29 October 2023: Thirtieth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ex 22:20-26	Ps 18:2-3, 3-4, 47, 51	1 Thes 1:5c-10	Mt 22:34-40
RCL: Lv 19:1-2, 15-18		RCL: 1 Thes 2:1-8	RCL: Mt 22:34-46

Discipleship: love God by loving one’s neighbor

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on how disciples concretely love God by honoring and caring for those who are nearby.

First reading (Ex 22:20-26)

The first reading is from Exodus, the second book of Torah. Exodus tells the stories of Moses, Passover, freedom from Egypt’s slavery, the Ten Commandments, and the Israelites’ wilderness wanderings.

In today’s pericope, the Exodus writers define social regulations to protect the powerless. Hebrew scripture, especially the prophets, demands caring for those who do not have a family patriarch to provide for and to protect them: widows, orphans, the resident alien, and the poor. Society’s weakest are most vulnerable to exploitation; justice is not simply compensating someone for a loss, it also requires care for society’s defenseless. God promises the exploited special access: God “hears their cry.” The pericope also includes instructions on right treatment of the neighbor: honoring God and creating personal holiness require concrete actions. Torah, presented in a social context (the widow, orphan, the alien, the poor, the neighbor), inculcates a social ethic based on compassion.

The Lectionary editors chose this reading because Torah instructions about social responsibilities toward one’s neighbor correspond to the gospel’s greatest commandments.

Second reading (1 Thes 1:5c-10)

The second reading is the second part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians’ faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In last week’s pericope, Paul said that the good news came to the Thessalonians not only through the missionaries’ words, but through God’s power, specifically through the Spirit, whose outpouring resulted in the Thessalonians’ full conviction in the words’ truth. In today’s pericope, Paul connects the results of those human words and God’s outpouring: the Thessalonians became “imitators” of the missionaries and “the Lord,” both in their afflictions and their joys. Even more, the Thessalonians and their “faith” stand as “a model” to their neighboring believers (“believers in Macedonia and in Achaia”). These other believers publicly witness (“openly declare”) the Thessalonians’ generous “reception” of Paul and his company, and how they “turned to God from idols.” Modern readers can hardly imagine the personal sacrifice and risks in “turning to God:” becoming a believer created social and family disruptions and sometimes brought persecution from local authorities and from the empire. Paul closes with a summary of belief: “awaiting God’s Son from heaven” and “the coming wrath (or judgement)” suggest early Christianity’s belief in Jesus’ imminent return; the God who “raised [Jesus] from the dead” suggests God’s promise of salvation to those who believe.

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

Gospel (Mt 22:34-40)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus skillfully answers another test question from the Pharisees about the greatest commandment.

• The question’s context. The scribe asks a question in the narrowest, legal sense of Torah. Torah contains 613 commands, and Torah scholars distinguished between the great and small, and even the very great and very small. The scribe is not asking “what commandments can we disregard?”, but rather is challenging Jesus to sum up Torah in a simple statement like rabbi Hillel (“What is hateful to you, do not do to your neighbor”). Jesus’ answer will reveal how well he knows Torah.
• One answer, two commandments. Jesus joins two important commandments (“Love God” and “Love your neighbor”), and in joining them, suggest a new dimension in loving God. First, Jesus quotes the Shema prayer (Dt 6:5), which every devout Jew prayed twice a day. Jesus identifies the Shema as the “greatest commandment” because it spells out concretely that one loves God by keeping the covenant. Second, Jesus quotes from the Holiness Code (Lv 19:18). That is, to be holy as God is holy, one must love one’s neighbor as oneself. By joining these two commands, Jesus suggests that the two form one, inseparable law: one “loves God” by “loving one’s neighbor.”

Summary and reflection

This week’s readings ask us to think about love as an action. Exodus instructs the Israelites to care for and to protect society’s most vulnerable members: widows, orphans, resident aliens, and the poor among them, as well as those nearby (“neighbors”) who are not kin. Paul praises the Thessalonians for their faith, which has inspired their neighbors to become believers. Jesus expands the interpretation and understanding of Torah to show how serving and caring for one nearby (“neighbor”) also honors and glorifies God.

In the ancient world, “love” meant a concrete action (“I will care for this sick stranger”), not simply an abstract emotional feeling (“I love your shoes”). What are we doing to love God? What are we doing to love the nearby one, the neighbor, the stranger? What do our actions (or inactions) say about our commitment to God and our discipleship to Jesus?

—Terence Sherlock

19 February 2023: Seventh Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Lv 19:1-2, 17-18	Ps 103:1-2, 3-4, 8, 10, 12-13	1 Cor 3:16-23	Mt 5:38-48
RCL: Lv 19:1-2,9-18		RCL: 1 Cor 3:10-11, 16-23

Discipleship: a call to deeper observance through deeper holiness

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s call to God’s own holiness and perfection.

First reading (Lv 19:1-2, 17-18)

The first reading is from Leviticus, the third book of the Torah. Leviticus mixes stories about the Israelites’ wilderness experience with legal and holiness codes. The book preserves liturgical and social observances that reveal God’s holiness, and teaches God’s people how to be holy as God is holy.

In today’s pericope, the Lord tells Moses to instruct the people in how to treat each other. If God’s people are to be holy as God is holy (“Be holy, for I am holy”), they must act with justice, not with “hated” or “revenge.” In the ancient world, the “heart” is the source of not only emotion and sentiment, but also intellect, will, and understanding. God’s command to “love your neighbor as yourself” is not about emotion, but intention. That is, to be holy, a person must think, speak, and act from love. We express love through acts of justice that align with God’s commands (“bear no hatred,” “take no revenge,” cherish no grudge”).

The Lectionary editors chose this reading because it sets out the call to holiness found in the second reading and the gospel.

Second reading (1 Cor 3:16-23)

The second reading is the sixth part of a multi-week, semi-continuous reading 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. He urges the believing community to unity: “that there be no divisions among you, but that you be united in the same mind and in the same purpose.” 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.

Just before today’s pericope, Paul uses a construction metaphor to explain the Corinthian believing community. As a foundation determines a building’s shape and structure, so Christ determines the shape and structure that the believing community builds up. The believing community’s construction project is a temple, God’s “Holy of Holies,” where God’s Spirit dwells. In today’s pericope, Paul concludes his building metaphor with a warning: if a disciple’s bad workmanship or substandard materials (un-Christian words or actions) destroy God’s temple, God will destroy that disciple. Paul then returns to his earlier themes of wisdom, foolishness, and boasting. Human wisdom (“in this age”) is self-deception. Paul urges those seeking true wisdom to accept the paradox and “become a fool” to find God’s wisdom, and so “become wise.” Paul offers two quotes from Hebrew scripture (Job 5:13 and Ps 94:11) about divine wisdom’s superiority. Paul reminds the Corinthians that, as part of the believing community, they are co-sharers and co-inheritors of God’s mystery: “everything belongs to you.” Through their community relationship they are in relationship with Christ (“you to Christ”); and through their relationship with Christ, they are in relationship with God (“and Christ to God”).

The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from 1 Corinthians.

Gospel (Mt 5:38-48)

Matthew’s gospel continues Jesus’ Sermon on the mount. In today’s pericope, Jesus declares the religious leaders’ Torah interpretation inadequate and charges disciples to practice a deeper observance. His examples address human relationships among people in a covenantal faith community.

• On nonretaliation (Mt 5:38-42). Jesus identifies revenge as a cause of broken relationships. Torah placed limits on retribution to limit escalation. Jesus calls disciples to nonretaliation as the way to confront evil and to break the cycle of violence. He tells disciples to ignore insults, humiliation, shaming, and retaliation against others. Disciples are to show generosity to others to invite reciprocal generosity.
• Love your enemy (Mt 5:43-48). Jesus identifies actions against covenant faithfulness as a cause of broken relationships. Torah required Jews to act toward each other with honor and faithfulness (the Ten Commandments), but Jews were not obligated to treat those outside the community in the same way. Jesus calls disciples to treat those inside and outside the community with the same unlimited covenantal honor and faithfulness, just as God treats all with mercy and justice.

Summary and reflection

This week’s readings ask us to think about our holiness as based on how we treat others. The Leviticus author records God’s command: to be holy, love your neighbor as you love yourself. Paul warns the Corinthians that they don’t need to chase after the world’s wisdom or status; as members of Christ’s believing community, they already have all they need. Jesus teaches that to reach a deeper observance of God’s law and holiness, disciples must live his beatitudes.

Where do we find holiness? Do we encounter holiness only in personal acts and solitary rituals, or do we become holy in serving others? Do we seek holiness through esoteric studies, or do we find the holy in our community relationships? Do we acquire holiness in solitude, or do we live holiness in our daily engagements with everyone we meet?

—Terence Sherlock

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