19 November 2023: Thirty-third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6	Mt 25:14-30 or Mt 25:14-15, 19-20
RCL Zeph 1:7, 12-18		RCL: 1 Thes 5:1-11	RCL: Mt 25:14-30

Discipleship: being alert and ready brings our reward

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s reward for remaining alert and ready for Jesus’ return.

First reading (Prv 31:10-13, 19-20, 30-31)

The first reading is from Proverbs, a composite collection of Wisdom sayings, instructions, and poems from the postexilic period. Proverbs’ advice ranges from practical to psychological to ethical, including instructions on how to manage one’s own life, how to relate to others, and even how to govern a country. Proverbs points throughout to God’s presence in humans’ lives and encourages humans to maintain respect or awe before God (“fear of the Lord”).

In today’s pericope, the author’s poem personifies Wisdom as real woman engaged in daily work. She is “worthy;” her husband (who seeks Wisdom), “entrusts his heart to her” because she “brings good, not evil.” The woman’s actions show her Wisdom: in her home, she “works with loving hands;” outside her home, she “reaches out her hands to the poor and extends her arms to the needy.” In closing, the author brings the woman’s handiwork in line with Torah and Wisdom: he praises her reverence or awe before God (“who fears the LORD”). Unlike seductive “charm” and transitory “beauty,” the works of this wise woman (Wisdom) are acknowledged by all (“at the city gates”).

The Lectionary editors chose this reading because “reward for labors” echoes the wise teenagers’/wise disciple’s rewards in Matthew’s gospel allegory.

Second reading (1 Thes 5:1-6)

The second reading is the final part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul continues his eschaton (end times) description (see last week’s second reading). During his time with the Thessalonians, Paul instructed them about the “times and seasons; so that they “have no need for anything to be written” to them. Paul describes the eschaton using Hebrew apocalyptic words and images (“the day of the Lord,” “a thief in the night,” “birth pangs”) found in other end-time descriptions (Mt 25:43, Mk 13:8). Nonbelievers, unprepared for the end times, will experience them as a “sudden disaster” and have no time for metanoia: “they will not escape.” Because believers are “children of the light and of the day,” they will meet Jesus’ parousia without fear. Paul urges the ekklesia to remain prepared (“let us not sleep”) and to be always ready for Jesus’ return (“let us stay alert and sober”).

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

Gospel (Mt 25:14-30)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Matthew’s allegory reminds disciples to live their lives in readiness for Jesus’ return.

• Jesus’ parable. Because this parable uses the word “talents,” some interpret it as an exhortation to use one’s God-given gifts; but the Greek word τάλαντον/tálanton means a “unit of weight/money.” In the parable Jesus uses τάλαντον/tálanton to indicate an almost unobtainable sum (1 tálanton = 6,000 denarii, or about 16 years of a day-laborer’s earnings). The key to Jesus’ parable is the first-century understanding about goods and money: all wealth is finite. People believed that the only way to increase one’s own wealth was to steal another’s share. In Jesus’ time, all who amass wealth are greedy and wicked. In Jesus’ parable, the master is “difficult” and “harvests what he doesn’t plant;” he is immoral and dishonorable. The third servant is honorable because he doesn’t join in the master’s greed (“here it is back”). Jesus’ original parable warns the rich to stop exploiting the poor, and encourages the poor to act with courage and to expose greed as a sin.
• Matthew’s allegory. Matthew turns Jesus’ parable into an eschatological allegory, warning his believing community to be prepared for God’s judgement. Matthew’s added details about the master “going away” and “after a long time” “returning” and “settling accounts” suggest Jesus is the master/lord who “went away” to the Father and will “return” at the end time to judge his disciples (settle accounts), based on how they have fulfilled their discipleship. The allegory encourages Matthew’s community to work diligently in the present, and to avoid becoming lazy or indifferent about Jesus’ parousia. Matthew adds the final “floating” sayings (“more will be given,” Mt 25:29; “thrown into the outside darkness,” Mt 25:30) to emphasize the eschatological warnings to his ekklesia: be ready for God’s kingdom, or you will be excluded.

Summary and reflection

This week’s readings ask us to think about how we are preparing for Jesus’ return. The Proverb writer compares Wisdom to an honorable and productive wife who serves her family and the needy. Paul closes his letter to the Thessalonians with a call to be alert and ready for Jesus’ return. Matthew’s allegory reminds his ekklesia that at the end time, God will ask for an accounting of what they have done with the good news; only disciples who have grown the gospel by their words and action will enter the kingdom.

What does it mean to be alert and ready? At the eschaton or at our own life’s end (whichever comes first), God will settle our account. Will God find our life honorable and productive? Will God find us faithful and diligent in our service to others? Will God find us to be disciples worthy of reward and ready to enter God’s kingdom?

—Terence Sherlock

13 November 2022: Thirty-third Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Mal 3:19-20a	Ps 98:5-6, 7-8, 9	2 Thes 3:7-12	Lk 21:5-19
		RCL: 2 Thes 3:6-13

Discipleship: end-time faith, not fear

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year comes to a close, the readings address eschatological (end-time) topics. This week’s readings focus on images of the end time and a disciple’s correct response.

First reading (Mal 3:19-20a)

The first reading is from the prophet Malachi, who wrote sometime after the exiles’ return in 445 BC. This short (three chapters) book doesn’t even give the prophet’s name; “Malachi” is a Hebrew word that means “my messenger.” In today’s pericope, the prophet describes the day of judgement or the day of the Lord (“the day is coming”). In Hebrew scripture, the day of the Lord comes like fire (“blazing like an oven”), burning wrongdoers to ashes, “leaving neither root nor branch.” However, those who honor and regard the Lord with awe (“you who fear my name”) experience the Lord’s judgement as a healing sun (“sun of justice”). Malachi’s prophecy becomes a Christmas carol that celebrates not the end of the world, but the coming of the messiah: “Hail the Sun of Righteousness! / Light and life to all he brings / Risen with healing in his wings.” The Lectionary editors chose this reading because Malachi’s apocalyptic images echo Jesus’ eschatological language in today’s gospel.

Second reading (2 Thes 3:7-12)

The second reading is the final part of a three-week, semi-continuous reading from the second letter to the Thessalonians. An unknown author writing in Paul’s name wrote this letter in the 80s or early 90s to respond to apocalypticists in the community who believed Jesus’ parousia was imminent. At the liturgical year’s end, the Lectionary editors choose readings that are more eschatological, focusing on the end times and on Jesus’ return. In today’s pericope, “Paul” begins by presenting himself as a model: during his missionary work, he supported himself (“in toil and drudgery, night and day we worked”) as a leatherworker, rather than ask the community to support him (“we [did not] eat food received free,” “so as not to burden any of you”). The author introduces two related community issues: first, some have stopped following apostolic traditions (“disorderly,” not keeping busy”), and second, some are interrupting the apostolic traditions of others (“acting like busybodies”). That is, the apocalyptic prophets and their followers are disrupting the community’s life with their constant talk about the parousia, which, they believe, has already happened. The author “urges and instructs” these people to stop disrupting the community (“work quietly”) and return to “Paul’s” apostolic example (“imitate us”). The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from 2 Thessalonians.

Gospel (Lk 21:5-19)

Luke’s gospel shows Jesus, now in Jerusalem, teaching about the nature of God’s kingdom. In today’s pericope, Jesus the prophet speaks about the Temple’s destruction, signs of the end-time, and persecution of his disciples.

• About the Temple. Herod’s Temple, begun in 19 BC and completed in 64 AD, was still under construction during Jesus’ lifetime. Even while the Temple was under construction, people considered it one of the most beautiful buildings in the Roman Empire. As the house of God, the Temple’s destruction by the Romans in 70 AD would feel like the end of the world to the Jews. By the time Luke writes his gospel (85-90 AD), Jesus’ prophecy about the Temple has been fulfilled, which gives additional weight to his other prophetic warnings about the end times and persecutions.
• About end-time signs. Jesus uses traditional Hebrew scripture language to describe divine judgement: earthquakes (Zech 14:15, Is 29:6, Ex 3:12-13) and famines (Amos 8:11, Is 14:30, Is 51:19, Ez 36:29-30). By the time Luke writes his gospel, Christians’ speculation about the end-times has already become a false teaching. Luke attempts to avoid further panic by having Jesus describe a progression of events (“such things must happen first“). Jesus emphasizes the events do not signify the end of all things (“it will not immediately be the end“), but only the end of Jerusalem.
• About persecutions. Just as Jesus has said that he will be “handed over” to the authorities (Lk 9:22, Lk 9:44, Lk 18:32), he tells his disciples that they will suffer the same fate. At the time Luke is writing his gospel, Christians are being persecuted at home as well as by the state and in the synagogues. Jesus comforts disciples by promising that their “perseverance” in faith will save them. Luke includes these words from Jesus to console and to strengthen late first-century believing communities experiencing such trials.

Summary and reflection

This week’s readings ask us to think about the end times, both the world’s end and our own ends. Malachi describes the coming of the Lord as a day of destruction for the wicked, but a day of healing for the faithful. The Thessalonians author urges the believing community not to be caught up in the apocalyptic prophets’ rumors of the end, but to keep faith with the apostolic teachings about salvation they have received. Jesus foretells Jerusalem’s destruction and persecutions, but promises to save the ones who remain faithful.

As movies and politics show, apocalypticism and fear sell. Disciples must look more deeply into Hebrew and Christian scriptures to see God’s covenant of care that stands behind the end images. Do we fear the burning punishments God directs to the proud and the evildoers, or look forward to the healing warmth God promises to the faithful and just? Do we imitate the apocalyptic disruptors who upset the community for their own fearmongering fame and gain, or do we imitate leaders and instructors who build up the community through care and service? Do we allow extreme stories about end-time change and chaos to distract us from God’s continuing promise of wisdom and salvation to faithful disciples?

—Terence Sherlock

14 November 2021: Thirty-third Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dn 12:1-3	Ps 16:5, 8, 9-10, 11	Heb 10:11-14, 18	Mk 13:24-32
		RCL: Heb 10:11-14 (15-18), 19-25	RCL: Mk 13:1-8

Discipleship and the unknowability of God’s kingdom

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. On this final Sunday in Ordinary time, the readings focus on the unimaginable fulfillment of God’s kingdom.

First reading (Dn 12:1-3)

The first reading is from book of Daniel, written between 167-164 BC. Daniel is not a prophetic writing, but an example of Jewish apocalyptic literature. The author’s purpose is to strengthen and to comfort the Jewish people, who were being forced to adopt Greek culture and religion. In today’s pericope, the people experience tribulation (“distress”) from a foreign ruler’s oppressive laws. The angel Michael, the guardian of Israel, protects and rescues everyone whose “name is written in the book” of life, kept by God in heaven. Michael calls those who have died (“who sleep in the dust”) to resurrection (“shall awake”); God rewards the righteous and punishes the wicked (“disgrace”). The wise ones who “lead many to justice” live forever (“shall be like the stars forever”). This is the apocalyptic message of hope. The Lectionary editors chose this reading to match Mark’s “little apocalypse” in today’s gospel.

Second reading (Heb 10:11-14, 18)

The second reading concludes Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author has been drawing parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author compares the effects of the Mosaic covenant with Jesus’ new covenant. Under the Mosaic covenant, levitical priests “daily” sacrificed animals as sin offerings, but animal sacrifices “can never take away sins.” Because these sacrifices couldn’t remove sins, they continued to remind worshipers of their sins. Under Jesus’ new covenant, Jesus’ “one” faithful and complete self-offering removed everyone’s sin (“one sacrifice for sins”), and its effectiveness also removes the memory and consciousness of sin. Jesus’ single self-giving act (“one offering”) completes (“perfects”) the salvation of everyone (“those who are consecrated”) forever. Jesus has no need to repeat his self-gift (“no longer offering for sin”). The Lectionary editors chose this reading to close Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 13:24-32)

Mark’s gospel is from Jesus’ eschatological discourse, also called Mark’s little apocalypse. Eschatology is a branch of theology concerned with the last things: death, judgment, and the final destiny of each person. Apocalyptic writing describes the fulfillment of prophecies, especially of the end time; it brings hope and comfort to an oppressed group. In today’s pericope, Jesus gives his disciples a glimpse of his end-time glory, and warns them to be prepared always for that day.

• “The Son of Man coming in the clouds.” Jesus borrows Daniel’s apocalyptic images and words (today’s first reading) to describe his parousia: his return at the end time. Jesus’ language seems difficult and obscure, but he is using words and images familiar to his hearers from Hebrew scripture and Jewish writings. In Daniel, the phrase son of man means simply “a human,” but in Mark, Jesus consistently applies this title to himself. In Ps 68:4, God “rides upon the clouds;” Jesus uses this image to suggest a glorious, post-resurrection return when he will gather the faithful (“his elect”). Jesus uses apocalyptic language because the transcendence of God’s kingdom is beyond the abilities of human thought and speech. Talking about the kingdom in its fullness requires imaginative language and cosmic images and metaphors.
• “Of that day or hour, no one knows, only the Father.” In this saying Jesus again uses eschatological language to describe events beyond human understanding. The Hebrew prophets Amos (Amos 8:3-14) and Zechariah (Zech 12:3-14) use “that day and that hour” to describe the end-time day of God’s judgement, but in Mark the phrase also means the Son of Man’s unexpected coming. Modern hearers are surprised that the Son doesn’t know when “these things” (the end time) will happen. According to God’s divine plan, Jesus brings salvation to humans; but history’s culmination and the fulfillment of God’s kingdom belong to the Father alone. Jesus teaches that disciples are to remain faithful to his “words that will never pass away.”

Summary and reflection

As the liturgical year draws to a close, this week’s readings ask us to think about our place in God’s kingdom. Daniel describes God’s kingdom as a time of hope and reward for those who have remained faithful to God. The Hebrews’ author says that Jesus’ single self-offering ensures redemption for all. Jesus’ apocalyptic words give hope and comfort to faithful disciples that Jesus will gather and reward them at the end time. Do we imagine our personal end time as terrifying or glorious? Do we focus on distress and horror, or on shining brightly and living forever? Do we concentrate on our personal failings, or on God’s infinite forgiveness? Do we worry about the end of our personal world, or look forward to our indescribable glory in God’s kingdom?

—Terence Sherlock

15 November 2020: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31 RCL Zeph 1:7, 12-18	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6 RCL: 1 Thes 5:1-11	Mt 25:14-30 or Mt 25:14-15, 19-20 RCL: Mt 25:14-30

Discipleship: hear and act!

As we near the end of the liturgical year, the Sunday readings’ themes become eschatological, focusing on the end times and Jesus’ second coming (parousia). This week’s readings focus on a disciple’s behavior while waiting for Jesus’ return.

The first reading is from the book of Proverbs, written after the exiles returned from Babylon (539 BC). This pericope is part of an acrostic poem (Pv 31:10-31). Each line begins with a successive letter of the Hebrew alphabet. This reading is a picture of a gracious wife and mother who practices love of God and of the neighbor. The passage extols the words and actions of a worthy wife, but it also praises Wisdom and those who seek wisdom. The gospel writers (especially John) associate Wisdom with Jesus. The Lectionary editors chose this reading because “reward for her labors” echoes the rewards in the gospel parable.

The second reading concludes Ordinary time’s readings from Paul’s letter to the Thessalonian ekklesia. In this pericope, Paul answers another Thessalonian question about the end (“times and seasons”): when Jesus will return? Paul has already answered this question (“no need to write anything more for you”), choosing now to teach about how rather than when. Paul suggests that Jesus’ return will be unexpected (“like a thief”), unwelcome for some (“sudden disaster”), and unavoidable (“they will not escape”). But disciples are “not in the dark” about the parousia; disciples are enlightened (another name for baptism) and living in daylight. Paul contrasts two spheres of power: darkness, the realm of evil and “those who sleep”, with the reign of light, God’s kingdom, where believers are “awake and alert.” The Lectionary editors chose this reading to end Ordinary time’s continuous reading from Thessalonians, especially for its description of Jesus’ parousia.

Matthew’s gospel is part of Jesus’ eschatological discourse (Mt 24:1–25:46). Jesus’ parable about slaves who invest their master’s money becomes an allegory in Matthew’s interpretation.

• Jesus’ parable and meaning. Jesus, addressing Jewish hearers in 30 AD, told a story about a travelling master who gave household slaves money to hold. The faithful slaves increased the master’s money, while the wicked slave hid the money and did nothing. Jesus’ parable criticizes the religious leaders’ resistance to change. “Hiding the master’s money in a hole” described leaders so worried about preserving their tradition’s purity they rejected Jesus’ message. Those leaders lost their invitations to God’s kingdom.
• Matthew’s allegory and meaning. Matthew, addressing his Jewish Christian ekklesia in the 80s AD, allegorized the story about an absent master (Jesus) who gave household slaves (disciples) money (gospel) to hold. On the master’s return (parousia), he rewarded the faithful slaves who increased his joy, but he punished the wicked slave who hid the money, taking away the slave’s home and reward. Matthew’s story warns disciples about becoming complacent awaiting Jesus’ return. “Hiding the master’s money in a hole” described disciples afraid of witnessing to Jesus, or not speaking or acting as believers. Those disciples lost their places at the eschatological banquet.
• The message: hear and act! Jesus’ parable warns about holding so tight to tradition that we close our minds to Jesus’ call to metanoia (change of mind/heart). Jesus’ parable asks: How do I discern human tradition from God’s essential message? Matthew’s allegory warns about the ongoing requirement to practice Jesus’ way. Matthew’s allegory asks: How do I act as a faithful disciple while awaiting Jesus’ return?

This week’s readings ask us to think about how we act while waiting for Jesus’ return. The Proverbs writer praises an honorable wife who serves her family, neighbors, and God. Paul teaches that Jesus’ return should not worry us; as disciples, we already live as children of the light. The gospel story about faithful and lazy slaves is a warning about continually listening to and acting on Jesus’ message. How are we living our discipleship in Jesus’ absence? Are we loving God through service to others, or do we defer such acts for “later”? Are we awake and alert to living in the light, or do we ignore the unavoidable? What unearned divine abundance are we “hiding in a hole”?

—Terence Sherlock

17 November 2019: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Mal 3:19-20a	Ps 98:5-6, 7-8, 9	2 Thes 3:7-12 RCL: 2 Thes 3:6-13	Lk 21:5-19

Endings, change, and the coming kingdom

 On this last Sunday in Ordinary time, the Lectionary presents stories and teachings from Jesus about last things. The readings describe the coming “day of the Lord” and invite us to think about what our own encounter will be like.

The first reading is from the prophet Malachi. Written sometime after the exiles’ return 445 BC, this short (three chapters) book doesn’t even include the prophet’s name. “Malachi” is a common noun meaning “my messenger.” The author believes that, for evildoers, the day of the Lord means doom and death; but for those who live according to God’s instructions (“who fear God’s name”) the day of the Lord brings vindication and salvation. Malachi says “there will arise the sun of justice with its healing rays/wings.” His prophecy has become part of a Christmas carol (“Hark! The Herald Angels Sing”) that celebrates not the end of the world, but the coming of the messiah: “Hail the Sun of Righteousness! / Light and life to all he brings, / Risen with healing in his wings.” The Lectionary editors chose this reading because the apocalyptical images (“the day”) matches today’s gospel theme.

The second reading concludes the readings from the second letter to the Thessalonians. As we approach the end of the liturgical year, the readings focus on Jesus’ parousia. In this week’s pericope, the author addresses two interrelated community problems related to the parousia: first, some members have stopped following apostolic traditions (“disorderly,” not keeping busy”), and second, the doomsday prophets are interrupting the apostolic traditions of others (“acting like busybodies”). That is, the apocalyptic preachers and their followers have disrupted the community’s life (following the apostolic model) because they are constantly talking and thinking about the parousia, which, they believe, has already happened. The author “urges and instructs” them to stop disrupting the community (“work quietly”) and return to the apostolic example (“imitate us”).

Luke’s gospel finds Jesus in the last week of his life, teaching daily in the Jerusalem Temple, the center of first-century Jewish life and religion. Today Jesus upsets his hearers by talking about the end of the Temple and the signs of the end times.

• The meaning of the Temple. In 30 AD Jesus’ prophecy about the destruction of the Temple was shocking. His Jewish hearers could not imagine the world without the Temple. They believed that the Temple’s daily sacrifices could end only with the apocalypse: the end of the world itself. When the Romans destroyed the Temple and Jerusalem in 70 AD, a large part of Jewish religious and national life ended, but the world did not end. The Temple’s destruction affected Christians, a Jewish sect, and their outlook as well. In the late 80s when Luke writes his gospel, the Christian believing community’s concerns had shifted from apocalypse (end of the world) to parousia (the signs of Jesus’ return). This is why Jesus says, “Such things must happen first, but it will not immediately be the end.”

• The meaning of persecution. Just as in 30 AD Jesus was handed over to the authorities and executed, so his disciples will suffer the same fate. By the late 80s when Luke is writing, Christians have already known persecution: Peter, Paul, and James were executed in the 60s. Persecutions give disciples the opportunity to “bear witness” or “give testimony” publicly to Jesus. Jesus’ tells the disciples that the Holy Spirit will teach them what to say. Jesus’ prophecies about persecution and witness are fulfilled in Luke’s Acts, where disciples and members of the ekklesia proclaim Jesus to the world, and gain eternal life. This is why Jesus says, “By perseverance you will secure your lives.”

This week’s readings ask us to think about the end: its “right now” and its “not yet” meaning. Malachi describes the day of the Lord as a time of judgement, bad for evil people, but good for the faithful ones. Jesus reassures disciples that the signs are not the end, but an opportunity to witness to what they believe. The world is the mission field for God’s kingdom. Some things in the world must come to an end and change when the kingdom comes. Are we ready for our own end time encounter with Jesus? What is our own faith’s public testimony? What is our own hope for God’s coming kingdom?

—Terence Sherlock

18 November 2018: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Dn 12:1-3	Ps 16:5, 8, 9-10, 11	Heb 10:11-14, 18	Mk 13:24-32

Continuous conversion and watchfulness

 On the last Sunday of Ordinary time, the Lectionary readings present apocalyptic visions and teachings. These readings are an appropriate close to the liturgical year, encouraging us to find our places in the final age of salvation history.

The first reading from the book of Daniel is written in an apocalyptic style. A writer uses this literary style to give hope and comfort to an oppressed community. Apocalypses follow a specific format. First, the author lists historical and present events that oppress his community. Next, the author describes future events vaguely in symbolic language, showing how the oppression will worsen (tribulation or testing). Finally, the author describes end-time events in which God overthrows the oppressors and vindicates the faithful community. In today’s reading, Daniel describes only the end-time events. The author’s message is optimistic and comforting: the just who “lead many to justice” will be spared from the end-time distress and live forever. The Lectionary editors chose this reading to match the “little apocalypse” of today’s gospel.

The second reading is the final continuous reading from the Letter to the Hebrews. Today’s reading again contrasts the Jewish high priests with Jesus. The Temple priests’ daily sacrifices could not forgive sin (Heb 10:11); Jesus offered a single sacrifice that forgave all sins and that gave him a permanent place at God’s right hand. Jesus remains with God, waiting the final outcome of his work (Heb 10:12-13; cf. Ps 110:1). Through his transformative death Jesus brought about the new covenant that Jeremiah foretold (Jer 31:33-34). Jesus’ sacrifice renders meaningless all other offerings for sin (Heb 10:14-18). Whenever we celebrate the Eucharist, we participate in Jesus’ transformative sacrifice.

Mark’s gospel places Jesus in Jerusalem, at the end of his public ministry. Mark’s “little apocalypse” links all Jesus’ preceding teachings (Mk 1-12) with his passion, death and resurrection (Mk 14-16). Jesus’ teachings about the end times, the Son of Man’s return (parousia), and the fulfillment of God’s kingdom interpret both his life and ministry as well as the meaning of his death and resurrection. Today’s reading has two parts:

• The Son of Man’s coming. Like Daniel in the first reading, Jesus uses an apocalyptic style to describe the end times. First, cosmic signs in the heavens indicate the end of this age. Then, the Son of Man (a figure Jesus borrows from Daniel) appears in great power and glory to gather all the elect (the ones tested by tribulations and who remained faithful to Jesus’ teachings) into God’s kingdom. For Mark’s community in Rome who had recently suffered persecutions under Nero, Jesus’ message offers both hope and vindication.

• Parable of the fig tree. Fig trees are one of the most common trees found throughout the Middle East. After hearing this parable, every time a disciple saw a fig tree, he or she would remember Jesus’ warning to pay attention. By placing this parable at the end of Jesus’ ministry, Mark connects Jesus’ first teaching of metanoia (“change your mind/heart”) in Mk 1:15 with his final teachings in Mk 13 on the need for watchfulness. That is, metanoia means continuous conversion; the believing community must be always ready for the Son of Man’s return.

Apocalyptic writing can confuse modern readers. Because God’s kingdom exists beyond the limits of human thought and speech, scripture uses imaginative language and paradoxes to describe it. Although we live in the age of tribulations and testing, we are surrounded by the kingdom’s signs, as common as a fig tree’s bud and bloom. Are we paying attention? Is our metanoia as continuous as the changing seasons? Are we always ready to meet the Son of Man?

—Terence Sherlock

19 November 2017: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6	Mt 25:14-30

Kingdom come

 On this final Sunday of Ordinary time, the readings’ themes focus on the end times and Jesus’ second coming. This week’s readings outline again what God requires of disciples who wish to enter the kingdom.

The first reading, from the book of Wisdom, presents an ideal woman serving her family and community. This woman is also Wisdom personified; a person’s reward for seeking Wisdom is a worthy spouse and children, a great household, and renown in the community. The Lectionary editors chose this reading because it mentions “receiving a reward for labors,” which echoes the gospel’s theme.

The second reading, from Paul’s first letter to the Thessalonian ekklesia, contains Paul’s response to concerns about the “time and season” of Jesus’ return. Seeking to calm the community he founded, Paul points out that no one knows when the end is coming. As children of the light and of the day, they shouldn’t worry about the coming judgement. Rather, they should rejoice, because the parousia marks their day of salvation. They need only to stay alert and awake.

Matthew’s gospel continues Jesus’ eschatological sermon (Mt 24:1-25:46), which includes the parable of the talents. Matthew has adapted Jesus’ parable to emphasize its end-time themes.

• The master’s charge. A man who is going on a long journey entrusts three slaves with varying amounts of money. He expects them to manage what they’ve been given.

• The slaves’ actions. In the master’s absence, the first and second slaves work and trade the master’s money and double its value. The third slave, out of fear, buries the money he had been given, doing nothing.

• The surprise. When the master returns, he demands an accounting. The master is pleased with the first two slaves’ work and results and invites them “to share in his joy.” Unsurprisingly, the master calls the third slave “useless” because he did nothing with his master’s money. Jesus’ hearers would be surprised that the master not only punishes the third slave, but disowns him (like the bridegroom disowned his teenage cousins in last week’s gospel). The master has the useless slave thrown into the outer darkness, where he is no longer a slave, but a non-person. The “outer darkness” is Matthew’s codeword for “denied entrance to God’s kingdom.” Matthew’s hearers understand that Jesus holds his disciples to a high standard: they must live the gospel to enter God’s kingdom.

The readings invite RCIA participants and the believing community to examine God’s entry requirements for the kingdom. The first reading highlights actions. The second reading focuses on watchfulness. The gospel describes the consequences of discipleship. At the parousia, disciples will be called to account for what they have done with the good news God entrusted to them. Only those who grow the gospel by their words and actions will enter the kingdom. Are we faithful and productive stewards who promote and live Jesus’ message? Or are our choices and actions ruled by our own fear or laziness?

—Terence Sherlock

13 November 2016: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Mal 3:19-20a	Ps 98:5-6, 7-8, 9	2 Thes 3:7-12	Lk 21:5-19

The end of the world: a time of fear or faith?

 On this last Sunday in Ordinary time, the Lectionary invites RCIA participants and the believing community to hear and to reflect on the end times and Jesus’ return. This week’s readings invite us to consider the coming kingdom.

In the first reading, Malachi (the name means “my messenger”) describes the coming “day of the Lord.” The prophets use this phrase to signal the hoped-for messiah’s appearance: God will establish God’s kingdom, save those who remained faithful to the covenant, and punish the unfaithful ones. The Lectionary editors chose this reading with its apocalyptic images to match today’s gospel theme.

In the second reading, from the second letter to the Thessalonians, the author addresses a specific problem: some members, believing that Jesus had already returned, stopped working. These members were now were living off the work of the rest of the community. The letter’s author states clearly: everyone works together to support the believing community.

Luke’s gospel presents part of Jesus’ “eschatological discourse.” Eschatology is “the study of the last things:” the end times, God’s judgement, and the establishment of God’s kingdom. Jesus (and Luke) want us to know the following:

• Destruction of the Jerusalem temple: As Jesus is teaching in the temple, he hears some people ooh and aah about the temple’s expensive decoration. Jesus tells them that “the days are coming” when all this will be destroyed. When Luke writes his gospel (mid 80s AD), Jesus’ prophecy is already fulfilled: the Romans destroyed the temple in 70 AD. Luke offers Jesus’ fulfilled prophecy as evidence of who Jesus is.
• Signs of the end times: Like Malachi in the first reading, Jesus uses apocalyptic images (wars, famines, earthquakes, signs in the sky) of the end times that precede God’s bringing forth the kingdom. Apocalyptic (meaning “to unveil” or “to reveal”) language developed in Jewish culture to describe the fulfillment of prophecies, especially of the end times. Jesus’ apocalyptic words place him in the Jewish prophetic tradition.
• Persecutions: Jesus tells his disciples that they will be persecuted, but that these persecutions will allow them to “give testimony” or “bear witness” to Jesus. When Luke writes his gospel, the emperor Nero (mid 60s AD) has already executed Peter, Paul, and other disciples; and local leaders sporadically threaten Christians. Jesus’ fulfilled prophecy again shows who Jesus is.
• Do not be afraid: Jesus tells current (and future) disciples, “by your perseverance (in faith) you will secure your lives.” Jesus comforts his disciples, reminding us that we are saved from destruction and persecution through faith in him.

On this last Sunday in Ordinary time, the readings ask RCIA participants and the believing community to think about God’s coming kingdom. We pray in the Our Father, “let your kingdom come.” We don’t need to wait for the world to end to join God’s kingdom–we’ll join at the end of our earthly lives. As faithful Christians, we look forward to letting God’s kingdom come with hope, not fear. Our faith saves us.

—Terence Sherlock

15 November 2015: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Dn 12:1-3	Ps 16:5, 8, 9-10, 11	Heb 10:11-14, 18	Mk 13:24-32

Shining like stars in the firmament

On this last Sunday in Ordinary time, the Lectionary presents RCIA participants and the believing community with apocalyptic visions and teachings. These readings are an appropriate close to the liturgical year, encouraging us to find our places in the final age of salvation history.

The first reading is from the book of Daniel. An unknown author composed this work about 150 years before Jesus’ time, when the Syrian Greeks were persecuting the Jews. The author’s message is optimistic and comforting: the just who “lead many to justice” will be spared from the end-time distress and live forever. The Lectionary editors chose this reading to match the “little apocalypse” of today’s gospel.

The second reading is our final reading from Hebrews. In this summary section, the author compares priests and their offerings. Human high priests offer the same sacrifices over and over, but their sacrifices never take away sin; Christ offered one sacrifice that removed all sin forever. Christ’s one, perfect offering freed everyone; as a result the human priests’ sin-offerings are no longer needed.

The gospel is from Jesus’ eschatological discourse, also called Mark’s little apocalypse. This “final things” discourse includes prophetic warnings (the destruction of the temple, persecution of the disciples, and the need to be watchful) and apocalyptic signs (deceivers, wars, the abomination, signs in the sky). Mark presents Jesus’ words and actions in three contexts: in the past, as fulfillment of the prophets (especially Daniel, Amos, and Zechariah); in the present (Jesus’ own teachings), and in the future (the coming Paschal event, the day of the Lord, and the Second Coming). Because Mark uses the temple as a type for Jesus–the dwelling place of God among the people–we can see many meanings in Jesus’ discourse:

• The earthly temple in Jerusalem: The Jewish people believed the temple stood at the actural center of the universe. The temple veil contained embroidered images of stars and constellations, and the menorah’s seven branches stood for the sun, moon, and five known planets. When the Romans destroyed the temple in 70 AD, the Jewish people believed that the world had ended and a new age began.

• The heavenly temple and Jesus: The apocalyptic discourse also prefigures Jesus’ death. In Mark’s gospel the temple prefigures the mystery of Jesus–where God dwells among God’s people. At Jesus’ death, the sun darkens (Mk 15: 33) and the embroidered temple veil is torn in two (Mk 15: 38). Jesus’ death portends the destruction of the temple, and opens the final age of salvation history–the age in which all disciples (including us) live. The “day and hour” of this culmination of salvation history belongs to the Father alone.

This week’s readings invite RCIA participants and the believing community to consider how we should live in this final age. The Lectionary readings close with the hope discipleship brings: we, the elect, will be gathered from the ends of the earth, to live forever and to shine brightly. Are our names written in the book? Are we leading many to justice?

—Terence Sherlock