lokaalokaya

April 3 - Fifth Sunday of Lent, Year C

 
First Reading     Isaiah 43:16-21The Lord is doing something new for his people.
 
Responsorial Psalm     Psalm 126:1-6A song in praise of the Lord's marvelous deeds
 
Second Reading     Philippians 3:8-14Paul says that he counts all things as lot and focuses on one goal, Christ.
 
Gospel ReadingJohn 8:1-11Jesus does not condemn the woman caught in adultery.
 
Background on the Gospel Reading
The Gospel for the fifth Sunday of Lent continues to offer lessons about God's mercy and forgiveness. Last Sunday we heard the Parable of the Prodigal Son from the Gospel of Luke. Today we hear not a parable, but the report from John's Gospel of an encounter among Jesus, the scribes and Pharisees, and a woman caught in adultery.
In John's Gospel, the conflict between Jesus and the scribes and Pharisees occurs much earlier than in the Synoptic Gospels. Jesus' cleansing of the Temple in Jerusalem is reported at the beginning of John's Gospel. Even after this event, Jesus continues to teach in the Temple. After returning to Galilee for a time, Jesus again enters Jerusalem and cures a man on the Sabbath. From this point forward in John's Gospel, the Pharisees are described as making plans for Jesus' arrest and seeking his death.
In the chapter preceding today's Gospel, Jesus was teaching in the Temple area. Feeling threatened by his teaching and his actions, the chief priests and the Pharisees are already sending guards to arrest Jesus. The guards return, however, without arresting Jesus because they have been impressed by his words. Even more than this, some among the crowds are considering the possibility that Jesus is the Messiah. The chief priests and the Pharisees change their plan. Before making an arrest, they seek to gather more evidence against Jesus by posing a question intended to trap Jesus.
Today's Gospel begins by reporting that Jesus is again teaching the crowds in the vicinity of the Temple. The scribes and the Pharisees approach Jesus, bringing a woman who has been caught in the act of adultery. They put to Jesus the question of what ought to be done in this case.
The Pharisees state clearly that according to the Law of Moses, those caught in the act of adultery were to be stoned to death. Under Roman occupation, however, the Jewish people did not have the authority to execute people; this is cited in John's passion narrative. To answer the Pharisees' question, Jesus must propose an action that will be either contrary to the Law of Moses or contrary to Roman law. The purpose of the question appears to be similar to the question about paying taxes found in Mark 12:13-17. Either answer, yes or no, will support the Pharisees' case against Jesus.
Jesus avoids the trap, however, by offering an answer that was not anticipated by those who posed the question. Jesus, after writing on the ground with his finger, addresses those who stand before him and suggests that the one without sin cast the first stone. Jesus then returns to his writing. This Scripture reading, by the way, is the only evidence we have of Jesus writing. Yet there are no specific details about what he wrote.
We can easily imagine the scene as the Pharisees and the elders disperse, one by one. Jesus has eluded the trap they had prepared. We might also give credit to the elders and the Pharisees who do not, in the end, claim to be sinless and worthy of passing judgment. These Pharisees are not as self-righteous as the portrait found in the parable of the pharisee and the tax collector (See Luke 18:9-14).
Left alone with the woman, Jesus asks where the accusers have gone. With no one remaining to condemn the woman, Jesus (the one who truly is without sin) sends the woman on her way, refusing to pass judgment on her and exhorting her to avoid future sin.
Jesus' response to those who accuse the woman is more than a caution to us about making judgment of others. It is a profound lesson in divine mercy and forgiveness. As sinners, we are all unworthy to judge the sins of others and we would stand convicted by God for our transgressions. Yet Jesus, the one without sin and thus our judge, offers us who are sinners his mercy and forgiveness. Redeemed by Jesus' compassion, we are sent to sin no more and to live in God's love and peace.

27 March - Fourth Sunday of Lent, Year C

 
First Reading     Joshua 5:9a,10-12The Israelites celebrate the Passover in the promised land.
 
Responsorial Psalm     Psalm 34:2-7A prayer of praise to God.
 
Second Reading     2 Corinthians 5:17-21Paul preaches our reconciliation with Christ.
 
Gospel ReadingLuke 15:1-3,11-32Jesus teaches about forgiveness in the parable of the Prodigal Son.
 
Background on the Gospel Reading
The parable Jesus tells in today's Gospel is unique to the Gospel of Luke. Jesus has been teaching the crowds as he journeys to Jerusalem. As he teaches, the Pharisees and scribes complain and challenge Jesus because he is welcoming sinners at his table. Today we hear the third of three parables that Jesus tells in response to his critics. These three familiar parables—the lost sheep, the lost coin, and today's parable of the prodigal son—invite us to consider the depth of God's mercy and love.
The Pharisees taught a scrupulous observance of Jewish Law. In their interpretation and practice, observant Jews who shared table fellowship with sinners would be made unclean. Like Jesus, the Pharisees hoped to lead sinners back to God. The Pharisees, however, required that sinners first become ritually clean—observant of the Pharisees' interpretation of Jewish Law—before sharing table fellowship. This appears to be one of the major differences between the Pharisees and Jesus. Jesus reaches out to sinners while they are still sinners, inviting them to conversion through fellowship with him. Jesus is God acting among us; by befriending us, he is inviting us to return to friendship with God. Through friendship with Jesus, our sins are forgiven and we, in turn, bear fruit for God. Recall last Sunday's Gospel and the barren fig tree.
Our familiarity with today's parable risks dulling us to its tremendously powerful message. We call this the parable of the lost son or the prodigal son. Any focus on the younger son, however, must also be balanced by an examination of the unusual behavior of the father.
First we must imagine our first response to the audacity of a son who asks for his inheritance before his father has died. Indignation would certainly be a justifiable response to such a request. Yet the father in this parable agrees to honor the son's request and divides his property among his two sons. How might we describe such a father? Foolish comes to mind, but so does trusting. Without property of his own, the father must rely upon his sons to provide for his well-being.
The younger son takes his inheritance and leaves home. The older son remains, continuing to provide for the father and the household. Having been disgraced by the younger son, the father spends some time watching the road for the return of the lost son. When he eventually sees his wayward son returning, the father not only welcomes him but also runs out to greet him and then honors him with a party. We say that this father is loving and forgiving. Yet these adjectives only begin to describe the depth of love and mercy that characterize the father.
We find no surprise in the anger of the older son. Yet the father appears sad and even confused by the older son's indignation. He says in reply that they should celebrate because the lost son had returned. The father is filled with gratitude and love for the older son's faithfulness. This love is in no way diminished by the father's rejoicing at the return of the younger son. Yet the older son's jealousy reveals his limited understanding of the depth of his father's love.
The Fourth Sunday of Lent is traditionally called Laetare Sunday. Laetare is a Latin word that means “rejoice.” Today's Gospel describes the reason for our joy: God's great love for us has been revealed in Jesus. Through his Passion, Death, and Resurrection, Christ has reconciled us with God and one another.

March 20 - Third Sunday of Lent, Year C

 
First Reading    Exodus 3:1-8a,13-15God speaks to Moses from the burning bush and sends him to the Israelites.
 
Responsorial Psalm     Psalm 103:1-4,6-7,8,11A prayer in praise of God's mercy
 
Second Reading     1 Corinthians 10:1-6,10-12Paul teaches that the Scriptures were written to set an example for us.
 
Gospel ReadingLuke 13:1-9Jesus preaches a lesson on repentance.
 
Background on the Gospel Reading
Now into the third week of the Season of Lent, our Sunday Gospel prepares us to hear Lent's call to conversion and repentance. Today's reading is found in the chapters of Luke's Gospel that describe Jesus' journey to Jerusalem. During this journey, Jesus teaches and heals. He must also respond to those who question and challenge his authority and actions. There is no parallel in Mark's or Matthew's Gospels for today's reading from Luke. While Mark and Matthew describe an incident in which Jesus curses the fig tree, today's reading makes the barren fig tree the subject of a parable.
Luke tells us that some among the crowds report to Jesus a massacre of Galileans by Pilate. The intention of the crowd seems to be to ask Jesus to explain why these people suffered. It was commonplace to render people's suffering as evidence of their sinfulness. Jesus challenges this interpretation. Those who were massacred were no more or less sinful than the ones who report the situation to Jesus. Jesus replies that even a fatal accident, a natural disaster, ought not to be interpreted as punishment for sin.
Jesus' words at first appear to have a fire-and-brimstone quality. Jesus says in essence, “Repent or perish as these people did; all are sinful before God and deserving of God's punishment.” The tone changes, however, in the parable that follows. The parable of the barren fig tree contrasts the patience and hopefulness of the gardener with the practicality of the property owner. When told to cut down the fig tree because it is not producing fruit, the gardener counsels patience. If properly tended, the barren fig tree may yet bear fruit.
Throughout his journey to Jerusalem, Jesus has been teaching about the Kingdom of God. In this parable, we find an image of God's patience and hopefulness as he prepares his Kingdom. God calls us to repent, and it is within his power to punish us for our failure to turn from our sinfulness. And yet God is merciful. He delays punishment and tends to us so that we may yet bear the fruit he desires from us.
This, then, is our reason for hope: Not only does God refuse to abandon us, he chooses to attend to us even when we show no evidence of his efforts. Next week's Gospel will give an even clearer picture of the kind of mercy that God shows to us.

13 March - Second Sunday of Lent, Year C

 
First Reading   Genesis 15:5-12,17-18God makes a covenant with Abraham, promising him many descendants.
 
Responsorial Psalm    Psalm 27:1,7-8,8-9,13-14A prayer to God who is our salvation
 
Second Reading    Philippians 3:17-4:1 (or shorter form, Philippians 3:20-4:1)Paul encourages the Philippians to remain firm in their faith that Christ will subject all things to himself.
 
Gospel ReadingLuke 9:28b-36Jesus is transfigured in the presence of Peter, John, and James.
 
Background on the Gospel Reading
On the second Sunday of Lent, we move from Jesus' retreat to the desert and temptation by the devil to the glory shown in Jesus' Transfiguration. On the first Sunday of Lent, our Gospel always tells the story of Jesus' temptation in the desert. On the second Sunday, we always hear the story of Jesus' Transfiguration.
The report of Jesus' Transfiguration is found in each of the Synoptic Gospels—Matthew, Mark, and Luke. The context for Luke's Transfiguration story is similar to that found in both Matthew and Mark. The Transfiguration occurs after Peter's confession that Jesus is the Messiah and Jesus' prediction about his Passion. After the prediction there is a discussion of the cost of discipleship in each of these Gospels. The placement of the Transfiguration story close to Peter's confession and Jesus' prediction encourages us to examine the Transfiguration in the larger context of the Paschal Mystery.
The Transfiguration occurs on a mountain in the presence of just three of Jesus' disciples—Peter, James and John. These are among the first disciples that Jesus called in Luke's Gospel. We recently heard this Gospel at Mass, on the fifth Sunday in Ordinary Time. Only Luke's Gospel, which often describes Jesus at prayer, indicates that Jesus is praying as his appearance changes to bright white. Luke indicates that the three disciples were sleeping while Jesus prayed. They will be sleeping again as Jesus prays in the Garden of Gethsemane before his Passion and death.
As they awake, Peter and the disciples see Jesus Transfigured and Elijah and Moses present with Jesus. Elijah and Moses, both significant figures in the history of Israel, represent Jesus' continuity with the Law and the Prophets. In Matthew's and Mark's Gospels, there is reference to conversation among Jesus, Elijah, and Moses, but only Luke's Gospel explains that this conversation is about Jesus' later accomplishments in Jerusalem. Luke describes this as his exodus, connecting Jesus' Passion, death, and Resurrection with the Israel's Exodus from Egypt.
On witnessing Jesus' Transfiguration and seeing Jesus with Elijah and Moses, Peter offers to construct three tents for them. Having just awoken, perhaps Peter's offer was made in confusion. We also notice that Peter reverted from his earlier confession that Jesus is the Messiah, calling Jesus “master” instead. As if in reply to Peter's confusion, a voice from heaven speaks, affirming Jesus as God's Son and commanding that the disciples listen to him. This voice from heaven recalls the voice that was heard at Jesus' baptism which, in Luke's Gospel, spoke directly to Jesus as God's Son.
In his Transfiguration, we see an anticipation of the glory of Jesus' Resurrection. In each of the reports of the Transfiguration, the disciples keep secret what they have seen. Not until they also witness his Passion and death will the disciples understand Jesus' Transfiguration. We hear this story of Jesus' Transfiguration early in Lent, but we have the benefit of hindsight. In our hearing of it, we anticipate Jesus' Resurrection even as we prepare to remember Jesus' Passion and death.

March 6 : First Sunday of Lent, Year C

First Reading    Deuteronomy 26:4-10Moses describes the offering of praise for God's deliverance of Israel.
 
Responsorial Psalm    Psalm 91:1-2,10-11,12-13,14-15A prayer for God's protection
 
Second Reading     Romans 10:8-13Paul teaches that we are saved by faith.
 
Gospel ReadingLuke 4:1-13In the desert, Jesus is tempted by the devil.
 
Background on the Gospel Reading
In each of the three Synoptic Gospels, after his baptism, Jesus is reported to have spent forty days in the desert, fasting and praying. In Luke and in Matthew, the devil presents three temptations to Jesus. The devil tempts Jesus to use his power to appease his hunger, he offers Jesus all the kingdoms of the world if Jesus will worship him, and he tempts Jesus to put God's promise of protection to the test. In each case, Jesus resists, citing words from Scripture to rebuke the devil's temptation.
Each temptation that Jesus faces offers insight into the spirituality we hope to develop as we keep the forty days of the Season of Lent. We can trust God to provide for our material needs. We worship God because God alone has dominion over us and our world. We can trust God to be faithful to his promises. Jesus' rejection of the devil's temptations shows that he will not put God to the test. Grounding himself on the Word and authority of Scripture, Jesus rebukes the devil by his confidence in God's protection and faithfulness.
This Gospel highlights for us one of the central themes of the Season of Lent. We are dependent upon God for all that we have and all that we are. Anything that leads us to reject this dependency or to distrust its sufficiency, is a temptation from the devil.
Luke ends his report of Jesus' temptation in the desert by noting that the devil departs for a time. The implication is that the devil will return. Jesus knows that he will be tempted again in the Garden of Gethsemane. The depth of Jesus' trust in God is shown most fully when Jesus rejects the temptation to turn away from the task God has given to him. Jesus' final rebuke of the devil is his sacrifice on the Cross.
Jesus' responses to the temptations of the devil teach us how we can respond to temptation. As we start our journey through Lent, this Sunday's Gospel calls us to adopt the same confidence that Jesus had in the face of temptation: God's word alone will suffice, God's promise of protection can be trusted, and God alone is God.

February 27 - Eighth Sunday of Ordinary Time, Year C

 
First Reading     Sirach 27:4–7In his conversation is the test of the man.
 
Responsorial Psalm     Psalm 92: 2–3,13–16The just shall flourish like a palm tree.   
 
Second Reading     1 Corinthians 15: 54–58Thanks be to God who has given us the victory through our Lord Jesus Christ.
 
Gospel ReadingLuke 6:39–45Each tree is known by its yield.
 
Background on the Gospel Reading
The third and final section of Luke’s Sermon on the Plain begins: And he told them a parable. There are actually four parables, three of which we read today. They are all about how to be a good disciple.The blind cannot lead the blind. And a disciple cannot be a good disciple unless he or she has learned from the teacher. Everyone who is fully trained is like the teacher who knows how to cure the blind. Before you can be a good disciple and teach others you must take care of yourself. Do not try to take a speck out of your brother’s eye until you have taken the board out of your own. Finally, only when you have purified yourself can you produce the good works that the teacher requires. Discipleship asks us to produce good deeds. But to produce them requires the integrity and purity of heart found in the teacher. When people see your good deeds they will know that this is because you have a good heart.The final parable, which we do not read today, is about building on the solid foundation of rock and not on sand. This is the only way to face the difficulties a disciple will encounter and survive.

February 20 - Seventh Sunday in Ordinary Time, Year C

 
First Reading    1 Samuel 26:2, 7-9,12-13,22-23David does not kill Saul.
 
Responsorial Psalm    Psalm 103:1-4,8,10,12-13A song in praise of God's mercy 
 
Second Reading    1 Corinthians 15:45-49As we bear the image of Adam, so we will bear the image of the one from heaven.
 
Gospel ReadingLuke 6:27-38Jesus teaches his disciples to be merciful as God is merciful.
 
Background on the Gospel Reading
Today's gospel reading is a continuation of the teaching that began in last Sunday's gospel. We continue to hear Jesus' Sermon on the Plain. Recall that in Luke's Gospel, this teaching is addressed to Jesus' disciples. This is in contrast to the parallel found in Matthew's Gospel, the Sermon on the Mount, in which Jesus' words are addressed to both the disciples and to the crowds.
These words from Jesus' teaching are familiar to us. They constitute the crux and the challenge of what it means to be a disciple: Love your enemies, turn the other cheek, give to those who ask, do unto others, lend without expecting repayment, judge not lest you be judged.
There are several similarities between Luke's and Matthew's report of Jesus' great teaching. Both begin with the Beatitudes. Matthew includes nearly all the content that Luke does; the Sermon on the Mount in Matthew's Gospel is longer than Luke's Sermon on the Plain. There are, however, differences in language and nuance. For example, Matthew presents this portion of the teaching as a contrast between Jesus' teaching and the teachings of the law and the prophets. This is in keeping with Matthew's concern to address his predominantly Jewish audience. It is likely that Luke omits this contrast because it was unnecessary for the Gentile believers for whom Luke is writing.
Another point of contrast between Matthew and Luke's presentation is the terminology. In Luke, Jesus contrasts the behavior of his followers with the behavior of “sinners.” In Matthew, Jesus contrasts the behavior desired with the behavior of tax collectors and Gentiles. Matthew concludes the teaching about love of enemies with the admonition to be perfect as God is perfect; Luke concludes by emphasizing God's mercy.
In both Gospels, Jesus' words challenge those who would follow him to be more like God. God loves us beyond our expectations, beyond anything we can possibly imagine. In response to God's love, we are to love as God loves, beyond expectations and with a depth beyond imagining.

February 13 - Sixth Sunday in Ordinary Time, Year C

 
First Reading   Jeremiah 17:5-8Put trust and hope in the Lord, not in human beings.
 
Responsorial Psalm    Psalm 1:1-4,6Blessed are those who follow the law of the Lord.
 
Second Reading    1 Corinthians 15:12,16-20Our hope for resurrection is sure because Christ has been raised from the dead.
 
Gospel ReadingLuke 6:17,20-26Jesus teaches the crowd the way to happiness.
 
Background on the Gospel Reading
Last Sunday we heard Jesus call Peter to be his disciple. Jesus then travels with Peter and the other disciples. Luke reports acts of healing (a person with leprosy and a paralytic man) and the call of Levi, the tax collector. Jesus also replies to questions from the Pharisees regarding fasting and the observance of the Sabbath. In the verses immediately before today's gospel reading, Jesus is reported to have chosen 12 men from among his disciples to be apostles. Apostle is a Greek word that means “one who is sent.”
Today's gospel reading is the beginning of what is often called the Sermon on the Plain. We find a parallel to this passage in Matthew 5:1-7,11 that is often called the Sermon on the Mount. As these titles suggest, there are differences and similarities between these gospel readings.
When spoken from the mountaintop in Matthew's Gospel, we can't miss the impression that Jesus is speaking with the authority and voice of God. The mountaintop is a symbol of closeness to God. Those who ascend the mountain see God and speak for God; recall the story of Moses and the Ten Commandments. As Luke introduces the location of Jesus' teaching, Jesus teaches on level ground, alongside the disciples and the crowd. Luke presents Jesus' authority in a different light. He is God among us.
Another distinction found in Luke's version is the audience. Luke's Sermon on the Plain is addressed to Jesus' disciples, although in the presence of the crowd; Matthew's Sermon on the Mount is addressed to the crowd. In keeping with this style, the Beatitudes in Luke's Gospel sound more personal than those in Matthew's Gospel—Luke uses the article “you” whereas Matthew uses “they” or “those.” There is also a difference in number: Matthew describes eight beatitudes; Luke presents just four, each of which has a parallel warning.
The form of the Beatitudes found in Luke's and Matthew's Gospel is not unique to Jesus. Beatitudes are found in the Old Testament, such as in the Psalms and in Wisdom literature. They are a way to teach about who will find favor with God. The word blessed in this context might be translated as “happy,” “fortunate,” or “favored.”
As we listen to this Gospel, the Beatitudes jar our sensibilities. Those who are poor, hungry, weeping, or persecuted are called blessed. This is, indeed, a Gospel of reversals. Those often thought to have been forgotten by God are called blessed. In the list of “woes,” those whom we might ordinarily describe as blessed by God are warned about their peril. Riches, possessions, laughter, reputation . . . these are not things that we can depend upon as sources of eternal happiness. They not only fail to deliver on their promise; our misplaced trust in them will lead to our demise. The ultimate peril is in misidentifying the source of our eternal happiness.
The Beatitudes are often described as a framework for Christian living. Our vocation as Christians is not to be first in this world, but rather to be first in the eyes of God. We are challenged to examine our present situation in the context of our ultimate horizon, the Kingdom of God.

February 6 - Fifth Sunday in Ordinary Time, Year C

 
First Reading   Isaiah 6:1-2a,3-8Isaiah describes his vision and call from the Lord.
 
Responsorial Psalm    Psalm 138:1-5,7-8A song of thanks to God who saves us  
 
Second Reading    1 Corinthians 15:1-11 (shorter form, 1 Corinthians 15:3-8,11)Paul reminds the Corinthians of the gospel that he announced to them.
 
Gospel ReadingLuke 5:1-11The fishermen (Simon, James, and John) leave their fishing boats and follow Jesus.
 
Background on the Gospel Reading
Last Sunday, we heard how Jesus was rejected in his hometown of Nazareth. In the verses that follow, Jesus travels to the town of Capernaum and begins his ministry of teaching and healing. While in Capernaum, Jesus cures a man possessed with a demon and heals Simon's mother-in-law. After spending some time there, Jesus prepares to preach in other places. The fact that Jesus had previously been in Simon's home and healed his mother-in-law suggests that this encounter is not the first between Jesus and Simon Peter. We can read today's Gospel, therefore, as a description of the developing relationship between Jesus and Simon Peter.
In today's Gospel, Jesus teaches from Simon's boat. Jesus turns to Simon and instructs him about where to lower the fishing nets. Simon and others have been fishing throughout the night and have not caught anything. Simon protests, claiming that such an effort would be futile. Simon ultimately obeys Jesus and lowers his nets into the deeper water as directed. Notice here that Peter calls Jesus by the title “master.” He already recognizes Jesus as a person of authority. They catch so many fish that the nets begin to tear; Jesus' presence has created abundance out of scarcity, just as it did at the wedding feast at Cana, which we heard at Mass just a few weeks ago.
Simon Peter becomes a follower of Jesus immediately. He calls Jesus “Lord”—the title given to Jesus after his Resurrection—and protests his worthiness to be in Jesus' presence. Today's Gospel, therefore, marks a turning point in the relationship between Jesus and Peter.
Two of Simon's partners are also named as witnesses to the event described in today's Gospel: Zebedee's sons, James and John. Yet Jesus' words are addressed only to Simon. Jesus gives Simon a new job, telling him that he will become a different kind of fisherman. No longer will he catch fish; instead he will catch people. In these words, we hear the beginning of the leadership role that Peter will have within the community of disciples. Peter was chosen for this role. His task will be to bring others to Jesus. Already he is doing so; the Gospel tells us that all the fishermen with Peter also left their nets and followed Jesus.
We continue to speak of Peter's leadership and influence in the Church today when we call the pope the “successor of Peter.” We participate in the mission of the Church when we bring people to Christ through the example and positive influence of our lives.

January 30 - Fourth Sunday in Ordinary Time, Year C

 
First Reading    Jeremiah 1:4-5,17-19The Lord assures Jeremiah that he will deliver him from all who fight against him.
 
Responsorial Psalm    Psalm 71:1-2,3-4,5-6,15,17A song in praise of God's salvation
 
Second Reading    1 Corinthians 12:31—13:13 (shorter form, 1 Corinthians 13:4-13)Paul describes love as the greatest of virtues.
 
Gospel ReadingLuke 4:21-30Jesus is rejected in his hometown of Nazareth.
 
Background on the Gospel Reading
This Sunday we read from the Gospel of Luke, continuing immediately from last week's Gospel. Recall that in last Sunday's Gospel, Jesus read from the prophet Isaiah and announced that this Scripture was now fulfilled. In today's Gospel, we learn that the people of Nazareth are impressed by Jesus' words, and yet they seem surprised. They still think of Jesus as merely Joseph's son. They do not expect such words from someone they believe that they know.
This Gospel is about who Jesus is and who people believe him to be. The story of Jesus' preaching and rejection at Nazareth is found in each of the Synoptic Gospels. In Luke's Gospel, this incident is told in a way that foretells Jesus' passion and death and helps explain the inclusion of the Gentiles in the promise of salvation. In Luke's Gospel this incident appears at the beginning of Jesus' ministry; in Matthew and Mark, this event is placed considerably later, after Jesus has preached and taught elsewhere. Only Luke identifies the content of Jesus' teaching in any detail, telling us that Jesus read from the book of the prophet Isaiah in the synagogue. In Mark and Matthew's Gospels, Jesus teaches in the synagogue in Nazareth, and the townspeople take offense because Jesus is only the son of a carpenter. They reject his authority to teach them. In Matthew and Mark, it is only after Jesus is rejected that he observes times when Israel has rejected prophets.
In Luke's Gospel, the people are surprised but not immediately offended by Jesus' words in the synagogue. It is the words that follow his reading from the prophet Isaiah that seem to offend them. Jesus challenges and provokes the people of Nazareth by referring to examples in which Israel rejected the prophets. He also challenges them to respond to his message, the message of a prophet, in a way that is different from their ancestors. This call for a new response leads to his rejection.
It is helpful to consider the historical context of Luke's Gospel. Luke has witnessed the acceptance of the gospel message among many Gentiles. He endeavors to explain why the Good News of Jesus has not been as well-received by his Jewish contemporaries. Luke's report interprets the cause of Jesus' rejection at Nazareth in the context of this later Christian history. Just as the people at Nazareth did not welcome the Good News that Jesus announced, so too many among the people of Israel will not accept the preaching of the gospel.
After Jesus' words of challenge, Luke reports that there was a movement to kill Jesus by throwing him over a cliff. This differs from the reports found in Mark and Matthew's Gospels, where Jesus is said to be unable to perform miracles in Nazareth because of the people's lack of faith. Luke says that Jesus walks away from the crowd that intended to kill him; it is not yet his time. The animosity of the people of Nazareth prefigures and prepares the reader of Luke's Gospel for the cross. Luke wants all to understand that it is through his death on the cross that Jesus offers God's salvation to all.

January 23 :Third Sunday in Ordinary Time, Year C

 
First Reading   Nehemiah 8:2-4a,5-6,8-10Ezra reads from the book of the Law and interprets it for all to understand.
 
Responsorial Psalm   Psalm 19:8,9,10,15A song in praise of the Law of the Lord
 
Second Reading   1 Corinthians 12:12-30 (or shorter form, 1 Corinthians 12:12-14,27)Paul explains that all were baptized into the one body of Christ.
 
Gospel ReadingLuke 1:1-4; 4:14-21In the synagogue at Nazareth, Jesus reads aloud from the scroll of the prophet Isaiah and announces that this Scripture is now fulfilled.
 
Background on the Gospel Reading
Today's Gospel reading combines two separate passages taken from the Gospel of Luke. First we hear the opening verses where Luke establishes the purpose of his Gospel. His style is typical of polished Greek and Roman literature. In this passage, we learn that Luke may have written to a specific person, Theophilus; but the word Theophilus may also be a general reference, functioning as the phrase “Dear Reader” might in contemporary writing. In Greek, the word Theophilus translates as “lover of God.”
Today's Gospel reading then skips several chapters in which one would find the Infancy Narratives, Jesus' baptism by John, the temptations Jesus faced in the desert, and the beginning of Jesus' public ministry. In chapter four of Luke's Gospel, we hear that Jesus is in his hometown of Nazareth, attending the synagogue on the Sabbath, which is said to be his custom. In this account, we find another important clue that Jesus lived as a faithful, observant Jew. We will continue to read from Luke's Gospel in sequence for the next two Sundays.
As Jesus stands in the synagogue, he reads from the scroll handed to him; it contains the words of the prophet Isaiah. At this early moment in his ministry, Jesus announces his mission in continuity with Israel's prophetic tradition. This reading from Isaiah defines Jesus' ministry. We will find more evidence of this as we continue to read from Luke's Gospel throughout the year. Jesus' ministry will include bringing glad tidings to the poor, liberty to captives, healing to the sick, freedom to the oppressed, and proclaiming a year acceptable to the Lord.
Through this text from Isaiah, Jesus announces God's salvation. The “year acceptable to the Lord” is a reference to the Jewish tradition of Sabbath years and jubilee. The Sabbath year was observed every seventh year. It was a year of rest when land was left fallow and food stores were to be shared equally with all. A year of Jubilee was celebrated every fiftieth year, the conclusion of seven cycles of Sabbath years. It was a year of renewal in which debts were forgiven and slaves were freed.
This tradition of Jubilee is the framework for God's promise of salvation. And yet in Jesus, something new begins. Jesus not only announces God's salvation, he brings this salvation about in his person. Jesus is Yahweh's Anointed One, filled with the Spirit of God. The Kingdom of God is now at hand. It is made present in Jesus, in his life, death, and Resurrection. Jesus will send the Holy Spirit so that the Kingdom of God can be fulfilled.
The Holy Spirit is Jesus' gift to the Church. The Holy Spirit enables the Church to continue the mission of Jesus. When we do what Jesus did—bring glad tidings to the poor, liberty to captives, healing to the sick, and freedom to the oppressed—we serve the Kingdom of God.

January 16 - Second Sunday in Ordinary Time : Year C

 
First Reading    Isaiah 62:1-5God delights in Israel and will rejoice as a bridegroom rejoices over his bride.
 
Responsorial Psalm    Psalm 96:1-2,2-3,7-8,9-10A song in praise of God's marvelous deeds
 
Second Reading     1 Corinthians 12:4-11All spiritual gifts originate from the same Spirit.
 
Gospel ReadingJohn 2:1-11Jesus performs his first sign at a wedding feast in Cana.
 
Background on the Gospel Reading
This Sunday we begin the liturgical season of Ordinary Time. For many Sundays in this lectionary cycle (Cycle C), our readings will be taken from the Gospel of Luke. Occasionally, however, we will read from John's Gospel. This is true of today's Gospel reading, which describes the beginning of Jesus' ministry and his first miracle.
To situate today's reading within the context of John's Gospel, we note that John's report of this event follows Jesus' call of his first disciples. John tells us that Jesus and his disciples were invited to this wedding at Cana, as was Jesus' mother, Mary. There is no parallel report of this miracle at Cana in the Synoptic Gospels.
In the Church's liturgical history, the wedding feast of Cana is closely associated with the baptism of the Lord and the adoration of the infant Jesus by the Wise Men. In this context, the sign Jesus performs at the wedding feast is celebrated as an epiphany or a manifestation of Jesus' divinity.
Yet awareness of Jesus' impending passion and death is ever present in John's Gospel. Even in this report of Jesus' first sign, the language used anticipates Jesus' passion. When Jesus says to his mother that his hour has not yet come, he protests against her wishes in language that John will use again when reporting Jesus' Last Supper with his disciples. When introducing the story of Jesus washing his disciples' feet, John writes that Jesus knew that his hour had come. In John's Gospel, Jesus is very much in command and aware of all that is to happen to him.
Here, as elsewhere in John's Gospel, Mary is not mentioned by name, but is referred to instead as the mother of Jesus. Mary is influential in Jesus' first sign. She will also be present at his Crucifixion, a witness to the final manifestation of his divinity.
John's Gospel describes seven signs that indicate Jesus' identity to his disciples. John never speaks of these signs as miracles because their importance is not in the deed that Jesus performs but in what these deeds indicate about Jesus' identity. Here, as when John describes the other signs, the disciples are said to begin to believe, but no mention is made as to whether the other wedding guests are even aware of what has happened.
Marriage and wedding feasts are metaphors used in Scripture to describe God's salvation and the Kingdom of God. Here at the beginning of Jesus' public ministry, John's Gospel seeks to establish that Jesus is going to re-interpret and fulfill Yahweh's promise to Israel. Jesus establishes the New Covenant. A hint about what this New Covenant will be like is made evident in the deed that Jesus performs. Asked to do something to address the awkward situation that the absence of wine at a wedding feast would create, Jesus' miracle produces vast quantities of wine—six jars holding thirty gallons each are filled to overflowing with choice wine.
This lavish response to a simple human need is a vision for us of the abundance of God's kingdom. It challenges us to respond generously when confronted with human need today. We respond as best we can, fully confident that God can transform our efforts, bringing the Kingdom of God to fulfillment among us

January 9 - The Baptism of the Lord, Year C

 
First Reading  Isaiah 40:1-5,9-11 (The first reading from Cycle A may also be chosen, Isaiah 42:1-4,6-7.)Isaiah tells the people to prepare a way for the Lord.
 
Responsorial Psalm   Psalm 104:1b-4,24-25,27-30 (The psalm from Cycle A may also be chosen, Psalm 29:1-2,3-4,9-10.)A prayer praising God's greatness
 
Second Reading  Titus 2:11-14; 3:4-7 (The second reading from Cycle A may also be chosen, Acts of the Apostles 10:34-38.)Jesus Christ saved us and renewed us with his Holy Spirit.
 
Gospel ReadingLuke 3:15-16,21-22Jesus is baptized by John.
 
Background on the Gospel Reading
Today we celebrate the feast of the Baptism of the Lord. In today's Gospel, as in the other Gospel accounts of Jesus' baptism, we hear John the Baptist address the confusion of the people who thought that John might be the Messiah. In response, John contrasts the baptism that he performs with the Baptism that Jesus will inaugurate. John the Baptist says that he has baptized with water, but that someone will come and baptize with the Holy Spirit. The type of baptism that John performed was not yet a Christian Baptism; it was a preparation for Christian Baptism through which sins are forgiven and the gift of the Holy Spirit is received.
The baptism of Jesus is reported in each of the three Synoptic Gospels—Matthew, Mark, and Luke. Clearly, it was an event of great significance for Jesus and for the early Christian community. The Evangelists Mark and Luke report the story from Jesus' perspective; the voice from heaven is addressed to Jesus. Compare this to Matthew's Gospel in which the voice from heaven speaks to everyone. In Luke, however, the Holy Spirit descends upon Jesus during his time of prayer after his baptism. Through his Gospel, Luke will show Jesus to be a person of prayer who withdraws regularly from the crowds and his disciples to pray to his Father.
The baptism of Jesus is considered a manifestation of God in Jesus, another “epiphany.” On this, the last day of the Christmas season, our Gospel reveals to us Jesus' relation to God: the son of Mary and Joseph is also God's own Son. In Luke's Gospel, all three members of the Trinity are manifested here: God the Father in the voice, the Holy Spirit descending, and Jesus the Son. At the beginning of his Gospel, Luke is communicating to us important information about the identity of Jesus. In the verses that follow, Luke lists the genealogy of Jesus, tracing Jesus' ancestry back to the first person, Adam, who is also identified as the son of God. We, the children of Adam and Eve, are again made children of God through Baptism.

January 2 - Epiphany of the Lord

 
First Reading   Isaiah 60:1-6Jerusalem shall be a light to all nations. 
 
Responsorial Psalm    Psalm 72:1-2,7-8,10-11,12-13Every nation on earth shall worship the Lord.
 
Second Reading     Ephesians 3:2-3a,5-6Gentiles are coheirs in the promise of Christ.  
 
Gospel ReadingMatthew 2:1-12The Magi seek out Jesus and do him homage.     
 
Background on the Gospel Reading
The visit of the Magi occurs directly before the story of the Holy Family’s flight into Egypt. Matthew’s Gospel tells a version of Jesus’ birth that is different than the one in Luke. Of the actual birth of Jesus, Matthew tells us little more than, “When Jesus was born in Bethlehem of Judea, in the days of King Herod . . . ” The story of the census is found only in Luke’s Gospel, but we hear about the visit of the Magi only in Matthew’s Gospel.
We know little about the Magi. They come from the East and journey to Bethlehem, following an astrological sign, so we believe them to be astrologers. We assume that there were three Magi based upon the naming of their three gifts. The Gospel does not say how many Magi paid homage to Jesus. In Matthew’s Gospel, they represent the Gentiles’ search for a savior. Because the Magi represent the entire world, they also represent our search for Jesus.
We have come to consider the gifts they bring as a foreshadowing of Jesus’ role in salvation. We believe the meaning of the gifts to be Christological. Gold is presented as representative of Jesus’ kingship. Frankincense is a symbol of his divinity because priests burned the substance in the Temple. Myrrh, which was used to prepare the dead for burial, is offered in anticipation of Jesus’ death.
The word Epiphany means “manifestation” or “showing forth.” Historically several moments in Christ’s early life and ministry have been celebrated as “epiphanies,” including his birth in Bethlehem, the visit of the Magi, his baptism by John, and his first miracle at Cana.

January 1 - Feast of the Blessed Virgin Mary: Mother of God

 
 
First Reading  Nm 6:22-27The Priestly Blessing of Moses
Responsorial Psalm  Psalm 67:2-3, 5, 6, 8May the nations be glad and exult
Second Reading  Galatians 4:4-7 God sent his Son when the fullness of time comes.
Gospel ReadingLuke 2:16-21
 
Today as we begin a New Year, the Church honours Mary with a sublime title: Mother of God. The greatness of her motherhood is not primarily built on blood relationship. There is a spiritual meaning for her motherhood. St. Augustine rightly says “Prium concepit in mente quam corpore” which means “Mary conceived Jesus first in her mind and later in her body”. This means that Mary was filled with Jesus even spiritually. And as we begin this New Year let us ask God to help us to do the same: to conceive Jesus in our minds, to be filled with Jesus.

December 26 - The Holy Family of Jesus, Mary, and Joseph, Year C

 
 
First Reading  1 Samuel 1:20-22,24-28 Hannah dedicates her son, Samuel, to the Lord.
Responsorial Psalm  Psalm 84:2-3,5-6,9-10 Those who dwell in the Lord's house are happy.
Second Reading  1 John 3:1-2,21-24 We are God's children now.
Gospel ReadingLuke 2:41-52
Today we celebrate the feast of the Holy Family. This feast is part of the Christmas season, and we should place today's Gospel in the context of what Luke's Gospel tells us about the birth of Jesus. Luke has been answering the question “Who is Jesus?” through his stories of the births of John the Baptist and Jesus. Today's Gospel reading continues this theme. It has no parallel in the other Gospels and is the conclusion of Luke's Infancy Narrative.
Mary, Joseph, and Jesus are presented in this Gospel as a faithful Jewish family. They are participating in the annual pilgrimage to Jerusalem for the feast of Passover, an event shared each year with family and friends. When Jesus is found, Luke describes him as seated in the Temple in the midst of the Jewish teachers. Although he is young, Jesus seems not to need teaching about his Jewish tradition. In his dialogue with these learned teachers, Jesus astounds them with his insight and understanding. Jesus is a child of Israel. His Father is God.

December 25 - The Nativity of the Lord

 
 
First Reading  Isaiah 9:1-6To those in darkness, a child will be born who will have dominion over the earth.
Responsorial Psalm  Psalm 96:1-2,2-3,11-12,13Sing a new song to the Lord.
Second Reading  Titus 2:11-14God has appeared, bringing salvation to all.
Gospel ReadingLuke 2:1-14
On this day, the Feast of Christmas, we are given the details of Christ's birth as found in the Gospel of Luke. Here we learn about the census that brings Mary and Joseph from Nazareth to Bethlehem, where Jesus is born. We also hear about the angel's announcement of this good news to the shepherds. In these details, we find two of Luke's particular concerns: (1) to locate the coming of Christ in the wider framework of salvation history as good news for all people, Gentiles and Jews, and (2) to show the Lord's favor upon the poor and lowly.
In Luke's Gospel, Jesus is born as one of the poor. Laid in a manger in a stable, because there was no room at the inn, he comes into the world through obscure and surprising means. Yet, as the angel proclaims this good news to the shepherds, this infant is announced as the Messiah and Lord. In the song of the angels, all are invited to give glory to God for this miraculous birth, in which God comes to share our humanity

December 19 - Fourth Sunday of Advent, Year C

 
First Reading    Micah 5:1-4The ruler of Israel is promised to come from Bethlehem.
 
Responsorial Psalm    Psalm 80:2-3,15-16,18-19A prayer for God's salvation
 
Second Reading    Hebrews 10:5-10Through his obedience to God's will, Christ consecrated all.
 
Gospel ReadingLuke 1:39-45Mary visits Elizabeth, who sings praise to Mary and her child.
 
Background on the Gospel Reading
On this the last Sunday before Christmas, our Gospel reading prepares us to witness Christ's birth by showing us how Jesus was recognized as Israel's long-awaited Messiah even before his birth. The Gospel turns our attention from the ministry of John the Baptist to the events that preceded John the Baptist's birth. The story of John the Baptist and his parents, Elizabeth and Zechariah, are reported only in Luke's Gospel. Luke pairs the birth of John the Baptist and Jesus, establishing John's early connection to the Messiah.
Our Gospel reading recalls Mary's actions after the announcement of Jesus' birth by the angel Gabriel. Mary goes to visit Elizabeth, her cousin, who is also with child. Elizabeth greets Mary with full recognition of the roles that they and their unborn children will play in God's plan for salvation. If we were to continue to read the verses that follow in Luke's Gospel, we would hear Mary respond to Elizabeth's greeting with her song of praise, the Magnificat. Both women recall and echo God's history of showing favor upon the people of Israel.
In Luke's Gospel the Holy Spirit helps reveal Jesus' identity as God to those who believe. Elizabeth is filled with the Holy Spirit and sings Mary's praise because she bears the Lord. We sing these words of praise to Mary in the Hail Mary. Even John the Baptist, the unborn child in Elizabeth's womb, is said to recognize the presence of the Lord and leaps for joy.
It is appropriate in this season of Advent that we consider the role of Mary in God's plan of salvation. Elizabeth describes Mary as the first disciple, as the one who believed that God's word to her would be fulfilled. Mary's faith enabled her to recognize the work of God in her people's history and in her own life. Her openness to God allowed God to work through her so that salvation might come to everyone. Because of this, Mary is a model and symbol of the Church. May we be like Mary, open and cooperative in God's plan for salvation.

December 12 - Third Sunday in Advent - Year C

 
First Reading  Zephaniah 3:14-18aA savior is promised to Israel.
Responsorial Psalm  Isaiah 12:2-3,4,5-6A song of praise to God our savior
Second Reading  Philippians 4:4-7Rejoice always because the Lord is near.
Gospel ReadingLuke 3:10-18
This Sunday's Gospel continues last week's focus on John the Baptist and his role in preparing the way for Christ. Recall that last week's reading described John's appearance in the desert and established his connection with the prophetic tradition of Israel. If we were to read Luke's Gospel continuously, we would learn about John the Baptist challenging the crowds who came to him and calling upon them to show evidence of their repentance. John tells his listeners that they cannot rely on their lineage as Israelites because children of Abraham can be raised up from stones. Repentance, rather, must be observable in one's actions. Here, Luke is continuing to set up two important themes of his Gospel message: the Christian faith is expressed in one's actions, and the call to salvation is extended to everyone, Jews and Gentiles.
 
 

December 5 - Second Sunday of Advent, Year C

 
First Reading    Baruch 5:1-9Jerusalem shall see the splendor of God's glory.
 
Responsorial Psalm   Psalm 126:1-2,2-3,4-5,6A song of praise for God's great deeds
 
Second Reading   Philippians 1:4-6,8-11Paul prays for the Philippians.
 
Gospel ReadingLuke 3:1-6John preaches repentance and baptizes in the region of the Jordan.
 
Background on the Gospel Reading
This week and next, our Gospel readings invite us to consider John the Baptist and his relationship to Jesus. John the Baptist appears in the tradition of the great prophets, preaching repentance and reform to the people of Israel. To affirm this, Luke quotes at length from the prophet Isaiah. John baptizes for repentance and for forgiveness of sins, preparing the way for God's salvation.
The three Synoptic Gospels—Mark, Matthew, and Luke—attest to the importance of the baptism of John in preparing for Jesus. Only the Gospel of Luke, however, extends the connection between these two men to their birth. The first two chapters of Luke's Gospel contain the Infancy Narrative, which tells about the births of John the Baptist and Jesus. These stories set the stage for the beginning of Jesus' public ministry in chapter 3.
The evangelist Luke is the author of the Gospel that bears his name, and he also wrote the Acts of the Apostles as a continuation of the story of Jesus and the Church. In these two works, Luke's sense of time and history emerges. He identifies three epochs of salvation history: the time before Christ, the time of Christ, and the time of the Church and the Holy Spirit. In today's Gospel reading, as elsewhere, John the Baptist is presented as the figure who bridges the time before Christ and prepares the way for Christ's own ministry.
In today's Gospel we also note Luke's attention to political and historical detail. Luke shows that salvation is for all people and situated in world events. Therefore, Luke lists the political and religious leaders at the time of John's appearance in the desert. Salvation is understood as God's breaking into this political and social history.
John's preaching of the coming of the Lord is a key theme of the Advent season. As John's message prepared the way for Jesus, we too are called to prepare ourselves for Jesus' coming. We respond to John's message by repentance and reform of our lives. We are also called to be prophets of Christ, who announce by our lives the coming of the Lord, as John did.