9 June 2024: Tenth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Gn 3:9-15	Ps 130:1-2, 3-4, 5-6, 7-8	2 Cor 4:13-5:1	Mk 3:20-35
RCL: Gn 3:8-15

Discipleship: healing broken relationships, creating new families

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on choices and consequences, from ruptured relationships to choosing to create and to live in new relationships.

First reading (Gn 3:9-15)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of the world’s creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the lives of the patriarchs. Genesis introduces Hebrew and Christian scriptures’ key themes: God causes everything; there is only one God; God has a personal relationship with humans; the divine/human relationship is essential, applying not only to God’s relationship with people, but also to the peoples’ relationships with each other.

In today’s pericope, the Genesis author tells the story of human overreach and its consequences. God’s question (“Where are you?”) echoes the broken divine/human relationship. The human desire to “be like gods” and the human choice to violate God’s boundary (“I had forbidden you to eat”) destroys the relationship. God judges the snake, the woman, and the man. God’s sentences are etiologies (stories that give the causes or origins of things): why snakes crawl on the ground, why humans are afraid of snakes, why humans act the way they do. Although the humans break their relationship with God and God judges and sentences them, God does not abandon them. God compassionately arranges for the humans’ needs, a pattern God repeats throughout Hebrew scripture. Whenever humans break the divine/human relationship, God finds a way to restore balance.

The Lectionary editors pair this reading with today’s gospel because later Jewish and Christian thought associates the snake with the devil.

Second reading (2 Cor 4:13-5:1)

The second reading is the fourth part of an eight-week, semi-continuous reading from Paul’s second letter to the Corinth ekklesia. Paul writes this letter (or a series of letters) to continue the Corinthians’ instruction, sharing his own apostolic work as an example. Written throughout 57 AD, Paul’s letter describes how a believer’s life reveals God’s power and authority, which shines through and empowers a believer’s own human weaknesses and trials.

In today’s pericope, Paul tells the Corinthians that he “believes and speaks” (preaches) that the God “who raised Jesus” from death “will also raise” those who believe. All that Paul does and encounters (traveling, preaching, apostolic work, personal afflictions) is for the Corinthians’ benefit (“everything indeed is for you”), so that they, too, experience God’s “abundant grace” as Paul has. Even though his missionary work is physically demanding (“our outer self is wasting away”), his work revitalizes and recharges Paul’s spiritual life (“our inner self is being renewed day by day”). He contrasts his present challenges (“momentary light affliction”) with a future glory with God that is “beyond all comparison;” the now’s visible and transitory with the future’s unseen eternal. What awaits Paul and all believers beyond a physical body (“earthly dwelling, a tent”) is an eternal, resurrected body (“a building from God, a dwelling not made with hands”). This certain faith stands behind all Paul’s words and actions.

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

Gospel (Mk 3:20-35)

Mark’s pericope is a classic “Marcan sandwich.” Mark begins a story about Jesus’ relatives traveling to save him, interrupts the story with a controversy about possession, evil spirits, and God’s spirit, then finishes the story teaching about new families and discipleship.

• Saving Jesus from himself. Concerned for his well-being, Jesus’ family decides to go from Nazareth to Capernaum where Jesus is preaching. They think Jesus is “out of his mind” (in Greek, literally “standing outside himself”) and want to care for him.
• Jesus conspires with demons? Meanwhile in Capernaum, Jerusalem scribes pronounce that Jesus is possessed by Beelzebul (Hebrew for “lord of flies” or “lord of dung,” another name for the devil). They argue that if Jesus were a good person, he would avoid evil persons; but because he seeks out the possessed, he must be possessed.
  
  In response, Jesus asks simply, “How can Satan drive out Satan?” He then points out that if an intruder (“robber”) plans to rob a “strong man,” the intruder needs to restrain the strong man first. In this case, the intruder (Satan), who plans to rob the strong man (Jesus, see Mk 1:7), is failing to subdue the strong man; Jesus’ successful exorcisms prove that.
  
  Although Jesus’ opponents attack his exorcisms (“he drives out [lesser] demons by the prince of demons”), Jesus speaks about forgiveness (“all sins and all blasphemies will be forgiven”). Jesus teaches that the only “unforgivable” sin is refusing to see God’s spirit present in all humans (see Ps 51:11). Mark criticizes Jesus’ opponents who say Jesus does not have God’s spirit of holiness, but an “unclean spirit.”
• Jesus redefines families through discipleship. When Jesus’ mother and brothers reach Capernaum, Mark contrasts the crowd seated around and staying with Jesus with his family standing outside. That is, the crowd in the house listening to Jesus has taken the place of a conventional family. Jesus then redefines his family as “whoever does God’s will,” his definition of discipleship. In Mark’s gospel, people define themselves by their words and actions, not by external labels (“family,” “scribe,” “unclean”).

Summary and reflection

This week’s readings ask us to think about covenantal relationships. The Genesis author describes how humans selfishly chose to break God’s covenant relationship, and how God judged and sentenced the snake. Paul describes his certain faith that sustains his work, and invites the Corinthians to experience God’s abundant grace. Jesus confronts his opponents’ refusal to see God’s spirit in his saving works, and invites disciples into a new covenantal family that does God’s will.

The readings suggest that refusing to recognize and to accept God’s always-present and reconciling spirit lies at the heart of human unhappiness. God continuously offers covenantal love, but humans seem to prefer to go it alone. How do we respond when God asks us, “Where are you?” What sustains our work and relationships? Why do we find it hard to believe that God wants every person to be part of the divine family?

—Terence Sherlock

20 June 2021: Twelfth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Jb 38:1, 8-11	Ps 107:23-24, 25-26, 28-29, 30-31	2 Cor 5:14-17	Mk 4:35-41
RCL: Jb 38:1-11		RCL: 2 Cor 6:1-13

Theophany: exposing and evaluating human limitations

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on personal encounters with God.

First reading (Jb 38:1, 8-11)

The first reading is from the story of Job, part of the Hebrew scripture “Writings” that follow Wisdom traditions. Scholars believe Job was written between the sixth and fourth century BC, after the exile. In today’s pericope, God begins to address Job’s question about undeserved suffering. God appears to Job (a theophany) in the form of a powerful windstorm (“out of the storm”) and asks several rhetorical questions. God asserts God’s utter transcendence (“I shut the sea,” “I made the clouds,” “I set the sea’s limits“) and power over nature (“here shall your proud waves be stilled”). Ancient peoples viewed “wind” and “sea” as uncreated chaos that only the gods could control; in Genesis, God spends two days separating and gathering the primeval waters. The Lectionary editors chose this passages because of God’s power over the wind and sea. In the gospel, Jesus also shows divine control over the same elements.

Second reading (2 Cor 5:14-17)

The second reading is a continuation of Ordinary time’s semi-continuous reading from Paul’s second letter to the Corinth ekklesia. In today’s pericope, Paul contrasts his ministry’s motivation with that of the false teachers besieging the Corinthians. Christ’s love “impels” Paul to begin and to continue his service as an apostle. He offers his insight (“conviction”) that Christ’s love is the reason “one died for all.” That is, Jesus’ physical death reconciled humans to God so that humans could be saved from spiritual death (sin). “Those who live” are alive because of Christ’s gift (his death and resurrection); the gift obligates those who live to live for others (“no longer for themselves”). Before his conversion, Paul “knew” Christ incorrectly (“according to the flesh”), and persecuted Christ and his disciples. As part of his conversion, he now experiences (“knows”) Christ in a different way. To see differently and to be a new creature (“new creation”), disciples must be in Christ; that is, only Christians are “new creations.” Although Christ’s gift enables a new creation, humans must choose to be new people created in Christ (“new things”); the “new” does not automatically replace the “old. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 2 Corinthians.

Gospel (Mk 4:35-41)

Mark’s gospel begins a collection of stories about Jesus’ “mighty deeds.” Jesus moves beyond Galilee to gentile territory; this is the first of several trips Jesus makes across the Sea of Galilee, a symbolic barrier between Jews and gentiles. This story signals a change in Mark’s gospel, from Jesus’ teachings to Jesus’ works of power.

• “Bad” weather. The Sea of Galilee is noted for its violent squalls that can arise without warning, as wind is funneled through the steep valleys among the hills surrounding the lake. As today’s first reading suggests, the wind and sea also represent the primeval chaos that only God can contain. (For God’s power over the sea, see Ps 42:7-8, Ps 65:7-8, Ps 89:8-9, Ps 107:23-32). The disciples fear the primal spirits are stronger than Jesus.
• An exorcism. In quieting the storm, Jesus exercises the same power or authority that he uses to cast out demons and to perform mighty works of healing. Nature miracles and healing miracles point to the inbreaking of God’s kingdom, restoring the order present at creation, and subjugating all things to the rule of God (“God’s reign” or “the kingdom of God”).
• Awe before the divine. The disciples move from fear (“we are perishing”) to the numinous sense of awe that is part of a theophany or a human experience of divine power. Mark recounts fear and awe as part of the disciples’ learning process, which leads them to question more deeply Jesus’ nature and mission (“who is this?”). This story reminds Mark’s community that Jesus’ saving presence continues amid persecutions that threaten their existence.

Summary and reflection

This week’s readings ask us to think about our encounters with the divine. God reveals God’s total otherness to Job, challenging Job’s human view of God. Paul shares his conversion experience, urging them to think beyond their fleshy worldview. Jesus’ authority over wind and wave spirits change the disciples’ understanding of their teacher. A personal encounter with the divine reframes our perspective; it is an opportunity to experience a reality greater than ourselves. Like Job, do we seek to understand and to accept our place in an ambiguous universe? Like Paul, do we allow a divine encounter to make us anew completely and permanently? Like Jesus’ disciples, can we move beyond our fear of the radically Other to awe, appreciation, and worship?

—Terence Sherlock

31 January 2021: Fourth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dt 18:15-20	Ps 95:1-2, 6-7, 7-9	1 Cor 7:32-35	Mk 1:21-28
		RCL:1 Cor 8:1-13

Words’ prophetic power to drive out evil

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

The first reading is from Deuteronomy, the fifth and final book of the Torah. Today’s pericope is from Moses’ second “farewell discourse.” Moses promises that God will “raise up a prophet like me” to serve as an intermediary between God and the people (“as you requested of the Lord”), and as someone who hears and echoes God’s words (“I will put my words in his mouth,” “he shall tell them what I command”). Moses is referring in general to all the prophets who would succeed him. In the later biblical period, Jews interpreted this promise in a messianic sense. The Lectionary editors chose this reading because God’s promise to raise up “a prophet like Moses” is fulfilled in Jesus’ “teaching with authority” in 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 reading, Paul gives his thoughts on marriage, which require some historical and social context. First, Paul writes to a predominately gentile community, and addresses believers immersed in Greek thought and culture. Second, in this time and culture, families arrange marriages for social, political, or business benefit. Third, Paul views marriage as part of the present order, which is “passing away.” In the pericope, Paul states that being devoted to the Lord is both morally appropriate (“propriety”) and honorable (“adherence … without distraction”). An unmarried person has no obligations (is “free of anxieties”) and can be fully attentive to (“please”) the Lord. Married people have competing obligations: to their families’ social and business ties, and to the Lord; they are “divided.” Although he personally recommends remaining unmarried, he does not require it (“not impose a burden on you”). The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 1 Corinthians.

Mark’s gospel is from Jesus’ “day of ministry.” Mark tells about Jesus’ authoritative teaching, his power over unclean spirits, and the inbreaking of God’s reign.

• Authoritative teaching. The synagogue attendees compare the teachings of the scribes and Jesus: the scribes repeat other rabbis’ opinions and hand on traditional interpretations, while Jesus proclaims God’s kingdom is near. Jesus’ words have power or authority because they come from his true prophetic voice.
• Authority over unclean spirits. In the ancient world people believed that humans occupied only a small part of the universe; the rest was filled with many spirits, most threatening to humans. First-century exorcists typically used physical means or magic rituals to trick spirits into leaving a possessed person. Jesus commands the unclean spirit to “be muzzled” to “come out.” By the authority of Jesus’ word alone the unclean spirit leaves the man.
• New teaching with authority. “What just happened?” the amazed people ask. Jesus’ teaching is new not only because the people haven’t heard it before, but also because the teaching has the power or authority to accomplish what it communicates. Jesus’ words announcing God’s kingdom or reign have the power to free humans from evil.

This week’s readings ask us to think about speaking with authority and power. Moses promises that God will raise another prophet to speak God’s word to the people. Paul is clear to say he is giving his own opinion, not the Lord’s command. Jesus teaches with prophetic authority and his words have power to drive out evil. How do we use the power of words? Do our authoritative words give comfort or do they cause confusion? Do we hear what God asks of us, or do we proclaim what we want to accomplish? Do we use our powerful words drive evil out, or do our words put more evil into the world?

—Terence Sherlock