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

Hab 1:2-3,2:2-4; Ps 94(95); 2 Tim 1:6-8,13-14; Lk 17:5-10

Habbakuk appears to have prophesied while Judah was being threatened by Babylon, who destroyed Jerusalem in 586 BC. Habbakuk expresses the ever-present frustration of mankind that evil people always seem to triumph. Since God is good and just, why doesn’t He intervene to help those who worship Him? Instead of punishing his erring people by a nation even more wicked? God’s answer here is that “the upright man will live by his faithfulness”. So Habbakuk agrees to “quietly wait” for the invaders to be punished.
The Psalm invites us to praise and worship the Lord daily, for he is our king and shepherd. We must not lose faith in God, as did the Israelites in their desert journey.
In the first of four readings from Paul’s second letter to Timothy, he is urged to “bear the hardships” relying on God’s power, using and developing his skills to testify to the good news. You should “guard the rich truth that has been entrusted to you” the truth that Jesus, “has abolished death”.
In Luke’s Gospel Jesus continues to teach on his way to Jerusalem. We must have confidence in God’s plan, carrying out the tasks God has given us. We must not expect God to put this world to rights in our lifetime.
(Hab 1:2-3,2:2-4; Ps 94(95); 2 Tim 1:6-8,13-14; Lk 17:5-10)

Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31

Amos warns both the northern kingdom, Israel, ie Samaria, and the southern kingdom, Judea, with its capital Zion or Jerusalem, that the idle rich in both kingdoms will be the first to go into exile. 40 years later, in 721 BC, Samaria was conquered, and later Judea followed into exile.
The Psalm, echoed by Mary in Luke’s Magnificat, confirms that God’s justice will prevail: the hungry will be fed, the blind given sight, but the wicked will lose out.
Instructing Timothy how to organise the early Christian church, Paul also insists the rich should use their wealth for good deeds. Christians should ideally aspire to show the Christian virtues as examples to all, and so witness to the truth, until our Lord Jesus Christ returns to appear in glory as King of kings. And Paul insists that only God “has immortality”: we do not simply have souls that live on after death – our creed says we believe in “the resurrection of the body”, a gift from God in which our whole person, body and soul, lives for ever.
The Gospel graphically illustrates the dangers of riches: the rich man, who is not named, asks that the poor man – who is named – Lazarus – be sent to relieve his torments in hell. Abraham tells him the rich should listen to the prophets.
(Amos 6:1, 4-7, Ps 145(146):6-10,1 Tim 6:11-16, Lk 16:19-31)

Amos 8:4-7; Ps 112(113):1-8; 1 Tim 2:1-8; Lk 16:1-13

Amos was a shepherd from Judah who around 760 BC prophesied doom to the northern kingdom Israel, largely because of its social injustice. Israel under Jeroboam was very prosperous, but when it was overrun by Assyria 40 years later the prophet’s warnings were remembered. It was not just the ways the rich cheated the poor – inflating the currency and giving short measure. Worse was their belief that sacrifices and fasting would absolve them from God’s blame: sacrifice without justice is meaningless.

The Psalm urges praise for God at all times and in all places for he who is supreme over all stoops down to raise up the poor.

In our modern liturgies we follow all of Paul’s advice to Timothy: we lift up our hands in the traditional manner to offer prayers of petition, intercession and thanks, and we pray for secular authorities – “so that we may live religious and reverent lives in peace and quiet”. We should reject false gods like riches or possessions. There is only one God, and Christ Jesus, our one High Priest, is the only mediator between us and God.

In the Gospel Jesus also warns us not to be seduced into worshipping money. Jesus says though the steward was “dishonest”, his motive was right: to gain friends who would help him late.

Wisdom 9:13-18; Ps 89(90):3-17; Phlm 9-10, 12-17; Lk 14:25-33

The Book of Wisdom was written in 1st century BC. Greek and other pagan religions gave inadequate answers to life’s questions, especially why the wicked prosper and the just suffer. How does a just God mete out justice? Wisdom’s solution, distilled from all Jewish Scriptures, is that the just continue to live with God after their deaths: a developing Jewish belief in resurrection, though not of the body. Man’s knowledge and powers of reasoning are inadequate compared with God’s Wisdom. So we ask God to give us Wisdom for our guide.
The Psalm contrasts God’s eternity with our short lives, confident that God cares for us and that some good will come from our trials.
In this moving letter Paul asks Philemon to accept back the slave Onesimus and forgive him. But Paul is pleading for something more: Onesimus means “profit”, and Paul wants Philemon to see the “profit” of forgiving Onesimus out of Christian love, and not because Paul could “force this act of kindness”. In this way Philemon can gain wisdom and spiritual benefit.
In Luke’s gospel, after a parable about “I’m too busy” excuses, Jesus insists we must “hate” our parents: not emotionally but in our actions. We must weigh our options carefully and willingly carry the Cross.

Sir 3:17-20, 28-29; Ps 67(68):4-11; Heb 12:18-19, 22-24; Lk 14:1, 7-14

Part of Wisdom literature, the Book of Sirach, or Ecclesiasticush, was written by Ben Sira about 200 BC. Based on deep experience, it is full of traditional Jewish and worldly wisdom and morals. After describing our duties towards God and our parents, today’s reading emphasises the need for humility in face of God’s greatness and the wisdom that comes from listening carefully. The omitted verses advise us not to seek what is beyond our power nor tasks beyond what has been assigned to us.
This triumphal Psalm celebrating God’s goodness was sung as David led the Ark of the Covenant into Jerusalem.
Our final reading from Hebrews describes the exciting delights of the heavenly city we have now entered, after our baptism. Instead of fearsome Sinai, Zion – the new “Temple Mount” where God resides – is full of angels in tumultuous joyful festival, with believers and saints made perfect being welcomed by Jesus and our God. What a welcome! But God is still judge: as we have been given the privilege of Jesus as covenant-mediator, we have the responsibility of offering thanksgiving to God
In Luke’s gospel we hear about Jesus having dinner with a Pharisee. Two parables illustrate the themes from the first reading of humility and not giving ourselves airs.
(Sir 3:17-20, 28-29; Ps 67(68):4-11; Heb 12:18-19, 22-24; Lk 14:1, 7-14)

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)