15 January 2023: Second Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Is 49:3, 5-6	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 1:1-3	Jn 1:29-34
RCL: Is 49:1-7			RCL: Jn 1:29-42

Discipleship: witness to God’s Word in the world

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s role as a witness to God’s saving work in the world.

First reading (Is 49:3, 5-6)

The first reading is from the prophet Isaiah, specifically second Isaiah, a prophet of the sixth century BC who foretold the exiles’ return and restoration. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative.

In today’s pericope, Isaiah announces that God has given him a specific mission: to bring God’s word “to the ends of the earth” (Is 49:6). God’s “servant” (either the prophet, or God’s people; the text is ambiguous) witnesses to God’s power in Jerusalem’s restoration. The servant’s mission and message, announcing God’s “salvation,” is not only to the Jewish people (“the tribes of Jacob”) but to all people (“the nations”).

The Lectionary editors chose this reading because the servant’s message of God’s salvation echoes the Baptizer’s witness to Jesus in the gospel.

Second reading (1 Cor 1:1-3)

The second reading is the first part of a six-week, semi-continuous reading from Paul’s first letter to the Corinth ekklesia. Writing to real flesh-and-blood people who were working out how best to live their faith, Paul urges the Corinthians to work for unity (“be united in the same mind and in the same purpose”) and to correct their wrong behaviors.

In today’s pericope, we hear the letter’s opening. Following first century letter-writing conventions, Paul first announces he is the letter’s sender, with Sosthenes as his co-sender. Paul describes himself as an “apostle,” that is, someone designated or sent for a specific mission; Paul is sent to preach to the gentiles. Paul then names the letter’s recipients: the “church,” or believing community (ἐκκλησία/ekklēsía) in Corinth, and describes this community as “sanctified” and “called to be holy,” in unity with other believers (“all those everywhere”) who follow Jesus. Finally, Paul greets the Corinthians in “grace” and “peace.” He prays for “peace” because the Corinthian community lacks peace. He prays for “grace” because the Corinthians misunderstand the graces or gifts they have. Paul will spend the rest of his letter correcting these misunderstandings.

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

Gospel (Jn 1:29-34)

John’s gospel recounts the Baptizer’s witness to Jesus. In his prologue (Jn 1:1-18), John says that the Baptizer’s mission is to witness to (Jn 1:6-8) or testify about (Jn 1:15) who Jesus is. In today’s pericope, the Baptizer identifies Jesus as “Lamb of God” and “Son of God.”

• Lamb of God. The Baptizer imagines Jesus as the paschal lamb described in Exodus (Ex 12). The paschal lamb did not take away sin; it was a sacrifice whose blood is a sign of protection. Although the Greek word ἀμνός/amnós means only “lamb,” the Aramaic word talya (טָלֶה/ṭâleh) that the Baptizer used can mean “lamb,” or “child” or “slave/servant.” This Aramaic word connects Jesus’ title with Isaiah and the Servant song of the first reading. In this phrase, the Baptizer identifies who Jesus is: God’s servant, lamb of sacrifice, son of God.
• Son of God. The Baptizer refers to Jesus’ baptism, which happens offstage in John’s gospel. The Baptizer describes what he saw when he baptized Jesus: “the Spirit descending like a dove from heaven and remaining with him.” God revealed to the Baptizer that Jesus is “the one who will baptize with the Holy Spirit;” the Baptizer proclaims Jesus as “Son of God.” In this phrase, the Baptizer identifies who Jesus is: the preexisting Word (Jn 1:1) and the only Son (Jn 1:18).

Summary and reflection

This week’s readings ask us to think about the call to be a witness to God’s work. God tells God’s servant to be a witness not only to his own people but to all the nations. Paul greets the Corinthians with grace and peace to help them reclaim their witness to holiness and unity. The Baptizer testifies to Jesus with the titles Lamb of God and Son of God, highlighting Jesus’ witness as servant, sacrifice, and son.

Disciples witness through their words and actions. How do our lives within and beyond our communities reveal God’s works? Do our lives testify to our call to be holy by bringing peace and unity? Do our lives reveal that the Spirit remains with us and is alive in our community?

—Terence Sherlock

17 October 2021: Twenty-ninth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 53:10-11	Ps 33:4-5, 18-19, 20, 22	Heb 4:14-16	Mk 10:35-45 or Mk 10:42-45
RCL: Is 53:4-12		RCL: Heb 5:1-10	RCL: Mk 10:35-45

Discipleship: service to others vs power over others

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship’s call to absolute service.

First reading (Is 53:10-11)

The first reading is from Isaiah’s fourth Servant Song. In today’s pericope, Isaiah describes an unnamed man, God’s servant, who suffers pain (“crushed in infirmity”) and “gives his life” as reparation for others’ sins. Through this servant’s life and death, God’s will is done (“will of the LORD shall be accomplished”); that is, the servant “bears the guilt” so that “many will be justified.” The Lectionary editors chose this reading because Jesus describes his own mission in similar words (“give his life as a ransom for many”) in today’s gospel.

Second reading (Heb 4:14-16)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author urges his hearers to “hold fast” to their profession of faith that Jesus is God’s Son. As God’s Son, Jesus enters into God’s presence in the heavenly sanctuary (“passed through the heavens”) and mediates for us as a “high priest.” Although Jesus is the divine Son, through his incarnation he is also fully human and “able to sympathize” with human weaknesses. “Tested in every way” refers to Jesus’ temptations in the wilderness (Mk 1:12-13, Mt 4:1-11, Lk 4:1-13). With Jesus as mediator and high priest, we can “confidently” ask God’s “mercy” and “grace.” The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 10:35-45)

Mark’s gospel concludes his journey narrative. In today’s pericope, Mark presents two more ideas about discipleship: James and John fail to understand the mystery of the cross, and Jesus presents his ideal of servant leadership.

• Cultural expectations about discipleship and the kingdom. James’ and John’s culture prizes status and honor. They want Jesus to tell them where they stand and what authority he will give them in his kingdom. Jesus, who has just again spoken about his coming passion and death, asks if their honor and loyalty include experiencing his “cup” and “baptism” (dishonor and death). Their glib response (“we can”) and non-comprehension of Jesus’ passion predictions reveal faulty assumptions about God’s coming kingdom.
• Jesus’ teachings about honor and service. Jesus’ honor comes from service to others. He models his service on the servant in Isaiah’s Servant Songs; the fourth Servant Song (today’s first reading) portrays the servant as one whose transforms his own sufferings as a sacrifice or offering for others’ failings. Jesus expects his disciples to follow his example. Jesus teaches that greatness (honor) comes from being a “slave to all.”
• Jesus’ teachings about power and the kingdom. The Romans (“gentiles”) exercise power through force, intimidation, and a patronage system that ensured loyalty to the emperor. Jesus rejects all abuse of power or authority (“It shall not be so with you”). Jesus comes to “give his life as a ransom for many.” Hebrew scripture uses ransom to describe God’s actions in freeing or saving the Israelites from slavery in Egypt or from exile in Babylon. Jesus uses ransom as a parable to describe the transformative saving results of his death and resurrection. Jesus’ life and self-giving death is the complete opposite of human power. Each disciple and the collective ekklesia must reject the world’s oppressive power structures and follow Jesus’ servant leadership (giving one’s own life so others can be free).

Summary and reflection

This week’s readings ask us to think about service and the limits of power. Isaiah describes God’s servant as giving away his life to bring others to righteousness. The Hebrews’ author call Jesus the mediator through whom we can confidently petition God for mercy and grace. Jesus continues teaching his not-quite-getting-it disciples about how the call to power conflicts with his call to service to others. On what do we base our discipleship? Do we accept the suffering inherent in serving others who need, but may not want, our service? Do we care more about human honor and status than Jesus’ call to service and rejection of oppressive power? Are we willing to give away our own lives so others can be free?

—Terence Sherlock

10 January 2021: The Baptism of the Lord B

Lectionary note: The Baptism of the Lord readings
The Lectionary presents optional readings for the Baptism of the Lord (Year B): the first reading can be either Isaiah 42 or Isaiah 55; the responsorial psalm can be either Psalm 29 or Isaiah 12; and the second reading can be either Acts or 1 John.

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 or Is 55:1-11	Ps 29:1-2, 3-4, 3, 9-10 or Is 12:2-3, 4bcd, 5-6	Acts 10:34-38 or 1 Jn 5:1-9	Mk 1:7-11
RCL: Is 42:1-9		RCL: Acts 10:34-43	RCL: Mk 1:4-11

Christmastime: what baptism reveals about Jesus and us

On this last Sunday of the Christmas season, the Lectionary presents themes that celebrate the Baptism of the Lord. The readings ask us to think about baptism and what it tells us about Jesus and us.

The first reading can be either Isaiah 42 or Isaiah 55:

• Isaiah 42 is by Second Isaiah, who spoke to the Jewish people in exile in Babylon in the sixth century BC. Today’s pericope includes the first servant song (Is 42:1-2), which focuses on the servant’s mission: to establish peace on earth, to be a covenant to Israel and a revelation to the nations, to open the eyes of the blind, and to proclaim liberation of captives. The Lectionary editors chose this reading because it describes a servant selected by God who will heal and free the people.
• Isaiah 55 is also by Second Isaiah. Today’s pericope focuses on the mystery of God’s thoughts to humans. God’s mercy (“turn to the Lord for mercy”) and generosity (“generous in forgiving”) motivate all to seek the Lord, but “God’s ways” remain a mystery to humans (“my thoughts are not your thoughts, nor are your ways my ways”). The Lectionary editors chose this reading because it emphasizes the mystery of God’s mercy and generosity, especially as revealed in God’s saving plan.

The second reading can be either Luke’s Acts of the Apostles or John the Elder’s first letter:

• Acts, written during the 80s, is by the same author as Luke’s gospel. Today’s pericope is from one of Acts’ kerygmatic speeches. This passage tells Jesus’ history as a series of God’s acts: God preaches the good news of peace in Jesus; God anoints Jesus; God is with Jesus when Jesus performs miracles. The Lectionary editors chose this reading because it contains the only reference to Jesus’ baptism outside the gospels.
• 1 John, written by a member of the Johannine community around 100 AD, continues many of John the Evangelist’s themes: believing, born-of-God, love, God’s commands, the world, water, blood, witness/testimony, and truth. Today’s pericope explains how Jesus’ baptism (“through water”) reveals Jesus (in his humanity) Christ (in his divinity) as “the coming one” foretold by the Baptizer. The Lectionary editors chose this reading because it highlights Jesus Christ as God’s Son and revelation of God’s saving love.

Mark’s gospel is the story of Jesus’ baptism, in which Mark again reveals who Jesus really is. Modern readers may miss cultural clues and context that were obvious to his first-century hearers.

• Leaving home and family. In the ancient Mediterranean world, family is the central social institution. Apart from family, an individual has no identity. Mark says that Jesus leaves his family and village (“came from Nazareth”) to be baptized “in the Jordan by John.” Mark’s hearers would be surprised that Jesus breaks his family ties. How could Jesus survive without a family?
• Jesus’ true paternity. The ancient world had only a primitive understanding of reproduction and had no tools to prove a child’s paternity. A baby became a son or daughter only when a father publicly acknowledged the child as his. Jesus became Joseph’s son when Joseph agreed to marry Mary who was not pregnant by him. Joseph’s acceptance of Jesus as his son gave Jesus honor and a family. When Jesus left Joseph’s family and village, God personally acknowledged him and revealed Jesus as God’s own son (“You are my beloved Son”). Mark’s hearers would recognize that God’s acceptance gives Jesus greater honor and a divine family.

This week’s readings, as all Christmas season readings, ask us to consider the meaning of Jesus’ self-revelation. The Isaiah readings reveal God’s servant and God’s saving plan. Acts reveals God working through Jesus. John’s letter identifies Jesus as the promised messiah and savior who is revealed through his baptism and his death. Mark reveals that Jesus is truly the Son of God. Baptism foretells and tells us who Jesus is. As disciples, our own baptisms are full of expectations and promises. Are we faithful to our baptismal promises? Do our words and actions reveal us every day as God’s adopted children? Do our baptismal lives reveal us as sisters and brothers of one divine family?

—Terence Sherlock