5th Sunday in Ordinary Time C

 

5^th Sunday in Ordinary Time C

 

Readings: Isaiah 6:1‑2, 3‑8  1 Corinthians 15:1‑11  Luke 5:1‑11

 

         “Leave me, Lord.  I am a sinful man.”  Peter's words to Jesus in today's Gospel express the sense of unworthiness that he, Isaiah, and Paul feel when confronted by God's holiness.   Despite, or even because of, their deep awareness of moral inadequacy, all three are called to be God's special messengers.   We too are sinners, called to be God's witnesses. Let us take consolation from today's readings as we sing with hope the lyrics of the psalm: "In the sight of the angels I will sing your praises, Lord" (Ps 138:1). 

            Isaiah's account of his call to be the Lord's prophet describes being transported to the heavenly court where he experiences the Lord's awe-inspiring holiness.  In Hebrew the word "holy" (qadosh) connotes moral purity, transcendence, and otherness. It is the opposite of “profane” or “ordinary.”  When Isaiah sees "the Lord seated on his high and lofty throne" and hears the seraphim crying out “Holy, holy, holy is the Lord of hosts,” he is overwhelmed by his own and his people's sinfulness. "Woe is me, I am doomed!/ For I am a man of unclean lips,/ living among a people of unclean lips;/ yet my eyes have seen the King,  the Lord of hosts!" In response to Isaiah's admission of sin God forgives and purifies him.  One of the seraphim touches his mouth with a burning ember and says, “See now that this has touched your lips, your wickedness is removed, your sin purged.”  Humbled and cleansed, Isaiah can then respond to the Lord's call with the words, “Here I am; send me.”       

            The Epistle continues the consecutive reading of First Corinthians with Paul's response to those who were taking the heart out of the gospel by denying the resurrection of the dead.   For the Corinthians, who were accustomed to the Greek belief in an immortal soul, a resurrected body after death is incomprehensible.  In Platonic thought, the soul was imprisoned in the body, the source of the passions and appetites which kept it from attaining truth and wisdom. In the face of this philosophical challenge, Paul reaffirms his initial preaching of the gospel by insisting that belief in the resurrection of the crucified Christ and the future resurrection of the dead at  Christ's return are central to the Christian faith.  He first lists the various appearances of the risen Jesus: to Cephas, the Twelve, five hundred brothers at once, James, and all of the apostles.   Last of all, Paul mentions Jesus’ appearance to him, "as one born out of the normal course." 

             Like Isaiah and Peter in the gospel, Paul is humbly aware of his sinfulness.  He describes himself as "the least of the apostles; . . . because I persecuted the church of God."  Despite the fact that he does "not even deserve the name" of apostle, God's "favor" to Paul "has not proved fruitless."  The one time persecutor has "worked harder that all the others," not through his power, "but through the favor of God."

            In Luke's Gospel, Simon is the first character to respond positively to Jesus' public preaching.  Even Jesus’ hometown, Nazareth, had rejected him when he announced in the synagogue that he was the fulfillment of Isaiah's prophecy of a Messiah for the poor and outcast (see Lk 4:16‑30).  In contrast, Luke emphasizes Simon's willing, but somewhat incredulous, cooperation with Jesus.  When Jesus asks him to pull his boat out a short distance from the shore so that he may teach the crowd, Simon does so.   But when Jesus finishes teaching and commands Simon, “Put out into deep water and lower your nets for a catch,” the seasoned fisherman is skeptical, and only grudgingly complies.  “Master, we have been hard at it all night long and have caught nothing; but if you say so, I will lower the nets.”  Once Simon Peter witnesses the miraculous catch of fish, he is seized with amazement and a sense of unworthiness.  He falls at Jesus' knees and acknowledges his sinfulness.  Now he is ready to be the instrument of God's work.  Jesus can then assure him, “Do not be afraid.  From now on you will be catching men.”

 

4^th Sunday in Ordinary Time C

 

Readings: Jeremiah 1:4‑5,17‑19 1 Corinthians 12:31‑13:13 

Luke 4:21‑30

 

            In this Sunday's liturgy we learn that despite Jeremiah and Jesus' being rejected by their own people, God's life giving word will still triumph over the powers of evil.  Let us give voice to our hope in the victory of God's kingdom as we sing this Sunday's psalm of trust: "I will sing of your salvation" (Ps 71).

            Jeremiah's account of his prophetic call stresses both his role in God's plan and the opposition he will meet in performing his task.  Even before Jeremiah was formed in the womb, the Lord had appointed him to be "a prophet to the nations."  But the Lord warns that he will have to fight against Judah's recalcitrant leaders and people who will stubbornly persist in sins of social injustice, idolatry, and political intrigue. “For it is I this day who have made you a fortified city,/ a pillar of iron, a wall of brass,  against the whole land:/ against Judah's kings and princes, against its priests and people.“ Despite relentless opposition that will all but crush him, the Lord assures Jeremiah of his deliverance. “They will fight against you,/ but not prevail over you,/ for I am with you to deliver you, says the Lord.”

            In the reading from 1 Corinthians Paul continues to treat the spiritual gifts.  He exhorts the Corinthians to set their hearts on the higher ones and then contrasts the more spectacular gifts (tongues, prophecy, knowledge, miracle working, charitable acts, and martyrdom) to love, the least impressive, but only necessary gift.  The person who has the others without love possesses "nothing."

            Paul uses the word agape for "love" to distinguish it from the traditional Greek notion of love, eros.  Eros aims at self-fulfillment through union with the beloved, but agape, as Paul describes it, is unselfish love, concerned with the welfare of others to the point of giving up self fulfillment.  Paul characterizes agape with two positive adjectives, "patient" and "kind," and then follows with a series of negatives which contrast it with selfishness.  Agape is "not jealous or boastful," "not arrogant or rude," "not self‑seeking," "not irritable or resentful," "does not rejoice at wrong, but rejoices in the right."  He concludes his encomium by praising agape as a divine gift which endures into eternity.  "There is no limit to love's forbearance, to its trust, its hope, its power to endure."   The other gifts will pass away; only "faith, hope and love will last, and the greatest of these is love."  

            The Gospel for this Sunday continues from last week Luke's story of Jesus' first public appearance in the synagogue at Nazareth.  Recall that Jesus has just read the Isaiah passage about the one who is anointed by God's spirit "to preach good news to the poor," "to proclaim release of the captives,"  "recovering of sight to the blind," "to set at liberty those who are oppressed," and "to proclaim the acceptable year of the Lord."  Now Jesus announces solemnly to the people of his hometown, “Today this scripture has been fulfilled in your hearing.” 

            Their response reminds us of Jeremiah's fate in the first reading and foreshadows the ultimate outcome of the gospel message in Luke‑Acts.  Nazareth rejects Jesus as the mere “son of Joseph,” and he in turn chastises their resistance by a series of proverbial sayings: “You will doubtless quote me the proverb, ‘Physician, heal yourself,' and say, ‘Do here in your own country the things we have heard you have done in Capernaum.'  . . . ‘No prophet gains acceptance in his native place.’” Jesus then recalls that in the past the prophets Elijah and Elisha were sent toGentiles like the widow of Zarephath in the land of Sidon and Naaman, the Syrian leper.  When "all in the synagogue" rise up against him and attempt to throw him from a hill, Jesus passes through their midst.  This pattern will be repeated in Jesus’ Jerusalem ministry where he will be rejected for his preaching in the temple and crucified only to arise and ascend into his glory (19:45‑24:53).  Despite this rejection, God's saving word will triumph.  In his parting words in the gospel, Jesus commissions his disciples to wait in Jerusalem until they “are clothed with power from on high” to be witnesses who will  preach repentance and forgiveness of sins in his name to all the nations (24:44‑49).

3rd Sunday in Ordinary Time C

 

 

3^rd Sunday in Ordinary Time C

 

Readings: Nehemiah 8:2‑10   1 Corinthians 12:12‑30   

 Luke 1:1‑4; 4:14‑21

 

            This Sunday's readings continue the theme, introduced last week, of rejoicing in the fulfillment of God's promises through the gift of the Torah and the coming of Jesus.  As we hear the good news of God's saving revelation in the Law and Jesus, let us gratefully sing the refrain of the responsorial psalm: "Your words, Lord, are spirit and life" (Ps 19).

            The first reading from the Book of Nehemiah recounts Ezra's proclamation of the Torah in Jerusalem to the Jewish exiles who had returned from Babylon.  During the reign of the Persian emperor Artaxeres (c. 465‑423 B.C.), Ezra, the priest and scribe, came from Babylon with a written copy of the Torah that was to become the basis for the reform of Jewish life in the post-exilic period.  Ezra's influence was so great that he is often called "the second Moses" and "the father of Judaism," the proper term for the religion of the people of Judea after their return from Babylonian exile.

            Virtually every detail of the account indicates the importance of Torah for Jewish life.  In order that the whole assembly may hear the words of the Torah, Ezra reads the book while standing on a wooden platform.  He carefully opens the scroll "so that all the people may see it."  Out of reverence, the people rise as the book is opened and, as Ezra blesses them, they respond “Amen, amen!”  When the Torah is being read, they "prostrate themselves before the Lord, their faces to the ground."  So that the assembly may fully understand the law of God, Ezra reads "plainly" and interprets it, a process that was continued in the Targums and rabbinical tradition.  Finally, we can sense the joy that the Jewish community takes in the gift of the Torah.   Although they first weep because their ancestors have not lived up to the Torah's demands, Ezra commands them to rejoice and celebrate the Lord's revelation with a holy festival, rich foods and sweet drinks.

            The Epistle reading is a continuation of Paul's exhortation to the Corinthians to use their many spiritual gifts for the good of the whole community rather than the promotion of personal honor.  Paul uses the metaphor of the body of Christ to express the interdependence and unity of all members of the community.  Whether they are Jews or Greeks, slave or free, they all belong to the one body.  In contrast to the status conscious Roman world of the first century A.D., God has so constructed the body of the  Church that the lowly members are given the greater honor, and therefore there is to be no dissension in the Church.  All members are to be concerned with one another and share in each person's sufferings and joys.  In the conclusion of this section Paul does rank the offices in the Church (apostles, prophets, teachers, miracle workers, healers, helpers, administrators, speakers in tongues), but he ends by noting that no one performs all of these.       

            In the Gospel Luke solemnly presents Jesus as the fulfillment of God's promise of universal salvation given in the Jewish Scriptures.  The first section of the reading is Luke's formal preface to the whole gospel in which he informs his patron Theophilus that he is writing "a narrative of the events which have been fulfilled in our midst."  Jesus' reading of the Scripture scroll in the synagogue at Nazareth is Luke's programmatic introduction to the Galilean ministry and the first public proclamation of the adult Jesus in the gospel.  Jesus' mission is firmly rooted in the traditions of his own people's Scriptures.  He enters "the synagogue on the Sabbath as he was in  the habit of doing" and reads from the scroll of the prophet  Isaiah which speaks of a Messiah anointed by the Lord's spirit to bring glad tidings to those who are in need of salvation. "The spirit of the Lord is upon me;/ therefore he has anointed me./ He has sent me to bring glad tidings to the poor,/ to proclaim liberty to captives,/ recovery of sight to the blind/ and release to prisoners,/ to announce a year of favor from the Lord." When Jesus finishes, he rolls up the scroll, gives it to the  assistant, sits down and announces solemnly, “Today this  Scripture passage is fulfilled in your hearing” (4:21).  This text will provide the format for Jesus’ ministry in Luke.  The poor and the outcast will find in Jesus their savior.  As we continue to read Luke's gospel in the C cycle, the joyful good news and the revolutionary character of Jesus' mission will become more and more evident.

2nd Sunday in Ordinary Time C

 

2^nd Sunday in Ordinary Time C

 

Readings: Isaiah 62:1‑5   1 Corinthians 12:4‑11  John 2:1‑12

 

            During these first Sundays of Ordinary Time, the Church rejoices in Jesus' presence which brings the long-awaited Messianic Age.  Today's readings use wedding imagery to celebrate God's wondrous coming in Jesus.  The refrain of our responsorial psalm commands us to share this joyous news with the world: "Proclaim his marvelous deeds to all the nations" (Ps 96).

            The first reading from the Book of the prophet Isaiah promises the restoration of Jerusalem which, because of its sins, had been leveled by the Babylonian armies.  Like a husband taking back a faithless spouse, the Lord will rebuild his beloved city.   He will change Jerusalem's names from "Forsaken" and "Desolate" to "My Delight" and "Espoused."  Because the Lord "delights" in his spouse, he forgives the sins of the past. “As a young man marries a virgin,/ your Builder shall marry you;/ and as a bridegroom rejoices in his bride,/ so shall your God rejoice in you” (Isa 62:4‑5). 

            For the next seven weeks, the Epistle reading will be from the latter chapters of First Corinthians where Paul treats the problems of disunity caused by both misunderstandings of the spiritual gifts given to the Christian community and a refusal to accept the literal reality of Jesus' bodily resurrection.       

            Apparently, some Corinthian Christians were using the possession of spiritual gifts, especially tongues, as a basis for claiming superiority over those who lacked the gift.  Paul approaches the problem from several angles‑‑ all of them designed to exhort the church to unity through a considerate love that builds up the community.  In today's reading he reminds the Corinthians that, "for the common good," one and the same Spirit gives a variety of gifts: the utterance of wisdom, knowledge, faith, healing, working of miracles, prophecy, speaking in tongues, and interpreting tongues.

In this Sunday's Gospel John presents Jesus' first public sign: the changing of water into choice wine at the wedding feast of Cana.  This story is John's account of the arrival of the Messianic Age with the coming of Jesus (see Mk 2:18‑22; Matt 9:14‑17; Lk 5:33‑39).       

Although Jesus is reluctant to act because his hour of glory (his death, resurrection and ascension) has not yet come, at the insistence of his mother, he helps to relieve the embarrassing situation of the family who has run out of wine for their wedding guests.  This simple act of consideration and kindness is transformed into a marvelous sign of the joyous arrival of the Messianic Age with its wedding feasting and abundant wine (see our first reading).  In the process, the old order, represented by the six stone water jars "prescribed for Jewish ceremonial washings," becomes the vehicle for the revelation of the Messiah's presence among his people. 

            God's mode of revelation reverses our normal, human expectations.  When the head waiter tastes the water made wine, he remarks to the bridegroom: “People usually serve the choice wine first; then when the guests have been drinking awhile, a lesser vintage.  What you have done is keep the choice wine until now.” Jesus, the Messiah, has arrived at the end of a long waiting period.  The best has been saved for last; the good wine has come after centuries of expectation.  But this sign speaks only to those who have eyes to see beyond the surface of things.  We are told "his disciples believed in him."  They see through Jesus’ act of kindness to the glory of the One acting.  They are prepared to move from waiting for the arrival of God's Savior to the recognition of his presence in their midst.  May the Lord give us the same vision.

The Baptism of the Lord C 

 

Readings: Isaiah 42:1‑4,6‑7  Acts 10:34‑38  Luke 3:15‑16, 21‑22

 

            The feast of the Baptism of the Lord marks a transition between the Christmas season during which we celebrate the mystery of the Incarnation and the beginning of Ordinary Time when we re-experience the saving mission of Jesus by commemorating his public actions and teachings as recorded in the gospels.  During this year's C cycle we will hear Luke's Gospel, and so today we are presented with Luke's account of Jesus' baptism.  Today's feast reveals Jesus as God's prayerful Son and servant who has been anointed with the Holy Spirit to bring the "good news of peace" to the children of Israel and the nations of the world.  With confidence in God’s blessings, we pray in the words of the responsorial psalm: "The Lord will bless his people" (Ps 29). 

            In the first reading from the Book of Isaiah, Israel's vocation as the Lord's humble "servant" is to bring forth justice to the nations.  In contrast to the grandiose political expectations of many in Israel, the prophet, who is living in exile in Babylon, sees Israel fulfilling its task through a gentle teaching mission. “He (my servant) shall bring forth justice to the nations,/ not crying out, not shouting, not making his voice heard in the street./ A bruised reed he shall not break,/ and a smoldering wick he shall not quench,/ until he establishes justice on the earth;/ the coastlands will wait for his teaching.”  No longer can the exiles consider their destiny in narrow nationalistic terms.  They must now understand themselves "as a covenant of the people,/ a light for the nations."  We Christians believe Jesus, the crucified Messiah, is the ultimate fulfillment of this gentle servant figure who will be "a light for the nations."

            In the second reading from Acts, Peter's sermon at the baptism of Cornelius also alludes to the universalism implicit in Jesus' ministry which began with John's baptism when he was anointed with "the Holy Spirit and power."  Cornelius is the  first Gentile convert to Christianity in Acts; he was a devout  Roman centurion who was already praying to the God of the Jews and giving alms to them (Acts 10:1‑8).  As is usual in Acts, the initiative for this important new step in the spreading of the gospel comes from God.  In a vision an angel of God tells Cornelius: "Your prayers and almsgiving have ascended as a memorial offering before God.  Now send some men to Joppa and summon one Simon who is called Peter."  In the meantime Peter also learns in a vision that God has abolished the Jewish kosher laws by declaring that all foods are clean, so that he goes with  Cornelius' emissaries when they invite him (Acts 10:17‑29).   When Peter hears of Cornelius' vision, he affirms all that God has done in these events. “I begin to see how true it is that God shows no  partiality.  Rather, the man of any nation who fears God and acts uprightly is acceptable to him.” 

            Luke's account of Jesus' baptism highlights his superiority to John.  When the people, "full of anticipation," ask John whether he might be the Messiah, he answers by prophesying about Jesus' ministry which will bring the Holy Spirit and the final Messianic age. "I am baptizing you in water, but there is one to come who is mightier than I.  I am not fit to loosen his sandal strap.  He will baptize you in the Holy Spirit and fire." Because John belongs to the time of preparation, Luke does not even mention John's presence at the baptism.  In fact in the verses omitted from today's reading Luke narrates John's arrest and imprisonment before the baptism (see Lk 3:17‑20).

            In the actual account of the baptism, Luke stresses the descent of the Holy Spirit upon Jesus and the heavenly voice which speaks to him as the unique Son and Servant of God in language reminiscent of the Isaiah reading.  “You are my beloved Son./  On you my favor rests.”  A special feature of Luke's account is that Jesus is "at prayer" when the Holy Spirit descends upon him.  Jesus' saving ministry begins with prayer and the descent of the Holy Spirit, and it will end in prayer on the cross with the words, “Father into your hands I commend my spirit” (Lk 23:46; Ps 31:6).  Jesus' frequent prayer at crucial points throughout Luke's gospel (see 5:16; 6:12; 9:18; 9:28‑29; 11:1‑2; 22:32; 22:39‑48; 23:34,46) will serve as a model for the  disciples who will also be at prayer when they receive the Holy Spirit for their mission on Pentecost (see Acts 1:14; 2:1‑13).