21 November 2021: Solemnity of Our Lord, King of the Universe B

Reading 1	Response	Reading 2	Gospel
Dn 7:13-14	Ps 93:1, 1-2, 5	Rv 1:5-8	Jn 18:33b-37
RCL: Dn 7:9-10, 13-14		RCL: Rv 1:4-8

Discipleship: choosing kings and kingdoms

On this final Sunday of the liturgical year, the believing community celebrates Christ as king of the universe. The readings for this feast focus on our choices of kings and kingdoms.

First reading (Dn 7:13-14)

The first reading is from the 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 author describes “one like a son of man coming on heavenly clouds.” Jewish hearers recognize this figure, who looks like a human (“a son of man”), as Israel’s angelic guardian Michael. Because Jesus refers to himself as the “Son of Man,” Christians interpret this figure as the resurrected and glorified Christ. The Son appears before God (“the Ancient One”) and receives “dominion, glory, and kingship.” This phrase sums up the idea of kingship in the ancient world. The Lectionary editors chose this reading because it describes one view of kingship; today’s gospel gives a different definition.

Second reading (Rv 1:5-8)

The second reading is from the Book of Revelation, written by John of Patmos (or “John the Seer”) in the mid-90s AD. Revelation is a Christian apocalyptic writing, whose purpose is to strengthen and to comfort Christians who opposed the Roman empire. The author intends his work to be read in the liturgy. Some scholars believe today’s passage might be a dramatic dialogue between the lector and the assembly. In today’s pericope, the author greets his hearers with a triple description of Jesus as “faithful witness,” “firstborn of the dead,” and “ruler over all earthly kings.” These titles have particular meaning to the author’s community. Jesus’ behavior (“faithful witness”) is the model for Christians under Roman authority and persecution; Jesus’ resurrection (“firstborn of the dead”) offers hope for Christians challenged to witness (to death), and Jesus, not Caesar, is the true universal ruler (“ruler of earthly kings”). The reading closes with God (“the Almighty”) speaking, to remind the hearers that God holds supreme power, even over the rulers of the earth. The Lectionary editors chose this reading because it describes the kingship of God and God’s Son, the Christ.

Gospel (Jn 18:33b-37)

John’s gospel is from his passion narrative, specifically Jesus’ appearance before Pilate. In today’s pericope, Pilate interrogates Jesus about Jesus’ kingship. Three ideas about kings and kingdoms collide in this reading.

• The Jewish understanding of “king of the Jews.” Beginning with King Saul, Jewish kings ruled the people for God or in the place of God. God granted the king power, but God’s prophets constantly challenged the morality of the king’s actions. Because the messiah would be from King David’s line, the messiah would also be a king.
• Pilate’s interpretation of kingship. For Pilate, a political animal, kingship is about power over others, and therefore is a political condition. Pilate’s concern is that Jesus is claiming a political kingship to rival Roman power; he is a threat and traitor to Roman order.
• Jesus’ statement of the kingdom. Jesus describes his messianic kingship as making God known to the world, bearing witness to the truth, and drawing all those of the truth into the kingdom. He does not speak of his kingship, but about the kingdom. Jesus’ kingdom is a place where God reigns: it is a community, not a geography. Those who are of God and of the truth respond to Jesus; these disciples see (recognize) and enter into (join) that kingdom.

Summary and reflection

At the close of the liturgical year, this week’s readings ask us to think about our kings (leaders) and our kingdoms (communities). Daniel defines a king as one who wields power and glory over a place and people. John of Patmos describes Jesus as the faithful, resurrected witness whose transcendent glory surpasses all earthly rulers. Jesus reveals himself as the revealer of the Father who witnesses to God’s truth to draw everyone into God’s kingdom. This liturgical year’s readings have focused on discipleship. To whom have we declared discipleship? Do we follow the powerful because they say they will protect us by excluding those who are different? Or do we follow the true and faithful revealer of the Father, who welcomes us to a community in which God already reigns?

—Terence Sherlock

15 December 2019: Third Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 35:1-6a, 10 RCL: Is 35:1-10	Ps 146:6-7, 8-9, 9-10	Jas 5:7-10	Mt 11:2-11

Liturgical note: Gaudete Sunday

The third Sunday of Advent is called Gaudete Sunday. Gaudete (gow-DAY-tay), Latin for “rejoice,” comes from the entrance antiphon for the day: Gaudete in Domino semper: iterum dico, gaudete: Dominus prope est. “Rejoice in the Lord always: again I say, rejoice: the Lord is near.” (see Phil 4:4-5) The liturgical color for Advent is purple, a color that reminds us of our need for conversion and change. Gaudete Sunday’s liturgical color is rose, a color that represents joy during this season of waiting.

 

Advent: Rejoice! God is near!

 During Advent’s unfolding narrative and liturgy, the Lectionary encourages us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. This week’s readings are stories of rejoicing during patient waiting.

The first reading is from the prophet Isaiah, specifically Second Isaiah, a prophet to the exiles in Babylon. His prophecy is a metaphor for the restoration of the defeated people of Israel. Isaiah urges the exiles to “be strong, do not fear. Your God is near!” Mighty acts of salvation and healing accompany God’s presence: the blind see, the deaf hear, the crippled walk, and the voiceless sing. In Matthew’s gospel, these mighty acts become the blessings of the messianic age. The Lectionary editors chose this reading because it features rejoicing appropriate to this point in Advent. Christmas, the celebration of Jesus’ incarnation and our salvation, is near. Our waiting is almost over; we rejoice.

The second reading is from the letter attributed to James, the brother of Jesus and leader of the Jerusalem ekklesia. The Jewish leaders executed James in 62 AD. Scripture scholars believe this letter (or sermon) dates from the 70s or 80s. The author calls for patient endurance within the context of a world awaiting the Lord’s return, which will bring both judgement and salvation (“their reward”). The parousia is “near at hand” and the judge is “standing at the door.” The author sees the believing community poised at the end-time, and they must “persevere” against evil. “Complaining about” or criticizing someone is essentially passing judgement on that person; the author warns his hearers not to judge others, or God will do the same to them. The Lectionary editors chose this reading because it focuses on patient waiting for Jesus’ return. As an Advent reading, it asks today’s believing community to look forward with rejoicing not only to Jesus’ parousia but also to Jesus’ incarnation.

Matthew’s gospel continues to explore John the Baptizer and his connection to Jesus. John asks who Jesus is, and Jesus tells the crowds who John is.

• Who is Jesus? John, imprisoned by Herod, sends disciples to ask Jesus “are you the messiah?” John questions Jesus’ messiahship because the messiah was not a universally understood figure in first-century Judaism. John expects a messiah of divine judgement who will “burn the chaff in un-extinguishable fire.” Jesus responds by listing signs of God’s presence from Hebrew scripture: the blind see, the crippled walk, lepers are made clean, the deaf hear, the dead are alive again, and the poor hear the good news. Jesus’ signs are not a prelude to something else; they proclaim God’s kingdom as it is. God’s kingdom triumphs not by crushing its opposition but by submitting to it. The kingdom’s leader is a servant of all.

• Who is John? In lifestyle and message, John presented himself as a prophet. Jesus reveals John’s identity to the crowd in two Hebrew scripture quotes. “I send my messenger ahead of you” (Ex 23:20). John is the prophet who announces the “coming one.” “He will prepare the way” (Mal 3:1). John also fulfills Hebrew scripture by leading the Jewish people toward a new promised land. Jesus’ final saying suggests that John is a great prophet of the past. From Jesus’ perspective, John belongs to another age, not to Jesus’ messianic age.

This week’s readings, and all Advent readings, ask us to consider Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah promises that God is drawing near his defeated people; they should rejoice. The author of James exhorts his hearers to patient waiting because the Lord’s return is at hand. Jesus reveals that God’s presence is near and the kingdom’s works can be seen. This is the reason for joy this Advent season: Jesus has come in history and saved us; Jesus is present daily in word and sacrament; Jesus will come again to complete the kingdom. Can we see God’s presence among us? Are we waiting joyfully with patient kindness? Are we living in God’s present kingdom, or are we looking for something better?

—Terence Sherlock

8 December 2019: Second Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9 RCL: Rom 15:4-13	Mt 3:1-12

Advent: change your heart/mind and change your actions

 During Advent’s unfolding narrative and liturgy, the Lectionary encourages us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. This week’s readings are stories of hope.

The first reading is from the prophet Isaiah, who lived in Jerusalem in the eight century BC. During a period of almost constant war, Isaiah presents a message of hope for an ideal king descended from David, endowed with God’s spirit and charismatic gifts: “wisdom and understanding,” which are intellectual gifts; “council and might,” practical abilities; and finally, “knowledge and awe before the Lord,” gifts of piety or holiness. In Isaiah’s time and today, the Jewish people hear God’s promise of future anointed one who will bring peace to the Jews and to the world (“gentiles”). Christians hear God’s promise fulfilled in Jesus’ incarnation. The Lectionary editors chose this reading because it is a hope-filled vision of the messiah and his reign.

The second reading is from Paul’s letter to the Rome ekklesia. For Paul, all Hebrew scripture (“written beforehand”) is read through the lens of Christ. The believing community can look for “instructions” in any scripture passage. Scripture grants those experiencing family rejection or official persecution “endurance” and “encouragement” to allow them to “hold fast to hope.” Theology reasons that God’s every act includes within itself a hope for more. God’s promise to the patriarchs resulted in the promised land; the promised land brought forth David’s kingship and its promised messiah; the messianic promise was fulfilled in the incarnation; the incarnation leads to Jesus’ transformative death and resurrection; Jesus’ saving act establishes our hope in Jesus’ return. The Lectionary editors chose this reading to show how Christ fulfills Hebrew scripture’s promises and hope, especially for the gentiles.

Matthew’s gospel introduces John the Baptizer: a historical figure, a prophet and precursor, and a preacher who announced the hoped-for coming of God’s kingdom.

• Historical figure. We know from contemporary sources as well as from the gospels that John’s preaching and baptism attracted large crowds of people, including Jesus. He was so popular that Herod Antipas, fearing an uprising, imprisoned and executed him. John’s movement continued after his death and spread to Ephesus.

• Prophet and precursor. John wears the same camel-hide robe and leather belt as the prophet Elijah (2 Kgs 1:8), signaling that Elijah has returned, and the day of the Lord is near. John tells the people that a “greater one” will come after him. Although their teachings are the same (“change your mind/heart”), John has a subordinate role to Jesus (“the sound of one calling out in the wilderness”). John acknowledges he is simply Jesus’ herald (“prepare the Lord’s way, straighten his roads”).

• Preacher. The evangelists tell us that John preaches “repentance.” “Repentance” is an English translation of the Greek word μετάνοια (meh-TAH-noy-ah), or metanoia, meaning “a change of mind/heart.” The biblical idea of metanoia is a willingness to turn one’s life around, in the sense of a complete reorientation. John announces that the long hoped-for time of God’s kingdom is drawing near. That is, soon all the world will recognize the fullness of God’s power and presence. The correct response to God’s presence is metanoia, and actions (“good fruit”) must evidence metanoia.

This week’s readings, and all Advent readings, ask us to consider Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah offers hope to a people beaten down by endless conflict. Paul reminds Rome’s believing communities that God’s every act contains within it an expectation for something more. The Baptizer announces that God is drawing near. Advent is a season of waiting, full of hope and expectation. Do we see in current difficulties a promised future hope? Do we find in God’s word our own hope for greater things? Do we experience in Jesus’ saving act a hope for our own and the world’s metanoia?

—Terence Sherlock