3rd Advent Sunday Cycle C

Jeff Bagnall • 2 December 2024

The first reading is from the minor prophet Zephaniah. This relatively short book records material mostly from the 7 th century BC. At that time the people's faithfulness to the covenant and their moral living was deplorably low, so that the prophecies are mostly of doom and disaster. But added onto the end of these is the message we read today of great joy. It often seems to be the case with a section of preaching against the low level of faith and practice of the Jews that in the books of the prophets there is added an upbeat message to bring a section to an end. Whether this is a later addition or not it carries a truth about God’s dealings with creation and especially with human beings. So we have this day the delightful poem, or song, addressed to the daughter of Zion, the city of Jerusalem, which is a personification for the people of Israel, and this use of ‘daughter’ could almost make it look like the successful arrangement of a marriage between them and God.

Paul’s letter to the Philippians Chapter 4, verses 4-7 is part of a letter that Paul wrote to them after receiving a gift from them (most likely of money) brought to Paul in prison by Epaphroditus. It expresses great thanks to his friends and also words of encouragement – for he and they both think that it will not be long before the end of this era and the second coming of Jesus to claim His own for His heavenly kingdom. If you started reading from the beginning of the chapter you would read of some internal arguments going on in the community, because it is clearly part of a different letter from Paul to them at a different time. Altogether there may well be parts of three letters from Paul to them in what we have in our Bible as the letter of Paul to the Philippians. But the joy of today’s reading is appropriate for this time of the year that we Christians celebrate nowadays.

The gospel reading from Luke, follows that of last week. John the Baptist has made quite an impression by his radical character and style of life in the desert, and his call to all Jews to change their attitude to life (to ‘repent’). Here, he is asked what the details of this might be by different groups; it’s different for the rich and well-off, the tax-collectors and the soldiers; what would be said to us if we asked? All four gospels have much the same record of John’s preaching, especially the relationship of himself to Jesus – he is insignificant compared with the true Messiah he foreshadows. Washing (which is what baptism is) is used symbolically in other religions as well Judaism and now Christianity but here it is in their river Jordan, which in their history was the crossing they made from the eastern desert into the promised land and now is a symbol for changing the way of life for the better. But the symbolism of Christian baptism is described here as more like the winnowing separation in the wind (i.e. the spirit) removing the chaff from the wheat grain as well as the purification that comes from fire.

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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