Seventh Sunday of Easter: 29 May 2022 C

Lectionary note: Seventh Sunday of Easter or Ascension
The Lectionary presents two sets of readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Thursday use the readings for the Seventh Sunday of Easter. Dioceses that celebrate the Ascension on Sunday use the Ascension readings. This commentary uses the Seventh Sunday of Easter readings.

Reading 1	Response	Reading 2	Gospel
Acts 7:55-60	Ps 97:1-2, 6-7, 9	Rev 22:12-14, 16-17, 20	Jn 17:20-26
RCL: Acts 16:16-34		RCL: Rev 22:12-14, 16-17, 20-21

Eastertime: the ekklesia‘s mission within time and beyond time

In the Easter season, Jesus has appeared to his disciples and explained his resurrection’s meaning; revealed himself in the upper room and at the Sea of Tiberias; given his disciples a sign and a commandment to love one another; taught about the coming Paraclete; and now prays for oneness of those whom he sends into the world. Today’s readings invite us to think about continuing Jesus’ mission to the world.

First reading (Acts 7:55-60)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, Luke recounts the death of Stephen, the community’s first martyr. Luke has already described Stephen, a Greek-speaking Jewish Christian in the Jerusalem ekklesia, as someone “filled with the Spirit” (Acts 6:5), identifying Stephen as a prophet. The Sanhedrin falsely accuses Stephen of blasphemy and condemns him to death by stoning. As he dies, Stephen describes his vision of Jesus in glory with God. Stephen’s last words echo Jesus’ last words: praying for his oppressors (“do not hold this sin against them;” see Lk 23:34) and commending his spirit (“receive my spirit;” see Lk 23:46). In contrast to Stephen’s prophetic discipleship, Luke introduces a villainous persecutor: Saul. Without implicating Saul in the text, Luke implies Saul’s role in Stephen’s death: those stoning Stephen pile their cloaks at Saul’s feet, suggesting that Saul is the author of the plot against Stephen. Later, Saul also experiences a vision of Jesus in glory that transforms him. The story of Saul/Paul dominates Acts’ second half. The Lectionary editors chose this reading to continue the story of the believing community’s spread and growth beyond Jerusalem.

Second reading (Rev 22:12-14, 16-17, 20)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, the seer, now at the end of his visions, imagines the glorified and enthroned Christ, who will be seen in glory at his parousia (“I am coming soon”). He will reward (“bring recompense”) all who have remained faithful (“washed their robes”) with eternal life (“the right to the tree of life,” and “enter the city through its gates”). The “Spirit,” the “bride” (the ekklesia), and those who hear the seers’ words (“hearer”) call for Christ’s return (“Come”). All who “thirst” for eternal life are invited to hear Christ’s words (Jn 4). The seer ends his vision with the early believing community’s closing liturgical prayer: marana tha (“Come, Lord!”). The Lectionary editors chose this reading to close the semi-continuous readings from Revelation, which point to God’s new creation, inaugurated by Jesus’ eschatological return.

Gospel (Jn 17:20-26)

John’s gospel reading is from Jesus’ Last Supper farewell discourse. In today’s pericope, Jesus prays that his disciples continue to be one, both within time and beyond time.

• Oneness within time. First, Jesus prays for his current disciples and for all future disciples who “will believe” in Jesus through time. Jesus also prays that all disciples “may be one,” and that the disciples’ unity stands as a sign to “the world.” The disciples’ unity through time reveals the Father’s love (“you loved them”) and reveals Jesus as the one sent by the Father (“you sent me”). By remaining-in-relationship with the Father and Jesus (“as we are one”) and with each other, disciples continue Jesus’ mission (“that the world may believe”) to the end of time.
• Oneness beyond time. Jesus then prays that all disciples come to remain one with Jesus after time ends (“where I am they also may be with me”). Disciples will share the infinite and eternal love (“you loved me before the foundation of the world”) between the Father and Jesus. Remaining-in-relationship with the eternal Father and the glorified Jesus transcends created time (“the love with which you loved me may be in them and I in them”). Remaining-in-relationship (“love”) is eternal life, the believing community’s ultimate unity that reveals the Father.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Stephens’ vision reveals Jesus standing in glory to receive Stephen’s spirit; the same vision will soon call Saul to continue Jesus’ mission. John the seer’s vision imagines a glorified and enthroned Christ who promises to return at the end of time. Jesus prays that his disciples remain one to reveal the Father’s eternal love as a sign to the world.

Jesus invites us daily to join and to remain part of a procession of disciples who continue his mission through time to transform the world. Are we continuing and handing on Jesus’ mission? Are we praying with the past, present, and future believing community for the glorified Christ’s return? Are we using the time we are given to reveal the Father’s love as a sign to the world?

—Terence Sherlock

11 July 2021: Fifteenth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Amos 7:12-15	Ps 85:9-10, 11-12, 13-14	Eph 1:3-14 or Eph 1:3-10	Mk 6:7-13
RCL: Amos 7:7-15		RCL: Eph 1:3-14	RCL: Mk 6:14-29

Discipleship: sent to continue Jesus’ mission

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on our mission as disciples.

First reading (Amos 7:12-15)

The first reading is from the prophet Amos, whom God sends to prophesy to the people of Israel (the northern kingdom). The native northern prophets are not proclaiming God’s message, but rather are supporting king Jeroboam II’s unjust actions. The priest Amaziah speaks for the king, telling Amos to go back to where he came from (“flee to the land of Judah”) where people will pay him (“earn your bread”) for his prophesying. Amos rejects Amaziah’s characterization of him as a “professional prophet” like the northern prophets. God called (“took”), instructed (“said”), and sent (“go”) Amos, a shepherd and farmer (“dresser of sycamores”), to bring God’s message to Israel. Amos speaks for God, denouncing the king for his inhuman policies. Amos ultimately fails in his mission; Amaziah drives him from the king’s city. The Lectionary editors chose this reading because God’s sending Amos to preach to Israel parallels Jesus’ summoning, instructing, and sending his disciples to preach in Galilee.

Second reading (Eph 1:3-14)

The second reading is the beginning of a seven-week semi-continuous reading from the letter to the Ephesus ekklesia. Many scholars date this letter to about 90 AD, when a third generation of believers were being introduced to the ekklesia. The author is bringing Paul’s teachings to a new generation in a new social setting and context. In the Greek text, Eph 1:3-14 is a single sentence, full of liturgical forms (“blessings”), repeated words (“grace,” “glory,” “destined”) and purposeful redundancy. Drawing on themes found in undisputed letters of Paul and Colossians, the author’s message is that God has a plan for the universe from before the “foundation of the world.”‘ Christ, God’s agent, revealed and fulfilled this plan. Believers have received the Spirit as a pledge of their “inheritance toward redemption.” God, Christ, and the Spirit each have roles in this mysterious plan. The Spirit is a seal (“sealed”) that a believing person receives at baptism that guarantees that person’ inheritance until he or she possesses the Spirit fully. This seal also sets apart the baptized as belonging to God. The Lectionary editors chose this reading to introduce Ordinary time’s semi-continuous reading from Ephesians.

Gospel (Mk 6:7-13)

In Mark’s gospel, Jesus summons, instructs, and sends his disciples to preach in Galilee. Mark relates Jesus’ instructions and warnings to encourage and to warn his own believing community about their missions.

• Jesus’ instruction. As witnesses to Jesus’ mighty works, his “day of parables,” and his synagogue teaching, the Twelve understand Jesus’ mission and message. Jesus’ summary instructions to the Twelve are: Take nothing. Jesus’ message is urgent and important, don’t get caught up in logistical details. Accept hospitality. People need the good news and want to help; let them contribute. Preach metanoia. Jesus’ call to change one’s mind/heart is the start of discipleship. Drive out evil and heal the sick. These mighty works are signs of God’s kingdom; let your actions announce that God is near.
• Jesus’ warning. Having seen Jesus rejected by his own townspeople, the Twelve know that not every mission is a success. Jesus’ warnings to the Twelve are: Not all will welcome you. People will reject the good news out of fear or indifference; continue your mission. Your mission has eschatological urgency; don’t waste time with those who don’t listen. As the seed parables explained, the kingdom is present and growing; don’t spend your time trying to convince those who refuse to believe.

Summary and reflection

This week’s readings ask us to think about our missions as disciples. God sends Amos to bring God’s word to a country who prefers listening to a king’s laws, not God’s laws. The Ephesians author writes to a new generation of Christians to remind them of Paul’s basic message of hope and fulfillment. Jesus sends his disciples to bring his message and mission to greater Galilee. As disciples, we may have difficulty measuring our success in the mission we have received. Like Amos, does our message upset supporters of “civil religion,” who make patriotism a  moral requirement, over God’s call to justice and peace? Like the Twelve, does an eschatological urgency drive our mission, forcing us to “travel light” and focus on Jesus’ message? As disciples, are we remaining true to Jesus’ teachings of metanoia, rejection of evil, and love for each other?

—Terence Sherlock

7 February 2021: Fifth Sunday of Ordinary time B

Reading 1	Response	Reading 2	Gospel
Jb 7:1-4, 6-7	Ps 147:1-2, 3-4, 5-6	1 Cor 9:16-19, 22-23	Mk 1:29-39
RCL: Is 40:21-31		RCL:1 Cor 9:16-23

Lessons in discipleship, mission, and ministry

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus again on mission, ministry, and discipleship.

The first reading is from the book of Job. Job is a just and righteous man who suddenly loses his wealth and family, and struggles with the question of how a just God can allow human suffering. Job’s friends offer platitudes intended to comfort him. In today’s pericope, Job rejects their pious arguments. Illness, poverty, and family loss (which his friends have not experienced) entitle Job to question God. Job catalogues his complaints: human life is “drudgery,” filled with “longing” and “waiting” for relief. Insomnia (“the night drags on”) replaces sleep; life ends “without hope” or “happiness.” The Lectionary editors chose this reading because Job’s list of human miseries provide a backdrop for Jesus’ physical and spiritual healings in the 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 pericope, Paul describes his apostleship and discipleship as “slavery to Christ.” As Christ’s slave, Paul is compelled to preach the good news. He can preach either unwillingly (as a slave’s “obligation”) or willingly (with a reward). Paul preaches willingly; his reward (“recompense”) for preaching the gospel is that he can offer the gospel free of charge to the Corinth ekklesia. Paul’s enslavement to Christ make him free to enslave himself to all to win the salvation of all though the gospel. Scripture scholars see parallels in Paul’s slavery and Jesus’ sayings about service (for example, Mk 10:44). By “becoming all things to all people,” Paul shares (“I too have a share”) in the gospel by living out the gospel’s message: love the neighbor. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 1 Corinthians.

Mark’s gospel concludes Jesus’ “day of ministry” with a discipleship story and continues with stories of Jesus’ mission and ministry.

• Discipleship story. Jesus’ cure of Peter’s mother-in-law is a lesson in discipleship. After her healing encounter with Jesus, she begins serving (“waited on”) her guests. Mark uses the same Greek word for her service (διακονέω/diakoneó) that Jesus uses to describe ideal leadership as the humble service of others as well as Jesus’ own mission (Mk 10:45).
• Ministry story. Mark shows Jesus healing the sick who crowd around Peter’s door. The Greek word Mark uses can mean “to cure” or “to heal” or “to serve,” and is the root of the English word “therapy.” Unlike other healers, wonder-workers, or magicians, Jesus’ healings are not ends in themselves; his actions are a sign that God’s kingdom is near. Jesus comes to serve others; his disciples must follow his example.
• Mission story. Jesus tells his new disciples, “This is why I have come out.” The Father sends Jesus to preach the good news that God’s reign is near. Jesus’ actions (healing and expelling evil) and words (preaching) make God’s kingdom present in the lives of the people he encounters. After training his disciples, he sends them to continue his mission.

This week’s readings ask us to think about our mission and ministry as disciples. Job lists real human needs that require ministry, not platitudes. Paul’s enslavement to serve the weak expresses the depth of his discipleship. Jesus reveals his mission and ministry to his new disciples, and gives them examples to follow. As disciples, we are charged with continuing Jesus’ mission and ministry. What kind of disciple are we? Do we act in service to others, or simply spout pious words? Are we willing to serve all, or only those we judge deserving of our efforts? Does our service reveal the Jesus whom everyone seeks, or does it point back to our own importance?

—Terence Sherlock

27 January 2019: Third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Neh 8:2-4a, 5-6, 8-10 RCL: Neh 8:1-3, 5-6-8-10	Ps 19:8, 9, 10, 15	1 Cor 12:12-30 RCL: 1 Cor 12:12-31	Lk 1:1-4; 4:14-21 RCL: Lk 4:14-21

Places and times of God’s good news

 During Ordinary time the Lectionary readings present stories and teachings from Jesus’ everyday ministry. This week’s readings invite the believing community to think about the settings and sources of God’s promises and their fulfillments.

The first reading is from Nehemiah, a post-exile governor of Judah. Nehemiah dramatically portrays the priest Ezra, standing next to the Jerusalem temple ruins and reading and interpreting the Law to the returned Jewish exiles. Nehemiah urges the returned Jews to celebrate what they have (the Law), rather than what was lost (the temple and city) because “their strength is joy in the Lord.” The Lectionary editors chose this reading to complement Jesus’ reading in the Nazareth synagogue.

The second reading continues Paul’s first letter to the Corinthian ekklesia. Last week Paul corrected the Corinthians’ ideas about gifts (or charisms) from God; this week Paul corrects their understanding of community. Paul compares the believing community to a human body. Despite each believer’s ethnic or social origin, baptism incorporates all believers into one body. A body has many different parts that work together to make a functioning human. Each believer (each part) has a specific role or function, or a gift, to build up the one body of Christ. Each believer (each part) is also obligated and responsible to every other believer (the other parts) and to Christ. That is, the believing community, each believer, and Christ exist in a state of mutual interdependence.

Luke’s gospel has two parts: in the first part, Luke introduces his gospel (Lk 1:1-4); in the second part, Jesus announces his messianic mission. (Lk 4: 14-21).

• Luke’s introduction. Luke wants his hearers (including Theophilus, a name meaning “lover of God”) to know the following:
  • The gospel is based in actual events. Luke names his sources: eyewitnesses who became ministers, previously written narratives, and his own careful research. He has organized this material in an “orderly sequence” to show how Jesus fulfills God’s promises.
  • The gospel’s purpose is instruction. Luke uses the Greek verb κατηχέω (kah-tay-KEH-oh), literally meaning “to echo down (into the ears),” from which we get the English word catechesis. This word reminds Luke’s hearers about their own baptismal initiation into the community after their catechesis (or instruction).
  • Because of Luke’s meticulous research and careful writing, Luke’s hearers can have full confidence in his gospel.
• Jesus’ mission. Jesus, recently baptized and invested with “the Spirit’s power,” returns to Galilee and teaches in synagogues, where he earns praise and respect. While in his hometown, the synagogue leaders invite Jesus to read and to teach. Jesus chooses Isaiah 61, where Isaiah announces that God anointed him to announce good news to the people. God’s good news is that God will release prisoners, heal the blind, free oppressed people, and proclaim a special time of God’s works (“favor”). Jesus’ homily on Isaiah’s words is simply: What you’ve just heard echoing in your ears is now being fulfilled. That is, Jesus’ mission is to fulfill Isaiah’s good news about God’s mighty acts.

Today’s readings invite us to stop and think about how we hear God’s words. We might hear God’s good news proclaimed in a familiar, comfortable, liturgical context. Or God’s message might come to us out of context, in a place and time we don’t choose. Both Nehemiah and Luke tell us that, wherever we hear the good news, God’s instructions, promises, and fulfillments are real and powerful. Do we invite scripture and God’s message into our hearing and our lives, or do we restrict the good news to times and places we choose? Do we hear God’s word with confidence or skepticism? Are we teachable, or do we think we already know what scripture has to tell us?

—Terence Sherlock