2, Scripture Readings – Summaries of the readings of each Sunday Mass (by Chris Oliver)

Isaiah 50:4-7;Psalm 21(22);Phil 2:6-11;Luke 22:14-23:56

In this suffering servant song Isaiah expresses the despondency of an exiled people apparently deserted by their God. But it is they who have fallen away. God has not gone back on his promise to them, and he will come to their help. But first they must turn back to him and put all their trust in him, in spite of their sufferings.
On the Cross Jesus uttered the first words of Psalm 22, which goes on to reflect his suffering. But rather than a cry of despair, the Psalm expresses Jesus’ complete confidence in his Father and praises the redemption bought by his Cross.
Paul pleaded for unity among the Philippians, divided by rivalry and personal vanity. He urged them to “do nothing out of selfishness or out of vainglory; rather humbly regard others as more important than yourselves”. Unlike Adam, Jesus did not try to be equal to God. Instead his crucifixion gives us the supreme example of unselfish love. Therefore he was raised to new life, as also will be those who follow his example.
Luke says that at the Last Supper Jesus declares he will “not drink wine until the kingdom of God comes”. Mark and John say that immediately before he died Jesus was given wine to drink from a sponge, then saying “It is finished”.
(Isaiah 50:4-7;Psalm 21(22);Phil 2:6-11;Luke 22:14-23:56)

Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36

While Abram was wandering round Canaan before 1500 BC, his kinsman, Lot was captured in Sodom. Abram and his allies freed him. To celebrate this victory, bread and wine were brought out and Abram was blessed by Melchizedek, Priest-King of Salem, traditionally identified with Jerusalem. Then the Lord promised Abram a land of his own, an heir, and numberless descendants. A firebrand signifying the Lord’s presence, pass between the halves of the animals, a common way at that time of confirming a covenant.
The Psalm asserts complete confidence that God will not abandon but will rescue us, while asking for guidance and protection.

Paul wrote to the Philippians about 60 AD. A devout Jew and Pharisee, Paul has nevertheless concluded that righteousness does not come from the Law but through faith in God, as shown by Abraham. As citizens of heaven we owe allegiance to Christ, not Caesar. Since God will transfigure our bodies, we must not be ruled by bodily appetites but gradually transform ourselves into images of Christ.
Luke describes Jesus’ appearance being changed. Moses and Elijah, representing the Law and the Prophets, are talking with him about his “exodus”, his coming passion and death. The disciples are confused, but then God tells them they must now listen to Jesus, the representatives of old Israel have departed.
(Gen 15:5-12,17-18; Psalm 26(27);Phil 3:17-4:1; Luke 9: 28-36)

Jeremiah lived through a stormy period about 600 BC, before and during the exile. He suffered much through sieges and imprisonments, his life and death showing many similarities with Jesus. The despair he felt at the sins of his people against God’s covenant may have led him to doubt. But doubt can lead to re-examination of beliefs: Jeremiah never lost hope that God is merciful, and his new covenant would save his people. We may wrestle with sin engraved on the heart, treasures will be taken away, but we must trust in the Lord to lead us through our troubles.
Paul had reminded the Corinthians of the centrality of the resurrection to our faith. Now he explains: without Christ’s resurrection from the dead, there is no resurrection of the body for us. Therefore no bodily life after our death – this life is all we have. He compares the resurrection of the dead to sowing a seed: the body which dies “is not the body which is to be”, which will be energised by the Spirit. “What is sown is perishable, what is raised is imperishable”.
In Luke’s gospel Jesus had chosen the twelve from his disciples, clearly indicating to Jews his new approach. Jesus proclaims God’s justice is coming. Good news for those treated unfairly, not good for those behaving unjustly.
(Jer 17: 5-8; Psalm 1:1-4.6; 1 Cor 15:12,16-20; Luke 6: 17,20-26)

In 538 BC King Cyrus of Persia helped the Israelites to return to Jerusalem from exile in Babylon. There Ezra and Nehemiah shared the tasks of re-establishing the Jewish state and religion. Nehemiah rebuilt the city’s walls and administration. In today’s reading we hear about Ezra’s formal reading of the Jewish Law, and the people’s joyous celebration of God’s gift of the Law.
The Psalm praises God’s moral law – and asks forgiveness for our transgressions.
In Paul’s letter to the Corinthians he compares a community to the human body. Every Christian becomes part of Christ’s body by baptism. So all gifts come from the spirit; all gifts are necessary; all contribute to the good of the whole community. All Christians are equally valuable and wanted by God.
Our reading of Luke’s Gospel over the ordinary Sundays of Year C now resumes, to be interrupted only for Eastertide. First we are reminded of Luke’s reason for writing a gospel: he is carefully putting into an orderly sequence what he has heard from eye-witnesses, so that his hearers may “realise the certainty of the teachings” they have received. Today’s reading then continues from the beginning of Jesus’ ministry in Galilee, including his self-proclamation in his home town. Next week we hear his neighbours’ reactions.
(Neh 8: 2-10; Psalm 18(19); 1 Cor 12: 12-30; Luke 1: 1-4; 4: 14-21)

Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6

The Book of Baruch, was probably written during the second century BC and attributed to Jeremiah’s secretary. It deals with problems of Jews permanently exiled in the diaspora. Today’s reading offers consolation for refugees, seeing hope for Jerusalem as the mother of all exiles. Realistically it insists that we must come to terms with life where we are. In all ages, families living in exile must find salvation from the living word of God.

The Psalm is usually seen as Israel’s rejoicing after their return from exile. But it may be more consistently read as an intense visualisation of the future restoration of Israel by the Lord.

Paul wrote the Letter to the Philippians from prison between 55 and 63 AD, addressing it to the “saints, bishops and ministers” of the community. He prays lovingly that their love and knowledge of Christ may increase, so that they dare to proclaim the gospel fearlessly.
For these 3 weeks of Advent we hear from Luke’s gospel about preparations for the coming Messiah. Today John the Baptist is positioned in history, proclaiming a baptism of repentance and, like Baruch, quoting from Isaiah. Just as with Elizabeth’s greeting on the last Sunday of Advent, Luke firmly links the coming birth to the Old Testament, which it fulfills.

(Baruch 5: 1-9; Ps 125(126); Phil 1: 3-6. 8-11; Luke 3: 1-6)
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Jeremiah 33:14-16; Ps 24(25); 1 Thess 3:12 – 4:2; Luke 21:25-28, 34-36

A few weeks ago we heard Jeremiah promising the deliverance of his people. This week he describes how this hope will be realised, even though Jerusalem and the Temple had been destroyed. A descendant of David will bring honesty, integrity and security to Israel.
Jeremiah’s complex writings changed Jewish expectations from a single Day of Judgement to a gradual process: an initial time of suffering, then an in-between period. This was identified by early Christians as now, after Christ’s death had inaugurated the New Covenant, while we await the promised completion in Christ’s second coming.
These rather mild verses from the Psalm fail to show its directness: “In your kindness, recall me – You”.
The earliest New Testament writing, Paul wrote this first letter to the Thessalonians from Corinth, probably in 51 AD, where Timothy had brought news of the Thessalonian church’s progress. Paul prays that the Lord should increase their love for one another, exhorting them to show this love by leading moral lives.
We are starting the year of Luke, but the gospel for the beginning of Advent is from the end of Jesus’ ministry, where he warns us to be ready for the end times. Every one of us faces an end time, and we must live our lives as if it comes today.

1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44

Ahab, the king of Israel “did evil in the sight of the Lord more than any of his predecessors” by worshipping false gods, introduced by his wife, Jezebel. Elijah told Ahab the Lord would punish him with a drought lasting many years. In today’s reading a widow gives Elijah the last of her food, and is rewarded with food until the drought ends.
The Psalm advises us not to put our trust in princes, but in our God, who is kind and good.
The Letter to the Hebrews continues showing how Jesus Christ is our eternal high priest, “mediator” of the new covenant, which replaced the old covenant. The high priest no longer goes each day into the sanctuary of the Temple, where God dwells on earth, to mediate between man and God. Christ has entered heaven, so he can intercede directly with God on our behalf. Christ died and offered himself as a sacrifice once only, perfectly confirming man’s agreement to the new covenant for ever.
Like the first reading, today’s gospel also involves a widow who gives her all. After last week’s reading about the greatest commandment, the widow exemplifies loving God with all our heart, with all our soul, with all our mind, and with all our strength, instead of meaningless ritual.
(1 Kings 17: 10-16; Psalm 145(146): 7-10; Hebrews 9: 24-28; Mark 12: 38-44)
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Isaiah 53: 10-11; Ps 32(33):4-5.18-20.22; Hebrews 4: 14-16; Mark 10: 35-45

The reading is from Isaiah’s last “suffering servant” song, which we hear more fully on Good Friday. Israel is identified as God’s innocent servant suffering to bring to completion God’s plan for the salvation of all mankind. For Isaiah suffering need not be a punishment for sin. Suffering by the righteous could “redeem” the sins of others – but only if the sinners saw it as symbolising separation from their sins, like the scapegoat sent into the desert. Christians saw Jesus as the suffering servant who redeems mankind.
The Psalm praises the Lord’s power and kindness, confident that he will rescue us from our urgent waiting.
Continuing from last week, our reading from the Letter to the Hebrews calls Jesus “the Son of God” and “the supreme high priest”. Since he was tempted just like us, he is merciful and we must have confidence that he can bring us to God’s “throne of grace”.
After Jesus’ third prediction of his passion in Mark’s Gospel, two Apostles ask if they can share in the kingdom’s rewards? They do not understand the sort of kingdom Jesus is bringing in. The Apostles will share in Jesus’ suffering, and in doing so they will show themselves to be servants to all.
(Isaiah 53: 10-11; Ps 32(33):4-5.18-20.22; Hebrews 4: 14-16; Mark 10: 35-45)
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Wisdom 7: 7-11; Psalm 89(90): 12-17; Hebrews 4: 12-13; Mark 10: 17-30

The last of the Old Testament books to be written, the Wisdom of Solomon was written to encourage Jews living in the rational Greek culture of Alexandria. Today’s reading is part of a speech ascribed to Solomon, describing what Wisdom is, and why we should seek her. Solomon prayed and was given wisdom which he sees as “a breath of the power of God”, “a reflection of eternal light”, “an image of God’s goodness”. And so to be desired above all riches.

The Psalm, attributed to Moses, compares God’s awesome eternity to the shortness of Moses’ and our lives, asking God for wisdom, so that our work be firmly based. Filling our short lives with God’s love is all we need to be full of joy.

The Letter to the Hebrews has insisted Jesus, a man like other men, is capable of leading into God’s rest those who hear and obey “the living Word of God”, which, like a sword, can unfailingly “judge secret emotions and thoughts”.

esus continues to teach on his way to Jerusalem: the rich man appears to have heard the good news, but does not have the wisdom to let go of his riches. How hard it is to do so! We cannot practise this wisdom without God’s help.

Gen 2:18-24; Ps 127(128); Heb 2:9-11; Mk 10:2-16)

In this second version of creation, since God has created man as social being like himself, he now creates woman, to support and join with him.

The Psalm celebrates the blessings of children and family life.

Readings from the Letter to the Hebrews will take us up to the end of Ordinary Time. The most Jewish of the New Testament books, it has a rich theology of Christ’s priesthood. Jesus is greater than the angels as God, but lower than the angels as man. Christ’s priestly sacrifice, as man and as God’s Son, renews once and for ever the covenant God has made with man.

As intermediaries, priests offer prayers and sacrifices to God on our behalf. Not seeking to change God’s mind. Relationships are confirmed with celebratory meals and things of value sacrificed by making them unusable. A wedding feast confirms our witness and support for the vows made by the married couple.

In Mark’s Gospel Jesus continues teaching during his journey to Jerusalem. He insists on the full meaning of the Law, which Mark updates, applying it also to a Gentile woman divorcing her husband. The union of a man and a woman in a marriage made by God cannot be unmade. Children help us to recognise our utter dependence on God.