28th cycle C

The first reading reminds us how people in the time of the Old Testament lived; there were kings or tribal leaders with nobles under them, they had servants who worked and cared for them, they had their own gods who operated in their territories, miracles and drama were part of their religions and the different small nations were uncertain of each other’s ambitions and motives. The lead up to the first reading is necessary for it to make sense; Naaman was a well-respected leader in a country adjoining Israel, who had leprosy and could find no cure; one of the servants of his wife was from Israel where Elisha was well known as a prophet and man of God; she suggested a visit to him might be helpful. The party set off with plenty of payment and gifts, but Naaman was disappointed when Elisha did nothing dramatic, but merely said go and wash in our river Jordan seven times. He was about to return home disappointed when servants persuaded him to try it all the same. And then we are into today’s reading. Elisha rejects any gift for the miracle and Naaman thinks the god in this land is powerful, so takes some of the land back with him to his own territory.

The second reading is further advice for the leader of a Christian community in the first century of Christianity when persecution was a real likelihood. The central teaching of Paul is reflected in the centrality of the resurrection, though the reference to David is not particularly his, yet he uses it when writing to the Romans. The author is quoting a Christian hymn or poem that refers to dying with Christ, recalling how they thought of Baptism but also alluding to their potential martyrdom; the reference to denying also indicates the threat of persecution. But it ends with comfort because God is faithful whatever, for it is how He is and He cannot deny His Self.

See Jeffs Jottings – Don’t be too sure

28th Gospel

In the gospel we hear the next miracle after last weeks reading from Luke. It is one of those stories found only in Luke’s gospel – the cure of the ten lepers. The Jewish law is recognised by the lepers and by Jesus in that they stand a distance away from contact with others and Jesus tells them to show themselves to the priest (which a leper must do to verify a cure). But the more significant point to the story comes later when they realise that they have been cured; it is only one that returns to thank Jesus and he was a Samaritan, a person treated by Jews as a foreigner. Although they were all cured, it is most noteworthy that it is only the one who acknowledges this and thanks God, who is saved. This puts miracles in their place; a miracle doesn’t save you but your faith does.

These readings might speak to us when we are going through difficulties or hard times. We must trust in God, do what we should, but most of all thank God for the benefits that we do have. Naaman had to listen to his servants and not give up because there was no dramatic exhibition of a miraculous cure. The early Christian leaders, especially, had to be prepared to suffer for the work they were doing and the beliefs that they had. And like the lepers, we should be prepared to keep the rules as long as we can, but that wont save us; it is God who saves those who are faithful, as He is always reliable

See Jeffs Jottings

27th cycle C

This is the only time on Sundays that we have a reading from Habakkuk. He was a prophet perhaps around the 7th century BC, when the people were troubled by the surrounding more powerful nations. Of the three chapters in the book, we have a few verses from each of the first two (1:2-3, 2:2-4). At first the prophet expresses the heartfelt cry of the people, “How long, O Lord” is all this going on; a feeling common among most peoples at some time or other throughout all periods of human history, especially where there is an idea of a caring deity of some kind. The phrase is also used often in the psalms. But in the verses from chapter 2 that are added into our reading, we hear that God does have a vision of the future – sometime – and so we must hang on and remain loyal because, as it ends, “the upright man lives by his faith;” and this phrase is taken up in St Paul’s way of thinking and in later Christian teaching, where the word ‘faith’ is not just ‘loyalty’ but trusting in Christ and in Christ’s way of selfless service of others. In 1947 an ancient commentary on this book was found in a cave in the Dead Sea area (see the video), it referred the troubles to the invasion of the Romans into their land,

By the time the Second Letter to Timothy was put together from some of Paul’s words and ideas, the organisation of the early churches was beginning to develop as the apostles were growing old and diminishing in numbers. New leaders of the Christian communities were put in place by the laying on of hands; later these would come to be called overseers (in Greek, episkopoi from which we get the word ‘Episcopal’) or in English much later ‘bishops’. In the case of Timothy, he is reminded that as such a leader he must stir up his enthusiasm and must not be timid, but should live with the power of God’s Spirit and with love and self-control; he should continue the pattern of Paul’s ministry, driven by the love of Christ because the church is alive with God’s Spirit – something of the words of the reading must also apply to us..

The gospel begins with a saying to the apostles about faith, which is followed by a parable, awkwardly expressed. We are familiar with the use of the mustard seed as a reference to very small size, and in Matthew’s gospel the seed is linked to the saying of moving mountains (Mt 17:20) but here it is linked to an unfamiliar image (uprooting a tree); we shouldn’t take it literally but grasp what it means. The parable that follows is not easy to understand, it basically says that we are like servants of God, and as such cannot expect reward for doing our duty. This is a correction of a Pharisaic approach to religion which thought that we can earn favours from God by keeping the rules; this attitude has existed in the church from its beginning despite efforts of reformers (including Luther) to rid the church of it.

See Jeffs Jottings – Have faith in your…

26th cycle C

The first reading is from a section of the book of Amos (6:4-10); it is introduced with the opening words of the chapter: “alas for those who are at ease in Zion.” Strong words against the city dwellers come from Amos, the country fellow – words and woes against the northern kingdom of Israel. We hear the third and last woe against the excessive luxury in which they are living although their prosperity is declining visibly; they seem to live for the moment and care little of the future, even their own. They are, unusually, referred to as a group under the eponymous name of Joseph; this could be because of the account of Joseph’s interpretation of the Pharaoh’s dream (Exodus 41) of seven years of plenty followed by seven of crop failure, and his wise management under the Pharaoh of storing up supplies for the future. The exile that will come will be the disaster that follows this decadence.
In the second reading (1 Timothy 6:11-16) Timothy is addressed as a ‘man of God.’ Unlike the people of the first reading and in contrast to those addressed in this letter just before this section, Timothy is chosen and enabled by God to be a minister in the Christian community. Paul’s athletic imagery appears here also, saying “compete well,” that is, ‘run the race’ or ‘fight the good fight.’ The Christian at baptism made confession that “Jesus is Lord”, and Jesus made a similar confession before Pilate according to John’s gospel (18:37); Timothy was baptised but was also a leader in some way, and that meant not to be a covert Christian but to speak the truth even before accusers, as Jesus did before Pilate; the writer could be referring to either of these situations. The requirement to keep the commandments or ordinances is most likely not to the ten commandments of the Jewish religion but to the requirements of being a Christian or, more likely, the specific orders for acting as a minister. He must act as a servant of the King who will eventually appear, and he must be selfless in his work towards the kingdom of God.
In today’s gospel reading from Luke (16:19-31) we have the parable often call that of Dives and Lazarus; but ‘dives’ is just the Latin word for rich man. In many ways the story is straightforward once we accept the different understanding of the afterlife that it portrays. However, whereas the rich man is anonymous, the beggar at his gate is named Lazarus. Luke is writing about 40 years after the resurrection of Jesus but still there are people who aren’t believers; and John’s gospel, uniquely, has the story of the raising of Lazarus which Luke’s readers may have known; but Luke’s point is not about accepting the truth of the resurrection, of Jesus or of Lazarus, because believing is more a way of living than accepting facts – of loving God and your neighbour as yourself, which the rich man in the parable didn’t do.

See Jeffs Jottings – The rich and the poor.

25th Sunday cycle C

The Sunday readings only use the prophet Amos three times; this and next Sunday are two of those. Amos was a country man used to living a simple life: a herdsman tending sycamore trees. Somehow he came to be a prophet of God in the city of Bethel, though he wouldn’t claim the title of prophet and was different from most of them. Such a man coming from the country to the big and prosperous city just had to speak what he thought in order to deliver a ‘scolding’ from the Lord, for the hiking of prices, lowering of measures and fixing of scales (Amos 8:4-7). His natural reactions to the corruption that he saw is described as visions from God, and they are nearly always expressed with an impressive literary style: matching couplets and triplets. Yet it is the language of wrath and condemnation, though elsewhere Amos does tell of a remnant few who will be spared and at the end of the book there is a very positive prophecy though this ‘epilogue’ may have been added later to end on an upbeat note of hopefulness.

The second reading, as last week, is from the first letter to Timothy (2:1-8). In this second chapter the writer is urging the Christian communities to which it is addressed to be sensible and prayerful citizens. Prayers are of different kinds: asking for what we want, praising and thanking God and interceding for others who perhaps wouldn’t pray themselves. God wants everyone to be saved; the rulers and non-believers could easily be looked down on by enthusiastic Christians, and there were some, believing that only the Christians were pleasing to God, who regarded what they would call pagan society as evil; the writer wants to oppose this early mistaken view. The last sentence of our reading about praying with hands held high is gender specific; only men prayed in this way (which was common among other religious groups at the time as well).

The parable that is at the beginning of the gospel reading is only found in Luke. He was writing later than Matthew and Mark and addressing a wider background – Gentiles who were or were interested in Christianity. Luke, like Paul, was utterly in favour of non-Jews also accepting Jesus’ teaching. The parable itself ends in verse 8 and is followed by other and various sayings that can distract from this unique parable.

The parable makes me think of God as an ‘overlord’ of some enterprise (this is all just my view).  Under him is a steward who actually does all the ‘managing’ of the business – one manager representative of a whole body of them. The business is beset with a lot of problems and so the manager is threatened with ‘retirement.’ So the manager must do what he can to persuade the workforce to improve, and is relatively successful.

I like to think that the application of this parable to life is as follows. God is the creator of the whole universe and so for our bit of it – earth. The Jews first and Christians later are ought to be responsible for this creation. Both groups (like many other religious faiths) thought that they were privileged and proud of it, neglecting or even condemning others. But God really wanted (and still wants) all to care for others and for all of His creation. People will be failing if they don’t try to make all proud and feel blessed by the world they are responsible for.

We are these stewards of God’s work and must promote its good to the utmost of our ability. We must not be like some of the Jews and many of the Christians who  image that we are ok but others are not! We will have to give an account of our stewardship and will be praised when we make others happy and caring of the whole of creation. If we do then it will be the case, as the parable ends “The master commended the dishonest steward, because he had acted prudently.”

See Jeffs Jottings – Amos

24thcycle C

The first reading is one of the significant incidents in the tale of the exodus – the going out from slavery in Egypt towards the promised land.  At this point in the story (Exodus 32:7-17) Moses has gone up the nearby mount Sinai and received the Ten Commandments from God; but he had been away forty days and during this time the people had forgotten this unknown God of Moses and remembered the golden calf worshipped in Egypt: an abandonment of the true god who brought them out of slavery.  The account describes this depravity in terms of the wrath of God.  But most interestingly, Moses intercedes with God on their behalf and reminds Him of the promises made to Abraham and his descendants, and that these are the people due for this promise.  This story was kept alive in the people’s tradition because it was a pattern of betrayal and return that was repeated in their lives as a race and as individuals, and the Psalm chosen to follow this reading indicates this.

1 and 2 Timothy and Titus are called the Pastoral.  They may well incorporate words from personal letters that Paul wrote, but study of the linguistic style indicates that they are from a different hand.  They are nonetheless accepted as part of the New testament and give us some indication of Christian thinking in the late part of the first century.  The extract we read today (1 Timothy 1:12-17)shows how the pattern of Paul’s life matched that of Israel in general; he was a Jew who opposed the Way of Jesus, but God loved him and brought him round to doing good and even playing an important part in the spread of Christianity.  The passage includes a ‘trustworthy saying’ as do the other Pastoral letters, and ends with what is called a doxology –  a paean of praise to the glory of God, to which the response is ‘Amen’ (‘hear,hear’).

The gospel (Chapter 15 of Luke) has parables told by Jesus in response to criticism by the Pharisees of His sympathetic contact with tax collectors and sinners, both groups who in one way or another were not observing the strict rules for Jewish life.   The lost and found sheep and the parallel one about a coin are respectively about a man and a woman.  Luke seems to have been sympathetic to women more than the other gospel writers.  The point that these two stories make is about the pro-active relationship of God to the sinner – He goes out looking for them.  In the light of the purpose of these in Luke’s gospel, the celebration of friends and neighbours when the lost is found, is very significant; why wont the Pharisees be glad about the work of Jesus?  But these two parables are followed in Luke by the most well-known parable called the parable of the Prodigal Son, though if ‘prodigal’ means ‘generously lavish’ it is the father who has this generosity which represents God’s attitude to sinners.  In the context of Pharisaic complaints about Jesus, the second part of the parable about the attitude of the elder son is quite significant; he doesn’t even acknowledge him as brother, but refers to him as ‘your son.’  This elder son has worked hard at home but has not really shown love to his father.  The whole is a beautifully crafted and challenging story.


See Jeffs Jottings – Good News for us all

23rd Cycle C

The first reading is from the Book of Wisdom (9:13-18), which is not in the Hebrew Bible and is known to us only in Greek. It is generally only accepted as canonical by Catholics. It may well have originated in Egypt, a centre of intellectual excellence, and like other wisdom writings is attributed to Solomon, though it probably dates from the century just before Christ. Chapter 9 begins with a prayer for wisdom that elaborates on the prayer recorded in the First book of Kings which is more closely associated with Solomon himself. Our reading is the concluding summary of the second section of the poetic prayer. It indicates the tension between the body and the soul, reflecting the Greek understanding at that time of the human make-up which has since dominated church thinking particularly through Thomas Aquinas of the 13th century. The poem ends attributing wisdom to the very spirit of the Lord.

The second reading is from Paul’s personal letter to Philemon(9-17) and as such is a unique piece of writing in the New Testament. It is the third shortest book in the Bible and only has 317 words in it. At the time of writing Paul is an old man in prison for his work, but he refers to himself as a prisoner of Christ Jesus, for he is so bound to Him in his work and his life that it seems that he has no freedom. Paul has with him a helper, Onesimus, whom he has introduced to Christianity and whom he therefore calls his son. He is writing to Philemon who is another successful convert of his and leads the local church in his household. Onesimus had been a servant to Philemon and Paul offers to return him, and hopes that Philemon will treat him as a brother, a fellow Christian. Interestingly, Paul deliberately doesn’t ‘pull rank’ on Philemon, but asks him gently if there can be reconciliation. No-one is really in authority over another.

Today’s gospel reading (Luke 14:25-33) emphasises again the journey that Jesus is making towards His fulfillment in Jerusalem. The crowd is now a large number of people excited and attracted by many of Jesus’ words and especially by the cures that He has performed – it is all too optimistic and enthusiastic; but Jesus knew that He was heading for a confrontation in which He would not surrender his cause and mission, but would face the dire consequences. He tries to warn the crowd about this; those following him were not as committed to changing the world, but thought only of joy, success and even victory. The reports of what Jesus has to say show up the problems of translation. Matthew knew the Aramaic language that Jesus spoke and so the translation in his gospel captures what Jesus meant (Matthew 10:37); but Luke does what we would call a ‘Google translation,’ namely a literal and word for word one (“If anyone comes to me without hating his father and mother… ), not realising that the Aramaic could not express “loving less” except with a word which literally means ‘hating.’ We must follow Jesus before all else!


See Jeffs Jottings  – Wisdom not rules.