31 October 2021: Thirty-first Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dt 6:2-6	Ps 18:2-3, 3-4, 47, 51	Heb 7:23-28	Mk 12:28b-34
RCL: Dt 6:1-9		RCL: Heb 9:11-14	RCL: Mk 12:28-34

Discipleship: love God, love the neighbor

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the continuity of God’s law of love.

First reading (Dt 6:2-6)

The first reading is from Deuteronomy, the fifth and final book of Torah, which contains Moses’ exhortations to the Israelites before they enter Canaan. In today’s pericope, the author stresses the causal link between faithfulness to God (“keep all his statutes and commandments”) and prospering in the promised land (“a land flowing with milk and honey”). In the great Shema (meaning “Hear!”) commandment, Moses charges the people to follow God’s teachings (“be careful to observe them”). The Shema has become part of daily Jewish liturgy, recited twice each day in worship. Because God is the only God (“the Lord our God, the Lord is one”), the people must love God completely. In Jewish thought, “heart,” “breath/soul,” and “strength” expresses the unity and totality of a human person. The Lectionary editors chose this reading because Jesus cites this command in today’s gospel.

Second reading (Heb 7:23-28)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. Today’s pericope continues the argument that Jesus’ priesthood is greater than the Levitical priesthood. Unlike human high priests who died (“death prevented from remaining in office”), Jesus’ priesthood is eternal (“remains forever”). Because Jesus “lives forever,” he continuously intercedes for “those who approach God” and can “save them.” As God’s son, Jesus is “holy, innocent, undefiled, separated from sinners, higher than the heavens.” As the sinless mediator and priest, he does not need to offer sacrifices “day after day;” he offered his perfect self-offering “once and for all.” Finally, God appointed Jesus as priest by God’s oath (“You are a priest forever according to the order of Melchizedek,” Ps 110:4). God’s oath supersedes Levitical law, which appoints humans to a limited (“subject to weakness”) high priesthood. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 12:28b-34)

Mark’s gospel presents a conversation between a teacher (Jesus) and student (a scribe) about the greatest commandment. Mark’s telling differs from Matthew’s and Luke’s versions: in Mark the scribe shows a friendly attitude toward Jesus, and Jesus affirms that the scribe is “not far from the kingdom of God.” Different audiences hear different messages in this story:

• Jesus’ Jewish audience. The scribe asks rabbi Jesus to weigh in on a commonly discussed topic: of the 613 commandments in Torah, which is the most important? A teacher like Jesus would expect this question as a matter of course. Jesus’ Jewish hearers would have understood that Jesus’ double love command didn’t replace Torah; rather his answer provides a simplified way in which one could practice all Torah commandments. Jesus’ summary goes to the root of all the commandments and emphasizes inner dispositions (love God and love the neighbor).
• Mark’s gentile community. Mark writes his gospel forty years after Jesus’ death for a predominantly gentile Christian community in Rome. Gentile Christians living in a polytheistic society needed to understand that the Father of Jesus is the one and only God. Additionally, this society offered sacrifices constantly to many gods; Mark’s community needed to hear that love of this one God and love of neighbor were “worth more than all burnt offerings and sacrifices.” Mark’s ekklesia may also have understood that fulfilling the double love commandment was equivalent to fulfilling the whole Law (Torah).

Summary and reflection

This week’s readings ask us to think about the continuity and meaning of God’s law of love across Hebrew and Christian scriptures. Moses exhorts the Israelites to love the one God completely to ensure life and success. The Hebrews author tells us that Jesus mediates for us with God forever. Jesus repeats Moses’ Shema commandment and combines it with another Torah command (Lv 19:18b) summarizing all Torah teachings into “Love God and love the neighbor.” How do we understand and live the double love commandments? Do we love the one God, or do we love the many gods of power, prestige, and money? Do we love the one who mediates for us forever, or do we love the many who sell promises and products that will answer our every human wish? Do we love the ones we want to love, or do we love the many different neighbors with difficult needs who depend on us?

—Terence Sherlock

10 January 2021: The Baptism of the Lord B

Lectionary note: The Baptism of the Lord readings
The Lectionary presents optional readings for the Baptism of the Lord (Year B): the first reading can be either Isaiah 42 or Isaiah 55; the responsorial psalm can be either Psalm 29 or Isaiah 12; and the second reading can be either Acts or 1 John.

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 or Is 55:1-11	Ps 29:1-2, 3-4, 3, 9-10 or Is 12:2-3, 4bcd, 5-6	Acts 10:34-38 or 1 Jn 5:1-9	Mk 1:7-11
RCL: Is 42:1-9		RCL: Acts 10:34-43	RCL: Mk 1:4-11

Christmastime: what baptism reveals about Jesus and us

On this last Sunday of the Christmas season, the Lectionary presents themes that celebrate the Baptism of the Lord. The readings ask us to think about baptism and what it tells us about Jesus and us.

The first reading can be either Isaiah 42 or Isaiah 55:

• Isaiah 42 is by Second Isaiah, who spoke to the Jewish people in exile in Babylon in the sixth century BC. Today’s pericope includes the first servant song (Is 42:1-2), which focuses on the servant’s mission: to establish peace on earth, to be a covenant to Israel and a revelation to the nations, to open the eyes of the blind, and to proclaim liberation of captives. The Lectionary editors chose this reading because it describes a servant selected by God who will heal and free the people.
• Isaiah 55 is also by Second Isaiah. Today’s pericope focuses on the mystery of God’s thoughts to humans. God’s mercy (“turn to the Lord for mercy”) and generosity (“generous in forgiving”) motivate all to seek the Lord, but “God’s ways” remain a mystery to humans (“my thoughts are not your thoughts, nor are your ways my ways”). The Lectionary editors chose this reading because it emphasizes the mystery of God’s mercy and generosity, especially as revealed in God’s saving plan.

The second reading can be either Luke’s Acts of the Apostles or John the Elder’s first letter:

• Acts, written during the 80s, is by the same author as Luke’s gospel. Today’s pericope is from one of Acts’ kerygmatic speeches. This passage tells Jesus’ history as a series of God’s acts: God preaches the good news of peace in Jesus; God anoints Jesus; God is with Jesus when Jesus performs miracles. The Lectionary editors chose this reading because it contains the only reference to Jesus’ baptism outside the gospels.
• 1 John, written by a member of the Johannine community around 100 AD, continues many of John the Evangelist’s themes: believing, born-of-God, love, God’s commands, the world, water, blood, witness/testimony, and truth. Today’s pericope explains how Jesus’ baptism (“through water”) reveals Jesus (in his humanity) Christ (in his divinity) as “the coming one” foretold by the Baptizer. The Lectionary editors chose this reading because it highlights Jesus Christ as God’s Son and revelation of God’s saving love.

Mark’s gospel is the story of Jesus’ baptism, in which Mark again reveals who Jesus really is. Modern readers may miss cultural clues and context that were obvious to his first-century hearers.

• Leaving home and family. In the ancient Mediterranean world, family is the central social institution. Apart from family, an individual has no identity. Mark says that Jesus leaves his family and village (“came from Nazareth”) to be baptized “in the Jordan by John.” Mark’s hearers would be surprised that Jesus breaks his family ties. How could Jesus survive without a family?
• Jesus’ true paternity. The ancient world had only a primitive understanding of reproduction and had no tools to prove a child’s paternity. A baby became a son or daughter only when a father publicly acknowledged the child as his. Jesus became Joseph’s son when Joseph agreed to marry Mary who was not pregnant by him. Joseph’s acceptance of Jesus as his son gave Jesus honor and a family. When Jesus left Joseph’s family and village, God personally acknowledged him and revealed Jesus as God’s own son (“You are my beloved Son”). Mark’s hearers would recognize that God’s acceptance gives Jesus greater honor and a divine family.

This week’s readings, as all Christmas season readings, ask us to consider the meaning of Jesus’ self-revelation. The Isaiah readings reveal God’s servant and God’s saving plan. Acts reveals God working through Jesus. John’s letter identifies Jesus as the promised messiah and savior who is revealed through his baptism and his death. Mark reveals that Jesus is truly the Son of God. Baptism foretells and tells us who Jesus is. As disciples, our own baptisms are full of expectations and promises. Are we faithful to our baptismal promises? Do our words and actions reveal us every day as God’s adopted children? Do our baptismal lives reveal us as sisters and brothers of one divine family?

—Terence Sherlock