1 October 2023: Twenty-sixth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ez 18:25-28	Ps 25:4-5, 8-9, 10, 14	Phil 2:1-11 or Phil 2:1-5	Mt 21:28-32
RCL: Ez 18:1-4, 25-32		RCL: Phil 2:1-13	RCL: Mt 21:23-32

Discipleship: hearing and doing what God asks

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s need to act on God’s will to enter the kingdom.

First reading (Ez 18:25-28)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. He was a Jerusalem priest deported by Nebuchadnezzar II to Babylon in 597 BC. His prophetic themes include ritual purity versus sin’s defiling effects, God’s abandonment of Jerusalem because the people have turned away, and awareness of divine power.

In today’s pericope, Ezekiel focuses on the extent of personal responsibility and on the effectiveness of metanoia. Speaking for God, Ezekiel points out the fallacy in the people’s complaint: “The LORD’s way is not fair.” Unlike humans, God is consistently both just and merciful. God judges a virtuous person who “turns away from virtue” with justice (“because of the iniquity he committed that he must die”). At the same time, God judges a wicked person who “turns from the wickedness and does what is right and just” with mercy (“he shall preserve his life”). Ezekiel and the other prophets stress that God gives each person the opportunity to turn back to God and receive God’s abundant mercy (“he shall surely live, he shall not die”).

The Lectionary editors chose this reading because today’s gospel echoes Ezekiel’s theme that each person must turn toward what is right and act on it.

Second reading (Phil 2:1-11)

The second reading is the second selection from a four-week, semi-continuous reading from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul presents his teaching in three movements. First, Paul reminds the Philippians of the qualities of a believer’s life “in Christ” (“encouragement in Christ,” “solace in [God’s and the community’s] love,” “participation in the Spirit”) and asks them (“complete my joy”) to live out these qualities in fellowship and unity (“same mind,” “same love,” “united in heart,” “thinking one thing”), focused on others, rather than the self. Next, Paul urges the believing community to act as Christ acted (“the same attitude”). Finally, using a hymn (Phil 2:5-11) familiar to the Philippians, Paul retells Christ’s redemptive work. Although preexistent as God, Christ empties himself of divine power to be incarnated as a human. Fully human, he completes God’s saving plan, redeeming everyone by his self-emptying death. Because of Christ’s act of humble service to all, God exalts Christ as Lord, raising Christ to his preexisting, exalted place. Paul’s goal in this teaching is to have the Philippians imitate Christ’s humility in serving each other, which will strengthen their unity and fellowship.

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

Gospel (Mt 21:28-32)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus invites his opponents’ opinion about the children’s responses to their father’s request.

• Gospel context. Just before this parable, in an effort to trap Jesus, the chief priests and elders (the Jewish leaders) question Jesus’ authority to interpret Torah and teach. In a show of wit, Jesus shuts down their challenge. Now Jesus asks the leaders for their opinion about two children’s behavior toward their father.
• Social context. In cultures that value actions over words (most western cultures), the answer seems clear: the child who acted. In honor-based cultures (Jesus’ own culture), people value honor over action. The child who says “yes” publicly but doesn’t act honors the father by showing respect. The child who says “no” publicly shames the father in front of the village; even if the child reconsiders and does what the father asks.
• Opinion becomes self-judgement. Jesus doesn’t ask, “Which child honored the father?” Instead he asks, “Which child did the father’s will?” In answering “the child who said ‘no’ but did what the father asked,” the leaders’ return a judgement on themselves. Jesus points out that everyone heard the Baptizer’s call to metanoia (change your mind/heart) and to do what is right. Tax collectors and prostitutes acted (“did the father’s will”) while the leaders did nothing. To enter God’s kingdom requires action, not honor or status.

Summary and reflection

This week’s readings ask us to think about turning, emptying, and metanoia (change of heart/mind). Ezekiel emphasizes the need to turn away from wickedness and turn toward what is right and just. Paul asks the Philippians to empty out their selfishness to make room for service to others. Jesus tells his hearers that words alone are insufficient; disciples must change their minds and their actions to enter God’s kingdom.

As the saying goes, “talk is cheap.” Discipleship requires doing: hearing God’s will, stopping wrong actions, and doing right actions. Do we not only know the difference between right and wrong, but also do what is right? Do we act for others only when it benefits us personally or improves our social, political, or personal status? Have we taken to heart that change is more than just intellectual assent and really demands personal action?

—Terence Sherlock

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

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

Discipleship: the dangers of becoming too comfortable

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

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

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

Second reading (1 Tm 6:11-16)

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

Gospel (Lk 16:19-31)

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

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

Summary and reflection

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

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

—Terence Sherlock

26 September 2021: Twenty-sixth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Nm 11:25-29	Ps 19:8, 10, 12-13, 14	Jas 5:1-6	Mk 9:38-43, 45, 47-48
RCL: Nm 11:4-6, 10-16, 24-29		RCL: Jas 5:13-20

Discipleship: include others and clear the way

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how we encourage discipleship in others and ourselves.

First reading (Nm 11:25-29)

The first reading is from the book of Numbers, the fourth book of Torah. Numbers contains stories from the Israelites’ time in the wilderness and God’s testing. In today’s pericope, Moses, at God’s command, chooses seventy elders to help govern the people. When the elders assemble at the sacred Tent of Meeting, God shares the divine spirit that God has poured out on Moses with the elders. As a sign they have received God’s spirit, the elders begin prophesying. At the same time, two selected elders who were not at the Tent of Meeting but stayed in the camp also received God’s spirit and begin prophesying. Joshua, Moses’ assistant, tells Moses to stop Eldad and Medad from prophesying outside the sacred space. Joshua wants to limit the divine spirit to the sacred space, so that prophecy doesn’t undermine Moses’ authority. Moses recognizes that God grants the divine spirit to whomever God chooses, and laments that God’s presence isn’t felt by all the people all the time. The Lectionary editors chose this reading because the disciples’ reaction to the unknown exorcist in today’s gospel echo Joshua’s response to Eldad and Medad.

Second reading (Jas 5:1-6)

The second reading concludes Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to seek friendship with God rather than friendship with the world. The author addresses the “rich,” specifically wealthy landholders who oppress the small Christian communities in the empire. Echoing Jesus, he first warns the rich about storing earthly treasures, rather than treasure in heaven (Mt 6:19-20). Next, the author accuses the rich of defrauding day-laborers who work on their large estates. God hears the “cries” of these unpaid workers (Mt 21:33-41). Again, the author criticizes the rich for living an extravagant life while ignoring the needs of the poor (Lk 16:19-31). The author compares the rich to animals being prepared for sacrifice: the unaware rich fatten themselves in preparation for God’s day of judgement. Finally, the author accuses the rich of using their wealth to tip the law in their favor, trampling the rights of the poor (Mt 12:7). In all cases, the rich choose the world’s friendship and benefits over God. The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from James.

Gospel (Mk 9:38-43, 45, 47-48)

Mark’s gospel continues lessons about discipleship, including judgement and exclusion, and scandalizing others and oneself.

• Including others. John (the son of Zebedee, not the evangelist) complains to Jesus that someone outside their group is driving out demons in Jesus’ name. Mark’s story may reflect a problem in Mark’s believing community: exclusivity. Like Moses in the first reading, Jesus’ answer is inclusive: “who is not against us is for us.” Human judgements, like John’s, exclude others and limit God’s invitations to discipleship. Jesus asks disciples to be open to those who do good, even if they are not within his community.
• “To cause to sin” or “to scandalize.” The Greek word σκανδαλίζω/skandalízō means literally “to trip up” or “to cause to stumble.” Today’s reading translates it as “to cause to sin,” but a better translation is simply “to scandalize.” Scandal is a personal failing that also entraps others. The Catechism notes that scandal is especially serious when those with authority cause it, or when it affects the weakest (“the little ones”) in the community [§2285].
• Leaders who block discipleship. Jesus warns leaders whose words or actions cause the believing community (“the little ones”) to question their faith and discipleship. God’s judgement against such scandalous leaders is swift and absolute (“thrown into the sea”).
• Disciples who block their own discipleship. Jesus also warns disciples not to be stumbling blocks to themselves. Disciples must examine their own words and actions, and radically eliminate (“cut off,” “rip out”) any that conflict with discipleship. Discipleship requires daily attention and work.

Summary and reflection

This week’s readings ask us to think about how we foster or discourage discipleship in others and ourselves. Moses corrects Joshua’s understanding about the inclusionary gift of God’s spirit. The author of James warns his ekklesia that the rich’s behaviors, like ignoring God and defrauding one another, can also be a danger within Christian communities. Jesus offers his disciples more lessons about following him in open and authentic ways. How do we care for our own and other’s discipleship? Do we “wall off” discipleship to holy places and holy times, or do we recognize that God’s spirit is poured out everywhere on all? Does our discipleship allow us to store up earthly treasures and live comfortably while ignoring the poor? Is our discipleship inclusive and inviting to others, or is it a private club reserved for insiders? Does our discipleship create roadblocks to meeting the divine, or express lanes to encountering God?

—Terence Sherlock

27 September 2020: Twenty-sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Ez 18:25-28 RCL: Ez 18:1-4, 25-32	Ps 25:4-5, 8-9, 10, 14	Phil 2:1-11 or Phil 2:1-5 RCL: Phil 2:1-13	Mt 21:28-32 RCL: Mt 21:23-32

Discipleship: the responsibility to do God’s will

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on each disciple’s responsibility to learn and to do God’s will.

The first reading is from Ezekiel, a prophet during the Babylonian exile. Today’s pericope emphasizes individual responsibility and accountability for one’s actions. Ezekiel tells the people to examine their own ways for fairness before complaining that the Lord’s ways are not fair. He gives an example of the Lord’s fairness: “if he does what is right and just, he shall preserve his life.” Ezekiel shifts the people’s focus of responsibility from the people as a whole (corporate responsibility) to individual responsibility. God judges each individual’s intentions and actions. The Lectionary editors chose this reading because today’s gospel echoes Ezekiel’s theme that each person must change and turn toward what is right.

The second reading from Paul’s letter to the Philippi ekklesia is part of a continuous reading in Ordinary time. The Philippian ekklesia is threatened by outside forces (see Phil 1:27-30) and by internal dissention. Today’s pericope addresses the ekklesia‘s lack of unity. Paul’s appeal (“complete my joy”) is that the Philippians be united in mind, love, heart, and thought. Only when every ekklesia member lives not for him- or herself (“own interests”) but for the community first (“those of others”) can the community survive its outside pressures. The key attitude for such mutual service is humility, exemplified by Christ. Paul quotes from an early hymn to Christ (Phil 2:5-11) that highlights Christ’s humility. Although he was God, Christ emptied himself of Godliness to become human. In humanness he humbled himself in obedience to God’s plan, dying for all humans. Because of Christ’s obedience and death, God raised him as Lord. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Philippians.

In Matthew’s gospel, Jesus confronts the religious leaders when they question his authority to teach. Jesus’ parable about a vineyard owner and his two children criticizes the religious leaders and their actions.

• The parable’s cultural context. The parable seems clear, but Western hearers can easily miss the parable’s cultural conflict. Middle eastern culture values honor, while Western culture values action. The first son tells his father “No,” but then regrets his answer and goes to the vineyard. The second son tells his father “Yes,” but doesn’t go. Jesus’ hearers would disapprove of the first son’s outright refusal, even though he later reconsiders and goes. In an honor/shame culture, the first son’s “No” dishonors his father. Jesus’ hearers would approve of the second son, whose “Yes” honors his father, even when he doesn’t follow through.

• The question. Jesus now asks an unexpected question. The chief priests and elders expect Jesus to ask, “Which son honored his father?” Instead, Jesus asks, “Which son did his father’s will?” Now they need to think about their answer, rather than give an automatic cultural response.

• The answer and its consequences. The chief priests and elders choose the son who did what his father asked. Jesus tells them that dishonorable people (tax collectors and prostitutes) are entering God’s kingdom ahead of the “honorable” religious leaders. Those “dishonorable” people honor God by acting on the Baptizer’s (and Jesus’) call to metanoia (change their minds/hearts), while the “honorable” religious leaders dishonor God by failing to change.

This week’s readings ask us to think about discipleship’s requirements. Ezekiel calls us to take responsibility for our choices. Paul tells us that humility must guide our choices. Jesus teaches that grace and honor come from doing God’s will. As disciples, our words and actions must always conform to God’s will. Do we actively seek to know God’s will through prayer, study, and discernment, or do we let the prevailing culture tell us what is right? Do we seek God’s will with a humble and open heart, or do choose what is easy or best for us? Do we discern God’s will in order to change ourselves, or to prove that we’ve been right all along?

—Terence Sherlock

29 September 2019: Twenty-sixth Sunday in Ordinary time

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

Seeing the Lazaruses all around us

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings invite us to check our eyesight and hearing.

The first reading is from Amos, the prophet of social justice par excellence. Unlike the earlier prophets who spoke their prophecies, Amos prophesied in writing, mostly in poetry. Amos complains about the opulent lifestyle of the Israelite leaders, providing a long list of examples. The Lectionary editors chose this reading because it echoes the rich man’s words and actions in today’s gospel.

The second reading is part of the continuous reading from the letter to Timothy. After Paul’s death, the informal believing communities that Paul founded needed more formal structure. This reading is part of a first-century commissioning charge, reminding those being commissioned to serve the ekklesia of the confession of faith they made at their baptisms. The author draws a parallel between Christ’s testimony before Pilate and Timothy’s testimony before a hostile world. The author may be quoting from a commissioning rite that included both commissioning and baptismal themes.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. Jesus tells the Pharisees, who oppose and reject Jesus, a parable about a rich man who failed to see what he needed to do and failed to hear what God was asking.

• Getting his eyes checked. In the parable’s first part, Jesus places Lazarus at the rich man’s home. In naming Lazarus, Jesus forces his listeners to see the man at the gate. The name Lazarus comes from the Aramaic name Eliezer, which means “God helps.” The name reminds Jesus’ audience that God is present and that God’s help comes through those who act on God’s word (scripture). The rich man recognizes and knows about Lazarus (he knows Lazarus’ name), but he chooses not to see Lazarus as one who needs his help.

• Getting his hearing tested. In the parable’s second part, the rich man and Abraham have a long dialogue, but the rich man remains deaf to what Abraham says. Abraham tells the rich man that his brothers can hear Moses and the prophets for themselves. The correct response to hearing the prophets is metanoia (changing one’s mind/heart). The rich man’s fate is not a simple reversal, but is a divine punishment for failing to heed the prophets and to change during his lifetime. The rich man could have bridged the chasm that separated him from Lazarus in life. He chose not to hear and not to act. Indifference to Lazarus’ suffering condemned the rich man.

This week’s readings present again the difficulty of riches. Amos warns that riches breed complacency. Jesus’ parable warns the Pharisees that their love of money deafens them to God’s word and blinds them to those who need help. Jesus doesn’t preach a “prosperity gospel;” wealth isn’t a sign of God’s blessing any more than being poor is a sign of God’s disfavor. The scriptures repeat over and over that all are called to service; wealth is a tool to serve others. Do we see those at our gates who need our help, or do we choose to look at other things? Do we hear in the scriptures what God asks, or do we choose to listen to others who promise an easier way? Do we act on Jesus’ teachings, or do we reject the message of the one risen from the dead?

—Terence Sherlock

30 September 2018: Twenty-sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Nm 11:25-29	Ps 19:8, 10, 12-13, 14	Jas 5:1-6	Mk 9:38-43, 45, 47-48

Discipleship: generosity and daily choice

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings continue to teach RCIA participants and the believing community about the requirements of discipleship.

The first reading from the book of Numbers describes a conflict between God’s generosity and the human need for rules and order. Moses appoints seventy elders to care for the Israelites in the wilderness. As the elders gather in the Meeting Tent (tabernacle), God shares with them some of the same spirit given to Moses, and they speak in tongues. For some reason, two elders miss the gathering and instead remain in the encampment. Surprisingly, they also receive God’s spirit and speak in tongues. Joshua, Moses’ assistant, complains about unauthorized ministry in the camp; speaking in tongues should happen only in the Meeting Tent. Moses corrects Joshua, saying, “Would that all God’s people were given this gift!” God’s acts do not always align with the human way of doing things. That is, God overflows with generosity, which sometimes overwhelms human understanding and order. In today’s gospel, Jesus acts generously to someone who isn’t a formal disciple, and tells his disciples they must to do the same.

The second reading concludes the letter of James readings. The letter is an exhortation that focuses on moral conduct. In this final reading, the author addresses the problem of earthly riches that rot and rust and are of no use in the kingdom (“the last days”). He warns that those who collect riches at the expense of others will find those riches a witness against them. Defrauded workers’ cries “reach the ears of ‘the Lord of Hosts.” His final sentence: “You have condemned and murdered the righteous one; he offers no resistance,” echoes Isaiah’s Suffering Servant.

In Mark’s gospel, Jesus continues his teaching on discipleship, highlighting the need for openness and the need for constant work.

• The unaffiliated exorcist: discipleship as inclusive. Jesus’ power transcends the circle of his disciples. Those who do Jesus’ work without formally being his followers are “for him.” Jesus challenges disciples to discern those who confront the power of evil and to recognize they are “for us.”
  
  Mark writes his gospel to a small Christian community facing persecution. Using this story, he encourages his ekklesia to have a positive attitudes toward adherents of other beliefs while reinforcing the ekklesia‘s central belief  “in the name of Christ.” Mark also critiques the dangers of Christian exclusiveness.

• The disciple who causes scandal: discipleship as constant work. Jesus warns disciples about the consequences of their own actions. God rewards acts of kindness, but God also punishes acts of evil that lead others away from discipleship.
  
  The Greek verb σκανδαλίζω (skahn-dah-LIHd-zoh) means “to cause to stumble,” “to offend,” or “to shock.” In today’s reading the translators render it “to sin,” but a better translation might be simply “to scandalize.” As the Catechism notes, “scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized” (§2285).
  
  In the ancient world, speakers and writers used the body as a political or communal metaphor. “Hands” and “feet” are associated with purposeful activity; “eyes” (which provide information to the “heart”) are associated with emotion-fused thought that leads to proper action. Disciples must remove stumbling blocks (scandal) in their words and actions, both for others and for themselves. Such discipleship requires daily work.

Today’s readings again challenge every disciple to reexamine his or her actions toward others. Jesus did not come to establish a private club that guarantees entry to God’s kingdom. Jesus came to teach us a new way to live in radical service to others. We choose to enter God’s kingdom only when we also choose discipleship daily. Do we look for the good that others do, even when they are different from us? Do we work daily to remove stumbling blocks from our own words and actions for our own discipleship and for others?

—Terence Sherlock

1 October 2017: Twenty-sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Ez 18:25-28	Ps 25:4-5, 8-9, 10, 14	Phil 2:1-11	Mt 21:28-32

A father and his problem children

 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 ask us what it takes to change our minds.

In the first reading the prophet Ezekiel emphasizes individual responsibility and accountability for our actions. Those who turn away from lawlessness and turn toward good will live; those who do not turn back from lawlessness will suffer eternal death. Jesus’ parable in today’s gospel teaches that God’s invitation requires a response, and that each is accountable for his or her choice and its consequences.

In the second reading Paul writes to the Philippi ekklesia to encourage them to stand firm in one spirit and to model their behavior on Christ’s life. He quotes from an early liturgical hymn: Christ humbled himself, emptying out his divinity to become fully human. He was obedient to God’s saving mission, even to his death. God exalted Christ, proclaiming him messiah and Lord. Paul suggests that the Philippians humbly love one another, empty their own interests, and embrace Christ’s obedience.

In Matthew’s gospel Jesus directs a parable to the chief priests and elders about a man who asks his two problem children to work in the family vineyard.

• The first child. The first child says “no,” but, later, regrets his answer and goes to the vineyard. Jesus’ hearers would be surprised by the first child’s no response. Children were culturally and religiously expected to honor parents by complying with their requests. Jesus tells us that “afterwards” or “later” the first child “changed his mind.” Matthew uses the Greek word μεταμέλλομαι (meh-tah-MEHL-loh-mah-ee), which means “to regret” or “to wish a choice could be undone.” Realizing his answer was wrong, the first child acts to correct it.

• The second child. The second child says “yes, sir” but does not go. Jesus’ hearers would have been even more surprised by the second child’s action (or inaction). Although the second child’s yes would have restored the hearers’ religious and cultural expectations, his inaction undermines their expectations. Although this child respectfully addresses his father as “sir,” he willfully ignores his duties: “he did not go.”

• Which one did the father’s will? The religious leaders answer “the first child.” By their answer, the religious leaders condemn themselves. Jesus constructs the parable using the religious leaders’ own language (the “vineyard” as the people of Israel) and metaphors (God as “father,” Israel as “children of God”). The religious leaders admit that they have failed to work in the vineyard. John’s preaching had given them time to change their minds, but they refused. The tax collectors and prostitutes who have changed their minds enter the kingdom, while the religious leaders do not.

RCIA participants and the believing community find hope in today’s readings. Ezekiel proclaims God’s desire that we turn away from evil and turn back to God’s ways. Jesus’ parable teaches that wrong choices are not permanent. Anyone can change his mind, do what is right, and enter God’s kingdom. Redemption is available to all. What keeps us from working in the vineyard? Pride? Anger? Fear? Human respect? What keeps us from changing our minds?

—Terence Sherlock

25 September 2016: Twenty-sixth Sunday in Ordinary time

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

 

The entitlement and isolation of riches

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 tell us to change the way we act toward those who suffer.

In the first reading, the prophet Amos complains about Israel’s conspicuous consumption. Judgement is coming, he warns, in the form of the Assyrians. Israel’s opulent lifestyle parallels the rich man’s actions in today’s gospel; he also faces justice.

In the second reading the author of the first letter to Timothy charges Timothy to uphold his baptismal and apostolic mission. While the author appears to address Timothy specifically, some scholars understand this passage as addressed to the ordained ministers in Timothy’s ekklesiais.

In the gospel, Jesus tells the Pharisees the parable of the rich man and Lazarus.

• The characters: (1) A rich man, with resources like Warren Buffet, Bill Gates, or Jeff Bezos, wears purple clothes and fine linen underwear. Jesus tells us that this ultra-rich man “has a feast every day,” meaning that he doesn’t keep sabbath. (2) A poor man, who suffers with full-body sores, is too weak to walk or to work. Jesus tells us the poor man’s name–Lazarus (in Hebrew: Eliezer), which means “God helps.”

• The social context: The poor man’s family, knowing the rich man is the only person in the community with resources to help, place Lazarus at the rich man’s gate every day. In Hebrew culture, the Law (Dt 15:11) requires the rich to help the poor, and the prophets (like Amos) constantly remind the rich of their obligations. In Greek and Roman society, the social culture of patronage required the rich to help the poor.

• What happens: Lazarus dies. In the afterlife, Abraham greets Lazarus with a banquet, with Lazarus as honored guest, seated next to Abraham. The rich man dies. In the afterlife, the rich man, now in the underworld (“hades”), sees Abraham and Lazarus feasting in paradise. He demands Abraham’s help and expects Lazarus to be his slave. Jesus’ hearers would be surprised that the rich man even knew Lazarus’ name and would expect him to beg forgiveness for ignoring Lazarus “daily at his gate.” Instead, the rich man speaks only to Abraham, while continuing to ignore Lazarus. Abraham answers the rich man kindly (“my child”) and reminds him he had “good things” in his earthly life, but Lazarus had “bad things.” Abraham is saying the rich man had the means to help Lazarus but did not. The rich man treats Abraham as his inferior, arguing with him. Failing to hear what Abraham says, the rich man remains unchanged. The rich man’s sin is not that he was rich; it was that he was indifferent to the suffering poor man in front of him.

• An interpretation: “Reversal of fortune” stories are common in all ancient cultures. This parable goes further, describing the danger of wealth. It asks: Can a rich person can enter heaven? In other places Jesus answers “yes,” but wealth makes it difficult, and great wealth makes it almost impossible. Riches can insulate and isolate us.

Today’s parable asks RCIA participants and the believing community to examine our engagement in the kingdom. Baptism and discipleship require us to bring God’s kingdom through caring and compassionate acts. God’s gifts to us provide us with the means to act. Are we complacent in riches that can isolate and entitle us; or do we hear the scriptures’ cry to see and to serve the ones who suffer, who may be at our own doors?

—Terence Sherlock

27 September 2015: Twenty-sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Num 11:25-29	Ps 19:8, 10, 12-13, 14	Jas 5:1-6	Mk 9:38-43, 45, 47-48

Discipleship: inclusive, generous, responsible, accountable

In Ordinary time, the Lectionary presents RCIA participants and all the believing community with stories and teachings from Jesus’ everyday ministry. This week we continue reading about discipleship.

Today’s first reading is from Numbers, the fourth book of the Torah. Joshua wants to limit the experience of God to the Tent of Meeting, the official “holy place.” Moses laments that God’s presence is not experienced by all the people all the time. In today’s gospel, the disciples’ view of the unknown exorcist is similar to Joshua’s response.

In the second reading, the author of James outlines the problem of earthly riches: they rot and rust and are of no use in the kingdom (“the last days”). If someone collects riches at the expense of others (“withholding wages from the harvester”), those earthly riches are a witness against that one. The cries of unfairly-gotten wealth and defrauded workers “reach the ears of ‘the Lord of Hosts.'” The final sentence–“You have condemned and murdered the righteous one; he offers no resistance”–echoes Isaiah’s Suffering Servant, part of last week’s readings.

Mark’s gospel continues Jesus’ teachings about discipleship. The gospel contains two stories Mark has joined to create a teaching about God’s generosity and punishment:

• In the unknown exorcist story, John complains to Jesus that someone who is not a disciple (“not walking with us”) is driving out demons in Jesus’ name. Like Moses in the first reading, Jesus defers censuring the man, explaining: “who is not against us is for us.” Jesus emphasizes that God’s inclusiveness is generous, rewarding all acts of service done by anyone, inside or outside the believing community.

• In the warning against scandal story, Jesus emphasizes that God will punish acts of evil, especially when these acts lead the believing community (“little ones”) astray. The Greek word σκανδαλίζω (skan-dah-LIH-zdo), here translated as “cause to sin,” literally means “trip up” or “cause to stumble;” it’s the root of the English word scandalize. The punishment for tripping up others is Gehenna. In Jesus’ time this ravine outside Jerusalem was a garbage dump for unclean things, such as animal carcasses. Fires burned constantly and maggots (“worms”) filled decaying flesh. Jesus identifies hands, feet, and eyes to illustrate how serious he is. “Hands” and “feet” represent action; “eyes” (usually paired with “heart”) represent reflection or thought. Taken together, Jesus says that a disciple’s intentions (eyes) and actions (hands, feet) must align with God’s teachings.

This week’s readings again confront RCIA participants and the believing community with the meaning of discipleship. Joshua and John both want to keep God’s experience and power for the insiders. Moses and Jesus teach them that discipleship must be inclusive. Jesus warns that discipleship has responsibilities and consequences. Do we recognize God outside our church building? Can we see God in the kindnesses of others who are outside our faith? Are our words and actions worthy of a disciple, or are they obstacles that cause others to falter in their faith?

—Terence Sherlock