Monthly Archives: November, 2020

Commentary on Our Lord Jesus Christ, King of the Universe, cycle A

History of this Feast Day from USCCB:  On the last Sunday of each liturgical year, the Church celebrates the Solemnity of Christ the King.  Pope Pius XI instituted this feast in 1925 with his encyclical Quas Primas (“In the first”) to respond to growing nationalism and secularism.  He recognized that these related societal ills would breed increasing hostility against the Church.  His encyclical reminds the faithful that while governments and philosophies come and go, Christ reigns as king forever.

1st Reading – Ezekiel 34: 11-12, 15-17

Prophet to his people during their exile in Babylonia, Ezekiel shared their sense of having been failed by their leaders, who, from David onward, had been ideally cast in the role of shepherd of God’s flock, Israel.  As history attests, however, that ideal was not always realized and, as a result, the people of God were left unattended, like sheep left to flounder on their own without a shepherd.  Right before this reading, Ezekiel reprimands failed shepherds in the past.  Only God will restore and lead God’s people to wholeness.  It is a message of hope  (Preaching Resources from 11/20/2005).

From The Word into Life, Cycle A, 122:  Usually we reserve the title, “pastor” for the leader of a religious community.  The pastor is to shepherd . . . But perhaps we fail to recognize that every believer is also commissioned, through baptism, to look to the needs of others. We are a priestly peopleand priestly people “pastor.” Ezekiel responded to the needs of his despondent exiled community in the early sixth century BC. To encourage them, he presented God as a shepherd. Yahweh would focus attention on the lost, the strayed, the injured, and the sick. Later, in today’s gospel we find Jesus who fulfills this image and also identifies with all those who suffer.

Ezekiel’s vision of a new beginning under leadership may seem to be slightly diminished by the ominous parenthetical phrase included in verse 16:  “but the sleek and the strong I will destroy.”  Some scholars suggest that this phrase is a gloss, later interpolated into the text and, as such, should be omitted.  Certainly, it seems unlikely that God would shepherd the people lovingly with one hand and strike them down with the other.  Others may be more correct in pointing out that this surprising phrase may be the result of a copyist’s error. Only a yod (smallest letter of the Hebrew alphabet) differentiates the Hebrew text (I will destroy) from the Greek (Septuagint), Syrian and Vulgate translations, which read: “I will strengthen the fat and the strong.” 

What other meanings do you ‘get’ from all this? What if the fat and strong were fat and strong because they took too much for themselves?  (Celebration, Nov. 1999)

What of the reference to goats?  Why are goats generally seen as bad in scripture?  Goats were often used for sin and guilt offerings.  Most Palestinian goats were black (vs the white sheep).  Goats often lead the flock, so they can be associated with political leaders; perhaps Ezekiel was comparing the goats to the failed shepherds (Dictionary of the Bible, p. 315).  More on goats later.

2nd Reading – 1 Corinthians 15:20-26, 28 

In the Jewish tradition, offering the ‘first-fruits’ of a harvest was a way to bless the entire harvest – a way to consecrate the entire harvest. In Jesus’ death and resurrection, the ‘first-fruits’ of God’s Kingdom, we have the promise and blessing of abundant life in this Kingdom. So death is an enemy that has been overcome!  

 (Mary Birmingham, Word and Worship for Year A, 581): When Paul talks about Adam, he talks about all of us when we choose that which is bad for us. It is our ‘false-self’ – our deeply insecure self that does not trust that God has created us to be God’s image. As Adam, we reject living in a loving, trusting relationship with our creator. In other words, ‘being Adam’ is being in sin. It is giving into our endless capacity to destroy ourselves. As ‘Adams and Eves’, we are faced with death – with the fact that someday the world will have no time or place for us. It is only our faith in the God that Christ Jesus brings us that saves us from this terrible predicament. In Jesus we find a God who loves us despite our insecurities and wishes to show us the way beyond this death sentence. (Thoughts from John Dwyer, “A Retreat with Paul,” Part 2)

The Gospel – Matthew 25: 31-46

From Exploring the Sunday Readings, Nov.2002:  As Jesus explains it, there is only one way to exercise power in this world: for the sake of the powerless.  Those with food and drink, should share it.  Those who are on the inside should be hospitable to those on the outside.  If someone is cold, someone with clothes should keep him or her warm.  If someone is sick, those who are well should be attending.  If people are oppressed, those who have their liberty should look to their needs. If you want to inherit the kingdom, you can do so right now: Put your hat on and go visit the sick Christ.  Set a place at your table for the lonely Christ.  Forgive, support, or lift up the burdened Christ.  Then, the kingdom begins to grow within us – and among us.  At least, as best as we can in a pandemic!

From The Cultural World of Jesus by John Pilch — On Sheep and Goats:  Sheep came to symbolize honor, virility, and strength.  Goats were considered lustful and lecherous animals.  Unlike rams, goats allow other males access to their females. Also, goats were associated with sin, for example, the scapegoat (Leviticus 16:21-11) Even in Greek culture, the ram was associated with honorable Greek gods like Zeus, Apollo, and Poseidon, while the goat was associated with Greek gods known for shameful and unrestrained behavior like Pan, Bacchus, and Aphrodite. What is the basis for Jesus’ final, definite determination of in-group (sheep) and outgroup (goats)? Hospitality! The kindness and steadfast love that one owed one’s family was to be extended to others, especially those in need. 

From Good Goats:  Healing Our Image of God (Linns), p. 49:  All of us who have felt alienated, unloved, overwhelmed by shame or helplessly caught in an addiction know what it’s like to be in hell.  And all of us who have been welcomed home, who have seen our goodness reflected in the affirming eyes of another or who have been loved into recovery know what it’s like to be in heaven.  We all have wheat and weeds within us, sheep and goats.  The kingdom of God is within us, and we’re all good goats.

What Does Faith Really Mean to You? By Kris Rooney

This is a question asked in the book I’m reading, The Other Side of Chaos by Margaret Silf. So I thought I would write down what came to me, and I really encourage you to take time to do the same. And maybe be brave enough to share it.

What does faith really mean to me? It is a free gift of love that is continually offered over and over again, without expectation. It is knowing I am needed and wanted in the world. I am held by someone who knows me, loves me, is with me and is in me. And it doesn’t have to make any sense. It just is.

Sharing it makes it grow. When I get to talk about faith with other people and hear what their experience is, there is an expansion. It is warm, beautiful, loving, safe. When everything else may fail me…it remains, sustains, abides. Faith can connect us with one another even in a pandemic.

Faith does not always make things better. Sometimes I wish it would, but that is not faith’s task. Faith accompanies. Faith lifts our hearts. Faith lives in my heart, but often travels to my gut too. Faith opens and frees me.

And I am grateful for it.

Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me.  I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing.

John 15: 4-5

**I think I may start a virtual faith-sharing group using this book after Christmas. Please feel free to contact me if that interests you.

Commentary on the 33rd Sunday in Ordinary Time, A

A Reading from the Book of Proverbs (31: 10-13, 19-20, 30-31)

From M Birmingham: The Book of Proverbs begins with a personification of wisdom, Lady Wisdom. She promises wealth, prosperity, happiness, and a long life to those who follow her council. The end of this book [from which this reading is taken] depicts a woman who has faithfully followed Lady Wisdom’s counsel.  The image of the woman is drawn with broad, artistic strokes. This lady ministers in her home to the needs of those who come seeking; she is not an extraordinary or exceptional woman, yet she performs with skill, tenacity, and commitment.  She helps all around her, her family and the poor. In her service she finds peace and happiness.  She is the ideal for all ‘wise ones.’ (Word & Worship Yr A, 572)

When Dorothy Day died on Nov. 29, 1980, her funeral was attended by all sorts of people – everyone from a cardinal (Terence Cooke) to beggars, from executives to addicts, the sane and the demented: all paid their respects. This woman might be considered a good example of the wise woman, even though she had ‘only’ been a poor single mother herself. But she never let her own inadequacies keep her from doing all she could to welcome and help those around her. She once said: “Do not be ashamed to serve others for the love of Jesus Christ . . . In the church, one never needs money to start a good work. People are what are important. If you have people who are willing to work, that is the thing. God is not out done in generosity. (Celebration, Nov. 2005)

From Healing the Purpose of Your Life by the Linns:  This worthy wife sounds like she is living out her calling, or as this book describes, her “sealed orders”.  It is as if before we were born each of us talked over with God our special purpose in this world.  Our sealed orders are something that we agreed to in the context of a loving dialogue with the God who created us.  They are not a task we are to complete, but rather our special way of being.  They are our essence.  Our sealed orders, our unique way of giving and receiving life and love, are the foremost criteria of discernment for decision making.  They make for a meaningful life.  Consider spending time with the Lord to discover your sealed orders:

  1. Take a moment to grow quiet and breathe in the love of God.
  2. Think of a person you know who lives a life that seems rich in meaning and purpose, and imagine yourself in the presence of that person.  Breathe in the quality of a clear sense of direction that you feel with this person.
  3. Now recall moments in your own life when you have felt a clear sense of direction.  In your imagination, relive one of these moments.  Breathe in again that clear sense of direction.  As you do so, how might you begin to describe your sealed orders?

A Reading from the first Letter of St. Paul to the Thessalonians (5: 1-6)

The problem is, disasters do strike without notice and when we’re not prepared.  That’s life.  But Paul is talking about the end times again because he thought they were right around the corner.  Imagine your own fear if you were to envision that great day as one of panic, rout and confusion. In addition to these images, the Day of the Lord was also associated with cosmic upheaval and universal judgment.  Aware of this fear, Paul continually tried to remind his readers that they were children of light and of day, whose faith in Jesus would strengthen and sustain them through every trial and against all adversity.  We are already children of light and day. 

Harry Emerson Fosdick, (1878-1969), a pastor and professor at Union Theological Seminary in New York once compared fear and faith, “Fear imprisons, faith liberates; fear paralyzes, faith empowers; fear disheartens, faith encourages; fear sickens, faith heals; fear makes useless, faith makes serviceable — and, most of all, fear puts hopelessness at the heart of life, while faith rejoices in its God.” 

From Healing the Purpose of Your Life by the Linns:

We often reach our final decisions much more easily by focusing on our sealed orders rather than on our fears.  When we allow love to touch what we like least about ourselves and the underlying hurts and fears, we have a greater awareness of and capacity to carry out our sealed orders.  Know and allow yourself to be a child of the light!

A Reading from the holy Gospel according to Matthew (25: 14-30):

The very rich man in this story sounds like an honorable person at the outset.  It is only at the conclusion that we learn that he is dishonorable.  The 3rd slave even describes him as such, and the rich man agrees with him!  The first 2 slaves not only served their master but imitated him.  Why not?  If you can’t beat the system, join it.  The 3rd slave did what most rabbis would later commend as the safest and most honorable course of action for a free man, but maybe not for a slave.  (Pilch, the Cultural World of Jesus, Cycle A, p. 164)  So then why is the parable saying the 3rd slave is wrong? 

  • It may have been to capture the attention of Jesus’ audience.
  • The message is we are not to be complacent but increase what Jesus has given us. 
  • William Barclay makes this point about the gospel’s ending advice:  “If someone has a talent and exercises it, he is progressively able to do more with it. But, if one has a talent and fails to exercise it, he will lose it – slowly, but surely.   (The Gospel of Matthew, 324)
  • From Celebrations, November, 2002 and 2005:  Fearfulness only breeds fear and crippling inaction. If we dare to risk ourselves in loving God and others, then Jesus assures us that we will find a God who is eager to share his powerful presence and gifts. Along with this parable, we need to reflect on the kind of God that Jesus shows us — a God who welcomes sinners and who rejoices when the lost are found.

C.S. Lewis once suggested that the ‘one’ talent many Christians fail to ‘invest’ or fear to risk losing is love.  In a series of 10 lectures on this subject (later published as The Four Loves) he explains:  To love at all is to be vulnerable.  Love anything and your heart will certainly be wrung and possibly be broken.  If you want to be sure of keeping it intact, you must give your heart to no one — not even to an animal or pet.  Wrap it carefully round with hobbies and little luxuries; avoid all entanglements.  Lock it up safely in the casket or the coffin of your selfishness.  But, in that casket– safe, dark, motionless, airless, it will change.  It will not be broken; it will become unbreakable, impenetrable, unredeemable. The only place outside heaven where you can be safe from all the dangers and perturbations of love is hell.

Let us resolve to become one-talent wonders, willing to risk being fully alive so as to invest our love in God’s service.  Let us not dig a hole to bury our love. Let us prefer service to safety, and risk to retreat. (Isn’t that what Jesus did?)  We can love as Jesus did:  fully, freely, and forever – at least, we can try!

From Healing the Purpose of Your Life by the Linns:

The power to be our real self and to accomplish something in life comes not so much from knowing who we are and what it is we want to do, but rather from feeling loved enough to be and do it.  We must open ourselves to this love and grow in our capacity to take it in.  As we do so, our capacity to carry out our special way of loving, which is our sealed orders, also grows.

Commentary on 32nd Sunday in Ordinary Time, A

A Reading from The Book of Wisdom (6: 12-16)

From Celebrations, November, 2002:  The anonymous author of this book was probably a Greek-speaking Jew, maybe a teacher, who lived in Alexandria in Egypt in the 1st century BC. This was a great center for learning, and this person was obviously well-trained in Greek philosophy, rhetoric, culture and science.  In Alexandria, there was a large Jewish community.  It seems he wanted to counsel and instruct his fellow Jews so that they might hold fast to their faith traditions and their sacred heritage.  He also wanted to encourage the evolving theological thought that included an awareness of life’s ongoing journey, which does not end with death, but continues into eternity.

From Eduard Schweizer:  In Hebrew terminology, ‘wise’ means ‘seeing’ or ‘with eyes open.’ Being wise is not about one’s IQ: it is about having eyes and awareness that is open — alert — to what is and what is to come.  We do not simply live for now — we must be open to what is yet to come (467).

Rob Bell, a modern theologian,  has a podcast where he talks about simple vs. prudent.  Simple is keeping things black and white and ignoring what doesn’t fit with a “blinders” way of thinking.  Prudence is knowing there is a complexity to life, and that wisdom is seeking the way through that complexity.  You can hear the whole thing in his Robcast Episode 123: Wisdom Part 7 – The Simple and Subtle. 

From Mary Birmingham: The feminine image of wisdom is commonly used in Hebrew Scriptures. “The words sophia in Greek and hokmah in Hebrew are feminine nouns that mean wisdom.”  The Greeks understood wisdom to be “a human endeavor — something to be conquered by sheer human will and mastery.  The Hebrew understanding describes wisdom as a readily attainable gift from God, just waiting to be embraced by the receiver.  The attributes of Lady Wisdom are also attributes of the living, loving, pursuing God…Lady Wisdom is to be sought after, while we keep in mind that she is readily found by those who love and seek her . . . Wisdom does not just look for the seeker, she ‘hastens to make herself known’. She desires to be ‘perceived.’  She is eager to find a place in the human heart.  Ultimately, wisdom is none other than God the Pursuer, who eagerly searches for the hungering human spirit.  It is deep within the recesses of those spirits that Lady Wisdom takes up her residence” (565).

A Reading from the first Letter of Saint Paul to the Thessalonians (4:13-18)

From Celebrations, November 2002:  Paul’s imagery here is his attempt “to describe the indescribable and to make known the unknowable. In such an endeavor, human words are but feeble tools.”  They are not to be taken as literal — but as the poetry that they are — using the common ways of his culture to talk about such things.  The apocalyptic props of trumpets and clouds and archangels are to be “visions of hope” — not a literal description of the end times. 

The idea of the Second Coming had brought another problem to the people of Thessalonica.  They were expecting it very soon; they fully expected to be themselves alive when it came but they were worried about those Christians who had died.  They could not be sure that those who had already died would share the glory of that day which was so soon to come.  Paul’s answer is that there will be one glory for those who have died and those who survive.  The man who has lived and died in Christ is still in Christ even in death and will rise in him.  Between Christ and the man who loves him there is a relationship which nothing can break, a relationship which overpasses death  (see Romans 8:38-39).  From Barclay’s Daily Study Bible Series, p. 202-203.

“Hope is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out.”  ~ Vaclay Havel

A Reading from the holy Gospel according to Matthew (25: 1-13)

From Celebrations, November 2002:  “This parable is clear and simple.  The time for choosing Jesus is now; therefore, the time for preparedness is now; the time for ‘packing’ whatever faith, grace, repentance, conversion of heart, good works, and loving responsiveness to God . . . is now. This parable is “not about mercy but about being decisive and prepared.  God’s gift is offered, but we must take hold of it, do something with it. Even the message of unconditional love does not override our free choice to ignore God’s intentions for us.  Real foolishness is possible . . .”.  It’s a parable about responsibility; about doing our job of being a Christian . . . no one else can do our job for us.

What does the ‘oil” represent?  William Barclay says that “the oil signifies:

1) a relationship with God; a person cannot borrow such a relationship, he/she must cultivate it himself/herself;

2) character, a person cannot borrow character . . .  3) Others simply say that the oil represents the wisdom and preparedness necessary for recognizing and welcoming the coming Christ . . .”  We must be ready “to love the ways and will of God,” (The Gospel of Matthew, Vol II, 320, and Celebration, Nov. 2005)

From Eduard Schweizer, The Good News According to Matthew: This parable is found only in Matthew’s gospel although there are ‘hints’ of it in Luke 13:25. It certainly reflects the community’s struggle over Jesus’ delay in not returning in ‘glory’. Matthew does not want the delay to be the cause of the people not truly living their faith in the here and now. “When Jesus calls on his disciples to keep watch, he is calling on them to take the reality of God so seriously that they can come to terms with its sudden appearance at any moment in their own lives . . . (467).”

Some points made by Pheme Perkins in Hearing the Parables of Jesus (104-110):

  • It may be tempting to separate ourselves into the wise and the foolish.  Note that the wise don’t resolve the situation or make a big effort to fix it.  The foolish are simply caught in their habitual type of behavior. 
  • The foolish servants do not have any idea of what their real situation is.  They persist in showing their attempts to bail themselves out at the last minute.  Those attempts fail because it really is the last minute.  (And see how Jesus uses (maybe humor?) to portray the wrong way to go about things as opposed to “wailing and gnashing of teeth”.)
  • The foolish are excluded due to their own decisions and actions.  They fall back on their old patterns.  They might have done better to wait outside until morning rather than call attention to themselves by their banging on the door.  Reflect on this situation:  What if they didn’t go get the oil and waited without lit lamps?  Would they have gone to the feast despite their “darkness”?  Perhaps Jesus is calling us to be ready for relationship, not necessarily for perfection.
  • We all know good, responsible employees who seem to waste vast amounts of emotional energy lamenting the behavior of others who are not performing their job as they should.  The parable does not suggest that we should always bail such people out.  It suggests that maybe we should suggest ways to them of shouldering their own responsibility.      

But remember the 1st reading — wisdom and God seek us out…