22nd Sunday Cycle B

Jeff Bagnall • 22 August 2024

The reading, Deuteronomy 4:1-2,6-8 , is from the fifth and last book of the first and most important part of the Bible, which the Jews refer to as the Law, and Christians call the Pentateuch (the five scrolls). The book of Deuteronomy is written as five long speeches of Moses to the people before they enter into the ‘Promised land.’ It was written down at least 300 years after that and comprises mostly a re-presentation of many of the laws and regulations found in earlier parts of the Pentateuch. The insistence on keeping the many laws and customs 2500 years ago would be considered today to be a suppression of the rightful individuality of each person with a particular role in life and vocation from God. But aside from that the reading has a supercilious attitude towards other nations, their ways of living and their own religions – an attitude of superiority to all others. The verses presented in our reading omit verses 3 – 5 which tell of their God destroying those who don’t accept Him and of God helping the Jews to conquer the land they have been promised to inhabit. This makes us realise how our religious thinking has developed over the centuries.

The reading from the letter of James 1:17-18,21-22,27 fits in well with the other readings. The church took quite a while before it finally agreed that this Letter should be part of the New Testament; and many since then have thought it rather trivial, with Luther referring to it as straw – pretty insignificant stuff. The Letter is addressed to a number of churches made up of Jews who are now Christians and who are not in the land of Israel, but are living in what is called the Diaspora – they are the dispersed Jews. Reformed Christians often maintain that they are saved by faith – by believing in Jesus as the saviour and Son of God; whereas Catholics seem to value many practices like devotions, rituals and other ‘good works.’ This Letter of James actually says that we are saved by works not just by faith. Thankfully, both Catholics and other Christians generally don’t have any disagreement about these matters any more. But what our passage here stresses is that the word of God is actually within us – the laws written in our hearts; and the examples of what we need to do are what we all should hear – being humble, meek and serving the needs of others.

With the gospel reading we have returned to Mark again ( Chapter 7, verses 1-8, 14-15 and 21-23 ) and the chosen passage fits in well with the previous two readings; the first about strict observance of all the rules and the second about helping the needy. We can imagine the situation in the early Church that Mark is addressing when he chooses to relate this story in which some of the important Jews come to Jesus and accuse his disciples of breaking the rules about when and how to eat food; Jesus replies quite confidently that the infringements of these rules doesn’t make anyone irreligious, but it is what a person says and does that might affect their relationship with God. We know that there were arguments among the early Christians about the extent to which the regulations of the Jewish religion apply to Christians – especially convert Gentiles; we know also that Paul and Peter had different views on this matter. Even to this day different ‘shades’ of Christianity and different individuals in various denominations hold rules and regulations in varying degrees of importance.

Jeff's Jottings – Being human

Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

27th Sunday in Ordinary Time - 2025 - Year C

by Jeff Bagnall • 25 September 2025
This is the only time on Sundays that we have a reading from Habakkuk. He was a prophet perhaps around the 7 th century BC, when the people were troubled by the surrounding more powerful nations. Of the three chapters in the book, we have a few verses from each of the first two ( 1:2-3, 2:2-4 ). At first the prophet expresses the heartfelt cry of the people, “How long, O Lord” is all this going on; a feeling common among most peoples at some time or other throughout all periods of human history, especially where there is an idea of a caring deity of some kind. The phrase is also used often in the psalms . But in the verses from chapter 2 that are added into our reading, we hear that God does have a vision of the future – sometime – and so we must hang on and remain loyal because, as it ends, “the upright man lives by his faith;” and this phrase is taken up in St Paul’s way of thinking and in later Christian teaching, where the word ‘faith’ is not just ‘loyalty’ but trusting in Christ and in Christ’s way of selfless service of others. In 1947 an ancient commentary on this book was found in a cave in the Dead Sea area ( see the video ), it referred the troubles to the invasion of the Romans into their land,

26th Sunday in Ordinary Time - 2025 - Year C

by Jeff Bagnall • 18 September 2025
The first reading is from a section of the book of Amos ( 6:4-10 ); it is introduced with the opening words of the chapter: “alas for those who are at ease in Zion.” Strong words against the city dwellers come from Amos, the country fellow – words and woes against the northern kingdom of Israel. We hear the third and last woe against the excessive luxury in which they are living although their prosperity is declining visibly; they seem to live for the moment and care little of the future, even their own. They are, unusually, referred to as a group under the eponymous name of Joseph; this could be because of the account of Joseph’s interpretation of the Pharaoh’s dream (Exodus 41) of seven years of plenty followed by seven of crop failure, and his wise management under the Pharaoh of storing up supplies for the future. The exile that will come will be the disaster that follows this decadence. In the second reading ( 1 Timothy 6:11-16 ) Timothy is addressed as a ‘man of God.’ Unlike the people of the first reading and in contrast to those addressed in this letter just before this section, Timothy is chosen and enabled by God to be a minister in the Christian community. Paul’s athletic imagery appears here also, saying “compete well,” that is, ‘run the race’ or ‘fight the good fight.’ The Christian at baptism made confession that “Jesus is Lord”, and Jesus made a similar confession before Pilate according to John’s gospel (18:37); Timothy was baptised but was also a leader in some way, and that meant not to be a covert Christian but to speak the truth even before accusers, as Jesus did before Pilate; the writer could be referring to either of these situations. The requirement to keep the commandments or ordinances is most likely not to the ten commandments of the Jewish religion but to the requirements of being a Christian or, more likely, the specific orders for acting as a minister. He must act as a servant of the King who will eventually appear, and he must be selfless in his work towards the kingdom of God. In today’s gospel reading from Luke ( 16:19-31 ) we have the parable often call that of Dives and Lazarus; but ‘dives’ is just the Latin word for rich man. In many ways the story is straightforward once we accept the different understanding of the afterlife that it portrays. However, whereas the rich man is anonymous, the beggar at his gate is named Lazarus. Luke is writing about 40 years after the resurrection of Jesus but still there are people who aren’t believers; and John’s gospel, uniquely, has the story of the raising of Lazarus which Luke’s readers may have known; but Luke’s point is not about accepting the truth of the resurrection, of Jesus or of Lazarus, because believing is more a way of living than accepting facts – of loving God and your neighbour as yourself, which the rich man in the parable didn’t do.
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