Tag Archives: Jesus

Gospel Reflection for September 17, 2017, 24th Sunday Ordinary Time

14 Sep

Sunday Readings: Sirach 27.30-28.7; Romans 14.7-9; Matthew 18.21-35

Peter asked Jesus, “Lord, if another member of the church sins against me, how often should I forgive?  As many as seven times?” – Matthew 18.21

We know Jesus’ answer to Peter’s question. Seventy times seven times. That’s always. In the Our Father we ask God to forgive us as we forgive others every time we pray it–scary. Forgiveness may not be our first impulse when someone hurts us. We may want to strike back or perhaps just nurse festering resentment, or perhaps like Peter we want to count. This is not God’s way or Jesus’ way.

The parable that follows Peter’s question and Jesus’ answer is about the servant who owes his master a big debt that a generous master forgives. Then the forgiven servant insists a fellow servant pay a debt of 100 denarii, refuses pleas for patience, and puts the fellow servant in prison. The master finds out and hands the unforgiving servant over to be tortured. The parable challenges us to recognize God’s expansive love and mercy and make room for growth and grace in our relationships.

How has making room for grace and growth helped you forgive others or yourself?


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Gospel Reflection for September 10, 2017, 23rd Sunday Ordinary Time

8 Sep

Sunday Readings: Ezekiel 33.7-9; Romans 13.8-10; Matthew 18.15-20

“Where two or three are gathered in my name, I am there among them.”  – Matthew 13.20

“Talk it through” is the nub of Jesus’ advice on what to do when one disciple wrongs another. Step one is one-on-one dialogue. If that fails, step two advises us to bring witnesses for another face-to-face talk. The aim is to win over an offending member of the community. If that fails, the person gets treated as a Gentile or tax-collector, an outsider. However, Jesus is famous for reaching out to just such people.

How much festering resentment and ill will can we avoid if we speak directly with people or organizations that wrong us–not to chide or scold but to let them know how we feel and how what they are doing affects us. The binding and loosing Jesus empowers his followers to do is not for punishing but for healing.

What value do you put on face-to-face conversation for clearing up a wrong or supposed wrong? What works to stop the spread of accusations on social media?


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Gospel Reflection for August 27, 2017, 21st Sunday Ordinary Time

21 Aug

Scripture Readings: Isaiah 22.19-23, Romans 11.33-36, Matthew 16.13-20

“Who do people say that I am?”  – Matthew 16.14

Jesus asks his disciples this question, “Who do people say that I am?”, halfway through his public ministry. Is he the long-awaited leader that prophets dreamed would bring peace? His disciples think so. Is her God’s servant like the Israelites in exile who pours out his life to reveal God’s vision of justice for the nations? Hmmm. Jesus’ disciples haven’t made that connection. Jesus’ question is a brave one. What are people saying about me?

We are still asking who Jesus is. Is he a prophetic reformer who hopes to breathe life into the legalistic religion of his day and whose example challenges us to do the same today? Is he a revolutionary whose inflammatory preaching catches him in the gears of the Roman Empire? Is he the greatest party giver of all time who invites everyone to come to his banquets.

In the new context of evolution we ask, “Isn’t Jesus, who is the Christ, the omega point in whom all creation will converge? Isn’t he the firstborn of a new creation who testifies that love is the ultimate transforming power in the cosmos?”

Who do people say you are? Who notices you are a Christian?


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Gospel Reflection for August 20, 2017, 20th Sunday Ordinary Time

14 Aug

Sunday Readings: Isaiah 56.1, 6-7; Romans 11.13-15, 29-32; Matthew 15.21-28

“It is not faith to take the children’s food and throw it to the dogs,” Jesus said, but the Canaanite women said, “Yes, Lord, yet even the dogs under the table eat the children’s crumbs that fall from their master’s table.” – Matthew 15.26-27

In both Matthew’s and Mark’s version of this gospel, Jesus refuses to help a Gentile mother who asks him to free her daughter from a demon. Both gospels preserve Jesus’ refusal, “It is not fair to take the children’s food and throw it to the dogs.” This saying insists Jesus’ mission is only to the Jewish people. In using the saying, Jesus not only refuses the woman’s request, his only refusal to help in the gospels, but he insults her. He uses an ethic slur. The saying makes her a dog.

How can Jesus, who everywhere else in the four gospels reaches out to sinners, lepers and crazy people, express such close-minded prejudice to this woman? This story reflects conflicts in Christian communities after Jesus’ death and resurrection. Some Christian must claim Jesus taught the saying, “Don’t throw the children’s food to the dogs.” In both Matthew’s and Mark’s gospels, the woman counters with the truth of her own experience. “Even the dogs under the table eat the children’s crumbs.” At her house both messy children and hungry dogs eat. Her comeback makes space for children and dogs at the same table, for Jews and Gentiles. Her quick wit challenges the meaning of the saying and shows exclusion is not Jesus’ teaching.

What practices today exclude you or fail to nourish you? What experiences have broadened whom you accept into your house or parish community?

Gospel Reflection for August 13, 2017, 19th Sunday Ordinary Time

8 Aug

Scripture readings: 1 Kings 19.9,11-13; Romans 9.1-5; Matthew 14.22-33

“Peter got out of the boat, started walking on the water, and came toward Jesus. But when he noticed the strong wind, he became frightened. Beginning to sink, he cried out, “Lord, save me.” Jesus immediately reached out his had and caught him.” – Matthew 14.29-30

This gospel reflects Christians struggles in the A.D. 80s between the experience of having Jesus among them in the flesh and the promise of his risen presence. How does Jesus continue with the community?

Peter puts Jesus to a test. He requests a miracle. “If this is really you, command me to come to you on the water.”  This if statement repeats the bystanders’ taunts to Jesus on the cross–“If you are the messiah, save yourself.”

Jesus quickly says, “Come.” The scene invites faith. It suggests the journeys of early Christians to baptism. An early Christian baptistry at Dura-Europa in Syria has this scene painted on its wall above a baptismal pool (A.D. 250).

Stepping into the water and the future requires faith for Peter and for all of us who follow. Boldly Peter steps our of the boat, outside the comfortable circle of disciples and friends in the boat. Immediately strong head winds and great waves take his attention off Jesus and fill him with fear and terror. As he falters, Peter cries out to Jesus, who saves him.

Where are you in over your head and faltering?  What do you cry out for?


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Gospel Reflection for August 6, 2017 Feast of the Transfiguration

31 Jul

Scripture Readings: Daniel 7.9-10, 13-14; 2 Peter 1.16-19; Mathew 17.1-9

“Jesus took Peter, James, and his brother John and led them u on a high mountain by themselves. He was transfigured before their very eyes. His face became as dazzling as the sun, his clothes bright as light.  Suddenly Moses and Elijah appeared to them, conversing with him.” – Matthew 17.1-3

In the transfiguration Peter, James, and John glimpse Jesus in glory, his divinity shining through his humanity. The three fall on the ground overcome with fear and awe. Words fail Peter. Mary Magdalene and the other Mary respond much the same way when Jesus appears to them after they find the tomb empty. The women hold his feet and worship him (Matthew 28.9).

Both the transfiguration and the resurrection are numinous experiences that take the witnesses beyond words. The creative love that lies at the heart of the evolving life of the universe touches the disciples on the mount of transfiguration and at the empty tomb.  The transfiguration embeds in the heart of the gospel narrative a post-Easter theological vision. The vision expresses who Jesus is and who we disciples are to be. We live in the future this scene envisions–Easter time.

How has a numinous, holy moment affected you? What have you carried with you from it?


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Gospel Reflection for July 2, 2017, 13th Sunday Ordinary Time

28 Jun

Scripture Readings: 2 Kings 4.8-11,14-16; Romans 6.3-4,8-11; Matthew 10.37-42

Jesus says, “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.” – Matthew 10.40

Faith refers to more than the beliefs that set believers apart. Faith is relationship, a whole-hearted entrusting of one’s life to whom or what one considers ultimate. In faith we entrust our hearts beyond the confines of our individuals selves.

We risk our lives and gifts. Faith in Jesus is a relationship so basic that it changes every other relationship. We choose self-giving as our way of life as it was for Jesus. In friendships we find ourselves when we risk faith, trust, and love for another. We often experience the truth of Jesus’ way of life when we serve others but wind up benefiting more ourselves.

We find God in bridging the space between us. The cross expresses Jesus’ total self-giving and calls us into the paradox of Christian life. In giving ourselves, we find ourselves. Hospitality extends love to people who come into our lives.

What have you found through giving of yourself?

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Gospel Reflection for June 18, 2017, Feast of the Body and Blood of Christ

13 Jun

Photo via Flickr user wplynn

Scripture Readings: Deuteronomy 8.2-3, 14-16; 1 Corinthians 10.16-17; John 6.51-58

“Those who eat my flesh and drink my blood abide in me, and I in them.” – John 6.56

We misunderstand Jesus if we think the eating bread and drinking wine that Christians do is cannibalism. However, Jesus did choose eating and drinking as the signs through which his followers can identify with him and his wholehearted giving of himself in his death. In this sacrament of faith Jesus becomes part of us. His self-giving act of love becomes our real, nourishing, and transforming food.

For John, those who do not eat and drink the signs of Jesus’ self-giving love are not in relationship with him. They do not abide in him nor he in them.

Jesus made bread broken the sign of giving his life of the world. To share the Body of Christ in the Eucharist is to commit to give one’s self for the life of the world as Jesus did. In making a cup of wine the pledge of pouring out his lifeblood for us, Jesus makes the sign our means of pledging commitment and faith. To eat this bread and drink this wine makes faith in Jesus our sustenance. It takes the whole Christian community to remember Jesus’ gift of himself and to make him present today. We are the Body of Christ.

How has participating in Eucharist nourished and transformed you?

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Gospel Reflection for June 11, 2017, Trinity Sunday

7 Jun

Photo via Flickr user MucklerPhoto.com

Scripture Readings: Exodus 34.4-6, 8-9; 2 Corinthians 13.11-13; John 3.16-18

“God so loved the world that God sent the only Son that whoever believes in him may not die but have eternal life.” – John 3.16

During Jesus’ lifetime his disciples recognize he is an exceptional man who has come in God’s name and calls God Father and source of all. After his resurrection, Jesus’ disciples experience the risen Jesus with them, and as Jesus promised, they also experience the Spirit of God working in their hearts and animating their lives. Out of these experiences of God beyond them, with them, and within them come the first understandings of God as three in one love.

The early Greek theologians use the word perichoresis to describe three persons in communion. Peri means all around, near as in the word perimeter. Chor means to dance around, to circle. A chorus intertwines voices in harmony and may dance, circling, intertwining. A chore is a regular task that requires getting out and about, such as feeding animals or taking out trash. Doctors make rounds to see their patients.

The word Perichoresis helps us imagine three persons interacting dynamically, making the rounds of each other as in a dance, reciprocally and mutually exchanging beauty and delight. The word perichoresis helps us resist seeing the three persons in God in order of chronology and importance. It eliminates the hierarchical order we assume in the Sign of the Cross—Father first, then the Son, and Spirit subordinate. Our God is not a single monarch but instead three persons in one, their shared love at the heart of the universe.

What difference does now we image the Trinity make in our lives?

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