11 12 Gregory the Great, Bishop of Rome, 604 better known in English as Gregory the Great, was pope from 3 September 590 until his death. Gregory is well known for his writings, which were more prolific than those of any of his predecessors as pope...The Protestant reformer John Calvin admired Gregory and declared in his Institutes that Gregory was the last good pope.[4] He is the patron saint of musicians, singers, students, and teachers 13 James Theodore Holly, bishop of Haiti and Dominican Republic was a Protestant Episcopal missionary bishop of Haiti. 14 15 16 17 Patrick, Bishop and Missionary of Ireland, 461 was a Protestant Episcopal missionary bishop of Haiti. OLD TESTAMENT: Joshua 5: 9 - 12 (RCL) Joshua 5: 9a, 10 - 12 (Roman Catholic) Josh 4:19 (NRSV) The people came up out of the Jordan on the tenth day of the first month, and they camped in Gil'gal on the east border of Jericho. 20 Those twelve stones, which they had taken out of the Jordan, Joshua set up in Gil'gal, 21 saying to the Israelites, "When your children ask their parents in time to come, "What do these stones mean?' 22 then you shall let your children know, "Israel crossed over the Jordan here on dry ground.' 23 For the LORD your God dried up the waters of the Jordan for you until you crossed over, as the LORD your God did to the Red Sea, which he dried up for us until we crossed over, 24 so that all the peoples of the earth may know that the hand of the LORD is mighty, and so that you may fear the LORD your God forever." 9 The LORD said to Joshua, "Today I have rolled away from you the disgrace of Egypt." And so that place is called Gil'gal to this day. 10 While the Israelites were camped in Gil'gal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Ca'naan that year. PSALM 32 (RCL) Psal 32:1 (NRSV) Happy are those whose transgression is forgiven, whose sin is covered. 2 Happy are those to whom the LORD imputes no iniquity, and in whose spirit there is no deceit. 3 While I kept silence, my body wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. [Se'lah] 5 Then I acknowledged my sin to you, and I did not hide my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the guilt of my sin. [Se'lah] 6 Therefore let all who are faithful offer prayer to you; at a time of distress, the rush of mighty waters shall not reach them. 7 You are a hiding place for me; you preserve me from trouble; you surround me with glad cries of deliverance. [Se'lah] 8 I will instruct you and teach you the way you should go; I will counsel you with my eye upon you. 9 Do not be like a horse or a mule, without understanding, whose temper must be curbed with bit and bridle, else it will not stay near you. 10 Many are the torments of the wicked, but steadfast love surrounds those who trust in the LORD. 11 Be glad in the LORD and rejoice, O righteous, and shout for joy, all you upright in heart. 32 Beati quorum (ECUSA BCP) 1 Happy are they whose transgressions are forgiven, * and whose sin is put away! 2 Happy are they to whom the Lord imputes no guilt, * and in whose spirit there is no guile! 3 While I held my tongue, my bones withered away, * because of my groaning all day long. 4 For your hand was heavy upon me day and night; * my moisture was dried up as in the heat of summer. 5 Then I acknowledged my sin to you, * and did not conceal my guilt. 6 I said, “I will confess my transgressions to the Lord.” * Then you forgave me the guilt of my sin. 7 Therefore all the faithful will make their prayers to you in time of trouble; * when the great waters overflow, they shall not reach them. 8 You are my hiding-place; you preserve me from trouble; * you surround me with shouts of deliverance. 9 “I will instruct you and teach you in the way that you should go; * I will guide you with my eye. 10 Do not be like horse or mule, which have no understanding; * who must be fitted with bit and bridle, or else they will not stay near you.” 11 Great are the tribulations of the wicked; * but mercy embraces those who trust in the Lord. 12 Be glad, you righteous, and rejoice in the Lord; * shout for joy, all who are true of heart. Psalm 34: 1 - 6 (Roman Catholic) Psal 34:1 (NRSV) I will bless the LORD at all times; his praise shall continually be in my mouth. 2 My soul makes its boast in the LORD; let the humble hear and be glad. 3 O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he answered me, and delivered me from all my fears. 5 Look to him, and be radiant; so your faces shall never be ashamed. 6 This poor soul cried, and was heard by the LORD, and was saved from every trouble. Note: Verse numbering in Roman Catholic bibles is one greater than the above. NEW TESTAMENT: 2 Corinthians 5: 16 - 21 (RCL) 2 Corinthians 5: 17 - 21 (Roman Catholic) 2Cor 5:16 (NRSV) From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. h/t Montreal Anglican Some have criticized Paul for being ineffective in persuading others to follow Christ. Motivated by “love of Christ” (v. 14), his approach is not to promote himself “in outward appearance” (v. 12) but rather to challenge the conscience. He is convinced that Jesus “died for all” (v. 14) and “was raised” (v. 15) for all, so living for oneself, rather than for Christ, is passé. So he no longer judges anyone by worldly standards (“human point of view”, v. 16) as he once did (when he was a Pharisee) in thinking that Jesus was rightly put to death. He now sees Jesus as the risen one, the reconciler. By “new creation” (v. 17), he probably means a new standard of judgement, set by Christ for the Church, by which its members (“in Christ”) live: they have been radically changed. In the process of reconciliation, of returning humankind to oneness with God, he mediates, he tells God’s message of forgiveness to people. He (the we is editorial) is God’s representative in the world, God’s agent (“ambassadors”, v. 20). He does not coerce, but rather entreats, acceptance of God’s offer of his gift of forgiveness. In v. 21, Paul does not say made Christ a sinner; he means to bear our sin: Jesus was sin-less, yet became part of sinful humanity, as mediator with God – in order that we might attain unity with God. Verse 13: “if we are beside ourselves”: If we are insane (as some think). Perhaps Paul’s opponents claimed that religious ecstasy validated their ministry [NJBC] or that they accused him of madness because of his doctrine and zeal. [JBC] Verse 14: “love of Christ”: On Christ as the model of authentic existence (v. 15), Paul writes in Galatians 2:20: “it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” and in Romans 8:35-38 “Who will separate us from the love of Christ? ... I am convinced that neither death, nor life, nor angels, ... nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord”. [NJBC] Verse 14: The prerequisite for being Christian is death to all that is hostile to God. In Romans 8:13, Paul writes: “... if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live”. [NJBC] Verse 14: “all have died”: i.e. live no longer for themselves but for God. [NOAB] Verse 15: The new life is described in 4:10-12. See Galatians 2:20 (quoted above). [NJBC] Verse 16: “from a human point of view”: For the by worldly standards interpretation, see also 1 Corinthians 1:26: “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth”. Another interpretation is: humanity in its weakness, temporality and inclination for self-seeking: in Romans 8:4-5, 12; Galatians 4:23, 29 (the allegory of Hagar and Sarah). As a Pharisee, Paul had judged Christ falsely because of his uncritical acceptance of current Jewish opinion. [NJBC] Verse 17: “anyone is in Christ”: On the believing community as Christ, Paul asks, probably rhetorically, in 1 Corinthians 6:15: “Do you not know that your bodies are members of Christ?”. See also 1 Corinthians 8:12; 12:12. [NJBC] Verse 17: “there is”: This is missing from the Greek; “he is” is also possible. This would mean that Christ is the new creation. If Paul intended “there is”, the “new creation” is like the new, transformed Jerusalem described in 1 Enoch 72:1-2 The old order, the relationship to God found in the Old Testament, has been replaced by the new. Lived acceptance of the new way of being human, as exemplified by Christ, is a radical change. [NJBC] Verse 17: “a new creation”: In apocalyptic Judaism (see 1 Enoch 72:1-2; 2 Baruch 32:6; Jubilees 4:26; 1QS 4:25) the “new creation” inaugurated the end-times. 1QS (Qumran Rule of the Community) 4:25 says: “For God has sorted them into equal parts until the appointed end and the new creation. ...” although one scholar translates new creation as making of the new. [NJBC] Life in Christ is the new sphere of existence, a totally transformed way of looking at life and the world, into which one enters through trusting in Christ. [CAB] Verse 18: “has given us the ministry of reconciliation”: See Acts 9:4-6 (Paul’s conversion); 22:10 (Paul recalls his conversion to the council in Jerusalem); 26:15-18 (before Agrippa). [JBC] Verse 18: “reconciled”: Pauls says in Romans 5:10: “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life”. Colossians 1:20 says: “through him [Christ] God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross”. [NJBC] Verse 19: “world”: Unlike in John, for Paul “world” does not have a pejorative connotation. [JBC] Verse 19: “was reconciling”: The use of the imperfect shows that the process of reconciliation is considered as taking place throughout Jesus’ earthly life. See also Romans 5:10-11. On the other hand, “entrusting” is in the aorist, so Paul was entrusted at a particular point in time. [JBC] Verse 19: “reconciliation”: It restores us to authenticity. [NJBC] Verse 20: “ambassadors for Christ”: While the word ambassador seems to be a very suitable description of Paul’s role and work, he generally avoids the term in his letters because it suggests a position of privilege and immunity (which he did not enjoy). He uses his authority sparingly: in Philemon 8-9 he writes to the master of the slave Onesimus: “though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love” and in Ephesians 6:20, he (or a follower writing in his name) says “I am an ambassador in chains”. [Blk2Cor] In 1 Corinthians 1:17, he tells the Christians at Corinth that God sent him to “proclaim the gospel” in ways that could be understood by many (“not with eloquent wisdom”) while avoiding over-simplifying the message to the point of distorting it (“that the cross of Christ might not be emptied of its power”). Verse 20: “entreat”: Beg is another translation. [NJBC] Verse 21: This verse expands on vv. 18-19. [NJBC] Verse 21: “he made ... no sin”: As Messiah (see Isaiah 53:9; Psalms of Solomon 17:40-43; Testament of Judah 24:1; Testament of Levi 18:9), Christ was acknowledged as sinless (see Hebrews 4:15; 1 Peter 2:22; John 8:46; 1 John 3:5), yet through God’s choice (see Romans 8:3), he came to stand in that relationship to God which normally is the result of sin; he became part of sinful humanity. [NJBC] Verse 21: “to be sin”: Galatians 3:13 says “Christ redeemed us from the curse of the law by becoming a curse for us”. Perhaps “to be sin” means to be sin offering. Romans 8:3 says, in part, “in the likeness of sinful flesh, and to deal with sin”; Isaiah 53:10 speaks of “an offering for sin”. [NOAB] God took the initiative in “reconciling the world to himself” (v. 19) by placing the wholly obedient Jesus under the power of sin so that through him sinful humans might come into right relationship with God. [CAB] Verse 21: “knew”: The Greek word, gnonta, means personal experience gained through action, not theoretical knowledge. [JBC] Verse 21: “in him”: The Greek can also be translated as by him. [JBC] Verse 21: “the righteousness of God”: It originates in the divine nature (see Romans 3:5) acting to effect pardon or acceptance with God, a relationship that we do not achieve, but which is God’s gift. In Romans 1:17, Paul writes “For in it [the good news] the righteousness of God is revealed through faith for faith; as it is written, ‘The one who is righteous will live by faith’” (where “righteousness”, Greek dikaiosyne, is better translated uprightness). [NOAB] GOSPEL: Luke 15: 1 - 3, 11b - 32 (RCL) Luke 15: 1 - 3, 11 - 32 (Roman Catholic) Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them." 3 So he told them this parable: 11 Then Jesus said, "There was a man who had two sons. 12 The younger of them said to his father, "Father, give me the share of the property that will belong to me.' So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, "How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands." ' 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his slaves, "Quickly, bring out a robe--the best one--and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate. 25 "Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, "Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, "Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!' 31 Then the father said to him, "Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'" The dregs of society (“tax collectors and sinners”) coming to Jesus causes the religious leaders (“the Pharisees and the scribes”, v. 2) to wonder whether Jesus sees anyone as beyond God’s mercy. To explain, Jesus tells three parables: the Lost Sheep (vv. 4-7), the Lost Coin (vv. 8-10) and the Lost (or Prodigal) Son (vv. 11-32). In all three, the recovery of what was lost is cause for rejoicing. There are no limits to God’s mercy. Briefly, the story of the Lost Son is this: the younger son leaves home and squanders his inheritance (vv. 12-16); finding himself a hungry outcast resorting to Gentile ways (feeding “pigs”, v. 15), he decides to return to his father (vv. 17-19); his father, who seeks him, welcomes him back (v. 20); the son confesses, and his father celebrates his return (vv. 21-24); the elder son returns (v. 25); he learns the reason for the festivities (v. 26-27); he accuses his father of favouritism (vv. 28-30); the father explains the situation to him (vv. 31-32). In the context of first-century Palestine, several things look out of the ordinary: for a son to ask his father for his share of the inheritance would be like a death wish; no older self-respecting Jew would run (v. 20) to his son; a father would demand a full display of repentance, not the truncated one of v. 21. Clearly Jesus tells a somewhat unrealistic story to make a point. Allegory is at work: each character stands for someone other than himself: the younger son for the “tax collectors and sinners” (v. 1), the elder son for the religious authorities, and the father for God. Jesus makes three points: the younger son could return home – so all sinners may repent and turn to God; the father sought the son (he saw him while “still far off”, v. 20) and offered him reinstatement – so God seeks people out to restore them; and the good brother begrudges his father’s joy over his brother’s return – so those who are godly should welcome God’s extension of love to the undeserving. The parable raises a question: at the end of the era, will godly people be ready to be joyous in sharing the Kingdom with reformed sinners and a God who loves them? The theme of joy is found in vv. 6, 7, 9, 10, 23, 24, 29, 32. [NJBC] Verses 1-32: God’s mercy is as foolish as a shepherd who abandons 99 sheep to save one, as a woman who turns her house upside down to recover a paltry sum (but see Clipping on v. 8), and as a Jewish father who joyfully welcomes home his wastrel son who has become a Gentile. [NJBC] Verse 1: “tax collectors and sinners”: 5:30 tells us: “The Pharisees and their scribes were complaining to his disciples, saying, ‘Why do you eat and drink with tax collectors and sinners?’”. See also 7:34. [JBC] Verses 4-7: The Parable of the Lost Sheep illustrates God’s concern for those who lack the ability to find him: he seeks them. [NOAB] Jesus’ audience knew that a lost sheep simply lies down and will not budge. Matthew 18:12-14 is a possible parallel, but it lacks “he calls together his friends and neighbours”. Verses 8-10: The Parable of the Lost Coin intensifies the picture of human helplessness and divine concern. [NOAB] A Palestinian house had a door and no windows. The woman “does not light a lamp”; she hopes to hear the coin tinkle. Verse 8: “silver coins”: The Greek word is drachmas. A drachma was a day’s wage for a labourer. [NOAB] Verses 12-32: This parable plays on the hearers’ knowledge of two-brother stories, in which the younger brother triumphs over the older brother(s). Two examples are Esau and Jacob (Genesis 25:27-34; 27:1-26) and Joseph and his brothers (Genesis 37:1-4). Jesus doubly reverses expectations: the prodigal son is a parody of the successful younger brother, and the elder brother is not vanquished, but invited to the feast. [NJBC] Verse 12: A father could abdicate before his death and divide his wealth: see 1 Kings 1-2 (David) and Sirach 33:19-23. [JBC] The elder son received twice as much as the younger: see Deuteronomy 21:17. [NOAB] Verse 13: “dissolute living”: See v. 30 for the elder son’s story about the younger son’s activities. [JBC] Verse 15: To feed pigs was the ultimate indignity for a Jew. [NOAB] Pigs symbolized pagan religion and Roman rule. See 8:26-39 (Jesus heals the Gerasene demoniac) tells of demons entering pigs. [NJBC] Verse 16: “pods”: The fruit of the carob tree. The younger son was too disgusted to eat with the pigs; no one gave him anything else. He must have stolen his food. [JBC] Verse 18: “I will get up and go to my father”: His remembrance of his father’s goodness revives his hope and compunction. [NJBC] Verse 18: “heaven”: i.e. God [JBC] Verse 22: Jesus’ hearers would have recalled the story in Genesis 41, especially v. 42: “Removing his signet ring from his hand, Pharaoh put it on Joseph's hand; he arrayed him in garments of fine linen, and put a gold chain around his neck”. [JBC] A “robe” was a festal garment. A “ring” was a symbol of authority. Only free people (not slaves) wore “sandals”; slaves went bare-foot. [NOAB] Verse 23: “fatted calf”: Meat was rarely eaten. [NJBC] Verse 24: “was dead and is alive again”: See also Ephesians 2:1-5 (“... God, ... out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ ...”) and Luke 9:60. [NOAB] Verses 26-32: Jesus shows the difference between God’s loving kindness and self-centred complacency that not only denies love, but cannot understand it. [NOAB] Verses 29-30: The elder son omits the polite address, “Father”, which the younger son uses in v. 21. [JBC] Further, he cannot bring himself to acknowledge the younger son as his brother: he calls him “this son of yours”. [NJBC] Verse 31: “Son”: The Greek word, meaning child, shows the father’s affection for the elder son. [JBC] Verse 32: “was dead and has come to life”: This makes one think of Jesus’ passion and resurrection. although it may be a reference to Abraham’s (almost) sacrifice of Isaac. Jesus, by his union with human nature, has become the wayward son! [JBC]