejected, the disciples should also expect to be rejected. Disciples warn those who reject God’s kingdom, then continue their mission elsewhere. God alone judges those who reject the kingdom.

Their mission completed, the disciples return, flush with their success. Jesus cautions the disciples that it’s not their success–it’s God’s power working through them. Instead, they should rejoice that God selected them and God empowered them to reveal the kingdom (“their names are written in heaven”).

Jesus’ four-point plan about a disciple’s mission is equally valid today–for us, his current disciples. When we miss only one point, our mission falls apart and we fail to bring the kingdom near. When we think that our work alone makes us great disciples, we recall who selected us in the first place. Are we bringing God’s kingdom near? Do our marks confirm that we belong to Christ? Where are our names being written?

—Terence Sherlock

5 July 2015: Fourteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Ez 2: 2-5	Ps 123: 1-2, 2, 3-4	2 Cor 12: 7-10	Mk 6: 1-6

Prophecy, relationships, change, and acts of power

In Ordinary time, the Lectionary presents RCIA participants and all believing community members with stories and teachings from Jesus’ everyday ministry. This week the readings invite us to think about our role as prophets.

The first reading describes Ezekiel’s call by God to be a prophet. In the Hebrew scriptures, Ezekiel is one of the three major prophets (along with Isaiah and Jeremiah). Ezekiel prophesied to the Jewish people during the Babylonian captivity (597-539BC). God’s spirit enters Ezekiel and God tells him that he will speak in God’s name. Whether the Jewish people accept or reject Ezekiel’s message, the people will know that a prophet has been among them.

In Mark’s gospel Jesus has just completed a series of teachings and “acts of power,” concluding with raising Jairus’ daughter from the dead. Now he returns to Nazareth, his home town (literally, his “father’s place.”) Although Jesus preaches powerfully in the synagogue (“many were astonished”), but they can’t get past his history with them–they know him as a craftsman, they know his mother and family. Their familiarity breeds contempt (“offense”). Feeling their disdain and dishonor, Jesus reminds them that a prophet is always rejected by the ones who know the prophet best–friends and family. Jesus is amazed by their unbelief. Without their cooperating faith, Jesus’ ministry of preaching and healing is ineffective. Acts of power require a relationship. When no relationship exists, there can be no metanoia (“change of heart”) or healing.

In the second reading Paul writes “to the ekklesia being in Corinth.” Scripture scholars believe that 2 Corinthians is a compilation of two to five letters that Paul wrote sometime in the mid to late 50s. In today’s reading Paul opens his letter with a few lines about being an apostle. To balance Paul’s special gifts (“the excess of revelations”) God has given him, Paul says that God has also given him a physical problem (“a thorn in the flesh”) to keep him from becoming proud. Paul transforms his physical aliment into a teaching moment (“I will boast of my weakness”) so that the Corinthians can see Christ’s power in Paul. He accepts his limitations for Christ (“when I am weak, I am most powerful”).

Today’s readings ask RCIA participants and the believing community to consider our role as prophets. Ezekiel and Jesus speak and preach God’s word; Paul lets his actions-how he deals with his unnamed physical infirmity–witness to God’s message. God calls us as members of the believing community to witness our faith to each other and to the world. We prophecy in words sometimes, but mostly in deeds–how we live our daily lives–to bring ourselves and others into relationship with God. We know that prophetic witnesses risk rejection by strangers and by loved ones. As the gospel shows, unless we are in relationship with God, no metanoia or healing is possible. Do we think we know God so well that we can’t hear God’s offer of relationship? Do we find in our relationship with God the courage to live a life of prophecy and witness? Are we willing to boast of our weaknesses so God’s mighty acts of power can happen?

—Terence Sherlock