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Friends, our first reading is that wonderful story of Elijah and the widow of Zarephath, which is a kind of hidden gem in the Old Testament. Like so many of the stories in the Bible, it is very understated, but chock full of spiritual meaning. And it has to do with how we respondâand the strange and surprising ways God might respond to usâ when things are toughest.
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Friends, the readings for this Thirty-first Sunday in Ordinary Time take us to very holy ground. In the first reading, taken from the sixth chapter of Deuteronomy, we hear the âshema,â a prayer fundamental to Jewish theology and spirituality. And in the Gospel, when one of the scribes asks Jesus which is the greatest commandment, the Son of God, the Torah made flesh, recites the same prayer. We canât get any more sacred or any clearer indication of how we should govern our lives.
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Fehlende Folgen?
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Friends, all three readings for this Thirtieth Sunday of Ordinary Time have a golden thread running through them, which is the idea of the callâof the primacy of Godâs action in the life of salvation. Whenever we start thinking that this is our own ego project and that we are in command, we are ipso facto on the wrong path.
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Friends, our Gospel this Sunday is taken from the tenth chapter of Mark, and it is high-octane spiritual business. Something pivotal is being laid out for us in this passage, and it has to do with power, suffering, and a willingness to go where Jesus goes.
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Friends, for this Twenty-eighth Sunday of Ordinary Time, our first reading from the marvelous book of Wisdom presents an old biblical trope: If you were to ask God for something, or if God were to come to you and say he will give you whatever you wantâwhat would you ask for? This is a really clarifying question. And while many things might come to mind, the answer of the paradigmatic wisdom figure is instructive.
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Friends, the first reading from Genesis and the Gospel from Mark this week are of great importance. They have to do with what we call Christian anthropologyâthe biblical understanding of who we areâand most specifically, in relation to marriage and family. This question of how we define ourselves is of course on the minds of many people today, and the readings, in a beautifully compact way, bring out the Christian answer.
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Friends, why was the story of Jesus with the little children, versions of which appear in the three synoptic Gospels, so vividly remembered by the first Christians? I think they intuited that it got very close to the heart of Jesusâ teaching. The way Mark sets up his account of this story in our Gospel for this weekend is frankly funny, and itâs an example of the disciples completely missing the point of everything.
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Friends, âfools rush in where angels fear to treadââand this week, I am going to go once more into the issue of faith and works, which has been dividing Western Christianity since the Reformation. Our second reading from the Letter of James is a key text on this issue, and its metaphor of healingâtogether with Paulâs forensic metaphorâorient us to the Catholic view of justification.
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Friends, our Gospel for today is the evocative scene of Jesus healing a man who cannot hear and cannot speak. This man is beautifully symbolic of many in our culture today: we donât listen to God, and therefore we canât speak clearly about God. To us, as to him, Jesus says, âEphphatha!ââbe opened to the Word of God!
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Friends, as Americans, we have a very ambiguous relationship to law. On the one hand, we are a nation of independently minded people; we donât like the law imposing itself on us. At the same timeâletâs face itâwe are a hyper-litigious society. We see the same ambiguity about lawâboth its beauty and its shadow sideâin our three readings today.
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Friends, we come now to the close of this great discourse of Jesus in the sixth chapter of John, where we see the aftereffects of his teaching on the Real Presence. The Eucharist is a standing or falling point of Christianity, and the question Jesus poses to the Twelve is posed to every one of us today: Do you also want to leave over this teaching? Do you reject it, or do you accept it?
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Friends, we continue reading from the sixth chapter of John, this pivotal section of the New Testament where John lays out his Eucharistic theology. And we come today to the rhetorical high point of this discourse, where things really come to a head. It is the ground of the doctrine of the Real Presence: Jesus is not simply symbolically present in the Eucharist; heâs really, truly, and substantially present under the signs of bread and wine.
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Friends, weâre continuing our reading of the sixth chapter of the Gospel of John, which is all about the Eucharist. And hereâs my take on our reading for today: A long trip by car or plane can be uncomfortable, even overwhelming. But weâre heading somewhere else; weâre on a journey. And on a long journey, you have to find sustenance to keep going.
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Friends, in the midst of our countryâs great Eucharistic Revival, we continue our reading of the sixth chapter of the Gospel of John. And this week, I want to reflect on a line that names something so spiritually basic: âDo not work for food that perishes but for the food that endures for eternal life.â
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Friends, this Sunday we begin five weeks of Gospel readings from the sixth chapter of John, which is all about the Eucharist. Jesus will get into a lengthy discourse about the Eucharist, but it commences narratively with the familiar story of the multiplication of the loaves, which is an iconic presentation of the Mass.
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Friends the readings for this Sixteenth Sunday in Ordinary Time are interwoven with each other in a very interesting way. I want to start with the first reading from Jeremiah, then look at the Gospel from Mark, and then circle back to the second reading from Paulâs Letter to the Ephesians, which I think sheds the most light on the thematics hereânamely, Godâs desire to shepherd his people, and the arrival of the shepherd in Christ.
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Friends, on this Fourteenth Sunday of Ordinary Time, our second reading is from Paulâs Second Letter to the Corinthians. The focus of the reading is âa thorn in the fleshâ that was given to Paul âto beat me, to keep me from being too elated.â What was it? We donât know, but whatever it was, it wasnât trivial. We all have something like thisâsome physical, psychological, or spiritual suffering thatâs chronic and deeply troubling. Yet this struggle with the thorn in the flesh is very often what brings us back to God.
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Friends, thereâs something Hemingway-esque about Markâs Gospelâsomething very direct and uncomplicated. But in another sense, he shows great literary sophistication, and you see it especially in this famous passage for today: the story of the daughter of Jairus, which is interrupted by the story of the hemorrhaging woman. Of course we read these as marvelous miracle stories of Jesus, but theyâre meant to speak of the miracle of grace that still goes on in the life of the Church today.
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