2 July 2023: Thirteenth Sunday in Ordinary time A

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

Discipleship: the realities of following Jesus

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

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

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

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

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

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

The second reading continues the fourteen-week, semi-continuous reading of Paul’s letter to the ekklesiai (multiple communities) in Rome. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

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

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

Gospel (Mt 10:37-42)

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

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

Summary and reflection

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

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

—Terence Sherlock

12 September 2021: Twenty-fourth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 50:5-9a	Ps 116:1-2, 3-4, 5-6, 8-9	Jas 2:14-18	Mk 8:27-35
RCL: Is 50:4-9		RCL: Jas 3:16—4:3

Discipleship: faithfulness to Jesus and his mission

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

First reading (Is 50:5-9a)

The first reading is from the prophet Isaiah’s third “servant song.” This Isaiah is the second or Deutero-Isaiah, who speaks God’s word to the Jewish exiles in Babylon. In today’s pericope, Isaiah faithfully accepts the responsibility of his calling (“I have not rebelled, have not turned back”), even when his hearers reject God’s message. Although Isaiah seeks to console the exiles, many hearers would have considered his vision of restoration a pipe dream; this is why his hearers mock, insult (“buffets and spitting”), and even rough up (“beat me”) the prophet. Because the prophet speaks for and is supported by God (“God is my help”), he does not feel shamed by this public humiliation. Rather, Isaiah is vindicated by God’s support (“He is near”). The Lectionary editors chose this reading because the prophet’s violent rejection echoes Jesus’ passion prediction in today’s gospel.

Second reading (Jas 2:14-18)

The second reading continues 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 put their faith into action. A faith based on only a profession of faith or on only ritual practices cannot save (“faith that does not have works is dead”). The author gives an example of a better-off community member responding to a poor community member with a prayer (“go in peace”) and good wishes (“keep warm, eat well”), but does nothing to help. This comfortable and clueless disciple misses Jesus’ central message to love the neighbor, as well as the Hebrew prophets’ message to care for community members. For a disciple, faith is necessary, but not sufficient. A disciple has to be a “doer” of faith whose living faith shows itself in works. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from James.

Gospel (Mk 8:27-35)

Scholars divide Mark’s gospel into three parts. The first part (Mk 1:1—8:26) emphasizes Jesus’ authority in his teaching and mighty works, and highlights the misunderstandings and rejections of Jesus. The second part (Mk 8:27—10:45) clarifies who Jesus is (identity and christology) and what it means to follow Jesus (discipleship). The third part (Mk 10:46—16:8) is the account of Jesus’ passion, death, and resurrection. Today’s pericope is the turning point, or hinge, between parts one and two: the start of Jesus’ “way” or “journey” from Caesarea Philippi (Mk 8:27) to Jerusalem (Mk 10:45). This journey is not simply a travelogue but a spiritual journey, during which the disciples (and Mark’s hearers) face the mystery of the cross and the implications of discipleship.

• Jesus’ question. “Who do you say I am?” is Mark’s gospel’s central theme. Throughout the gospel’s first part, Jesus reveals his identity through his powerful teachings and mighty works (miracles). Now Jesus asks his disciples directly what they have decided about him. Peter speaks for all the disciples, but Mark intends that every hearer answer Jesus’ question personally.
• Jesus’ description of discipleship. Jesus first describes what his faithfulness to God means: he “will suffer, be rejected, be killed, and rise after three days.” He then calls his disciples and the crowd (everyone who might wish to following him in the future) and describes how to follow him faithfully: deny yourself (act in a selfless way and give up your central place in your life), take up your cross (share fully in Jesus’ own faithfulness to God), and follow me (persevere in discipleship). Discipleship is neither safe nor comfortable, but Jesus promises eternal life to those who remain faithful.

Summary and reflection

This week’s readings ask us to think about our faithfulness in discipleship. Isaiah accepts God’s call to be God’s prophet despite his calling’s hardships and rejections. The author of James warns his ekklesia that, unless they do and live God’s word, their faith and discipleship is dead. Mark shows Jesus speaking bluntly about his identity and what faithfulness to God and Jesus means for disciples. How alive and real is our discipleship? Is my discipleship strong enough to withstand the questions and critiques of others within and outside my community? Do my words and good works witness that my faith and discipleship is alive? What do my daily and moment-by-moment discipleship choices reveal about my commitment to follow Jesus?

—Terence Sherlock

30 August 2020: Twenty-second Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Jer 20:7-9 RCL: Jer 15:15-21	Ps 63:2, 3-4, 5-6, 8-9	Rom 12:1-2 RCL: Rom 12:9-21	Mt 16:21-27 RCL: Mt 16:21-28

Discipleship: becoming whom you follow

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

The first reading is from the prophet Jeremiah, who prophesied in Judah (the southern kingdom) between 627-585 BC. Unlike other prophets, Jeremiah’s prophecies are personal and autobiographical. Jeremiah tells us that God seduced him to be God’s prophet (“You duped me, O LORD”). Prophecy brings Jeremiah only misery (“everyone mocks me”), but he finds it impossible to stop prophesying (“like fire burning in my heart”). God’s word is so powerful (calling out the people’s crimes and warning of coming disaster) that Jeremiah cannot hold it in (“I cannot endure it”). The Lectionary editors chose this reading because Jeremiah articulates a prophet’s role and fate, echoed by Jesus in today’s gospel.

The second reading from Paul’s letter to the Rome ekklesia is part of a continuous reading in Ordinary time. Having just appealed to Israel’s and the gentiles’ inclusive experiences (Rom 11:30-32), Paul now calls the ekklesia to live according to the gospel. Believers offer their physical bodies to God as a “living sacrifice.” Through their physical words and actions, disciples serve and sacrifice for others. Israel’s prophets called the people to reject empty sacrifices and instead turn their minds and hearts back to God (metanoia). Paul, continuing prophetic tradition, notes that a living sacrifice is “pleasing to God” and “spiritual worship.” Paul calls believers to use a “renewed mind” to discern God’s will and to do what is right. Christians must search constantly for God’s will in the present’s ambiguity and confusion. Scripture provides little concrete guidance for modern scientific and technological ethical challenges unimaginable in the biblical world. Using a “renewed mind,” disciples test (with some amount of trial and error) and discern in the secular world what is “good and acceptable and perfect.” The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel reaches a turning point: Jesus chooses to go to Jerusalem, revealing the kind of messiah he will be. In this pericope Jesus defines his messiahship; Peter rejects it; and Jesus redefines how to be a disciple to a suffering messiah.

• Jesus as suffering messiah. Last week’s mention of Jeremiah (see the first reading) clarifies Jesus’ understanding of his identity and mission as messiah. Jesus understands his prophetic mission will bring him in conflict with the “elders, chief-priests, and scribes” and result in his suffering and death. Jesus tells his disciples that he will be raised, but they can’t hear his hope-filled message, and don’t understand what it means. With this passion prediction, Matthew links the disciples’ and his ekklesia‘s sufferings to Jesus’ sufferings.

• Peter rejects Jesus’ messiahship. Last week, Jesus makes a pun on Peter/Kephas/Rocky as “a foundation rock;” now Peter makes himself “a stumbling stone.” Jesus calls Peter “Satan” because Peter tempts Jesus with a messiahship of conquering power and reigning in glory. To deny Jesus’ passion and death is to be on Satan’s side. Peter’s inability to see Jesus as a suffering messiah turns Rocky into a stumbling stone.

• Jesus redefines discipleship. To be Jesus’ disciple (“come after me”) one must do three things. First, place the concerns of others before his or her own (“deny” or “disown”). Second, emulate Jesus’ own life and death in service to others (“take up the cross”). Discipleship and the cross are synonymous. Third, walk the same path as Jesus daily in service and sacrifice to others. “Follow me” is a continuing commitment, not an occasional or once-a-week action. At the parousia, the Son of Man will judge everyone based on his or her words and actions. Jesus promises that faithful disciples will receive eternal life in God’s kingdom.

This week’s readings ask us to think about discipleship in the context of Jesus’ messiahship. Jeremiah recognizes that a life given in service to God’s words results in rejection, persecution, and martyrdom. Paul tells believers to become living sacrifices in service to others. Jesus struggles to make his vision of a suffering messiah clear to confused followers. Jesus’ messiahship defines our discipleship. Do God’s words compel us to speak truth, or does fear or rejection or reprisal silence us? Does a renewed mind guide us in difficult ethical choices, or do we allow secular voices to shout down our discernment? Do we choose to follow a suffering messiah to the cross, or do we treat discipleship as an occasional annoying inconvenience?

—Terence Sherlock