26 November 2023: Solemnity of Jesus Christ, King of the Universe A

Reading 1	Response	Reading 2	Gospel
Ez 34:11-12, 15-17	Ps 23:1-2, 2-3, 5-6	1 Cor 15:20-26, 28	Mt 25:31-46
RCL: Ex 34:11-12, 20-24		RCL: Eph 1:15-23

Discipleship: divine judgement at the eschaton

On this final Sunday of the liturgical year, the Lectionary presents stories and teachings celebrating Jesus as king of the universe. The end-of-year readings look to the end time (eschaton) and Jesus’ return (parousia). (Next week starts a new liturgical year, Year B, centered on Mark’s gospel.) This week’s readings focus on how God will judge us.

First reading (Ez 34:11-12, 15-17)

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, God, speaking through Ezekiel, issues an oracle that promises the exiles’ restoration. The king-as-shepherd image appears throughout the ancient Near East. The king protects his people as a shepherd cares for his flock: he protects them against predators, and he keeps them gathered in a single place. God, the true king and shepherd, will gather the sheep (“rescue them from every place where they were scattered”), pasture them (“give them rest”), and heal them (“the injured I will bind up, and the sick I will heal”). God also promises to protect the sheep from predators, including oppressive leaders (“the sleek and the strong I will destroy”). Before the exile, society’s elite (“strong”) oppressed the weak. God now judges between the powerful and the weak (“I will judge between one sheep and another”).

The Lectionary editors chose this reading because it echoes the themes of shepherding, kingship, and judgement in today’s gospel.

Second reading (1 Cor 15:20-26, 28)

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 presents the reality of Christ’s resurrection and its consequences. Paul states clearly that “Christ has been raised from the dead.” He then uses a metaphor (Christ is [like] the “firstfruits”), and typology (Adam is the type; Christ is Adam’s antitype) to explain his thinking. “Firstfruits” refers to the fruit that ripens first, indicating that all the remaining fruit would ripen soon and be ready for harvest. Paul’s metaphor suggests that Christ’s singular resurrection is an indication or sign that portends the resurrection of all believers. Paul uses the Adam/Christ typology to suggest that Adam’s disobedience, which brought death to humans (“all die”), Christ’s resurrection reverses (“all are brought to life”). Paul then uses Hebrew scripture apocalyptic words and images to describe the end time, which unfolds in a specific “order:” Christ’s resurrection (“firstfruits”); at Christ’s return (“coming”), the believers are resurrected; Christ destroys everything that oppresses humans (“sovereignty, authority, power, and death”); Christ hands over his completed saving work to God (“the Son himself will be subjected”); God restores the universe to its original created state (“God [is] all in all”).

The Lectionary editors chose this reading because it describes the end times and Christ’s role.

Gospel (Mt 25:31-46)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Jesus uses a parable to describe how God will evaluate each person at the eschaton.

• Shepherd and king. The first reading imagines God as a shepherd; the second reading imagines Jesus as a king or ruler. Jesus’ parable imagines the “son of man” as both shepherd and king. In the parable’s first part, Jesus describes the son of man as a shepherd who separates sheep from goats. First century Palestinian shepherds grazed their sheep and goats together during the day, but separated them in the evening, sheltering the cold-sensitive goats, while leaving the sheep outside all night. In the parable’s second part, Jesus presents the son of man as a king who judges according to how a person acts. In the ancient world, a king not only led his people and protected them from enemies, but also judged and ruled in disputes between subjects.
• Deciding who can enter God’s kingdom. Hebrew scripture says God will judge the Jews at the eschaton (Ez 34:17 [first reading], Ez 39:21, Joel 3). Christian scripture says the Twelve will judge the tribes of Israel (Mt 19:28), and implies Jesus (“the son of man”) will judge his disciples at the eschaton. What will happen to gentiles (non-Jews and non-Christians) at the eschaton? Matthew’s believing community, based in largely gentile Antioch, worried about what would happen to their non-believing gentile relatives and friends when Jesus returned. In Jesus’ parable, the king judges the nations or gentiles (ἔθνος/éthnos). The king evaluates gentiles based on how they have treated Christians (“whatever you did for one of the least (ἐλάχιστος/eláchistos) you did for me”). In Matthew’s gospel, the “little ones” or “least ones” always refer to Jesus’ disciples (Mt 10:42, Mt 11:11, Mt 18:6-14). Matthew’s retelling of Jesus’ parable recognizes non-Jews and non-Christians, and explains how and why they will be included in God’s kingdom: those who show mercy and hospitality toward Jesus’ disciples (who are Jesus himself).

Summary and reflection

This week’s readings ask us again to think about how prepared we are for God’s judgment and entry into the kingdom. Ezekiel imagines God as shepherd and king, gathering, caring for, protecting, defending, and judging the chosen people. Paul imagines Christ’s return and Christ completing his saving work according to God’s plan; restoring creation to God’s original state. Jesus’ parable imagines the shepherd-and-king’s eschatological judgment of all nations and peoples, and their welcome into God’s eternal kingdom.

The end of the liturgical year celebrates the end of historical time and the fulfillment of God’s eternal kingdom. When our time runs out, will we find rescue and pasture? At the end, will we see resurrection? At the king’s assembly, will we stand on his right or his left? How we treat others is our choice: do we offer mercy and hospitality to all?

—Terence Sherlock

19 November 2023: Thirty-third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6	Mt 25:14-30 or Mt 25:14-15, 19-20
RCL Zeph 1:7, 12-18		RCL: 1 Thes 5:1-11	RCL: Mt 25:14-30

Discipleship: being alert and ready brings our reward

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s reward for remaining alert and ready for Jesus’ return.

First reading (Prv 31:10-13, 19-20, 30-31)

The first reading is from Proverbs, a composite collection of Wisdom sayings, instructions, and poems from the postexilic period. Proverbs’ advice ranges from practical to psychological to ethical, including instructions on how to manage one’s own life, how to relate to others, and even how to govern a country. Proverbs points throughout to God’s presence in humans’ lives and encourages humans to maintain respect or awe before God (“fear of the Lord”).

In today’s pericope, the author’s poem personifies Wisdom as real woman engaged in daily work. She is “worthy;” her husband (who seeks Wisdom), “entrusts his heart to her” because she “brings good, not evil.” The woman’s actions show her Wisdom: in her home, she “works with loving hands;” outside her home, she “reaches out her hands to the poor and extends her arms to the needy.” In closing, the author brings the woman’s handiwork in line with Torah and Wisdom: he praises her reverence or awe before God (“who fears the LORD”). Unlike seductive “charm” and transitory “beauty,” the works of this wise woman (Wisdom) are acknowledged by all (“at the city gates”).

The Lectionary editors chose this reading because “reward for labors” echoes the wise teenagers’/wise disciple’s rewards in Matthew’s gospel allegory.

Second reading (1 Thes 5:1-6)

The second reading is the final 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 in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul continues his eschaton (end times) description (see last week’s second reading). During his time with the Thessalonians, Paul instructed them about the “times and seasons; so that they “have no need for anything to be written” to them. Paul describes the eschaton using Hebrew apocalyptic words and images (“the day of the Lord,” “a thief in the night,” “birth pangs”) found in other end-time descriptions (Mt 25:43, Mk 13:8). Nonbelievers, unprepared for the end times, will experience them as a “sudden disaster” and have no time for metanoia: “they will not escape.” Because believers are “children of the light and of the day,” they will meet Jesus’ parousia without fear. Paul urges the ekklesia to remain prepared (“let us not sleep”) and to be always ready for Jesus’ return (“let us stay alert and sober”).

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

Gospel (Mt 25:14-30)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Matthew’s allegory reminds disciples to live their lives in readiness for Jesus’ return.

• Jesus’ parable. Because this parable uses the word “talents,” some interpret it as an exhortation to use one’s God-given gifts; but the Greek word τάλαντον/tálanton means a “unit of weight/money.” In the parable Jesus uses τάλαντον/tálanton to indicate an almost unobtainable sum (1 tálanton = 6,000 denarii, or about 16 years of a day-laborer’s earnings). The key to Jesus’ parable is the first-century understanding about goods and money: all wealth is finite. People believed that the only way to increase one’s own wealth was to steal another’s share. In Jesus’ time, all who amass wealth are greedy and wicked. In Jesus’ parable, the master is “difficult” and “harvests what he doesn’t plant;” he is immoral and dishonorable. The third servant is honorable because he doesn’t join in the master’s greed (“here it is back”). Jesus’ original parable warns the rich to stop exploiting the poor, and encourages the poor to act with courage and to expose greed as a sin.
• Matthew’s allegory. Matthew turns Jesus’ parable into an eschatological allegory, warning his believing community to be prepared for God’s judgement. Matthew’s added details about the master “going away” and “after a long time” “returning” and “settling accounts” suggest Jesus is the master/lord who “went away” to the Father and will “return” at the end time to judge his disciples (settle accounts), based on how they have fulfilled their discipleship. The allegory encourages Matthew’s community to work diligently in the present, and to avoid becoming lazy or indifferent about Jesus’ parousia. Matthew adds the final “floating” sayings (“more will be given,” Mt 25:29; “thrown into the outside darkness,” Mt 25:30) to emphasize the eschatological warnings to his ekklesia: be ready for God’s kingdom, or you will be excluded.

Summary and reflection

This week’s readings ask us to think about how we are preparing for Jesus’ return. The Proverb writer compares Wisdom to an honorable and productive wife who serves her family and the needy. Paul closes his letter to the Thessalonians with a call to be alert and ready for Jesus’ return. Matthew’s allegory reminds his ekklesia that at the end time, God will ask for an accounting of what they have done with the good news; only disciples who have grown the gospel by their words and action will enter the kingdom.

What does it mean to be alert and ready? At the eschaton or at our own life’s end (whichever comes first), God will settle our account. Will God find our life honorable and productive? Will God find us faithful and diligent in our service to others? Will God find us to be disciples worthy of reward and ready to enter God’s kingdom?

—Terence Sherlock

12 November 2023: Thirty-second Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Wis 6:12-16	Ps 63:2, 3-4, 5-6, 7-8	1 Thes 4:13-18 or 1 Thes 4:13-14	Mt 25:1-13
RCL: Amos 5:18-24		RCL: 1 Thes 4:13-18

Discipleship: always ready for Jesus’ return

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s readiness to enter the eschatological feast.

First reading (Wis 6:12-16)

The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life.

In today’s pericope, the Wisdom author summarizes his advice to those who want to become wise. Wisdom’s paradox is that humans must actively seek Wisdom (“found by those who seek her”) so that God can give Wisdom as a gift (“graciously appears to them”). The author uses the language of love (“those who love her”) to portray the ideal relationship between humans and Wisdom. Like a lover, Wisdom longs (“their desire”) to be sought out (“watches for her at dawn”); when she finds her counterpart (“whoever for her sake keeps vigil”), Wisdom gives great gifts (“prudence,” “free from care,” “all solicitude”).

The Lectionary editors chose this reading because its themes of wisdom, prudence, waiting, and the door to the feast also appear in today’s gospel.

Second reading (1 Thes 4:13-18)

The second reading is the fourth 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 in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul addresses the Thessalonians’ concerns about their loved ones who have died (“fallen asleep”) before Jesus’ return. Paul urges the grieving ones to have hope. Believers’ hope rests in Jesus’ resurrection ( “Jesus died and rose”); Jesus’ resurrection is God’s promise to believers that God will raise them as well (“God will bring those who have fallen asleep”). Jesus’ power reaches beyond death, so that at Jesus’ return God will “raise up” the dead and “take up” the living: all will “be with the Lord always.” Like Jesus, Paul uses Hebrew apocalyptic images familiar in his time and culture to describe an unknowable divine event: what will happen at the end. Paul imagines Jesus descending from heaven (“come down”), calling forth the dead (“the dead will rise first”), and bringing the newly resurrected and the living to heaven (“caught up together in the clouds”) to remain with him (“meet the Lord in the air”). Paul’s point is that God is close to the living and the dead, now and in eternity.

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

Gospel (Mt 25:1-13)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Jesus likens the kingdom to a wedding feast, and cautions disciples to be watchful and prepared.

• Wedding customs in the first century. In Jesus’ time, weddings had two stages: the betrothal ceremony and the transfer/wedding feast. The betrothal occurred at the bride’s father’s home. In this ceremony, the groom presented the marriage contract and the bride-price to the bride’s father. The bride continued to live in her father’s home. The transfer and wedding feast usually happened about a year after the betrothal. The groom went to the bride’s father’s house and conducted final contract negotiations. When the groom and his father-in-law concluded their agreement, the groom, bride, and wedding party went in procession to the groom’s house, where they held the wedding feast. Teenage female relatives from both the groom’s and bride’s families greeted the wedding party at the groom’s family compound.
• The wise and the foolish. In the parable, Jesus identifies the waiting teenagers as wise (φρόνιμος/phrónimos) or foolish (μωρός/mōrós). Although all the teenagers fall asleep waiting for the delayed wedding procession, only the wise ones brought extra lamp oil. In the parable, the wise ones are disciples prepared for Jesus’ return. The wise ones enter the wedding feast and the groom locks the door. The foolish ones ask for entry, but the groom does not acknowledge or recognize them. Discipleship requires planning and work to enter the wedding feast; instant discipleship isn’t possible. Jesus closes with a warning about his return: stay awake, be prepared; live always as a faithful disciple.

Summary and reflection

This week’s readings ask us to think about our level of readiness to enter God’s eschatological feast. The Wisdom author teaches that humans must seek Wisdom themselves in order to recognize when God gives them wisdom. Paul writes to comfort those whose loved ones have died before Jesus’ return, assuring them that God remains close to all believers during their lives and after they die. Jesus’ parable urges disciples to live their discipleship daily so they are always prepared to enter God’s kingdom.

Human nature worries (a little?) about the potential, far-future end times, but not so much about the reality of one’s own death. The Sunday readings aren’t about scaring people, but about reminding disciples to be good stewards of their lives. Are we so attracted and distracted by the unimportant that we miss true wisdom God gives? Are we so wrapped up in our own worries and grief that we miss the true hope God gives? Are we so intent on blaming others for our lapses that we miss our chance to enter the feast?

—Terence Sherlock

6 August 2023: Transfiguration of the Lord A/B/C

Reading 1	Response	Reading 2	Gospel
Dn 7:9-10, 13-14	Ps 97:1-2, 5-6, 9	2 Pt 1:16-19	Mt 17:1-9

Transfiguration: a vision linking past, present, and future

This week the Feast of the Transfiguration readings interrupt Ordinary time’s semi-continuous readings. In Lent the Transfiguration readings foreshadow Jesus’ coming glory at Easter; today’s readings emphasize Jesus’ glory at his second coming (parousia).

First reading (Dn 7:9-10, 13-14)

The first reading is from the book of Daniel, a Jewish apocalyptic writing. Although set in Babylon during the exile (598-539 BC), the Daniel author lived and wrote many centuries later, during the Maccabean revolt against Antiochus IV’s persecutions in Judea (167-164 BC). Daniel is an apocalyptic work that reaffirms God’s care for the people and God’s lordship over history.

In today’s pericope, Daniel describes his vision of God’s heavenly court (“thrones were set up”). Using the prophet Ezekiel’s language and images, the author imagines God (“the Ancient of Days”) seated on the throne-chariot (“his throne was flames of fire, with wheels of burning fire”), with “thousands upon thousands” of ministers serving and worshiping God. God “convenes” the court, and God’s reign begins (“the books were opened”). Daniel’s vision continues with the arrival of “one like a son of man coming on heavenly clouds” to the heavenly court. Jewish hearers recognize this figure, who looks like a human (“a son of man”), as Israel’s angelic guardian Michael. Because Jesus refers to himself as the “Son of Man,” Christians interpret this figure as the resurrected and glorified Christ. The son of man appears before God (“the Ancient One”) and receives “dominion, glory, and kingship.” His dominion and kingship are eternal (“everlasting,” “shall not pass away”): at this point, human history and its cycle of empires ends, and God’s reign begins.

The Lectionary editors chose this reading because Daniel’s apocalyptic vision echoes the gospel’s transfiguration language (“brightness,” “clouds,” “Son of Man”).

Second reading (2 Pt 1:16-19)

The second reading is from an unknown Jewish Christian writing in Peter’s name from Rome in the early second century. Although presented as a letter, 2 Peter uses the literary conventions of a farewell discourse. The author warns his readers about the danger false teachers pose to the believing community, and urges believers to continue to grow in the grace and knowledge of Christ. Scripture scholars place this letter’s composition around 125 AD, making 2 Peter Christian scripture’s last written text.

In today’s pericope, the false teachers have attacked the traditional teaching about Jesus’ second coming (with “cleverly devised myths”) and Jesus’ own prophecy of his return (“prophetic message”). The author responds first by reminding his hearers of Peter’s authority as an “eyewitness” to Jesus’ transfiguration (“majesty”), and one present at God’s revelation (“unique declaration”) about Jesus’ divine Sonship. He then recalls Peter’s “prophetic message” to assure his hearers that what he teaches is true (“altogether reliable”). Peter’s authority and testimony is “a lamp shining in a dark place” for his embattled community.

The Lectionary editors chose this reading because it is the only reference to Jesus’ transfiguration outside the gospel accounts.

Gospel (Mt 17:1-9)

In Matthew’s gospel, Jesus reveals his identity to his inner circle. Through symbolic images and language, Jesus’ transfiguration links him to Israel’s history, to the ever-present and eternal now, and to the coming end time.

• Jewish history. Jesus’ transfiguration takes place on a high mountain, which echoes Moses’ encounter with God on Sinai (Ex 19:16-23, Dt 34:29). A cloud overshadows Sinai during the theophany, indicating God’s presence (Ex 19:16). Moses (the lawgiver) and Elijah (a great prophet) appear with the transfigured Jesus to shows that Jesus is the correct interpreter of Torah. When the divine voice instructs the disciples to “listen to him,” God confirms that Jesus is the “prophet like Moses” (Dt 18:15) who will continue to instruct the people.
• The eternal now. As Jesus is transfigured, his present human appearance changes. His face shines and his clothes are white as light, indicating his righteousness (Mt 13:43) and revealing his coming glory (Acts 1:9). The divine voice affirms that Jesus is God’s beloved Son, indicating Jesus shares God’s divinity and eternal presence (Jn 17:21-24). Although Jesus’ transfiguration happens at a particular moment in his earthly life, his glory transcends time. Like the Father and Spirit, Jesus’ glory exists in the eternal now; his transfiguration is just a momentary glimpse into God’s timeless glory.
• Future eschatology. Jesus’ transfiguration is also a vision of his future glory: first, the glory of his enthronement with the Father; second, his return in glory at the end-time or eschaton. Christian scripture borrows Daniel’s apocalyptic language and images to imagine Jesus’ enthronement and return. In his vision, Stephen describes Jesus’ enthronement: “I see the heavens opened and the Son of Man standing at God’s right hand” (Acts 7:56). In his prophecy of the end time, Jesus describes the Son of Man’s return in glory, coming “upon the clouds of heaven with power and great glory” (Mt 24:30).

Summary and reflection

The Feast of the Transfiguration shows the ascended Christ’s glory in the middle of Jesus’ human, incarnate life. Daniel’s vision give us words and images to understand and think about Jesus’ glory revealed at this transfiguration, conferred at his enthronement, and a preview of his end-time return. The 2 Peter author connects Peter’s eyewitness account of Jesus’ transfiguration with the reliability of his teachings. Matthew presents the human Jesus pulled out of time and revealed as the eternal Son, in conversation with the past (Moses and Elijah), and pointing toward the promised future glory of all believers.

As we think about Jesus transfiguration, we remember both its symbol language and its gospel context. Matthew calls it a “vision,” and the Lectionary editors link it to Daniel’s apocalyptic visions. Matthew places the transfiguration immediately after Peter’s confession and Jesus’ first passion prediction. Are we disturbed by the transfiguration’s apocalyptic associations with the end time? Are we encouraged by our own share in Jesus’ glory? Are we awed by being counted among those invited to “listen to him?”

—Terence Sherlock

27 November 2022: First Sunday of Advent A

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: a time of expectation and preparation

The First Sunday of Advent marks the start of a new liturgical year; the Sunday gospel readings change from Luke to Matthew. Advent readings encourage us to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples.

First reading (Is 2:1-5)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all Isaiah’s narratives.

In today’s pericope, Isaiah describes his eschatological vision (“in the days to come”). This vision cannot happen within history; it can happen only in the consummation of history when God’s purpose triumphs (“the mountain of the LORD’s house [Zion] shall be established as the highest mountain”). Only when all nations learn God’s ways (“he may instruct us in his ways”) and “walk in God’s paths” will the people of God turn weapons of war (“swords.” “spears”) into tools of peace (“plowshares,” “pruning hooks”) and live in peace with one another.

The Lectionary editors chose this reading because it echoes the eschatology of God’s kingdom, which connects to today’s other readings.

Second reading (Rom 13:11-14)

The second reading is from Paul’s letter to the Rome ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. Paul writes to the Rome ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul urges the Romans to live according to the gospel, reminding them of Jesus’ promised return. “You know the time” announces that the eschatological hour is near (“the day [of the Lord] is at hand”); they must “awake from sleep” and take action. Quoting from an early Christian baptismal hymn, Paul urges them to “throw off the works of darkness” and put on “the armor of light,” a reference the white garment each one received at baptism, signifying they have “put on the Lord,” following him as disciples.

The Lectionary editors chose this reading because its theme of awakening suggests both Jesus’ future coming (parousia) and Jesus’ historical coming (incarnation).

Gospel (Mt 24:37-44)

Matthew’s gospel is from Jesus’ eschatological discourse (Mt 24:1–25:46). In today’s pericope, Jesus parables emphasize that the parousia (the coming of the “Son of Man”) is unexpected and unknowable; the only appropriate behavior for disciples is to be constantly watchful and ready.

• A parable about the days of Noah. Jesus compares the people of Noah’s time and those living in the “last days.” In the days of Noah, people lived their lives unaware of the coming flood. At the end-time, people will live unaware of the parousia‘s day and hour. The prepared ones entered the ark; the unaware perished. This parable warns disciples that the kingdom comes on God’s unknown timetable; they must remain prepared and watchful.
• A parable about daily life and work. Jesus describes a real scene from daily life. People who appear to others to be exactly the same (working in the same field, milling the same flour) experience the parousia differently, based on each one’s readiness. This parable warns disciples that the kingdom comes suddenly; they must be watchful (“Stay awake!”).
• A parable about a householder and a thief. Jesus describes another real-life scene of a thief digging through a mud-brick wall to break into a house. A vigilant and prepared homeowner is ready for a break-in. The parable warns disciples that the kingdom’s arrival is mysterious and unexpected; they must remain aware and awake.
• Warnings to be watchful and to be prepared. Through his parables and sayings, Jesus unites eschatology and ethics. Rather than have disciples worry about the parousia or waste time trying to predict a future known only to God, Jesus tells disciples to live and to act as if God’s kingdom is about to arrive: be always prepared and ever vigilant.

Summary and reflection

At the start of the liturgical year, the readings ask us to think about how we prepare to celebrate Jesus’ historical birth and about our readiness for our final encounter with him. Isaiah’s vision can be fulfilled only when all nations follow God’s ways and live together in peace. Paul writes to awaken the Romans to their baptismal responsibilities as disciples. Jesus, through parables and sayings, warns disciples to be prepared for the Son of Man’s mysterious and unexpected coming.

The Advent season asks us to look into our past and to see our future. Humanity’s past is filled with conflict; God’s coming kingdom is a place of peace. Baptism calls us out of darkness into daylight; but we must shake off comfortable sleep and live our baptismal promises every day. Jesus entered human history once and will return; he calls us as disciples to live according to God’s kingdom now, because our future lives depend on it.

—Terence Sherlock

13 November 2022: Thirty-third Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Mal 3:19-20a	Ps 98:5-6, 7-8, 9	2 Thes 3:7-12	Lk 21:5-19
		RCL: 2 Thes 3:6-13

Discipleship: end-time faith, not fear

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year comes to a close, the readings address eschatological (end-time) topics. This week’s readings focus on images of the end time and a disciple’s correct response.

First reading (Mal 3:19-20a)

The first reading is from the prophet Malachi, who wrote sometime after the exiles’ return in 445 BC. This short (three chapters) book doesn’t even give the prophet’s name; “Malachi” is a Hebrew word that means “my messenger.” In today’s pericope, the prophet describes the day of judgement or the day of the Lord (“the day is coming”). In Hebrew scripture, the day of the Lord comes like fire (“blazing like an oven”), burning wrongdoers to ashes, “leaving neither root nor branch.” However, those who honor and regard the Lord with awe (“you who fear my name”) experience the Lord’s judgement as a healing sun (“sun of justice”). Malachi’s prophecy becomes a Christmas carol that celebrates not the end of the world, but the coming of the messiah: “Hail the Sun of Righteousness! / Light and life to all he brings / Risen with healing in his wings.” The Lectionary editors chose this reading because Malachi’s apocalyptic images echo Jesus’ eschatological language in today’s gospel.

Second reading (2 Thes 3:7-12)

The second reading is the final part of a three-week, semi-continuous reading from the second letter to the Thessalonians. An unknown author writing in Paul’s name wrote this letter in the 80s or early 90s to respond to apocalypticists in the community who believed Jesus’ parousia was imminent. At the liturgical year’s end, the Lectionary editors choose readings that are more eschatological, focusing on the end times and on Jesus’ return. In today’s pericope, “Paul” begins by presenting himself as a model: during his missionary work, he supported himself (“in toil and drudgery, night and day we worked”) as a leatherworker, rather than ask the community to support him (“we [did not] eat food received free,” “so as not to burden any of you”). The author introduces two related community issues: first, some have stopped following apostolic traditions (“disorderly,” not keeping busy”), and second, some are interrupting the apostolic traditions of others (“acting like busybodies”). That is, the apocalyptic prophets and their followers are disrupting the community’s life with their constant talk about the parousia, which, they believe, has already happened. The author “urges and instructs” these people to stop disrupting the community (“work quietly”) and return to “Paul’s” apostolic example (“imitate us”). The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from 2 Thessalonians.

Gospel (Lk 21:5-19)

Luke’s gospel shows Jesus, now in Jerusalem, teaching about the nature of God’s kingdom. In today’s pericope, Jesus the prophet speaks about the Temple’s destruction, signs of the end-time, and persecution of his disciples.

• About the Temple. Herod’s Temple, begun in 19 BC and completed in 64 AD, was still under construction during Jesus’ lifetime. Even while the Temple was under construction, people considered it one of the most beautiful buildings in the Roman Empire. As the house of God, the Temple’s destruction by the Romans in 70 AD would feel like the end of the world to the Jews. By the time Luke writes his gospel (85-90 AD), Jesus’ prophecy about the Temple has been fulfilled, which gives additional weight to his other prophetic warnings about the end times and persecutions.
• About end-time signs. Jesus uses traditional Hebrew scripture language to describe divine judgement: earthquakes (Zech 14:15, Is 29:6, Ex 3:12-13) and famines (Amos 8:11, Is 14:30, Is 51:19, Ez 36:29-30). By the time Luke writes his gospel, Christians’ speculation about the end-times has already become a false teaching. Luke attempts to avoid further panic by having Jesus describe a progression of events (“such things must happen first“). Jesus emphasizes the events do not signify the end of all things (“it will not immediately be the end“), but only the end of Jerusalem.
• About persecutions. Just as Jesus has said that he will be “handed over” to the authorities (Lk 9:22, Lk 9:44, Lk 18:32), he tells his disciples that they will suffer the same fate. At the time Luke is writing his gospel, Christians are being persecuted at home as well as by the state and in the synagogues. Jesus comforts disciples by promising that their “perseverance” in faith will save them. Luke includes these words from Jesus to console and to strengthen late first-century believing communities experiencing such trials.

Summary and reflection

This week’s readings ask us to think about the end times, both the world’s end and our own ends. Malachi describes the coming of the Lord as a day of destruction for the wicked, but a day of healing for the faithful. The Thessalonians author urges the believing community not to be caught up in the apocalyptic prophets’ rumors of the end, but to keep faith with the apostolic teachings about salvation they have received. Jesus foretells Jerusalem’s destruction and persecutions, but promises to save the ones who remain faithful.

As movies and politics show, apocalypticism and fear sell. Disciples must look more deeply into Hebrew and Christian scriptures to see God’s covenant of care that stands behind the end images. Do we fear the burning punishments God directs to the proud and the evildoers, or look forward to the healing warmth God promises to the faithful and just? Do we imitate the apocalyptic disruptors who upset the community for their own fearmongering fame and gain, or do we imitate leaders and instructors who build up the community through care and service? Do we allow extreme stories about end-time change and chaos to distract us from God’s continuing promise of wisdom and salvation to faithful disciples?

—Terence Sherlock

30 October 2022: Thirty-first Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Wis 11:22-12:2	Ps 145:1-2, 8-9, 10-11, 13, 14	2 Thes 1:11-2:2	Lk 19:1-10
RCL: Is 1:10-18		RCL: 2 Thes 1:1-4, 11-12

Discipleship: seeking and saving the lost

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the place of God’s mercy in each disciple’s salvation.

First reading (Wis 11:22-12:2)

The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life. In today’s pericope, the Wisdom author mediates on the paradox of divine power (“before you the whole universe is like a grain”) and divine mercy (“you overlook sins for the sake of repentance”). God mercy is part of God’s love for creation (“you love all things that are”). Because of God’s love and mercy, God gives sinners warnings (“warn them and remind them”) and time to change their hearts/minds (“rebuke offenders little by little”), so all might be saved (“your imperishable spirit is in all things”). The Lectionary editors chose this reading to echo the theme of God’s mercy and salvation in today’s gospel.

Second reading (2 Thes 1:11-2:2)

The second reading is the first part of a three-week, semi-continuous reading from the second letter to the Thessalonica ekklesia. An unknown author writing in Paul’s name wrote this letter in the 80s or early 90s to respond to apocalypticists in the community who believed Jesus’ parousia was imminent. As the liturgical year comes to an end, the Lectionary editors choose readings that are more eschatological, focusing on the end times and on Jesus’ parousia. In today’s pericope, the letter’s author first gives thanks and prays that God will bring the community’s projects and activities to fruition because of their good purposes (“every good purpose”) and faith. The author then addresses the reason for his letter. The Thessalonians have been upset by a letter or message, allegedly from Paul himself, that “the day of the Lord” (that is, Jesus’ parousia) has come. The author tells the community not to be “shaken” or “alarmed” by “spirits” (spirit-inspired utterances from apocalyptic seers), “oral statements” (preaching by apocalyptic teachers), or “letters” (a letter written by the apocalyptic group using Paul’s name). Outside today’s pericope (2 Th 2:3-12), the author assures the community that the events that must first occur before the parousia have not yet happened. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from 2 Thessalonians.

Gospel (Lk 19:1-10)

This is the last Sunday Lectionary reading of Jesus on the road to Jerusalem. Luke uses “the road” as a metaphor for following Jesus’ way of life. Jesus has spent his time on the way to Jerusalem (Lk 9:51–19:27) teaching the Twelve, the disciples, the crowds, and specific individuals what discipleship means and how to be a disciple. In today’s pericope, Jesus seeks out the social outcast Zacchaeus and restores him to his people; this story is a parable-in action that summarizes Jesus’ mission.

• Zacchaeus, rejected by the crowd. Luke says that Zacchaeus is “a chief tax collector” and also “wealthy.” First-century Jews view Zacchaeus’ work as collaborating with the hated Roman occupiers. Middle eastern social structures are suspicious of wealth, believing that people acquire riches by stealing from, cheating, or extorting others. The “crowd” grumbles about the wealthy tax collector Zacchaeus; he is obviously a “sinner.”
• Zacchaeus, a righteous person. Zacchaeus (the name means “pure”) stops in the middle of the road and talks with Jesus loudly enough for the crowd to hear. First, Zacchaeus addresses the question of his wealth. Torah required Jews to set aside ten percent of their possessions for the poor; Zacchaeus gives fifty percent. (Luke uses a Greek verb tense indicating that Zacchaeus is already giving to the poor.) Next, he addresses the question of extorting taxes from fellow Jews. Torah required extortionists to repay the defrauded party 120% of the loss. Zacchaeus states that if he had ever defrauded anyone, he would repay the person four times (400%) over. Zacchaeus is already fulfilling the Law, and more.
• Jesus brings mercy and salvation. Jesus pronounces Zacchaeus a “descendant of Abraham,” that is, he is a righteous heir to God’s promises in Hebrew scripture, and worthy of God’s kingdom. Luke strategically places Zacchaeus’ story at the end of Jesus’ discipleship teachings to show that social status or occupation does not exclude someone from becoming a disciple or entering the kingdom.
• Jesus summarizes his mission. Jesus comes “to seek and to save what was lost.” Zacchaeus thought he was seeking Jesus; in reality Jesus has come to seek and to save him. Jesus’ description of himself as one seeking what was lost recalls his parables of the lost (lost sheep, lost coin, lost sons) in Lk 15:3-32.

Summary and reflection

This week’s readings ask us to think about mercy and salvation. The Wisdom author locates God’s mercy in God’s love for creation, giving us time to turn back to God so we can be saved. The 2 Thessalonians author writes to comfort the community, who are concerned about rumors of Jesus’ return before their work is completed. Jesus arrives in Jericho to seek out and to bring salvation to the tax collector Zacchaeus, whose community has excluded him because of his work.

As disciples who continue following Jesus’ way, we also are called to seek out and to save those who are lost. Do we seek and see the lost or look through them? Do we bring mercy to the lost or judgement about them? Do we offer community to the lost, or exclude them from God’s kingdom?

—Terence Sherlock

7 August 2022: Nineteenth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Wis 18:6-9	Ps 33:1, 12, 18-19, 20-22	Heb 11:1-2, 8-19	Lk 12:32-48
RCL: Gn 15:1-6		RCL: Heb 11:1-3, 8-16

Discipleship: continued vigilance and continuous service

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

First reading (Wis 18:6-9)

The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. In today’s pericope, the Wisdom author retells and reinterprets the Passover and Exodus event. The “oaths in which they put their faith” were God’s promises to the patriarchs (“our fathers”) that God would provide for the chosen people, giving them progeny, land, and freedom (“salvation of the just”). Following God’s command, the Israelites (“the holy children”) celebrated the Passover sacrifice (“offering sacrifice”) and meal (“the divine institution”). When God defeated the Egyptians (“punished our adversaries”), God called out (“whom you had summoned”) the Israelites from slavery to freedom and set them on their journey to the promised land. The Lectionary editors chose this reading for the connections between Passover, Easter, and the parousia echoed in the second reading and gospel.

Second reading (Heb 11:1-2, 8-19)

The second reading begins a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter (more accurately, a sermon), between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author begins with a definition of faith (“the realization of what is hoped for; the evidence of things unseen”), then uses examples of heroes from Hebrew scripture who make faith’s qualities visible: believing in the unseen and living a life pleasing to God. Abraham lived a faithful life from his initial response to God (“not knowing where he was to go”), in his nomadic traveling (“sojourned . . . as in a foreign country”) through Canaan, and in his desire for a new homeland (“city with foundations”). He was able to keep faith because God’s far-reaching promise (“he one who made the promise was trustworthy”) guided him. The Hebrews author interrupts Abraham’s story to explore the idea of the ancestors as “strangers and aliens” seeking a home. They left “the land from which they had come” to journey in faith to a promised land, living a homeless, nomadic life in other countries. God, always faithful, has prepared a “city” for them in a “better homeland, a heavenly one.” The author turns back to Abraham and the divine request that tests Abraham’s faith: “offered up Isaac.” Abraham believes God will keep “the promises” of descendants, even if Abraham must sacrifice Isaac. Abraham’s faith assures his hopes; Isaac’s return is a symbol of resurrection. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 12:32-48)

Luke’s gospel presents more of Jesus’ discipleship teachings as he continues on the road to Jerusalem. Today’s longer pericope includes four parables and several sayings. This reflection looks at the two longer parables, which teach about preparedness and continuing service.

• The parable of the vigilant slaves and the serving master. Jesus opens with a warning: “Gird your loins,” a phrase he borrows from the Exodus Passover instructions (Ex 12:11). The image recalls the Israelites as ready to travel at a moment’s notice. The Passover reference connects the gospel to the first reading. The mention of the master’s return from a wedding suggests the messianic banquet, a symbol of God’s kingdom at the end-time. The parable’s point is that disciples must be ready at every moment for Jesus’ return. The image of the master serving slaves suggests that the faithful disciple’s reward will be greater than the disciple expects or deserves.
• Parable of the slave appointed house manager. Based on Peter’s question (“Is this parable for us [the Twelve] or for everyone?”), Jesus tells another parable specifically to the Twelve; Luke addresses the parable to the believing community’s leaders. Because a leader accepts a greater responsibility to service, a leader can expect a greater reward (“the master will put that slave in charge of all his property“). Jesus also warns that a leader who fails to serve others will lose his or her place in God’s kingdom and God “will punish that [leader] severely.” Like the parable of the vigilant slaves, this parable also cautions that Jesus’ return will be sudden and unexpected. Only faithful and prudent leaders who serve others daily will find a place in the kingdom.

Summary and reflection

This week’s readings ask us to think about God’s faithfulness to us and our faithfulness to God. The Wisdom author recalls God’s faithful Passover promises and God’s Exodus fulfillment of those promises. The Hebrews author retells Abraham’s journey as faith in a promised home, and then reimagines faith as leading to a better, heavenly homeland. Jesus’ parables promise disciples and ekklesia leaders that God’s kingdom is theirs, but they must be ready at every moment by serving others continuously and continually.

God faithfully keeps promises to us; how are we at keeping faith with God? Do we see God’s promises of care and salvation in our own lives, or do we focus only on our unfulfilled wants? Does our faith deepen when God fulfills our hopes, or do we remain skeptics because we can’t see the reason for our fulfillment? Are our hearts satisfied with this world’s offerings, or will our hearts be fulfilled only by something better and lasting?

—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

28 November 2021: First Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Jer 33:14-16	Ps 25:4-5, 8-9, 10, 14	1 Thes 3:12-4:2	Lk 21:25-28, 34-36
		RCL: 1 Thes 3:9-13	RCL: Lk 21:25-36

Advent: the time of hope and waiting

The First Sunday of Advent marks the start of a new liturgical year; the Sunday gospel readings change from Mark to Luke. 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.

First reading (Jer 33:14-16)

The first reading is from the prophet Jeremiah, who wrote his prophecies between 627-585 BC, when Babylon was coming to power. In today’s pericope, Jeremiah promises that when God restores the people (“in those days, in that time”), God will raise up a king from David’s line to rule with justice (“a just shoot”). “The Lord our justice” is an ironic wordplay on the name of Judah’s current king Zedekiah (whose name means “the Lord is justice”). Unlike Zedekiah, the future king will be true to his name. This future anointed king, or messiah, will “do what is right and just in the land.” The Lectionary editors chose this reading because its promise of a righteous king from David’s line will be fulfilled in Jesus’ birth.

Second reading (1 Thes 3:12-4:2)

The second reading is from Paul’s first letter to the Thessalonica ekklesia. In this part of the letter, Timothy has just returned from Thessalonica and reports to Paul that the community is thriving. Paul, overjoyed, gives thanks and asks God to bless the community. In today’s pericope, Paul prays that the Lord will increase the Thessalonians’ love for members within their ekklesia (“for one another”) as well as for those outside the community (“for all”), just as Paul and Timothy have poured their love into the ekklesia (“just as we have for you”) to build it up. Paul then prays that God will strengthen the Thessalonians’ hearts so they will remain faithful and “blameless” until Jesus’ parousia (“the coming of the Lord”). Paul concludes his prayer by exhorting his hearers to live according to their calling: to continue “please God” by their conduct, and to continue to follow Paul’s and Timothy’s teachings (“instructions”) from their missionary visits and letters. The Lectionary editors chose this reading as part of today’s themes of restoration and future coming.

Gospel (Lk 21:25-28, 34-36)

Luke’s gospel is from Jesus’ eschatological discourse (Lk 21:25-38). Luke modifies Mark’s eschatological message (Mk 13:1-37) for gentile (non-Jewish) believing communities who are awaiting Jesus’ return (parousia). In today’s pericope, Jesus previews his glorious return, and warns all on earth to be vigilant.

• The signs and the Son of Man’s coming. Just before this pericope, Jesus has foretold Jerusalem’s and the Temple’s destruction (Lk 21:20-24). Now Luke invokes cosmic signs (“sun, moon, stars”), the panic of the nations, and how the whole inhabited world is affected, to move Jesus’ end-time drama beyond Jerusalem and Palestine. Luke’s theme of universality is especially appropriate to his gentile believing communities. He tells them to “stand tall;” as disciples, this is their hoped-for day of “redemption.”
• The need for vigilance. Drawing on Hebrew scripture themes and Jesus’ earlier warnings about “the anxieties of daily life,” Luke cautions disciples to pay attention (“beware”) and not to be distracted from discipleship’s requirements. “The day” comes suddenly, like “a trap snapping shut.” Disciples who remain faithful, who continue to witness, and who remain alert in prayer will rejoice at Jesus’ coming.

Summary and reflection

At the start of the liturgical year, this week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth and our readiness for our final encounter with him. Jeremiah looks forward to God restoring justice and peace through a coming Davidic king. Paul exhorts the Thessalonians to live according to their calling as they await Jesus’ return. Luke’s gospel emphasizes the universality of the end-times, and calls disciples to be vigilant, and full of hope and prayer. How do we prepare and celebrate Jesus’ coming in history, his liturgical and sacramental coming now, and his future return? Do we seek justice and peace? Does our daily life align with our stated discipleship? Are we filled with hope and prayer? What do we really want for Christmas?

—Terence Sherlock