3 December 2023: First Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 63:16b-17, 19b; 64:2-7	Ps 80:2-3, 15-16, 18-19	1 Cor 1:3-9	Mk 13:33-37
RCL: Is 64:1-9			RCL: Mk 13:24-37

Advent: the call to waiting and watchfulness

The First Sunday of Advent marks the start of a new liturgical year (Year B); the Sunday gospel readings change from Matthew to Mark; the predominant liturgical color is purple, a sign of waiting. Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on waiting and watchfulness.

First reading (Is 63:16b-17, 19b; 64:2-7)

The first reading is from the prophet Isaiah, specifically third Isaiah, who prophesied after the exiles’ return and during the rebuilding of Jerusalem (~515-480 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.

In today pericope, Isaiah laments for Jerusalem’s restoration. He tries to incite God to help Israel by recalling God’s past saving works, then by listing Israel’s current difficulties. Isaiah begins by singing about God’s care (“Father,” “redeemer”). Like the Exodus generation, the current people fail to keep God’s covenant (“wander from your ways”). The prophet calls on God to break into history again (“rend the heavens and come down”) and restore Jerusalem. No other god has ever done such powerful and saving deeds as God (“no ear has ever heard, no eye ever seen,” see 1 Cor 2:9). Isaiah recognizes the reasons that God delays restoration (“you are angry, and we are sinful”), but reminds God that God created all humans and called this people (“we are the clay and you the potter: we are all the work of your hands”). Despite the people’s failings, God remains “our father.”

The Lectionary editors chose this reading because it sets the Advent themes of God’s coming and of the people’s waiting.

Second reading (1 Cor 1:3-9)

The second reading is from Paul’s first letter to the Corinth ekklesia. Paul writes to real flesh-and-blood people working out how best to live their faith. Paul teaches disciples to reject any words, actions, or distinctions that disrupt the community’s unity and holiness. Love is the basis and context for community life.

In today’s pericope, Paul’s greets the Corinth ekklesia with “grace” and “peace.” “Grace” describes God’s actions toward humans; “peace” (from the Hebrew word shalom) describes the results of God’s actions: well-being and wholeness that come from God through Christ. Paul then gives thanks to God, who “bestows grace” and peace on the Corinthians. God blesses believers with every “spiritual gift,” especially in speech (“discourse”) and “knowledge;” the gifts are evidence (“testimony”) that the Corinthians have heard and believe the gospel (“Christ was confirmed among you”). While useful now in helping believers maintain faith (“firm”), God’s spiritual gifts point forward to Jesus’ return (“wait for the revelation of Christ”). Ending on a confident note (“God is faithful”), Paul calls the Corinthians to unity (“fellowship”) with Christ.

The Lectionary editors chose this reading because echoes the Advent themes of God’s past works (grace and peace), waiting, and Christ’s return.

Gospel (Mk 13:33-37)

Mark’s gospel is from Jesus’ eschatological discourse (Mk 13:1-37). In today’s pericope, Jesus’ parable of the doorkeeper speaks to events of his own time as well as the end time. Only the Father knows how and when God’s plan unfolds; disciples must continue their work, remaining ready and watchful.

• The parable in Jesus’ context. During his earthly ministry, Jesus uses the parable to criticize the religious leaders. The “house” is God’s temple in Jerusalem; the slaves or “servants” are the religious leaders “in charge” of God’s house. In Mk 13:14, Jesus quotes the apocalyptic prophet Daniel (“abomination of desolation,” Dn 9:27, Dn 11:31) to warn the unwatchful leaders of the coming Roman desecration and destruction of the temple. His parable urges the religious leaders to purify themselves before God returns in judgement. On God’s return, will God find the religious leaders and the people awake or asleep?
• The parable in Mark’s context. Within his believing community, Mark uses the parable as an eschatological warning. A family’s master is away, and the family anticipates his return. All household members, both family and family slaves (“servants”), continue their usual tasks (“each with his own work”). The doorkeeper watches for the master’s coming so he can gather the whole household to greet the master when he arrives. The parable reminds Jesus’ disciples that no one knows “when the time will come,” a reference to the end time. The son of man may arrive at any time (“evening, midnight, at cockcrow, or in the morning”); Jesus’ disciples must always be ready for his return.

Summary and reflection

This week’s readings ask us to think about God’s inbreaking in human history. Isaiah asks God to tear open the heavens and save the faithful ones. Paul thanks God for the grace and peace that Christ’s life, death, and resurrection bestows on believers. Jesus urges all to watch and to be ready for his arrival.

The Advent season readings require a telescope, binoculars, and a magnifying glass. A telescope lets us look back into the Hebrew scripture prophecies that promised a redeemer and the evangelists who described Jesus’ coming into human history. Binoculars let us look forward to the time when Jesus again breaks into human history at his glorious return. A magnifying glass lets us examine our discipleship now as we prepare to recall his historical incarnation and experience salvation’s mystery. What do we see in our own discipleship that we need to change for Jesus’ coming?

—Terence Sherlock

1 October 2023: Twenty-sixth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ez 18:25-28	Ps 25:4-5, 8-9, 10, 14	Phil 2:1-11 or Phil 2:1-5	Mt 21:28-32
RCL: Ez 18:1-4, 25-32		RCL: Phil 2:1-13	RCL: Mt 21:23-32

Discipleship: hearing and doing what God asks

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s need to act on God’s will to enter the kingdom.

First reading (Ez 18:25-28)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. He was a Jerusalem priest deported by Nebuchadnezzar II to Babylon in 597 BC. His prophetic themes include ritual purity versus sin’s defiling effects, God’s abandonment of Jerusalem because the people have turned away, and awareness of divine power.

In today’s pericope, Ezekiel focuses on the extent of personal responsibility and on the effectiveness of metanoia. Speaking for God, Ezekiel points out the fallacy in the people’s complaint: “The LORD’s way is not fair.” Unlike humans, God is consistently both just and merciful. God judges a virtuous person who “turns away from virtue” with justice (“because of the iniquity he committed that he must die”). At the same time, God judges a wicked person who “turns from the wickedness and does what is right and just” with mercy (“he shall preserve his life”). Ezekiel and the other prophets stress that God gives each person the opportunity to turn back to God and receive God’s abundant mercy (“he shall surely live, he shall not die”).

The Lectionary editors chose this reading because today’s gospel echoes Ezekiel’s theme that each person must turn toward what is right and act on it.

Second reading (Phil 2:1-11)

The second reading is the second selection from a four-week, semi-continuous reading from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul presents his teaching in three movements. First, Paul reminds the Philippians of the qualities of a believer’s life “in Christ” (“encouragement in Christ,” “solace in [God’s and the community’s] love,” “participation in the Spirit”) and asks them (“complete my joy”) to live out these qualities in fellowship and unity (“same mind,” “same love,” “united in heart,” “thinking one thing”), focused on others, rather than the self. Next, Paul urges the believing community to act as Christ acted (“the same attitude”). Finally, using a hymn (Phil 2:5-11) familiar to the Philippians, Paul retells Christ’s redemptive work. Although preexistent as God, Christ empties himself of divine power to be incarnated as a human. Fully human, he completes God’s saving plan, redeeming everyone by his self-emptying death. Because of Christ’s act of humble service to all, God exalts Christ as Lord, raising Christ to his preexisting, exalted place. Paul’s goal in this teaching is to have the Philippians imitate Christ’s humility in serving each other, which will strengthen their unity and fellowship.

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

Gospel (Mt 21:28-32)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus invites his opponents’ opinion about the children’s responses to their father’s request.

• Gospel context. Just before this parable, in an effort to trap Jesus, the chief priests and elders (the Jewish leaders) question Jesus’ authority to interpret Torah and teach. In a show of wit, Jesus shuts down their challenge. Now Jesus asks the leaders for their opinion about two children’s behavior toward their father.
• Social context. In cultures that value actions over words (most western cultures), the answer seems clear: the child who acted. In honor-based cultures (Jesus’ own culture), people value honor over action. The child who says “yes” publicly but doesn’t act honors the father by showing respect. The child who says “no” publicly shames the father in front of the village; even if the child reconsiders and does what the father asks.
• Opinion becomes self-judgement. Jesus doesn’t ask, “Which child honored the father?” Instead he asks, “Which child did the father’s will?” In answering “the child who said ‘no’ but did what the father asked,” the leaders’ return a judgement on themselves. Jesus points out that everyone heard the Baptizer’s call to metanoia (change your mind/heart) and to do what is right. Tax collectors and prostitutes acted (“did the father’s will”) while the leaders did nothing. To enter God’s kingdom requires action, not honor or status.

Summary and reflection

This week’s readings ask us to think about turning, emptying, and metanoia (change of heart/mind). Ezekiel emphasizes the need to turn away from wickedness and turn toward what is right and just. Paul asks the Philippians to empty out their selfishness to make room for service to others. Jesus tells his hearers that words alone are insufficient; disciples must change their minds and their actions to enter God’s kingdom.

As the saying goes, “talk is cheap.” Discipleship requires doing: hearing God’s will, stopping wrong actions, and doing right actions. Do we not only know the difference between right and wrong, but also do what is right? Do we act for others only when it benefits us personally or improves our social, political, or personal status? Have we taken to heart that change is more than just intellectual assent and really demands personal action?

—Terence Sherlock

5 December 2021: Second Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Bar 5:1-9	Ps 126:1-2, 2-3, 4-5, 6	Phil 1:4-6, 8-11	Lk 3:1-6
RCL: Mal 3:1-14		RCL: Phil 3:3-11

Advent: Preparing for the Coming One

Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. This week’s readings focus on preparing ourselves to celebrate Jesus’ incarnation and parousia.

First reading (Bar 5:1-9)

The first reading is from the prophet Baruch, a scribe and companion of Jeremiah. Scripture scholars believe Baruch was written by an unknown author in the first or second century BC. This author wrote for Jews in the Diaspora (those living outside Palestine) to give them hope and consolation. In today’s pericope, the author urges the people, personified as Jerusalem, to take off “mourning” clothes and dress themselves in God’s “glory.” The “miter” with “the eternal name” refers to the high priest’s turban, which had a gold plate inscribed with “Holiness to the Lord.” The author presents an image of Jerusalem “standing on the heights,” looking east to glimpse the exiles (“led away by their enemies”) returning from Babylon. The author paraphrases Isaiah’s prophecy (Is 40) that the mountains will be lowered and the valleys filled in so that God may easily lead the restored people to their home. The reading’s themes of anticipated return and restoration express Advent’s feelings of joy, hope, and expectation. The Lectionary editors chose this reading for its paraphrase of Isaiah’s restoration prophecy, which the Baptizer repeats in today’s gospel.

Second reading (Phil 1:4-6, 8-11)

The second reading is from Paul’s letter to the Philippi ekklesia. Philippians is Paul’s letter of joy and rejoicing. In today’s pericope, Paul gives thanks for the Philippians and for their faithfulness and “partnership” or koinonia. The Philippians create this deep bond of partnership or mutuality not by themselves, but through “the gospel.” Paul is saying that the good news of what Jesus has done for all brings believers into mutual responsibility for each other. Paul urges his hearers to continue their good works until Jesus returns (“the day of Christ Jesus”). Paul prays for the Philippians grow in “love,” which will lead them to understand clearly (“knowledge”) what they are called to do in a practical way (“discern what is of value”), so that they will be ready for Jesus’ coming (“the day of Christ”). The Lectionary editors chose this reading for its anticipation of Jesus’ parousia.

Gospel (Lk 3:1-6)

Luke’s gospel introduces John the Baptizer, who is a prophet and Jesus’ precursor. In today’s pericope, Luke places the Baptizer in world history and within a religious tradition.

• The Baptzer’s historical context. Luke introduces the Baptizer into world history in an orderly way: first, he names the emperor, the world’s ruler (Tiberius); then, the empire’s regional ruler (Pilate); then the local rulers (Herod, Philip, and Lysanias). Next, Luke introduces the Jewish leaders (high priests Annas and Caiaphas), who have both religious and political roles. Luke includes these details to announce God’s inbreaking in human history at a real place (Judea) and a specific time (sometime in 28 or 29 AD).
• The Baptizer’s prophetic context. First, Luke says that the God’s word came to the Baptizer while he was in the wilderness. That is, the Baptizer is a prophet in the tradition of Isaiah, Jeremiah, and Ezekiel, who encounter God in the wilderness. The desert or wilderness also echoes Israel’s restoration and return: the people travel from exile in Egypt and Babylon (today’s first reading) through the wilderness to their home. Next, Luke tells us that John began announcing a baptism of metanoia. That is, John preaches metanoia, a “turning-to” or a “turning back to” God; his ritual immersion of those who come to him is a public sign that they have already “turned to” or “con-verted” to God. Finally, Luke frames the Baptizer’s work by citing the prophet Isaiah: John is in the empire’s wilderness, calling Israel to prepare for God’s arrival. That is, John calls individuals to metanoia, straightening what is crooked in their lives, filling in personal holes, and aligning with God.

Summary and reflection

This week’s Advent readings ask us to think about how we are preparing to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Baruch urges Jerusalem to prepare for God’s return and restoration of the exiles by practicing peace and justice. Paul urges the Philippians to continue growing in their good works in readiness for Jesus’ return. Luke shows the Baptizer urging “all flesh” to prepare for God’s immediate inbreaking in history by turning back to God and by making personal and public changes. How do we prepare and celebrate Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Are we practicing mercy and justice? Are we growing in love and demonstrating this love in practical ways? Are we reorienting our lives toward God and changing words and actions that are crooked, rough, or purposely difficult?

—Terence Sherlock

14 June 2020: Solemnity of the Body and Blood of Christ (Corpus Christi)

Reading 1	Response	Reading 2	Gospel
Dt 8:2-3, 14b-16a	Ps 147:12-13, 14-15, 19-20	1 Cor 10:16-17	Jn 6:51-58

Eucharist: manna, word of God, common meal, bread of life and unity

⛊⛉  On the Solemnity of the Body and Blood of Christ, the Lectionary readings invite us to think about the Eucharist as gift: of life, of physical and spiritual food, and of unity.

The first reading, from Deuteronomy, retells some of the exodus events and wilderness wanderings. The Deuteronomic author imagines Moses addressing the Israelites and recalling (“remember,” “do not forget”) God’s great acts, especially God feeding the Israelites with physical food: manna. For later Hebrew scripture writers, manna represents spiritual food as well: Wisdom literature promises that God’s wisdom and God’s word (“every word coming from God’s mouth”) feeds and nourishes its hearers. The Lectionary editors chose this reading because the gospel uses manna as a type of Eucharist. The gospel’s Bread of Life discourse draws parallels between manna and Jesus as the bread coming down from heaven.

The second reading, from Paul’s first letter to the Corinth ekklesia, explains the meaning of their shared meal. Paul teaches that the cup and bread is both a fellowship meal (“sharing”) and re-remembrance meal (“blood of Christ,” “body of Christ”). Paul also emphasizes koinonia (= community, fellowship) when he describes the unity of “one loaf” and “one body” in which all participate and become one. Paul criticizes the Corinthians’ individualistic attitude toward the Eucharist, which they interpreted as a guarantee of personal salvation. Paul corrects their misunderstanding, reminding them that Eucharist binds each disciple not only to Christ but also to every other person, with all the obligations koinonia entails. The Eucharist has both a vertical orientation (to Christ) and a horizontal orientation (to others). The Lectionary editors chose this reading because it refers to the early ekklesia‘s understanding and celebration of the Eucharistic meal.

John’s gospel, from the second part of Jesus’ “bread of life” discourse, operates on multiple levels:

• Passover connection. John says Jesus presents this teaching during the feast of Passover. The Passover meal anticipates and remembers God’s freeing the Israelites from Egypt. It is a true meal, celebrated with food, bread, and drink. The Eucharist, a true meal of bread and wine, anticipates and re-presents Jesus’ saving act.
• Manna coming down from heaven. Jesus refers to God feeding the Israelites with manna, a food that God gave them from heaven. Jewish tradition associates manna, God’s gift that sustains physical life, with the Torah, God’s gift that gives true spiritual life. Jewish interpreters describe studying the Torah as eating or consuming God’s gift of life as food.
• The living bread coming down from heaven. Jesus tells his Jewish hearers that he is the “living bread coming down from heaven,” drawing a parallel between the physical manna and himself, and God’s word in the Torah and his words as God’s Sent One. Jesus replaces the manna and the Torah. Eating physical manna gave only physical life, but eating Jesus’ flesh and blood gives eternal life. In the same way, consuming the Torah brings spiritual life, but consuming Jesus’ words as the true revelation of God brings an eternal life of remaining-in-relationship with God.

The Corpus Christi readings invite us to explore the many meanings of Eucharist. Deuteronomy remembers God’s caring act of feeding the Israelites on their wilderness journey. Paul connects the Corinthians’ unifying fellowship meal with Jesus’ transformative and saving act. The gospel discourse ties together the Jewish Passover celebration, consuming manna and God’s word in the Torah, and hearing and eating the living bread from heaven. Today, after several months of Eucharistic absence, we are beginning to reengage with the liturgy and our believing community. How appropriate that this Eucharistic feast welcomes us back! In the pandemic’s wilderness, God has cared for us with word; now we rejoin the community at the table, sharing the bread from heaven. How has our wilderness changed our understanding of this meal? How have we changed in our Eucharistic absence? The Eucharistic gift continues to act, offering unity and relationship. Will we rediscover the gift and allow it to heal our damaged world?

—Terence Sherlock

19 April 2020: Second Sunday of Easter/ Divine Mercy Sunday

Reading 1	Response	Reading 2	Gospel
Acts 2:42-47	Ps 118:2-4, 13-15, 22-24	1 Pt 1:3-9	Jn 20:19-31

Moving from darkness to unconditional faith

During the Easter season the readings ask the believing community to examine the meaning of Jesus through his teachings and post-resurrection appearances. This week’s readings focus on the many paths to faith.

The first reading from the Acts of the Apostles follows immediately after Peter’s Pentecost speech. This pericope describes four features of the early believing community: the apostles’ teaching, a common life (koinonia), the breaking of bread (Eucharist), and prayer. Luke’s ekklesia portrait is highly idealized. Greek hearers would recognize this description as a type of “foundation story,” widespread in Hellenistic literature. Luke’s point is that the gift of the Spirit created a community that achieved the highest aspirations of human longing: unity, peace, joy, and the praise of God. The Lectionary editors chose this reading because it shows the ideal Christian believing community, engendered by the Spirit.

The second reading from the first letter of Peter. Internal linguistic evidence suggests a “Petrine group” in Rome wrote this letter in the latter part of the first century, and sent it to a series of Christian communities located north of the Taurus mountains in Asia Minor. Hope is a fundamental virtue in this letter: Jesus’ resurrection reveals God’s merciful act of salvation. Through baptism (“new birth”) a believer now receives a share of this hope. Through baptism, the believer is adopted by God; as God’s child, a believer is also promised (“receives an inheritance”) a place with God in “the final time.” Testing (“trials”) purifies and prepares a believer for the attributes of salvation (“praise, glory, honor”), which at present belong to God or Christ, but will be bestowed on disciples at the end time. The Lectionary editors chose this reading because of its baptismal language and themes.

John’s gospel continues his Easter story, concluding with descriptions of how disciples come to faith in different ways.

• The disciples in the house. Although Mary Magdalene tells the disciples she “has seen the Lord” (Jn 20:17), they are still afraid. Only when the risen Jesus stands among them and greets them, and those disciples see his wounds, do they believe and rejoice. Jesus transfers his mission to the disciples, and strengthens them with the Spirit so they can continue his words and works.

• Thomas. Although the disciples in the house tell Thomas they “have seen the Lord” (Jn 20:25), he does not believe. Thomas even puts conditions on his faith: he has to see the marks and to probe Jesus’ wounds. When Jesus next appears to the disciples, he offers to fulfill Thomas’ conditions, but commands Thomas to move to an unconditional faith (“do not be an unbeliever, but a believer”). The text does not tell us if Thomas examined Jesus’ wounds; but it does tell us that Thomas accepted Jesus’ challenge to unconditional faith.

• Disciples in Jesus’ absence (us). The disciples in the house and Thomas come to faith when they see Jesus physically present. Jesus now addresses disciples who must journey to faith in Jesus’ absence (Jn 20:29). Jesus’ blessing shows that faith-without-seeing surpasses the disciples’ and Thomas’ faith-by-seeing. Our journey to faith begins with hearing Jesus’ good news; with the Spirit’s gifts of holiness, peace, joy, and discernment; and with personal encounters with the risen Jesus in word, in sacrament, in the believing community, and in the world. Like the first disciples, our journey to faith begins in darkness and lurches toward unconditional belief.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. Luke describes what a perfect Christian community can be. Peter’s letter tells us our journey to faith begins at baptism. John shows how uncertain and challenging the journey can be. What is blocking our unconditional faith? Do we need to have all the answers before we commit? Are we mourning the absence of people or promises we can’t see? Are we waiting for a better world to arrive?

—Terence Sherlock

5 April 2020: Palm Sunday of the Lord’s Passion

Procession	Reading 1	Response	Reading 2	Gospel
Mt 21:1-11	Is 50:4-7 RCL: Is 50:4-9a	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11 RCL: Phil 2:5-11	Mt 26:14–27:66 or Mt 27:11-54 (short form)

Ancient stories and songs: identity and irony

 As Lent draws to a close, the Palm Sunday readings offer the believing community many images to reflect on during Holy Week. This week’s readings ask (and answer) who Jesus is and ask us who we are.

The processional reading from Matthew is filled with scripture citations and images from Zechariah, Samuel, Isaiah, the psalms, and Deuteronomy. Matthew carefully shows that Jesus fulfills the Hebrew scripture prophecies about the messiah and God’s suffering servant. The Lectionary editors chose this reading as the opening reading for Holy Week; the reading sets the stage for Jesus’ passion and death.

The first reading from Isaiah is from the third Servant song. Israel in Babylon rejects Isaiah’s message of comfort and turns on him, finding his constant promises of restoration tiresome in their ongoing exile. Isaiah, undeterred, continues delivering God’s words, despite their personal cost. The Lectionary editors chose this reading because the gospel uses Isaiah’s servant images in the passion story: Matthew shows Jesus as the fulfillment of Isaiah’s prophecy about God’s servant.

The second reading from Paul’s letter to the Philippi ekklesia quotes an ancient liturgical song about the meaning of Jesus’ life. In their “psalms, hymns, and inspired songs” (Eph 5:19), the believing community first articulated in worship what they thought about Jesus. They borrowed images and metaphors from Jewish tradition, including messianic psalms and Wisdom writings, to praise and thank God and to teach about Jesus. Culturally, women and men participated in liturgical singing to express koinonia (“community” or “common life”). Today’s hymn sings about Christ’s preexistence, his choice to become incarnate, his choice of a humbling death, and Christ’s ultimate exaltation by God for his saving work. The Lectionary editors chose this reading because it tells compactly Jesus’ saving act, which the gospel more fully describes.

Matthew’s gospel is the passion story, in either its full or short form. Matthew focuses on Jesus fulfilling Hebrew scripture words and prophecies. Here are two ideas to look for in Matthew’s passion story:

• Identity: prophecy fulfilled. The passion story is the oldest preserved Christian tradition. Paul version is short and simple form: Christ died for our sins, was buried, and was raised on the third day (1 Cor 15:3b-5, written in 56-57 AD). As the ekklesia‘s first generation began to die, witnesses and early believers developed a longer oral narrative: Jesus was arrested, tried, and crucified. They also added Hebrew scripture quotes and images to explain Jesus’ words and actions. The evangelists, writing in the late first century, brought together different elements. Mark and Matthew focus on fulfillment themes, especially from Psalms 22 and 69 and Isaiah. Matthew cites three explicit quotations about scripture or prophecy being fulfilled, but he also includes more than twenty-five unattributed quotations and actions from scripture. Matthew uses these scripture references to show that Jesus is the promised messiah and savior.

• Irony: King of the Jews. Matthew repeats the title “king of the Jews” four times in today’s reading. “King of the Jews” is a secular translation of the Hebrew word māšîaḥ (in English, “messiah”), or the Greek word khristós (in English, “christ”), both of which mean “anointed one.” Matthew uses this title ironically. To Romans, the term means a Jewish revolutionary; to Jewish leaders the title refers to the false claims Jesus made about the Temple’s destruction; to Jewish synagogue leaders in Matthew’s time, the title is about false claims Jesus’ disciples continue to make about Jesus’ messiahship. To Christians, the title is ironically correct, but with a meaning far different from the one intended by secular Roman and Jewish religious leaders.

Palm Sunday begins the celebrations of the liturgical year’s most important feasts. The passion narrative, the story of our salvation, is rich and deep, and deserves a full and careful hearing. Hebrew and Christian scriptures recount and interpret prophecies and sayings about the anointed one who will suffer and save. Whom do we sing about when we offer thanks and praise? What do we mean when we call Jesus “king?” Whom will we stand with at the end of the week–secular leaders, soldiers, religious leaders, the crowd, or the believing community?

—Terence Sherlock

26 May 2019: Sixth Sunday of Easter

Reading 1	Response	Reading 2	Gospel
Acts 15:1-2, 22-29 RCL: Acts 16:9-15	Ps 67:2-3, 5, 6, 8	Rev 21:10-14, 22-23 RCL: Rev 21:10, 22-22:5	Jn 14:23-29 RCL: Jn 5:1-9 (alt)

The Spirit in promise and action

 The Easter season readings ask us, the believing community, to examine the meaning of the resurrection. This week’s readings explore the gift and action of the Paraclete (the Spirit) in the believing community.

The first reading from Luke’s Acts of the Apostles tells about a pivotal meeting in Jerusalem in 49AD. At this difficult and contentious gathering, apostles, elders, and the believing community decided together that the predominantly Jewish followers of Jesus would allow gentiles into the new ekklesia without requiring gentiles to follow all Jewish laws, including circumcision. The letter to the Jewish and gentile communities acknowledges the Holy Spirit’s role in the decision. The Lectionary editors chose this reading to connect the Spirit’s promised work in the gospel with the Spirit’s active role in Acts.

The second reading from Revelation describes God’s creating a new Jerusalem, a symbol of the ekklesia or believing community. The Lectionary editors chose this reading to show the end of history, when God will dwell directly within the believing community. In contrast, God is present in our time in a particular place, in a particular sacrament, and under a particular physical form (bread and wine). Supported by the Spirit, our words and actions make God’s presence visible in the secular city.

John’s gospel is from Jesus’ farewell discourse at the Last Supper. Jesus’ central concern is the disciples’ life after his resurrection and ascension. Jesus promises those who love him and keep his word two gifts: the Paraclete (John’s name for the Spirit) and a peace the world cannot give.

• The gift of the Paraclete. The Greek word παράκλητος (pah-rah-KLAY-tohs) literally means “one who is called to another’s side,” and so it is usually translated as “advocate” or “intercessor” or “helper.” In Greek and Roman courts, a paraclete assisted the accused, giving counsel, pleading a person’s cause, or interceding with the judge. In John’s gospel, the Paraclete replaces Jesus’ physical presence in the world after Jesus returns to the Father. Jesus tells the disciples the Paraclete will “teach them all things and recall for them everything” Jesus has said. The Paraclete completes Jesus’ revelation by inspiring the ekklesia to understand and to interpret Jesus’ teaching.

• The gift of peace. Jesus’ peace is not like the world’s fleeting peace, but is the biblical promise of shalom, a Hebrew word that means “peace” and “well-being” and “everything-is-right.” Jesus’ peace flows from his oneness with the Father. His gift of peace is intimately connected to his gift of the Paraclete, who will be Jesus’ ongoing presence. This peace, inspired and enlightened by the Spirit of Truth, allows the believing community to perform “greater works” than Jesus himself, by continuing to reveal the Father and the Son.

Jesus’ resurrection has many meanings and many implications. The Easter season lasts six weeks, allowing us time to reflect on this cosmos-changing event. This week’s readings ask us to think about the active presence of the Paraclete. Even in the ekklesia‘s most difficult times, the Spirit inspires believing community members to unity and fellowship. Can we see in the needs of others a new way to understand our traditions? Can we allow the Spirit to help us discern the truth of others in disagreements, dissent, and debates? Can we accept Spirit-driven change and remain in peaceful fellowship with all?

—Terence Sherlock