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

Gen 18:20-32; Ps 137(138):1-8; Col 2:12-14; Lk 11:1-13

After promising Abraham a son next year, God hesitates before revealing his plans for Sodom and Gomorrah. Abraham urges God to be just to the threatened towns, where his nephew Lot lives. Later Lot defends his angelic guests from the depraved demands of the men of Sodom, and escapes before Sodom is destroyed.
The Psalm expresses heartfelt thanks to the Lord for his justice and love, confident in his continual help.
Paul urges the Colossians, whom he has never visited, to be confident in their understanding of “God’s mystery”, Christ. As Gentiles they were seen as sinners, outside the Jewish Law. But now the Law is overridden, so, “buried in Christ”, they should follow only Christ. For Paul, the list of our debts, owed to God for failing to carry out our duties under the covenant, is graphically nailed to the Cross and so destroyed.
Luke’s version of the Our Father is shorter and more abrupt than Matthew’s. Both versions look to the end days, especially “Do not put us to the test”. “Daily bread” may refer to the Eucharist. Or it may mean “tomorrow’s bread” – the heavenly banquet, like the double portion of manna collected in the desert before the Sabbath. God promises to respond to all our requests, as he did to Abraham.
(Gen 18:20-32; Ps 137(138):1-8; Col 2:12-14; Lk 11:1-13)

16th Sunday in Ordinary Time Year C
Abraham, settled by the oaks of Mamre, near Hebron, south of Jerusalem, gives proper hospitality to his three special visitors. He addresses only one of them as Lord, who promises a son to the couple in their old age. God’s covenant promise to Abraham of countless descendants can now begin to come true.
The Psalm lists the social virtues necessary to be at one with the Lord, especially justice and charity.
Paul had explained to the Colossians that with Christ’s death God’s covenant plan is now back on track. Paul sees his afflictions as helping spread the knowledge of redemption and contributing towards the debt Christ has already paid on our behalf.
The Jews believed that God would reveal his secret plans for creation: Paul says these have now been revealed – the mystery is Jesus the Christ, the man who is the revelation of God, now raised to the new life also promised to us.
In Luke’s description of Jesus’ visit to Martha and Mary, their brother Lazarus is not mentioned. Like Sarah, Martha is busy preparing the meal. With so much to do she is naturally – but not obsessively – distracted, and asks for Mary’s help. But Jesus reminds her that listening to the words of their prophetic guest is more important than domestic perfection.
(Gen 18:1-10; Ps 14(15):2-5; Col 1:24-28; Lk 10:38-42)

Acts 2: 1-11; Psalm 103(104); Romans 8: 8-17; John 14: 15-16, 23-26

The Jewish feast of Pentecost, 50 days after Passover, was less well known than the other two pilgrimage feasts. Passover was linked to the nomadic sacrifice of lambs and the barley harvest in the Spring. Tabernacles after the grape harvest was associated with the wanderings in the desert. Recently it was realised that Pentecost was associated with God giving the Covenant on Sinai. So the coming of the Holy Spirit on the Apostles at Pentecost fits neatly with this Covenant feast: the formal birth of the Christian Church. Acts lists the regions where the Church was to grow.
The Psalm calls us to praise God’s creative wisdom. Filled with wonder at the details of God’s glorious works, this psalm is well worth reading in full.
Paul urges the Romans to live by the Spirit who, with Christ, has made his home in us. We are now Sons of God. If we are led by the Spirit within us to follow God’s laws, we will have confidence that the Father will “give life to our mortal bodies”, just as Jesus was raised.
In John’s Gospel we hear from Jesus’ long Last Supper talk, promising that his Father would send the Advocate, through whom he and the Father would be with his church for all time.
(Acts 2: 1-11; Psalm 103(104); Romans 8: 8-17; John 14: 15-16, 23-26)

5th Sunday of Easter Year C
Last week in Acts the first mission of Paul and Barnabas started. They preached in synagogues, with mixed receptions. Many Jews became Christians. But many did not, stirring up hatred and violence against the Apostles, leaving Paul for dead. Barnabas and Paul then preached to the Gentiles, showing how they could recognise God’s activity in nature. Today we hear how this first mission ends, with religious leaders appointed in each church, and a report of “what God had done”.
The Psalm praises the Lord’s kindness and care for creation.
In Revelation the promise of salvation described last week is now accomplished. The new Jerusalem comes down adorned as a bride for her marriage with the Lamb, the union of the Messiah with the community of the elect. God dwells with men on earth, after the “former heaven and the former earth” are replaced by a “new heaven and a new earth”. God’s ancient covenant is fulfilled.
In John’s Gospel we hear the first of Jesus’ farewell discourses at the Last Supper. Jesus is sad to leave his followers. After washing the disciples’ feet, Jesus draws out the meaning of this action. He predicts his coming death and gives a new commandment: love one another. The true mark of discipleship is that we “have love for one another”.
(Acts 14:21-27; Psalm144(145):8-13; Rev 21:1-5; John 13:31-35)

4th Sunday of Easter Year C
The Antioch church sent Barnabas and Paul on mission. After visiting Cyprus, Barnabas’ birthplace, they arrived at Perga on the south coast of what is now Turkey, and travelled north to Antioch in Pisidia. Everywhere they went they spoke first to the Jews about Jesus as the climax of the whole Jewish history. Jesus who was killed by the Jewish leaders, but raised from the dead by God. At first many Jews listened attentively.
The processional Psalm sings joyfully of God: “he made us, we belong to him”.
In the Book of Revelation John sees events in heaven which mirror events on earth. Witnesses persecuted for their beliefs do not suffer in vain: they will be vindicated and evildoers punished. Not vengeance, but God’s justice. And a message of hope: the faithful of every nation will be rewarded with perfect life in God’s renewed creation.
In John’s Gospel, after Jesus had healed the man born blind, the Jewish leaders argued about Jesus, and asked him to say plainly if he was the Messiah. Jesus says the healing he does in the Father’s name testifies to him. He ends with a clear statement: “I and the Father are one” The Jews picked up rocks to stone Jesus: they understood Jesus was claiming to be God.
(Acts 13: 14, 43-52; Psalm 99(100); Rev 7: 9, 14-17; John 10: 27-30)

Acts 10:34,37-43; Ps 117(118); Col 3:1-4/1 Cor 5:6-9; Jn 20:1-9

Luke’s Book of Acts describes how after his death Jesus continues his work on earth through his Holy Spirit, who interrupts Peter’s speech to Cornelius. Peter then realises that forgiveness of sins is offered to “everyone who believes” in Jesus’ name.
The dramatic Psalm thanks and praises the Lord for rescuing us from the dangers threatening us. It includes the shouts that welcomed Jesus into the Temple on Palm Sunday, now the second verse of the “Holy, Holy, Holy”.
Our second readings are all from Paul’s letters. The vigil reading from Romans compares baptism to death: our sinful life has died: we have risen to a new life in Christ. The Sunday reading from Colossians draws attention away from earthly marks of religion: our focus should be on our new life in Christ. The alternative reading is an early Easter homily. In the Jewish calendar Passover was followed by the feast of Unleavened Bread.
In the three synoptic gospels three women discover the tomb empty and run to tell the apostles, who disbelieve. But in John’s gospel Mary of Magdala, alone, finds the stone removed from the tomb. Without going inside she runs to tell Peter. Peter goes in first and sees the empty burial cloths. When the other disciple goes in, he believes.
(Acts 10:34,37-43; Ps 117(118); Col 3:1-4/1 Cor 5:6-9; Jn 20:1-9)

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)