21 January 2024: Third Sunday of Ordinary time B

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

Discipleship: an immediate response

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

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

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

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

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

Second reading (1 Cor 7:29-31)

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

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

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

Gospel (Mk 1:14-20)

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

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

Summary and reflection

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

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

—Terence Sherlock

22 January 2023: Third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 8:23-9:3	Ps 27:1, 4, 13-14	1 Cor 1:10-13, 17	Mt 4:12-23
		RCL: 1 Cor 1:10-18

Discipleship, mission, and ministry

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the beginnings of Jesus’ ministry in Galilee, and the attributes of his first disciples.

First reading (Is 8:23-9:3)

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

In today’s pericope, Isaiah foresees God’s saving restoration: God reunites the northern (Israel) and southern (Judea) kingdoms under a single ruler, a king from David’s line. Isaiah recalls the northern territories, “Zebulun and Naphtali,” lost to the Assyrians in 722 BC, and imagines how the people will rejoice when God saves them from “darkness and gloom.” God’s acts bring “light” and “joy,” releasing the people from the threat of starvation (“they rejoice before you as at the harvest”). God’s victory and restoration breaks the oppressor’s “yoke” and “taskmaster’s rod.”

The Lectionary editors chose this reading because Isaiah’s prophecy appears as fulfilled in today’s gospel.

Second reading (1 Cor 1:10-13, 17)

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

In today’s pericope, Paul urges the believing community to unity: “that there be no divisions among you, but that you be united in the same mind and in the same purpose.” Paul appeals to the Corinthians “in the name of our Lord;” that is, not from Paul’s authority as an apostle, but to Jesus as Lord, who is the true leader and who is present within the assembled community. Paul has heard about the “rivalries” in Corinth: some from “Chloe’s” ekklesia visited him personally; others wrote letters to him. These “divisions” seem to be caused by members aligning with different understandings of the gospel: “Paul’s” preaching, or “Apollos’,” or Peter’s (“Cephas”). Paul’s answer: he follows “Christ.” Christ is not divided; Christ was crucified for believers; disciples are baptized in Jesus’ name. Paul’s mission is to “preach the gospel” of Christ, so that the meaning of the cross (salvation for all) might be clear (“not emptied of meaning”).

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from 1 Corinthians.

Gospel (Mt 4:12-23)

Matthew’s gospel describes the beginnings of Jesus ministry. In today’s pericope, Jesus proclaims his mission, calls disciples, and begins his ministry of preaching and healing.

• Jesus’ mission. After Herod arrests the Baptizer, Jesus continues the Baptizer’s theme of metanoia (a change of mind/heart). Possibly because of the danger of preaching near Jerusalem, Jesus settles in Galilee. He chooses Capernaum, along the well-traveled Via Maris (“the road to the sea” or “seaward way” of the first reading) as a base. Matthew quotes Isaiah to explain Jesus’ choice, and to show how Jesus’ mission in Galilee fulfills Isaiah’s prophecy. Isaiah’s reference to the “Galilee of the gentiles” foreshadows Jesus’ mission beyond the Jewish people.
• Jesus’ disciples and discipleship. In Jesus’ call of his first disciples, Matthew emphasizes the attributes of a disciple. First, Jesus chooses and invites his disciples, reversing the usual Jewish and Greek practice of the disciple choosing a teacher. Second, the disciple’s response is immediate and total: the fishermen walk away from secure and stable lives and livelihoods. For Matthew’s hearers, the fishermen’s immediate response is a surprise. Scholars suggest that a historical memory of those who encountered Jesus’ charisma and authority in person stands behind the disciples’ experience. Radical change (metanoia) happens when humans encounter grace.
• Jesus’ ministry. Jesus’ ministry begins in Galilee, focused primarily on the people of Israel. Matthew’s phrase “in their synagogues” suggests ongoing tension between Jewish Christians (the ekklesia) and Jews who chose not to follow Jesus (the synagogue). Matthew shows Jesus teaching and healing throughout an area familiar to the hearers of his gospel (Syria and the Decapolis). Jesus and his ministry are the “great light” that has appeared, changing the people living “in a land overshadowed by death.”

Summary and reflection

This week’s readings ask us to think about Jesus’ mission and ministry, and our response to his invitation to follow him. Isaiah proclaims God’s coming restoration of the faithful people, a time of light and joy. Paul urges the Corinthians to the unity that Christ’s cross and gospel proclaim. Jesus calls the Galileans to metanoia, invites disciples, and begins his teaching and healing ministry.

Jesus calls every disciple personally to come with him and to participate in his ministry. In our discipleship, do we bring light and joy to those living in oppression’s gloom? In our daily witness, do our words and actions unify those distracted by human rivalries? In our lifelong ministry, do our own changed minds and hearts reveal God’s presence to all whom we encounter?

—Terence Sherlock

23 January 2022: Third Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Neh 8:2-4a, 5-6, 8-10	Ps 19:8, 9, 10, 15	1 Cor 12:12-30 or 1 Cor 12:12-14, 27	Lk 1:1-4; 4:14-21
RCL: Neh 8:1-3, 5-6, 8-10		RCL: 1 Cor 12:12-31a	RCL: Lk 4:14-21

Jesus’ Spirit-filled mission begins

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the why and how of Christian mission.

First reading (Neh 8:2-4a, 5-6, 8-10)

The first reading is from an unknown author writing as Nehemiah, a post-exile governor of Judah. Nehemiah was a highly-placed Jew in the Persian count. Hearing of Ezra’s difficulties in rebuilding Jerusalem, Nehemiah petitioned the Persian king, who appointed him governor of Judah. He reached Jerusalem in 445 BC and inspired the inhabitants to rebuild the city walls and the temple. In today’s pericope, Ezra the priest reads a portion of the Torah (Mosaic Law) to the assembled people of Jerusalem, who include men, women, and older children. This description is based on the format of a synagogue service (“brought the law,” “opened the scroll,” “read out of the book,” “interpreting it,” “the people, their hands raised high, answered”). Ezra’s reading invites the people to listen to and to obey God’s law. Rebuilding Jerusalem’s walls and the Temple represents the people’s physical security; the Torah’s pubic reading represents the people’s spiritual commitment. The Lectionary editors chose this reading because it describes a synagogue-like service, similar to the Nazareth synagogue service in today’s gospel.

Second reading (1 Cor 12:12-30)

The second reading is part of Ordinary time’s semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Paul writes this letter to urge the Corinthians toward unity and to correct their misunderstandings and wrong behaviors. In today’s pericope, Paul connects the spiritual gifts (last week’s reading) to each believing community member through the metaphor of a human body. Baptism joins the many believers (“Jews, gentiles; slaves, free persons”) into one “body of Christ.” Paul’s metaphor explores both the body’s diversity (“many parts”) and the body’s unity (“belong any less to the body”), created according to God’s design (“God places the parts as God intended”). Paul then shows how the diversity of Spirit’s gifts builds up the believing community (“church” or ekklesia): “God has designated” some for service (“apostles, prophets, teachers”), other for workings (“mighty deeds, healing, assistance, administration, tongues”). The pericope closes with a series of rhetorical questions (“Are all . . . ?”, “Do all . . . ?”) that again point out unity, diversity, and interdependence. Paul teaches that each member has obligations to and responsibilities for all other members. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 1 Corinthians.

Gospel (Lk 1:1-4; 4:14-21)

Luke’s gospel has two parts: Luke’s prologue (Lk 1:1-4), and Jesus’ prophetic mission announced in Galilee (Lk 4:14-21).

• Luke’s prologue. In the Greek text, Luke’s prologue is a single, elegant, periodic sentence, which announces Luke’s method and purpose. He writes an orderly “narrative” based on eyewitness accounts and his own research. Luke’s audience is Theophilus: the name means “friend of God.” Theophilus may be an actual person, or he may stand for all who wish to be friends of God. Luke wants Theophilus to be certain that what he has been taught about Jesus is correct. That is, Luke’s purpose is catechesis.
• Jesus’ mission. The narrative skips ahead, after Jesus’ baptism (“in the power of the Spirit”), to his return to his hometown. An observant Jew, Jesus attends synagogue and is chosen to read and to interpret the reading. Jesus chooses a passage from Isaiah about Isaiah’s prophetic mission: to bring glad tidings to the poor, to proclaim liberty to captives and sight to the blind, to free the oppressed, and to proclaim a time of God’s favor.” Jesus announces that he comes to fulfill the prophet’s mission: “Today this scripture passage is fulfilled in your hearing.”

Summary and reflection

This week’s readings ask us to think about the setting and purpose of our mission. The Nehemiah author uses a synagogue-like service to announce the mission of rebuilding Jerusalem. Paul uses the metaphor of the body to teach the Corinthians that baptism creates duties and responsibilities of interdependence among all members. Luke shows Jesus, baptized in the power of the Spirit and in continuity with the Jewish prophets, announcing his saving mission.

Baptism anoints us into the ekklesia‘s continuing mission to bring the teachings we have received to all the world. How does participation in community prayer and worship strengthen us to fulfill our mission? How does our lived mission show the community’s unity and interdependence to others? How does our Christian mission stand in continuity with Hebrew scripture’s prophets and teachers?

—Terence Sherlock

24 January 2021: Third Sunday of Ordinary time B

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

Discipleship: hearing and immediately acting

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

The first reading is from the story of Jonah, written after the exiles’ return. This book is better understood as a fictional work with humorous and ironic elements, possibly a parable or satire. In today’s pericope, God charges Jonah with warning the gentile Ninevites: “Forty days more and Nineveh shall be destroyed.” To Jonah’s surprise, the people immediately trust (“believe in”) God’s word, begin fasting, and “put on sackcloth” (indicating repentance and change). The Ninevites’ actions change God’s mind/heart (metanoia), and God does not destroy them. The Lectionary editors chose this reading because it shares the word metanoia (“change of mind/heart”) with today’s gospel.

The second reading is a continuation of Ordinary time’s semi-continuous reading from Paul’s first letter to the Corinthian ekklesia. In today’s pericope, Paul repeats his eschatological perspective (“the time is running out”), but also knows the Corinthians face life’s daily realities. They live in tension between the now (“marrying,” “weeping,” “rejoicing,” “buying, “using the world”) and the not yet (not marrying, not weeping, not rejoicing, not owning, not using the world fully). Christ’s death and resurrection show that the eschatological future has already begun (“the world in its present form is passing away”). Paul urges them not to become too attached or immersed in a world that is passing away, so that they might live in peace and tranquility. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 1 Corinthians.

Mark’s gospel has two parts: a summary of Jesus’ proclamation and the story of Jesus calling his first disciples. Jesus’ proclamation requires a response; his personal call of Simon and Andrew, and James and John show correct responses to discipleship.

• Jesus’ proclamation. Jesus tells his hearers two things: “the time is now; God’s kingdom is near.” First, God’s promised messianic age starts now. Second, God’s kingdom is near, both “physically close” and “near in time.” The kingdom is near in Jesus’ physical presence, and God’s reign is already beginning in Jesus’ preaching, which announces and describes God’s kingdom.
• Hearer’s required actions. Jesus’ proclamation requires that his hearers do two things: “change your hearts/minds; believe in the good news.” First, hearers must turn their hearts and minds (metanoia) toward God and away from everything else. Second, hearers must believe or trust in God’s good news of salvation. This belief is not simply intellectual assent, but personal commitment and action.
• Example responses. Jesus personally calls the disciples to follow him. Their actions correspond to a hearer’s required action on hearing Jesus proclamation: the time is now and the kingdom is near. They turn towards God (“followed him”) and turn away from everything else (“immediately abandoned the nets,” “immediately left their father”). Simon, Andrew, James, and John are models of how to answer Jesus’ call to discipleship.

This week’s readings ask us to think some more about our own calling and our own response to discipleship. In the Jonah story, the Ninevites’ actions change God’s mind and heart and receive God’s mercy. Paul urges the Corinthians not to become so attached to this world that they miss the coming world of God’s reign. Mark recounts Jesus proclamation and challenge, and shows how a true disciple responds. Discipleship begins with Jesus’ call to continuous change. Do we trust that God’s kingdom is real here and now, or something in the hazy future? Do we answer Jesus’ personal call immediately, or as something we can get to later? Does God’s gospel invite us to continuing metanoia, or do we consider discipleship a one-time choice?

—Terence Sherlock

26 January 2020: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 8:23-9:3	Ps 27:1, 4, 13-14	1 Cor 1:10-13, 17 RCL: 1 Cor 1:10-18	Mt 4:12-23

Discipleship: call, relationship, actions

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present Jesus in relationships.

The first reading is from Isaiah, specifically First Isaiah, the eighth-century BC prophet who foretells the invasion by the Assyrians, but also offers hope for restoration. Today’s passage includes geographical references to places in the northern kingdom (“Zebulun and Naphtali,” “district of the gentiles”). In Isaiah’s time, the Assyrians took these territories from Israel and incorporated them into their own provinces. Isaiah’s prophecy is that God will restore the “people walking in darkness” from foreign occupation. In later times, Jewish interpreters assigned this work of restoration to the messiah, who would “smash” the occupier’s control (“yoke,” “pole,” “rod”). The Lectionary editors chose this reading because Matthew’s gospel uses this passage about “Galilee (the district) of the gentiles,” the place where Jesus starts his ministry, as fulfilling Isaiah’s prophecy.

The second reading is a continuation of Paul’s first letter to the Corinth ekklesia. This passage begins the body of the letter (1 Cor 1:10-15:58). Paul begins with a formal appeal (“I urge”) to the Corinthians to be united. The ekklesia was split into factions, each claiming a particular leader’s patronage (“Paul,” “Apollos,” “Kephas”). He appeals to the Corinthians “to be of the same mind” suggesting that, if they are to be a single community, they must have a similar understanding of Christ. Their divisions deny their baptismal reality: all are baptized into and belong to Christ. Paul preaches the saving power of the cross; the Corinthian’s divisions threaten their salvation (“the cross might not be emptied of its meaning”).

Matthew’s gospel describes the beginning of Jesus’ ministry: he returns to Galilee and settles in Capernaum, continues the Baptizer’s message of metanoia, chooses disciples, and begins preaching throughout Galilee.

• Jesus and the Baptizer. Matthew establishes a relationship between Jesus and the Baptizer in their preaching (both preach metanoia, “change your mind/heart”) and in their destinies (both are executed by the powerful). Matthew’s believing community would have recognized this prophetic continuity and foreshadowing. As disciples in relationship with Jesus, they might also share his fate.

• Jesus and disciples. Matthew’s Jewish hearers would be surprised that Jesus seeks out followers. Normally, a Jewish disciple sought out his teacher. Jesus overturns the teacher/disciple relationship. Jesus forms disciples who will, like him, “catch” people and draw them to salvation. As disciples in relationship with Jesus, Matthew’s believing community would recognize their call to leave secure and stable lives and join the kingdoms’ new family.

• Jesus and the real world. Matthew identifies real places where Jesus preached and Matthew’s gospel first circulated. Matthew’s narrative sets up an identity and a relationship between his words and his believing community’s world. As disciples in relationship with Jesus, Matthew’s community would recognize their mission to bring the good news beyond their own villages and towns, to all people.

This week’s readings ask us to think about our relationships as disciples. Jesus calls each one of us personally in our own time and place to follow him. Our answer brings us into a personal relationship with him to continue his mission of metanoia and forgiveness to the world. What is our answer? How do our words and actions draw others to Jesus’ good news? Where is our discipleship leading us?

—Terence Sherlock

27 January 2019: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Neh 8:2-4a, 5-6, 8-10 RCL: Neh 8:1-3, 5-6-8-10	Ps 19:8, 9, 10, 15	1 Cor 12:12-30 RCL: 1 Cor 12:12-31	Lk 1:1-4; 4:14-21 RCL: Lk 4:14-21

Places and times of God’s good news

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite the believing community to think about the settings and sources of God’s promises and their fulfillments.

The first reading is from Nehemiah, a post-exile governor of Judah. Nehemiah dramatically portrays the priest Ezra, standing next to the Jerusalem temple ruins and reading and interpreting the Law to the returned Jewish exiles. Nehemiah urges the returned Jews to celebrate what they have (the Law), rather than what was lost (the temple and city) because “their strength is joy in the Lord.” The Lectionary editors chose this reading to complement Jesus’ reading in the Nazareth synagogue.

The second reading continues Paul’s first letter to the Corinthian ekklesia. Last week Paul corrected the Corinthians’ ideas about gifts (or charisms) from God; this week Paul corrects their understanding of community. Paul compares the believing community to a human body. Despite each believer’s ethnic or social origin, baptism incorporates all believers into one body. A body has many different parts that work together to make a functioning human. Each believer (each part) has a specific role or function, or a gift, to build up the one body of Christ. Each believer (each part) is also obligated and responsible to every other believer (the other parts) and to Christ. That is, the believing community, each believer, and Christ exist in a state of mutual interdependence.

Luke’s gospel has two parts: in the first part, Luke introduces his gospel (Lk 1:1-4); in the second part, Jesus announces his messianic mission. (Lk 4: 14-21).

• Luke’s introduction. Luke wants his hearers (including Theophilus, a name meaning “lover of God”) to know the following:
  • The gospel is based in actual events. Luke names his sources: eyewitnesses who became ministers, previously written narratives, and his own careful research. He has organized this material in an “orderly sequence” to show how Jesus fulfills God’s promises.
  • The gospel’s purpose is instruction. Luke uses the Greek verb κατηχέω (kah-tay-KEH-oh), literally meaning “to echo down (into the ears),” from which we get the English word catechesis. This word reminds Luke’s hearers about their own baptismal initiation into the community after their catechesis (or instruction).
  • Because of Luke’s meticulous research and careful writing, Luke’s hearers can have full confidence in his gospel.
• Jesus’ mission. Jesus, recently baptized and invested with “the Spirit’s power,” returns to Galilee and teaches in synagogues, where he earns praise and respect. While in his hometown, the synagogue leaders invite Jesus to read and to teach. Jesus chooses Isaiah 61, where Isaiah announces that God anointed him to announce good news to the people. God’s good news is that God will release prisoners, heal the blind, free oppressed people, and proclaim a special time of God’s works (“favor”). Jesus’ homily on Isaiah’s words is simply: What you’ve just heard echoing in your ears is now being fulfilled. That is, Jesus’ mission is to fulfill Isaiah’s good news about God’s mighty acts.

Today’s readings invite us to stop and think about how we hear God’s words. We might hear God’s good news proclaimed in a familiar, comfortable, liturgical context. Or God’s message might come to us out of context, in a place and time we don’t choose. Both Nehemiah and Luke tell us that, wherever we hear the good news, God’s instructions, promises, and fulfillments are real and powerful. Do we invite scripture and God’s message into our hearing and our lives, or do we restrict the good news to times and places we choose? Do we hear God’s word with confidence or skepticism? Are we teachable, or do we think we already know what scripture has to tell us?

—Terence Sherlock

21 January 2018: Third Sunday of Ordinary time

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

Discipleship: hear, change, follow

 During Ordinary time the Lectionary readings ask us to reflect on stories and teachings from Jesus’ everyday ministry. This week’s readings encourage every RCIA participant and everyone in the entire believing community to examine his or her own call to discipleship.

In the first reading the prophet Jonah finally arrives in Nineveh and begins to preach God’s message. God spares Nineveh because its gentile people heard God’s warning (“Nineveh will be destroyed”) and changed their minds (they “believed God”) and actions (they “fasted and put on sackcloth”). The connection between the first reading and today’s gospel is the Greek verb μετανοέω (meh-tah-noh-EH-oh), which means “to convert” or “to turn away from one thing and turn toward something else” (Joh 3:10). Jesus uses this same word in preaching the good news (Mk 1:15).

In the second reading, Paul suggests that the Corinthian ekklesia live “as if not,” that is, with a sense of detachment from this world’s priorities. Paul’s apocalyptic view–that “the world is passing away” and Christ would return soon–colors his advice. Christians who know this life and world is temporary should live differently from those who are unaware of Jesus’ promise to return and to fulfill God’s kingdom.

In today’s gospel, Mark introduces Jesus’ teaching and his call to discipleship.

• Jesus’ teaching. Jesus’ teaching has three parts:
  1. “The proper time has been fulfilled.” Through the Baptizer’s preparatory preaching (Mk 1:4-8), Jesus’ baptism (Mk 1:10-11), and Jesus’ testing (Mk 1:12-13), Jesus is ready to proclaim the good news and the people are ready to hear it.
  2. “God’s reign (or kingdom) is nearby.” The Greek word translated here as “nearby” means both “near in time” and “near physically.” In Jesus’ physical presence, God’s kingdom is within reach; in Jesus’ preaching about God’s kingdom, God’s kingdom is close to being implemented in time (although not yet fully arrived, not until the parousia).
  3. “Change your hearts/minds and believe in the good news.” The metanoia that Jesus calls for, and which he demonstrates in his words and actions, is the heart of Mark’s gospel: turn away from evil and turn toward God. The believing that Jesus calls for is not a simple intellectual assertion, but trust and personal commitment, often when facing a threatening or uncertain future.
• Jesus’ call to follow him. After someone hears Jesus’ teaching, that person is ready to be invited to “walk the road” with Jesus. Jesus calls each disciple by name. His invitation requires an immediate response. Simon, Andrew, James, and John literally drop what they are doing and follow. The Greek word translated here as “to follow” also means “to become a disciple.”

 

 

The readings confront RCIA candidates and the believing community with the reality of discipleship: hear God’s message, change our mind/heart, and immediately follow. Metanoia is at the heart of discipleship: we must change before we can follow. Jesus’ invitation begins when we hear what God asks. God’s request turns us around and changes how we see ourselves and the world. How do we respond? Do we drop everything and follow this different and unknown path? Or do we stay in our familiar boat, content to follow a safe and known way?

—Terence Sherlock

22 January 2017: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 8:23-9:3	Ps 27:1, 4, 13-14	1 Cor 1:10-13, 17	Mt 4:12-23

Light comes to the shadowlands

 During Ordinary time the Lectionary invites RCIA participants and the believing community to hear and to reflect on stories and teachings from Jesus’ everyday ministry. This week’s readings foretell and fulfill the promises to people living in darkness.

In the first reading, Isaiah foretells the former northern kingdom of Israel’s deliverance from the Assyrians. This restoration will not simply lift the darkness of foreign occupation, but will bring joy to the people. The Lectionary editors chose this reading because Jesus’ ministry, which begins in today’s gospel, fulfills Isaiah’s prophecy.

The second reading continues Paul’s first letter to the Corinthians. Paul admonishes the Corinthians for their disunity and quarrels. He hears that they are pledging loyalty to human leaders–Paul, or Apollos, or Cephas–rather than to Christ. Paul tells them that Christ didn’t send him to baptize in Paul’s name, but to preach Christ’s good news. Their disunity empties Christ’s cross of its meaning: salvation for all.

Matthew’s gospel announces the start of Jesus’ ministry, which begins after Jesus is baptized and is tempted in the desert. The place, the disciples, and acts of ministry are all significant:

• Place. Jesus’ move from Nazareth to Capernaum, a town in the former Naphtali territory, fulfills Isaiah’s oracle about “the light rising upon Zebulun and Naphtali.” The Israelites in this region were the first Jews displaced from the Promised Land (by the Assyrians in 733 BC), and they experienced a time of darkness and death. Matthew places the start of Jesus’ ministry here to show the return of light and hope to these first-displaced Jews.

• Disciples. The Greek word ἀκολουθέω (ah-koh-loo-THEH-oh), translated here as “follow,” means “to join (someone) on the road.” Jesus asks the fishermen not just to “come with him,” but also to “become disciples to his way.” In both the Greek and Jewish worlds, disciples chose their teachers. Jesus reverses the usual order by choosing his own disciples. Also somewhat surprising is that they “immediately” respond, leaving their livelihood and families. Their encounter with Jesus results in radical change.

• Acts of ministry. Matthew defines Jesus’ ministry as “teaching,” “preaching,” and “healing.” Jesus teaches in the synagogues, where the community discussed God’s law (Torah) and God’s words (the prophets). Jesus preaches the same message as the Baptizer: metanoia, “change your mind/heart”–turn away from sin and turn toward God. Jesus heals the sick and weak, offering people hope and joy. Jesus’ prophetic actions announce the start of God’s messianic kingdom.

Today’s readings ask RCIA participants and the believing community to consider our roles in the kingdom Jesus announces. Isaiah tells us worldly kingdoms come and go; they are sometimes good, but sometimes gloomy and joyless. God’s kingdom, inaugurated by Jesus’ ministry, will be different: God’s Law and God’s Word will rule this kingdom, full of hope and joy. God’s kingdom is open to all; all are called to be disciples to God’s way. When we encounter God, radical change can happen. Can we answer immediately? Can we allow ourselves to be chosen, rather than to choose? Can we follow a path that is not our own? Will we change our hearts and minds?

—Terence Sherlock

24 January 2016: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Neh 8:2-4a, 5-6, 8-10	Ps 19:8, 9, 10, 15	1 Cor 12:12-30	Lk 1:1-4; 4:14-21

 

The scripture in our ears

During Ordinary time the Lectionary invites the believing community to hear and to reflect on Jesus’ stories and teachings from his everyday ministry. Over the next few Sundays, we will follow Jesus as he begins his ministry and calls his disciples. The readings challenge RCIA participants to change and to discipleship. This week’s readings connect scripture in Nehemiah with Jesus’ scripture fulfillment.

The first reading is from Nehemiah, a post-exile governor of Judah. Scripture scholars believe an unknown author composed this book in the late fifth or early fourth century BC. This reading dramatically portrays the priest Ezra standing amid Jerusalem’s ruins and interpreting the Law to the assembled Hebrew people. Ezra’s public reading urges his hearers to their mission: to rebuild Jerusalem(“rejoicing in the Lord is your strength”). The Lectionary editors chose this reading to complement Jesus’ reading in the Nazareth synagogue.

The second reading, from Paul’s first letter to the Corinthians, continues from last week. Paul writes to the Corinth ekklesia because its membership is divided over the Spirit’s gifts. Paul compares the believing community to a human body: a body has many different parts that work together to make a functioning human person. Eyes aren’t better than feet; without ears we couldn’t hear. Paul then jumps from simile (“the ekklesia is like a body”) to theology (“you are Christ’s body”). We individual ekklesia members are now Christ’s body–his presence–in the world. Each member has a specific role to play or a gift to use in building up this mystical body.

Luke’s gospel has two parts:

• The mission of the gospel: Luke tells Theophilus (Greek for “one who loves God”–that’s us) that he has written an “orderly account” so that we “might be certain of the teachings [we] have received.” Luke uses the Greek word κατηχέω (kah-tay-KEH-oh) to describe these “teachings.” κατηχέω means literally “to sound or to echo down into the ears.” From this Greek word we get the English word catechesis. Luke writes his gospel to instruct disciples in Jesus’ “fulfillment” of scripture, as told by the apostles (“eyewitnesses”) and other evangelists (“ministers of the word.”)

• The mission of Jesus: Luke chooses Jesus’ hometown as the place where Jesus announces his mission. Fresh from his baptism (“in the power of the Spirit”), Jesus follows his habit of going to synagogue. Maybe because Jesus is becoming famous (“praised by all”), the attendant asks him to read and comment on the lesson. Jesus chooses the Isaiah scroll that foretell him: the Spirit anoints him to preach, to heal, and to free the oppressed. Jesus, like Ezra in the first reading, then interprets what he has read: “Today this scripture is fulfilled in your ears.”

The readings remind RCIA participants and the entire believing community that we encounter God in scripture and liturgy. Ezra proclaims and interprets the Torah for the returned exiles so they can rebuild their lives. Paul shows the Corinthians that their assembled community is Christ’s body. Luke writes his gospel to instruct disciples. Jesus announces his messianic mission in the context of a synagogue service.Are we listening in the liturgy? Do we hear the mission to which God is calling us?

—Terence Sherlock