This coming Sunday is the 7th Sunday of Ordinary Time in which we are reading the second part of the “Sermon on the Plains” that began in Luke 6:17. In yesterday’s post we considered the “golden rule,” patronage, and the law of retaliation. How will the wisdom of love called for by Jesus operate in such a milieu? Continue reading
This coming Sunday is the 7th Sunday of Ordinary Time in which we are reading the second part of the “Sermon on the Plains” that began in Luke 6:17. In yesterday’s post we laid out the construct of Hellenistic ethics and Jewish Wisdom traditions. Neither seem to describe Jesus’ instructions. If the Hellenistic “golden rule” and the Jewish wisdom of Sirach do not seem to describe Jesus’ message, it only points out how radical the message was in its day. Continue reading
This coming Sunday is the 7th Sunday of Ordinary Time in which we are reading the second part of the “Sermon on the Plains” that began in Luke 6:17. We set the context for the gospel in yesterday’s post.
27 “But to you who hear I say, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. 30 Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. 31 Do to others as you would have them do to you.
This coming Sunday is the 7th Sunday of Ordinary Time in Lectionary Cycle C. The gospel taken from St. Luke is a continuation of Jesus’ Sermon on the Mount whose most remembered part is in the gospel of the 6th Sunday. The remainder of the Sermon is covered on the 7th and 8th Sundays, but they are not always celebrated. The Ordinary Time Sunday readings for the period between the Baptism of the Lord and Ash Wednesday depend on the date established for Easter. In 2022, Easter falls relatively late and so this is one of those years when we celebrate the 7th Sunday (…and the 8th!) Continue reading
This coming Sunday is the 6th Sunday of Ordinary Time. The posts this week have been longer than average. So perhaps is it time for final thought. The following quotes come from Walter Pilgrim (Good News to the Poor: Wealth and Poverty in Luke-Acts).
The clear social distinctions drawn here are between the haves and the have-nots, the possessors and the impoverished, those favored by society and those despised. The new and surprising element is the way in which the norms and values of society are turned upside down. The promised blessings belong to the suffering poor, while the coming woes are pronounced upon the contented rich. According to one commentator, this marks the first time in Jewish religious literature that the poor are directly called the blessed (Hengel Property). [p. 76] Continue reading
Did you know that Scripture offers other “blessings” apart from the well-know Beatitudes. There are many beatitudes in the Hebrew Bible. Sunday’s psalm, in its original language reads:
Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. (Ps 1:1–2).
Beatitudes in general belong to the Wisdom strands of the Old Testament, reflecting popular experience of what “works” to make a person happy (Ps 1:1, 41:1; Prov 14:21; Sir 31:8). Continue reading
This coming Sunday is the 6th Sunday of Ordinary Time, with several days of context behind us, we can look at more details, picking up with additional thoughts on blessings and woes.
While Matthew’s Beatitudes give us only nine blessings, Luke has carefully paired four blessings with four woes or curses, even to using the same words in corresponding pairs. Luke draws the contrast in the pairs between groups of people: (1) poor-rich, (2) hungry-full, (3) those who weep-those who laugh, and (4) those who are hated-those of whom people speak well.
In addition to simply pairing the blessings and curses and thus contrasting the groups, Luke also reverses the groups of people within each saying, so that, for example, in the blessing the hungry will be filled, while in the corresponding woe those who are filled will become hungry. This serves to highlight not only the positive reversal that is a blessing for one group, as Matthew does, but also the corresponding negative outcome on the opposite group.
This coming Sunday is the 6th Sunday of Ordinary Time, with several days of context behind us, we can look at more details. Luke incorporates part of the same material that Matthew had included in the Sermon on the Mount (Matt 5–7). There is a rhythm like a call and response: a condition not of the kingdom followed by a promise that the Kingdom will heal the problem. All of it is cast in the repetition of blessings and woes.
And raising his eyes toward his disciples he said: “Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh. Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way. But woe to you who are rich, for you have received your consolation. But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep. Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.
This coming Sunday is the 6th Sunday of Ordinary Time. Today we will consider some elements of Jesus’ sermon in the gospels of Matthew and Luke, especially why Luke’s narrative goals differ from Matthew’s evan as they recount the same episode from the public ministry of Jesus.
17 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon (18 came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.
This coming Sunday is the 6th Sunday of Ordinary Time in Lectionary Cycle C. It is St. Luke’s version of the Matthean Sermon on the Mount, but referred to as the Sermon on the Plains (a stretch of level ground). In the 5th Sunday readings (Lk 5:1-11) we have the account of the calling of the first apostles from their labors as fishermen: “Do not be afraid; from now on you will be catching men.” (v.10). Luke 5 quickly recounts miracles that we see as Messianic signs (curing a leper, curing the man on the stretcher/forgiving sins, answering why He ate with sinners), and then moves into Luke 6 where he narrates encounters with the Pharisees and scribes who question Jesus on the Mosaic Law. And then, Jesus “reconstitutes” a new Israel as he calls 12 apostles.
Luke places the choice of the Twelve just before the “Sermon on the Plain” so that it can take on the character of an official instruction for the whole church assembled under its leaders. The importance of Jesus’ decision in selecting the Twelve is underscored by mention of his all-night vigil. Luke’s account sets forth Jesus’ apostolic instruction/ethic for daily life in detail. The sermon begins with a recognition of the disciples’ blessing as a result of God’s grace. The rest of the sermon gives the ethical response to being such a beneficiary. Disciples are to live and relate to others in a way that stands out from how people relate to one another in the world. They are to love and pray for their enemies. Righteousness requires that they respond wisely to Jesus’ words by building their lives around his teaching. In sum, disciples are to live and look different from the rest of the world, even as they reach out compassionately to that world.
With verse 17 (and the missing vv.18-19) Luke sets up the sermon by summarizing Jesus’ ministry activity (4:14-15, 31-32, 40-41).
17 And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon (18 came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured. 19 Everyone in the crowd sought to touch him because power came forth from him and healed them all.)
Jesus’ ministry reflects the compassion and love he claims God has for humanity. So he heals people with disease and casts out demons. The text emphasizes the power that flows out from him. Whether they are apostles, disciples or part of the crowd, all sorts of people receive Jesus’ ministry. Jesus’ teaching and ministry extends beyond insiders. He attempts to reach those outside his new community.
A note: the posts this week on the Sunday gospel are longer than average, go a little deeper, and I hope offer you some food for thought.
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