10 July 2022: Fifteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Dt 30:10-14	Ps 69:14, 17, 30-31, 33-34, 36, 37 or Ps 19:8, 9, 10, 11	Col 1:15-20	Lk 10:25-37
RCL: Dt 30:9-14		RCL: Col 1:1-14

Discipleship: to know, and also to do

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on turning the knowledge of what is right into active discipleship.

First reading (Dt 30:10-14)

The first reading is from Deuteronomy (“second law”), the fifth and final book of Torah, which contains Moses’ exhortations to the Israelites before they enter Canaan. In today’s pericope, Moses reminds the people that Torah sets out divine wisdom clearly, and everyone has access to it. In other cultures, only mighty heroes, bold enough to climb to the sky or powerful enough to cross the great sea, could discover the divine realm’s hidden treasures. For the Israelites, God’s wisdom and knowledge is present, “already in your mouths and in your hearts.” The Lectionary editors chose this reading because it describes God’s commands as being near, something we already know, like the law of love in today’s gospel.

Second reading (Col 1:15-20)

The second reading begins a four-week, semi-continuous reading from the letter to the Colossae ekklesia. An unknown author writing in Paul’s name sent this letter between 70 and 80 AD to refute and to correct “false teachers,” who emphasized aesthetic practices and visionary experiences. In today’s pericope, the author quotes from a liturgical hymn, adding his own clarifying points. The hymn, which may have been part of a baptismal liturgy, addresses two ideas: Christ’s role in creation (Col 1:15-18) and Christ’s role in reconciliation (Col 1:19-20). First, the incarnate Christ is the visible “image” of the “invisible God.” Christ stands at the head (“firstborn of all creation”) of the universe because he created “all things,” including angels and cosmic powers (“thrones, dominions, principalities, powers”). Christ not only created all things, he keeps them in existence (“all things hold together”). Second, because Christ stands at the head of creation, he is also “head” of the “body” of believers (the ekklesia, “the church”), through his transformative death and resurrection (“firstborn from the dead”). Because God dwells within Christ (“all fullness”), Christ is able to “reconcile all things” through his saving death. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from Colossians.

Gospel (Lk 10:25-37)

Luke’s gospel has two parts: a discussion of the greatest commandment and a parable that addresses neighborliness. In today’s pericope, Jesus contrasts knowing and following rules with the requirement of doing what’s right.

• Knowing vs doing. The law (Torah) scholar, an opponent of Jesus, tests Jesus by asking what he must “do” to inherit “eternal life.” (The scholar knows that “eternal life” is a gift from God, not something earned.) Jesus tests the scholar with a Torah question: “how do you read it?” The scholar answers “correctly,” but Jesus points out that knowing Torah is not enough: “do this [Torah] and you will live.”
• Obligation vs self-gift. The scholar asks for a definition of the neighbor. Jesus responds with a parable about how to be a neighbor. The scholar, asking “who is my neighbor?,” treats the neighbor as an object. He can then make a rule about his obligations to a neighbor. Jesus, asking “who was/became a neighbor?,” treats the neighbor as a subject. Jesus wants his hearers to become neighbors to others by giving of themselves. Jesus points out that knowing the neighbor is not enough: “go and do likewise (act like a neighbor).”

Summary and reflection

This week’s readings ask us to think about knowing and doing. Moses urges the people to listen to the Torah already within them. The Colossae author points to Christ as the source of wisdom and beginning of human understanding. Jesus teaches that knowing the right thing must lead to acting on it.

Discipleship is about the courage to act on what one believes. The study of and reflection on scripture is important, but that knowledge must result in action. Do we make the effort to understand the meaning of scripture, so that we can respond fully with our hearts and souls? Do we listen to God as the source of wisdom and knowledge, or do others tell us how and what we should think? When we know what God asks of us as disciples, do we act? Does our discipleship come from rules and obligations, or as a freely-given self-gift?

—Terence Sherlock

27 September 2020: Twenty-sixth Sunday in Ordinary time

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

Discipleship: the responsibility to do God’s will

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on each disciple’s responsibility to learn and to do God’s will.

The first reading is from Ezekiel, a prophet during the Babylonian exile. Today’s pericope emphasizes individual responsibility and accountability for one’s actions. Ezekiel tells the people to examine their own ways for fairness before complaining that the Lord’s ways are not fair. He gives an example of the Lord’s fairness: “if he does what is right and just, he shall preserve his life.” Ezekiel shifts the people’s focus of responsibility from the people as a whole (corporate responsibility) to individual responsibility. God judges each individual’s intentions and actions. The Lectionary editors chose this reading because today’s gospel echoes Ezekiel’s theme that each person must change and turn toward what is right.

The second reading from Paul’s letter to the Philippi ekklesia is part of a continuous reading in Ordinary time. The Philippian ekklesia is threatened by outside forces (see Phil 1:27-30) and by internal dissention. Today’s pericope addresses the ekklesia‘s lack of unity. Paul’s appeal (“complete my joy”) is that the Philippians be united in mind, love, heart, and thought. Only when every ekklesia member lives not for him- or herself (“own interests”) but for the community first (“those of others”) can the community survive its outside pressures. The key attitude for such mutual service is humility, exemplified by Christ. Paul quotes from an early hymn to Christ (Phil 2:5-11) that highlights Christ’s humility. Although he was God, Christ emptied himself of Godliness to become human. In humanness he humbled himself in obedience to God’s plan, dying for all humans. Because of Christ’s obedience and death, God raised him as Lord. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Philippians.

In Matthew’s gospel, Jesus confronts the religious leaders when they question his authority to teach. Jesus’ parable about a vineyard owner and his two children criticizes the religious leaders and their actions.

• The parable’s cultural context. The parable seems clear, but Western hearers can easily miss the parable’s cultural conflict. Middle eastern culture values honor, while Western culture values action. The first son tells his father “No,” but then regrets his answer and goes to the vineyard. The second son tells his father “Yes,” but doesn’t go. Jesus’ hearers would disapprove of the first son’s outright refusal, even though he later reconsiders and goes. In an honor/shame culture, the first son’s “No” dishonors his father. Jesus’ hearers would approve of the second son, whose “Yes” honors his father, even when he doesn’t follow through.

• The question. Jesus now asks an unexpected question. The chief priests and elders expect Jesus to ask, “Which son honored his father?” Instead, Jesus asks, “Which son did his father’s will?” Now they need to think about their answer, rather than give an automatic cultural response.

• The answer and its consequences. The chief priests and elders choose the son who did what his father asked. Jesus tells them that dishonorable people (tax collectors and prostitutes) are entering God’s kingdom ahead of the “honorable” religious leaders. Those “dishonorable” people honor God by acting on the Baptizer’s (and Jesus’) call to metanoia (change their minds/hearts), while the “honorable” religious leaders dishonor God by failing to change.

This week’s readings ask us to think about discipleship’s requirements. Ezekiel calls us to take responsibility for our choices. Paul tells us that humility must guide our choices. Jesus teaches that grace and honor come from doing God’s will. As disciples, our words and actions must always conform to God’s will. Do we actively seek to know God’s will through prayer, study, and discernment, or do we let the prevailing culture tell us what is right? Do we seek God’s will with a humble and open heart, or do choose what is easy or best for us? Do we discern God’s will in order to change ourselves, or to prove that we’ve been right all along?

—Terence Sherlock

19 July 2020: Sixteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Wis 12:13, 16-19 RCL: Is 44:6-8	Ps 86:5-6, 9-10, 15-16	Rom 8:26-27 RCL: Rom 8:12-15	Mt 13:24-43 or Mt 13:24-30 RCL: Mt 13: 24-30, 36-43

The mystery of God’s mercy and patience

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on tolerance and mercy.

The first reading is from the book of Wisdom, written by an unknown Alexandrian Jew in the first century BC. A recurring theme in this section, based on Exodus events, is the paradox of divine mercy and power. In today’s pericope, the author states that God’s care is for all people: “your mastery over all things makes you lenient to all.” God’s patient actions become a model for the people; God’s people must be just yet kind to each other as God is just yet kind to them (“you taught your people that those who are just must be kind”). In God’s kindness, disciples have hope of forgiveness. The Lectionary editors chose this reading to match the theme of patience in today’s gospel parable.

The second reading from Paul’s letter to the Rome ekklesia is part of a continuous reading in Ordinary time. In this section, Paul addresses the Spirit’s role in completing our prayer. “Our weakness” refers to humans’ inability to understand the Spirit’s goal (the hope of salvation, or “firstfruits”) to which the Spirit leads us. Because we don’t understand the goal, we don’t know what to pray for. Fortunately, the Spirit intercedes with God for us, with “groans” too deep to be verbalized. The Spirit utters our needs at a depth below human consciousness, and God (“the one searching hearts”) interprets these Spirit-assisted groanings. The Spirit’s imperceptible groanings on our behalf are a cause of hope: God recognizes and responds to our mediated prayer. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel continues Jesus’ “day of parables” discourse. This week, Jesus tells parables about wheat and weeds, mustard seeds, and yeast. Matthew allegorizes the wheat and weeds parable for his community.

• The wheat and weeds parable. In their honor/shame culture, Jesus’ hearers (Galilean farmers) would expect a householder outwitted by his enemy to hide or to remove the source of his shame. Even the householder’s slaves urge him to pull up the weeds immediately. Jesus’ hearers would be surprised that the householder chooses to wait until the harvest to separate the wheat and weeds. By being patient, the householder outwits and shames his enemy: he saves his wheat and can fuel his oven with the weeds. Jesus probably told this parable in response to his opponents’ question, “If the kingdom is here, why has nothing happened?” Jesus’ opponents expected God to act with power to make the kingdom immediately visible. Jesus’ parable overturns their idea of God and emphasizes God’s patience and care for the growing kingdom.

• The mustard seed and leaven parables. The kingdom is not only small, but hidden and therefore mysterious. The two parables illustrate the same point: they contrast the kingdom’s small beginnings with its mysterious and miraculous expansion.

• Matthew’s wheat and weeds interpretation. As in last week’s reading, Matthew reinterprets Jesus’ parable as an allegory. As Matthew writes his gospel in the 80’s, his community is facing internal conflicts. Matthew warns his ekklesia that the kingdom, which is already present, contains both the good and the bad. God alone will judge the worthy and unworthy. Jesus’ parable focuses on tolerance and patience until judgment time; Matthew’s allegory focuses on the fearful end of the wicked.

This week’s readings ask us to think about our patience and tolerance. The Wisdom author reminds us that we are called to emulate God: God’s justice is rooted in care, not power. Jesus’ wheat and weeds parable tells a story of God’s patience and care in leading the ever-growing kingdom. As disciples, how do we show God’s care? Do we choose power over tolerance? Do we practice patience with those who oppose us? Do we judge others immediately or do we allow God’s justice to do its work?

—Terence Sherlock

12 July 2020: Fifteenth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 55:10-11 RCL: Is 55:10-13	Ps 65:10, 11, 12-13, 14	Rom 8:18-23 RCL: Rom 8:1-11	Mt 13:1-23 or Mt 13:1-9 RCL: Mt 13:1-9, 18-23

The mystery of seed yields and soil types

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on seeds, soils, success, discipleship, and God’s creative power.

The first reading is from the prophet Isaiah, specifically the Second Isaiah, who comforted the Jews in exile in Babylon in the sixth century BC. Today’s reading is from a larger story about an invitation to the messianic banquet. Isaiah uses natural elements (rain, snow) as an analogy for the creative power of God’s words. Isaiah’s rain/snow metaphor implies two ideas at once. First, just as the rain and snow cannot be turned back to the sky, so God’s pronouncements cannot be withdrawn. Second, just as the rain and snow water the earth to sustain life-giving produce, so God’s word creates superabundant blessings (in this case, Israel’s restoration after captivity). The Lectionary editors chose this reading because today’s gospel echoes Isaiah’s prophetic structure and message: “As the rain … so my word/As the seed … so my word.”

The second reading from Paul’s letter to the Rome ekklesia is part a continuous reading in Ordinary time. In this section, Paul describes the believing community waiting in the hope of God’s coming “glory to be revealed” (the parousia). For Paul, “creation” means the entire world (minus humans) as presented in the biblical creation stories. Jewish tradition saw the created world’s fate intimately entwined with the fate of humans. As a result of this interdependence, not only does creation “groan” in anticipation of new life, but also disciples (“we ourselves”) “groan” in longing for new life in the Spirit. The Spirit’s indwelling marks the start of this new life (“firstfruits”). Just as the Jewish firstfruits offering pledges and consecrates the whole land and harvest to God, so also God’s giving the Spirit as “firstfruits” is God’s pledge of the full “harvest” of salvation to disciples. Disciples now await “redemption of their bodies” in hope. God’s promise of “adoption,” already begun at baptism, will be complete when disciples are resurrected and appear in glory with Jesus. The Lectionary editors chose this reading as part of Ordinary time’s continuous reading from Romans.

Matthew’s gospel is from the “day of parables” discourse, which we will hear over three weeks. This week, Jesus presents a parable about seed yields in different soils, and Matthew interprets the parable for his community.

• The parable. Although the parable might seem to be about a sower, Jesus’ hearers (Galilean farmers) know the parable is about the seed and its absurd, superabundant yield (a typical yield is about 7.5 to 1; a maximum yield is 10 to 1). Jesus’ hearers understood that only God could make crops grow; the harvest was God’s gift. The parable’s context suggests the parable is about Jesus’ ministry. Jesus asks his hearers: why don’t all seeds yield a harvest, and why do some yield more than others? Although Jesus sows the word of God’s kingdom everywhere he goes, he has relatively few takers and much hostility from religious leaders. This kingdom parable begins to explore the idea that, despite apparent failures, God will bring Jesus’ ministry superabundant success.

• Matthew’s interpretation. Matthew reinterprets Jesus’ parable as an allegory. As Matthew writes his gospel in the 80’s, his community is separating from the synagogue and developing its own identity. Matthew’s interpretation explains to his mainly Jewish-Christian ekklesia why their own Jewish family and friends reject Jesus’ teachings (the evil one’s promptings, personal shallowness, worldly concerns, desire for wealth). At the same time the ideal disciples in Matthew’s ekklesia bring forth fruit in unimaginable quantity. In this allegorical interpretation, Matthew and his community begin to explore the mystery of election and rejection.

This week’s readings ask us to think about how we measure success. Isaiah reminds his hearers that God’s word is creative and gives abundance. Jesus’ parable tells us that Jesus’ ministry will be successful because God’s word always achieves its purpose. How do we measure success? Do we believe we alone are responsible for our achievements, or do we recognize that everything we have is from God’s abundance? Do we think we control our success, or do we acknowledge the mystery of God’s role in our life’s yield? Have we confused God’s seed with discipleship’s cooperative soil?

—Terence Sherlock

1 December 2019: First Sunday of Advent

Reading 1	Response	Reading 2	Gospel
Is 2:1-5	Ps 122: 1-2, 3-4, 4-5, 6-7, 8-9	Rom 13:11-14	Mt 24:37-44 RCL: Mt 24:36-44

Advent: wake up and be ready

 The First Sunday of Advent marks the start of a new liturgical year: the liturgical color changes from Ordinary time’s green to Advent’s purple, and the Sunday gospel readings change from Luke to Matthew. Adventio, a Latin verb meaning “I am coming,” is the root of the English word advent. Advent’s unfolding liturgical narrative and rituals encourage us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples.

In the first reading from Isaiah, the prophet speaks God’s word of future consolation to a people living with constant war between Assyria, Babylon, and Egypt, the ancient superpowers, and whose land is always in the path of invading armies. Isaiah recognizes that until all nations accept God as God (“we may walk in God’s paths”), universal peace is not possible. In Isaiah’s prophecy Christians hear the promise of a messianic age already initiated by Jesus’ incarnation. The Lectionary editors chose this reading because of its eschatological description of God’s kingdom, which connects to the second and gospel readings.

In the second reading from Paul’s letter to the Romans, Paul quotes from a baptismal instruction or hymn, probably familiar to the Rome ekklesia, to present his ethical teaching. The early Christian saw themselves living in an overlap of two ages: the current evil age, and the coming reign of God. Paul says Christians live in the tension between the time of “sleeping” and the “hour to awake;” the “works of darkness” and the “armor of light;” the “passing night” and the “advancing day;” and “putting on Christ” and the “removing concerns of the flesh.” For Paul, the “salvation” that “is nearer” is Jesus’ return at the end of time. The Advent season recalls not only Jesus parousia (second coming) but also Jesus’ incarnation, his first coming, the start of his transformative life that leads to the salvation of all. The Lectionary editors chose this reading for its theme of awakening, for both the future coming of Jesus (parousia) and the historical coming of Jesus in history (incarnation).

In Matthew’s gospel, Jesus uses three parables to warn his disciples to be prepared, to be ready personally, and to watch constantly for the Son of Man’s return.

• Unexpected flood. Jesus warns his disciples that in Noah’s time, only a few were aware of the coming destruction; most people didn’t know about the flood until happened. Those who entered the ark were saved, those who were unaware perished. Only those who diligently prepare according to God’s instructions will enter the kingdom.

• Typical working day. Jesus warns his disciples that although people appear to be the same, they are judged differently by God. One will be taken into God’s kingdom; the other will be left unsaved. Only those who are personally ready for the Son of Man’s coming will enter the kingdom.

• Housemaster and thief. Jesus warns his disciples that it is a thief’s unexpected appearance that overcomes the housemaster. While planning and preparation are important, the housemaster must always be vigilant. Only those who treat every moment as if it were the moment of the Son of Man’s coming will enter the kingdom.

This week’s readings, and all Advent readings, ask us to look back to Jesus’ historical incarnation, his liturgical and sacramental coming now, and his future coming. Isaiah looks forward to a world of peace when all obey God’s instructions. Paul looks back to the beginning of faith, and forward to God’s coming reign. The gospel looks forward to the parousia. We may hear someone say he or she knows when Jesus is going to return, as if that person knows the unknowable. Such predictions miss what Jesus tells us today: instead of trying to guess the day and hour, prepare for it. Jesus calls us to be awake and watchful. Are we prepared by living God’s instructions daily? Are we personally ready by being in a right relationship with God? Is the gospel part of our every moment?

—Terence Sherlock

27 October 2019: Thirtieth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Sir 35:12-14, 16-18 RCL: Sir 35:12-17 or Jer 14:7-10, 19-22	Ps 34:2-3, 17-18, 19, 23	2 Tm 4:6-8, 16-18	Lk 18:9-14

The relationship that prayer expresses

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present stories about prayer and ask us to consider what prayer reveals.

The first reading is from the wisdom book of Sirach, a collection of proverb-based essays that provide moral guidance. Today’s reading is from the section praising wisdom and the wise. Sirach writes that “the prayer of the lowly pierces the heavens.” The Lectionary editors chose this reading because it echoes Jesus’ teaching about prayer and God’s gift of righteousness.

The second reading is part of the continuous reading from the second letter to Timothy. Second Timothy is a farewell discourse, giving advice and encouragement to new ekklesia leaders. In today’s pericope, the author uses familiar images to draw parallels to Christian life. The author opens by saying he “is being poured out.” This liturgical image is familiar to both Jews and Greeks: the pouring of a liquid offering as a sacrifice to God or the gods. He imagines his blood poured out in sacrifice as an act of worship. The author uses sports images (“competing,” “finishing the race”), evoking an athlete’s ascetic rigor and applying it to the life of faith. Being “rescued from the lion’s mouth” is a standard biblical description for the sufferings of a just person (see Ps 22); it is not an actual event in Paul’s life.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. Jesus tells the Pharisees a parable about a public saint, a public sinner, and a God who gives gifts. Prayer reveals their real selves.

• A public saint. Jesus’ hearers would recognize the Pharisee as a stock character: the super-pious good person. The Pharisee’s prayer reveals who he really is: someone who blathers on, comparing himself favorably to everybody else. He graciously reminds God about the tax collector’s deficiencies, in case God hasn’t noticed. He is so busy enumerating his own self-professed righteousness that he has no room for God’s gift of righteousness, stunting his relationship with God.

• A public sinner. Jesus’ hearers would recognize the tax collector as another stock character: the cheating, Roman-collaborating bad person. The tax collector’s prayer reveals who he really is: a sinner, and he knows it. The tax collector requires God’s gift of righteousness because he has none of his own. Because he both needs and recognizes his need for God’s gift, he receives it.

• A God who gives gifts. Righteousness, a right relationship with God, is God’s free and unmerited gift to humans. If we believe we already possess righteousness, God can’t give it to us. We can’t possess our own righteousness and receive it as a gift: possession and gift cancel each other out.

This week’s readings, like last week’s, present the difficulty of prayer. The first reading assures us that God hears the requests of the oppressed and humble. The gospel suggests how God acts on our requests. The parable describes a reversal: God rejects the outwardly good Pharisee and approves the outwardly sinful tax collector. God’s kingdom confronts and subverts human expectations. God doesn’t play by our rules. Do we assume we already possess righteousness? Do we leave space for and accept God’s gift? What does our prayer reveal about our relationship with God?

—Terence Sherlock

20 October 2019: Twenty-ninth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Ex 17:8-13 RCL: Gn 32:22-31	Ps 121:1-2, 3-4, 5-6, 7-8	2 Tm 3:14—4:2 RCL: 2 Tm 3:14—4:5	Lk 18:1-8

Prayer and faith in the in-between time

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present stories about prayer and ask us to consider the relationship between prayer and faith.

The first reading is from the book of Exodus. In the story, Moses raises both hands simultaneously, one hand holding his staff, and the other hand empty, in a spread-eagle gesture. Scripture scholars are uncertain about the meaning of this gesture. Moses’ action is probably symbolic, indicating (like other prophecy-in-action gestures) that Moses is acting as a mediator for God, expressing God’s power over events, like the parting of the sea (Ex 14:16). The Lectionary editors chose this reading because Moses’ action suggests persistence in prayer, linking this reading to today’s gospel.

The second reading is part of the continuous reading from the second letter to Timothy. If the first letter to Timothy is an instruction manual for newly commissioned leaders; the second letter to Timothy is a farewell discourse, giving advice and encouragement for new ekklesia leaders. In today’s pericope, the author exhorts Timothy and other hearers to remember their teachers’ examples and their training in Hebrew scripture (Christian scripture doesn’t exist at this point). Their examples and catechesis will “lead them to salvation.” Hebrew scripture has many uses, especially teaching and modeling righteousness that can equip leaders and disciples for good works. The author then formally charges Timothy and all disciples to witness to God’s word always, whether convenient or inconvenient, through preaching and teaching.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. Jesus tells his disciples a parable about prayer, a shameless judge, and an honorable God.

• The context. Jesus has just reminded the disciples that God’s kingdom, while inaugurated by Jesus’ coming, is not completed until the end-time. In this in-between time, Jesus says, disciples will long to see the “one of the days of the son of man and will not see it” (Lk 17:22).

• The characters. Both the judge and the widow are stock characters. A first century audience would be wary of judges, because of their position (part of the Roman occupation) and their status (prominent and wealthy). A first-century audience would be sympathetic toward widows because Hebrew scripture calls for special attention and care for them.

• One possible interpretation. The parable describes our in-between time, between the kingdom’s announcement and its end-time fulfillment, which is filled with shameless judges and demanding widows. Disciples can lose hope in such times. Jesus reminds us that if an “unjust” judge can shamed into doing his job, how much more will an honorable God be willing to hear and to answer those who cry out for help? In this in-between time, how long will disciples continue to cry out? Jesus worries aloud about how many will remain faithful waiting for the kingdom, especially in light of the apostles’ plea to “increase our faith” in Lk 17:5.

This week’s readings present the difficulty of prayer. We believe that God hears and answers our needs, but we can easily despair when we see so much yet to be accomplished. Prayer feeds faith, and faith feeds prayer. Do we pray for our needs and the community’s needs? Do we have the faith and patience to see God’s response? Do we continue to cry out?

—Terence Sherlock

6 October 2019: Twenty-seventh Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Hab 1:2-3; 2:2-4 RCL: Hab 1:1-4; 2:1-4	Ps 95:1-2, 6-7, 8-9	2 Tm 1:6-8, 13-14 RCL: Tm 1:1-14	Lk 17:5-10

Discipleship: God’s work, God’s schedule

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the faith that underlies discipleship.

The first reading is from the prophet Habakkuk, who prophesized just before the Babylonian exile. During Habakkuk’s time, Jerusalem was under siege by the Babylonians. The desperate conditions resulted in Habakkuk’s difficult and important questions about divine justice. Habakkuk wants God to act now; God answers that “the vision has its time, it will not be late.” The Lectionary editors chose this reading because Habakkuk’s demands and God’s call for patient faith parallel Jesus’ discipleship teachings in the gospel.

The second reading is part of the continuous reading from the second letter to Timothy. This letter resembles a farewell discourse or last will and testament; it presents an introspective “Paul” taking stock of his apostolic career and offering advice and encouragement to the younger “Timothy” in the first years of his ministry as an evangelist. In today’s pericope, the author exhorts the newly commissioned leader (and the community) not to be afraid to witness to his faith or to suffer for the gospel. God has given him gifts to strengthen him during such times. Although the believing community is not specifically commissioned as evangelists, when they suffer for their faith they also can call on the same gifts from God to guard their own “rich trust” of teachings.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. After Jesus’ parable to the Pharisees last week, he now turns to his disciples to continue instructions about discipleship.

• Faith, seeds, and trees. The apostles are worried about their ability to act as disciples: “give us more faith!” In the ancient world, faith means action, not intellectual assent. Jesus begins by making what sounds like a straightforward conditional statement: “If you have faith the size of a mustard seed”. But he surprises his hearers by telling them their words alone could uproot a mulberry tree and plant it in the sea. He makes an “unreal” or impossible conditional statement (mulberry trees have massive roots; trees don’t grow in the ocean) to suggest that the apostles do not have such powerful faith. Jesus then tells a parable about the role of disciples in God’s kingdom.

• Masters, slaves, and rewards. The apostles think “more faith = more actions = more blessings.” In the ancient world, a slave was useful only when he followed the master’s orders. A slave didn’t earn a wage; he was due nothing from his master. Jesus teaches that disciples don’t create God’s kingdom, rather God works through disciples to create the kingdom. God blesses disciples because God is gracious; disciples do not earn a reward for being disciples.

This week’s readings present again the difficulty of discipleship. Habakkuk wants God to act now, but God acts when God’s time is right. Jesus warns the disciples about getting ahead of themselves. A true disciple is one who follows God’s instructions without expecting a reward. Do we lose faith when God doesn’t work to our timetable? Do we prefer our own agenda to God’s plan? Do we listen to what God is asking us to do?

—Terence Sherlock

29 September 2019: Twenty-sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Am 6:1a, 4-7	Ps 146:7, 8-9, 9-10	1 Tm 6:11-16 RCL: Tm 6:6-19	Lk 16:19-31

Seeing the Lazaruses all around us

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings invite us to check our eyesight and hearing.

The first reading is from Amos, the prophet of social justice par excellence. Unlike the earlier prophets who spoke their prophecies, Amos prophesied in writing, mostly in poetry. Amos complains about the opulent lifestyle of the Israelite leaders, providing a long list of examples. The Lectionary editors chose this reading because it echoes the rich man’s words and actions in today’s gospel.

The second reading is part of the continuous reading from the letter to Timothy. After Paul’s death, the informal believing communities that Paul founded needed more formal structure. This reading is part of a first-century commissioning charge, reminding those being commissioned to serve the ekklesia of the confession of faith they made at their baptisms. The author draws a parallel between Christ’s testimony before Pilate and Timothy’s testimony before a hostile world. The author may be quoting from a commissioning rite that included both commissioning and baptismal themes.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. Jesus tells the Pharisees, who oppose and reject Jesus, a parable about a rich man who failed to see what he needed to do and failed to hear what God was asking.

• Getting his eyes checked. In the parable’s first part, Jesus places Lazarus at the rich man’s home. In naming Lazarus, Jesus forces his listeners to see the man at the gate. The name Lazarus comes from the Aramaic name Eliezer, which means “God helps.” The name reminds Jesus’ audience that God is present and that God’s help comes through those who act on God’s word (scripture). The rich man recognizes and knows about Lazarus (he knows Lazarus’ name), but he chooses not to see Lazarus as one who needs his help.

• Getting his hearing tested. In the parable’s second part, the rich man and Abraham have a long dialogue, but the rich man remains deaf to what Abraham says. Abraham tells the rich man that his brothers can hear Moses and the prophets for themselves. The correct response to hearing the prophets is metanoia (changing one’s mind/heart). The rich man’s fate is not a simple reversal, but is a divine punishment for failing to heed the prophets and to change during his lifetime. The rich man could have bridged the chasm that separated him from Lazarus in life. He chose not to hear and not to act. Indifference to Lazarus’ suffering condemned the rich man.

This week’s readings present again the difficulty of riches. Amos warns that riches breed complacency. Jesus’ parable warns the Pharisees that their love of money deafens them to God’s word and blinds them to those who need help. Jesus doesn’t preach a “prosperity gospel;” wealth isn’t a sign of God’s blessing any more than being poor is a sign of God’s disfavor. The scriptures repeat over and over that all are called to service; wealth is a tool to serve others. Do we see those at our gates who need our help, or do we choose to look at other things? Do we hear in the scriptures what God asks, or do we choose to listen to others who promise an easier way? Do we act on Jesus’ teachings, or do we reject the message of the one risen from the dead?

—Terence Sherlock

22 September 2019: Twenty-fifth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Am 8:4-7 RCL: Am 8:4-8	Ps 113:1-2, 4-6, 7-8	1 Tm 2:1-8	Lk 16:1-13

“Something to be relied on”

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings call us to examine our relationship with possessions and wealth.

The first reading is from Amos, the prophet of social justice par excellence. He denounces the rich who cannot wait for the new moon festival or the Sabbath day to be over so that they can engage in business and make profits, especially by cheating and exploiting the poor. The prophet threatens the cheaters with divine judgment. Amos calls for justice against those who defraud others, especially the poor. In today’s gospel, Jesus calls disciples to recognize the unjust steward’s clever use of possessions to gain a new job. The Lectionary editors chose this reading because possessions and wealth also appear in today’s gospel.

The second reading is part of the continuous reading from the letter to Timothy. After Paul’s death, the informal believing communities that Paul founded needed more formal structure. The Timothy author outlines the duties and ministries evolving in Paul’s believing communities. Greco-Roman societies valued social order, beginning within each family household. Philosophers wrote books that codified duties for household members and instructions for living a well-ordered life. The Timothy author (writing as Paul) provides a household code for the ekklesia, the believing community. He asks the ekklesia to pray for civic leaders to keep the world at peace, allowing the ekklesia to grow and to continue God’s mission to bring all people to salvation.

Luke’s gospel continues Jesus’ teaching on the road to Jerusalem. Jesus tells his disciples a parable about an unjust but insightful steward. Commentators struggle to explain why Jesus seems to be praising someone who is dishonest. A closer reading shows that the steward’s master (the rich man who owns the large estate), not Jesus, commends the steward.

• The steward’s problem and how he solves it. The steward’s troubles start because he “scatters” his master’s possessions, over which he has authority. When the master finds out, he visits the steward, calls him to account, and fires him. The parable’s point is how the steward responds to this crisis (the visit and firing). The steward’s “cleverness” is that he continues to disperse possessions (“reducing the amounts owed”). This dispersal creates new friends and opportunities for employment for the steward. The steward’s clever solution earns the master’s praise and becomes a teaching moment for Jesus’ disciples.

• Jesus’ teaching: right use of possessions. The “children of the light” should actively respond to their master’s (Jesus’) visitation. As the steward used possessions to secure a place for himself, so disciples should use possessions to secure a place in the kingdom through almsgiving (see Lk 12:33). The Aramaic word mammon means “something to be relied on.” Jesus puns on the idea of what/who is truly reliable and worthy of service: possessions (“mammon”) or God.

This week’s readings present the problems with possessions. In the first reading, Amos warns that God judges against those who choose possessions over people. In the gospel, Jesus gives several teachings about using earthly possessions to create wealth in God’s kingdom. How do we think about and use possessions? Do we recognize true riches? Do we rely on possessions for security, or is our faith in God? Whom do we serve?

—Terence Sherlock