18th Sunday in Ordinary Time C

 

18^th Sunday in Ordinary Time C

 

Readings: Ecclesiastes 1:2; 2:21‑23 Colossians 3:1‑5,9‑11  

Luke 12:13‑21

 

Today's readings present a shocking challenge to the very foundation of our capitalist society which values a person simply on the basis of financial worth.  As we are reminded of the folly of spending our lives in the accumulation of wealth, let us take to heart the refrain of our responsorial psalm, "If today you hear his voice, harden not your hearts" (Ps 95).

Ecclesiastes, or Qoheleth, is a wisdom meditation on the "vanity of vanities," or complete emptiness, of all human striving which would fashion a meaning out of life apart from God.   Perhaps the ultimate example of such vanity is the man who uses his all "wisdom and knowledge and skill" to acquire property which he must leave to another.  Qoheleth even uses the language of business to remind us of the futility of such a life.   "For what profit comes to a man from all the toil and anxiety of heart with which he has labored under the sun?"  When we add up the ledger sheet, we discover that he has gained nothing but days filled with "sorrow and grief" and nights when "his mind is not at rest."  Qoheleth appropriately concludes, "This also is vanity." 

In contrast to the futility of Qoheleth's meditations, the Epistle offers a hopeful and transcendent vision of life based on belief in the resurrected Christ.  Paul is exhorting the Colossians to live out the consequences of their baptism.   "Since," in baptism they "have been raised up in company with Christ," they are now to set their hearts "on what pertains to the higher realms . . . rather than on the things of earth."   Their ultimate destiny is to "appear" with Christ "in glory."   In the meantime, baptism mandates that they "put to death" the earthly life of "fornication, uncleanness, passion, evil desires, covetousness . . ."   Their new life is to "be formed anew in the image of the Creator."  In the new creation wrought by the resurrected Christ all human categories of status and division have been eliminated. "There is no Greek or Jew here, circumcised or uncircumcised, foreigner, Scythian, slave, or freeman.  Rather Christ is everything in all of you." 

The Gospel returns to the favorite Lukan theme of the vanity of trying to find security through the accumulation of material possessions.  Jesus is asked by someone in the crowd to act as an arbiter in a property dispute.  He rejects such a role and instead proceeds to warn the crowd of the danger of greed through the parable of the rich fool.  The insidious character of wealth is best illustrated by the rich man's soliloquy.  After he has a particularly abundant harvest, he thinks that he has a plan to provide lasting security and the license to pursue a life of luxury.  He says to himself,

‘What shall I do?  I have no place to store my harvest.

I know . . . I will pull down my grain bins and build

larger ones.  All my grain and my goods will go there.

Then I will say to myself: You have blessings in reserve

for years to come.  Relax!  Eat heartily, drink well. 

Enjoy yourself.’ 

In contrast to the rich fool's carefully crafted plans, God says: “You fool!  This very night your life shall be required of you.  To whom will all this piled‑up wealth of yours go?” 

In the next section of Luke Jesus gives his disciples advice on the proper use of their material wealth.

"Sell what you have and give alms.  Get purses for

yourselves that do not wear out, never‑failing

treasure with the Lord which no thief comes near

nor any moth destroys.  Wherever your treasure lies,

there your heart will be." (Lk 12:33‑34)

17th Sunday in Ordinary Time C

 17^th Sunday in Ordinary Time C

 

Readings: Genesis 18:20‑32 Colossians 2:12‑14  Luke 11:1‑13

 

This Sunday's readings present graphic examples of the power of prayer.  Let us approach our merciful God with reverence and confidence, as we sing this Sunday's psalm: "Lord, on the day I called for help, you answered me" (Ps 138).  

In the Genesis reading the Lord allows Abraham to boldly bargain for the salvation of Sodom and Gomorrah, two notoriously sinful cities.   In the previous section, the Lord deliberates about telling Abraham his intentions: “Shall I hide from Abraham what I am about to do, now that he is to become a great and populous nation, and all the nations of the earth are to find blessing in him? . . .”  Because of Abraham's role in the divine plan, the Lord allows the patriarch to hear of his intention to investigate “the outcry against Sodom and Gomorrah.”

Then the Lord said: "The outcry against Sodom and

Gomorrah is so great, and their sin so grave, I must

                               go down and see whether or not their actions fully

                               correspond to the cry against them that comes to me.

                               I mean to find out.” 

Assuming that a guilty verdict is inevitable, Abraham begs the Lord to spare the cities for the sake of the few innocents who may be in them.  Significantly, he does not simply ask that God spare the innocent, like the family of his nephew Lot (see Genesis 13‑14, 19), but that the whole city be preserved because of the few righteous.  Abraham intercedes with God for pagan sinners, and his argument is quite clever.  He first asks the Lord, “Will you sweep away the innocent with the guilty?”  Presumably, the Lord would answer, “No.” But before he can respond, Abraham rushes on to add, “Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the fifty-innocent people within it? . . .”   Now Abraham has forced the Lord to agree to spare the whole city if he is to preserve his reputation as “the judge of all the earth” who would not “make the innocent die with the guilty.” Abraham's almost Promethean boldness in pushing God to the point of promising to spare the city for the sake of ten innocent is a lesson to all of us to be courageous in voicing our concerns for justice and mercy to God.

In the second reading Paul continues his attack on those false teachers who want to introduce "circumcision" and certain exotic ascetical and religious practices into the Christian life at Colossae (see 2:16‑23).  In contrast to the fragmented religiosity of his opponents, Paul presents the simple, straightforward truth that in baptism the Christian was buried with Christ and raised to a new life with him.  God does not have some hidden debt against the past sins of a Christian which must be paid by strange penitential practices.  Paul asserts:

He (Christ) pardoned all our sins.  He canceled

the bond that stood against us with all its claims,

snatching it up and nailing it to the cross.

The importance of prayer for the disciples is a theme that occurs repeatedly in Luke's Gospel.  He, more than any other  evangelist, presents Jesus himself as one who prays at important  events in the Gospel: at his baptism (3:21), when he withdraws  into the desert (5:16), when he calls the twelve to the mountain  (6:12), when he begins to teach his disciples about his passion (9:18), at the transfiguration (9:28‑29), at the Last Supper when  he tells Simon of his denial (22:32), in Gethsemane (22:44), and at his crucifixion as he forgives his executioners and commends his spirit to his Father (23:34,46).

In today's Gospel, Jesus' prayer is the occasion for the disciples' request, “Lord, teach us to pray, as John taught his disciples.”  Jesus goes on to teach them the “Our Father” in a more shortened form than in Matthew (6:9‑13) and instructs them to be confident in their prayer through the twin parables of the friend at midnight and the father who gives good gifts to his children.  The argument in both is from the lesser to the greater.  If a friend will rouse himself and his whole house because you come at midnight seeking bread for your guests, how much more will the heavenly Father respond when we pray to him?  And, if we, who are evil, give good things to our children when they ask, then “how much more will the heavenly Father give the Holy Spirit to those who ask him?”   Such teaching should give us the confidence to approach the Father with all of our needs.

16th Sunday in Ordinary Time C

 

16^th Sunday in Ordinary Time C

 

Readings: Genesis 18:1‑10  Colossians 1:24‑28  Luke 10:38‑42

 

During the summer months when many of us are traveling for vacations, we are especially sensitive to the importance of hospitality.  In the ancient Semitic world of Abraham and Jesus, hospitality to strangers and guests was the mark of civilized, humane behavior.  The author of Hebrews goes so far as to command, "Do not neglect hospitality, for through it some have unknowingly entertained angels" (13:2).  Indeed, in today's readings Abraham, Martha and Mary receive the gift of God's presence while entertaining guests. 

In the Genesis reading the elderly Abraham and Sarah are the very models of good Bedouin hosts.  Despite the oppressive, mid‑day heat, Abraham's every action is energetic and courteous.  He "runs" from the entrance of the tent and "bows to the ground" in greeting his three mysterious guests.  In Abraham’s request that they enjoy his hospitality, the patriarch insists that they will be doing him a favor and he goes on to promise all the refreshments desired by weary desert travelers: water to bathe the feet, rest and shade under the terebinth tree, food and drink.  Once the men have accepted his invitation, Abraham is a flurry of excited activity.  We are told he "hastened" into the tent and told Sarah to “quickly” prepare the rolls; he then "ran" to the herd to have the steer, curds, and milk "quickly" prepared. While Abraham politely waits under the tree for his guests to enjoy their meal, his generosity is rewarded with the announcement that Sarah will have the long awaited son (Isaac) who will carry on the promise.  "One of them said, `I will surely return to you about this time next year, and Sarah will then have a son'" (Gen 18:10).  The elderly couple receives the answer to their prayers while performing a selfless act of hospitality.

In his letter to the Colossians Paul is attacking certain  teachers who stressed obscure wisdom about such things as angels  and Jewish practices rather than the centrality of Christ as the agent of creation and redeemer (see Col 2:16‑23).  The Colossians were apparently led astray by this appeal to esoteric knowledge and archaic Jewish traditions.  Against this false religiosity, Paul offers himself as an example of true Christian asceticism.  He is in prison as he writes this letter (Col 4:2‑4,18); this suffering for the sake of the body of Christ, the church, is the true and joyful asceticism which should mark the Christian community.

Even now I find my joy in the suffering I endure

for you.  In my own flesh I fill up what is lacking

in the sufferings of Christ for the sake of his body,

the church.  (Col 1:24)

The "mystery hidden from ages and generations past" of which Paul  is a minister is not some coded, elitist wisdom but simply the  good news that in Christ the Gentiles have now been reconciled to God.   "God has willed to make known . . . the glory beyond price which this mystery brings to the Gentiles‑‑ the mystery of Christ in you, your hope of glory" (Col 1:27).

Luke's story of Jesus' visit to the home of Martha and her sister Mary returns to the theme of hospitality from the Genesis reading and develops it to include attentive "listening to the  Lord's words" which is even more important than offering physical sustenance.  Jesus is traveling to Jerusalem and has just told the story of the Good Samaritan to teach the lesson of love of neighbor (Lk 9:51‑10:25).  Now he enters a village where Martha welcomes him into her home.  In Luke the demands of hospitality supersede Jewish cultural norms which would forbid both Jesus' being served alone by women who are not his relatives and his teaching a woman inside her home (see also Lk 7:36‑50). 

In receiving Jesus, the two sisters assume contrasting roles.  Mary takes the position of a disciple by seating herself at Jesus' feet and simply listening to his words.  But Martha is busy with the details of hospitality and in her exasperation says to Jesus, “Lord, are you not concerned that my sister has left me all alone to do the household tasks.  Tell her to help me.”  Jesus' answer does not condemn Martha's service but her anxiety which may cause her to miss the most important thing:  listening to him as he instructs his followers on the requirements of discipleship. 

"Martha, Martha, you are anxious and upset about

many things; one thing only is required.  Mary has

chosen the better portion and she shall not be deprived of it."

15th Sunday in Ordinary Time C

 

15^th Sunday in Ordinary Time C

 

Readings: Deuteronomy 30:10‑14  Colossians 1:15‑20   

Luke 10:25‑37 

 

Some spiritual leaders make the quest for eternal life a matter of arcane doctrine and complicated ritual.  In today's readings Moses and Jesus challenge such notions by presenting the simplicity and accessibility of God's life-giving command to love our neighbors who are as near as the person in need whom we may meet at any moment.  Let us take to heart the nearness of our God by listening to the words of the responsorial psalm: "Turn to the Lord in your need, and you will live" (Ps 69). 

Deuteronomy has Moses anticipate the future exile of the Jewish people in Babylon when they will be tempted to think that their loss of land and temple means that God is distant from them.  To refute this notion Moses tells Israel that God is not limited to a particular place but is present everywhere through the words of his commandments that are written in the book of the law and in the hearts of those who have committed them to memory.  The commands to love God and neighbor are not “mysterious and remote;” nor are they “up in the sky” or “across the sea,” rather they are in the “mouths” and “hearts” of the Israelites who have learned and internalized the will of their God.

For the next four weeks the second reading will be taken from the letter to the Colossians which attacks certain teachers who stressed obscure wisdom about such things as angels and Jewish practices rather than the centrality of Christ as the agent of creation and redeemer (see Col 2:16‑23).  Against this phony religiosity the letter presents Christ Jesus as the fullness of God's revelation.  Today's reading is a hymn in praise of Christ as the agent of creation and redeemer.  To understand the mystery of God, the Colossians need look no farther than Christ, the "head of the body, the church,” and "the first‑born of the dead."

It pleased God to make absolute fullness reside

in him and, by means of him, to reconcile everything

in his person, everything . . . both on earth and in the heavens,

making peace through the blood of his cross. (Col 1:19‑20)

To understand the dialogue between the lawyer and Jesus in today’s Gospel we need to consider the previous section in Luke  where Jesus praises the Father for hiding his teachings from “the  wise and the learned” and revealing them to “the childlike”  (10:21‑22).  The lawyer is one of “the wise and learned” who prefers to debate the nuances of the law rather than live its teachings.  Luke tells us he "stood up to test" Jesus by asking, “Teacher, what must I do to inherit eternal life?”   Jesus immediately refers the lawyer to the Jewish Torah and asks how he “reads” (interprets) it, and the lawyer responds with a correct reading by citing the two great commandments of love of God and love of neighbor.  Jesus concurs with the scholar's interpretation and challenges him, “do this and you will live.”  But rather than accept Jesus' command, the lawyer, wishing "to justify himself," asks Jesus, “who is my neighbor?”

Jesus answers with the incomparable parable of the Good Samaritan which turns the lawyer's world upside down.  When the priest and Levite, fellow Jewish countrymen to the lawyer, encounter the wounded man in the road, they “pass by on the opposite side.”  They may have cultic reasons for doing so (see Leviticus 21), but their behavior is reprehensible.  In contrast, a Samaritan, whom the Jews looked down upon as not adhering to the Torah, responds with compassion and goes to extraordinary lengths to care for this stranger.  Not only does he treat his wounds, but he also delays his own journey, brings him to an inn, cares for him, and leaves money for further expenses.  This ritually unclean and socially outcast Samaritan is the opposite of the lawyer and the priest and Levite.  Notice how Jesus has subtly altered the lawyer's question by the end of the parable.  Rather than answering the lawyer's initial question, "who is my neighbor?" Jesus asks, “Which of these three, in your opinion, was neighbor to the robbers’ victim?”  The lawyer is forced to concede: “The one who treated him with mercy.”  Jesus ends the meeting with the command to the lawyer and us: “Go and do likewise.”