Feast of Holy Family

Jeff Bagnall • 19 December 2024

The Wisdom of (ben) Sirach is sometimes called Ecclesiaticus or even the Wisdom of Jesus, son of Sirach; it is what might be called a deutero-canonical book because its status as part of the canon (or official collection) of Scripture was not recognised by Jews resident in Israel; Protestant Bibles follow a shorter collection of the Old Testament; though Sirach was used by Jewish scholars and is included in the early Greek version of the Jewish Bible (the Septuagint) and is in Catholic bibles. A lot of the wisdom in this book is about good relationships within families, society and between people in general. The section we have today is a good illustration of this. The nature of the society from which this came is indicated by the absence of any reference to daughters. We should, however, when we apply this reading to ourselves, include in our thinking all members of families as well as single people.

Another possibly first reading is based on 1 Samuel 1:20-28 (omitting verse 23). This book is classified as a history, but like nearly all interesting history writing and also because it is part of sacred Scripture, its main aim is not to recount mere matter-of-fact details but to say something about us humans and in this case our relationship with God. Its beginning aims to introduce the person of Samuel as a chosen one of God, a dynamic leader during troubled times and a prophetic voice of God to the people. His birth is made to relate to that of Abraham’s son Isaac born to Sarah (when she was too old), and to Manoah’s son, Samson, when his wife was barren but visited by an angel ( Judges 13 ). Hannah, one of the important Elkanah’s wives had a lowly place because she was barren, but prayed to the Lord and became pregnant with Samuel. God can do miraculous deeds! This story so impressed Luke the evangelist that he tells of the birth of John the Baptist and of Jesus with these stories in mind; and he even has Mary sing a song (the Magnificat) similar to that which Hannah sang ( 1 Samuel 2 ) after she became pregnant.

The second reading is from 1 John which is the first of three short letters to Christians in the tradition of John’s Gospel; it seems to be written by one who has an oversight of a number of Christian communities, and that there may have been two groups who interpreted things differently. The writer is trying to encourage faithfulness to the early teaching and to the tradition that goes back to Christ himself. Because people were beginning to express the message of Jesus in terminology not restricted to a Jewish context, there appears some development in the very teaching itself. It seems that the ‘elder’ writing the letter was upbraiding those whom, he thinks, have taken this development too far, though in exactly what way is not clear. But in the section we read today (Chapter 3 verses 1-2, 21-24) , the emphasis is on the great confidence that Christians can have as children of God through their relationship with Christ and His Spirit. Since they live with this new life what they ask will be in accord with the will of God and so they can be sure that their prayers will be answered. And if this is fantastic, the future coming of Christ will be even more incomprehensibly wonderful.

The gospel is the story which we call the ‘Finding in the Temple’ ( Lk 2:41-52 ) is both delightful and surprising. It is grouped within what we generally call the infancy narratives but is about growing up. It moves from Jesus with his parents doing what a devout Jewish family would do, through the account of him amazing the Rabbis in the very heart of their religion, then causing anxiety to Mary and Joseph which highlights their wondering who he is and what his life is about, and then the story is about him claiming God is his father, finishing with Him returning to a life back home to grow and mature further. The passage before our reading ends saying how Jesus grew bodily, intellectually and spiritually; and this may suggest what the passage we read might mean to us and what Luke the ‘church historian’ was trying to tell the early church, for the passage ends with the same notion of his growth. Jesus, practising his religion, travels to the heart of it, listens to and asks questions of its learned teachers, seems lost even to those who love him, but after a spiritually dark period (“three days”) is found and remains to grow further into maturity. Is this not like an outline of the gospel? In Jesus’ life He moves on after baptism, teaching and doing good and gently challenging the way things are; but His message is enigmatic and remote to his followers until after the end of his life when he rises after three days and then has a new presence on earth, in the nascent church, which begins to grow in numbers, in spiritual strength and in favour with God – and is still growing. And for the history of the church, still in our present time, is not this the pattern of its difficult growth towards the completed kingdom of God? And how does this pattern match our own lives and our own development each of us in our own situation?

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

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.
by Jeff Bagnall 11 September 2025
The Sunday readings only use the prophet Amos three times; this and next Sunday are two of those. Amos was a country man used to living a simple life: a herdsman tending sycamore trees. Somehow he came to be a prophet of God in the city of Bethel, though he wouldn’t claim the title of prophet and was different from most of them. Such a man coming from the country to the big and prosperous city just had to speak what he thought in order to deliver a ‘scolding’ from the Lord, for the hiking of prices, lowering of measures and fixing of scales (Amos 8:4-7). His natural reactions to the corruption that he saw is described as visions from God, and they are nearly always expressed with an impressive literary style: matching couplets and triplets. Yet it is the language of wrath and condemnation, though elsewhere Amos does tell of a remnant few who will be spared and at the end of the book there is a very positive prophecy though this ‘epilogue’ may have been added later to end on an upbeat note of hopefulness.
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