1st Sunday of Advent - 2025 - Year A

Jeff Bagnall • 21 November 2025

The book of Isaiah as it is called in the Bible, is an extensive edited collection of writings that are drawn from at least three different time periods. Using the division of chapters and verses introduced in the 13 ^th and 16 ^th centuries, the first 39 chapters are from the earliest period when the prophet Isaiah lived, namely the last half of the 8 ^th century BC. From this section our first reading ( Isaiah 2:1-5 ) expresses in its own way the vision of the glorious future that it was believed God had planned for His creation. The significant political situation at this time is that Judah and its capital city Jerusalem were under threat from other nations. Isaiah, as a court prophet, must have been aware of this as well as of the religious situation. His religious belief was that God (that is to say their god) had chosen them to be the greatest nation of all, expressed at this time as the expectation that Jerusalem would eventually be the focus for all the nations. And so the visionary poem that is our text, is an expression of hope that all the nations will submit to the Law (in the first section of the bible) and together rejoice under Jerusalem’s supremacy in the worship of God. The climax of the vision is that there will be peace among all nations expressed poetically as “turning swords into ploughs and spears into pruning hooks.”

In the second reading ( Rom 13:11-14 ) it seems clear that things are not too good for the Christians in Rome, to whom the letter is addressed. Chapter 12 starts a section dealing with the End Time, and there was enough persecution under emperor Claudius (41-54 AD) and also under Nero (54-68 AD) to give the impression to Christians that the end of this world was at hand. Paul’s letter is his exposition of the good news that others were later to express in narrative form as Gospels. The message is “Do not be conformed to this age but be transformed” (Rom 12:2). In some way, for Paul the time is already with us, especially since we have been baptised – when we first believed; so now we must live in a changed way. A good example of this transformation is found in the Confessions of St Augustine, who was very much attached to the ‘secular’ world and couldn’t tear himself away. But then came the turning point in his life when he read the last two verses of our text.

In today’s gospel reading from ( Mt 24:37-44 ) we have a section of what is written about the second coming of the Son of Man. Parts of it appear to be taken from Mark and other parts from another document (sometimes called Q) that Luke also used. Matthew’s well-structured gospel has five extended discourses attributed to Jesus and this is part of the last one. It seems that the people at the time of Noah are said to be just going about their daily business and not thinking of anything else; yet according to the Genesis story , the people at the time were wicked, so much so that God regretted having created them. So the message for us is simply about being aware of the world of God in our ordinary day to day living; and so to live upright lives, and hence be ready when the expected judgment comes. Two people can appear to both be living ordinary lives, but one can be aware of the proximity of God in his world – hence it says “one will be taken, one will be left.”

See Jeffs Jotting s – Advent Talks 2022 Talk 1

< Older Post Newer Post >

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

5th Sunday of Lent - 2026 - Year A

12 March 2026

The prophet Ezekiel is around at the time when most of the chosen people are in exile in Babylon and have been for a generation. But the international scene is changing and a new leader, Cyrus, will displace the present ruler and he will have a policy of repatriation. However, many of the exiles have settled into their new surroundings and have no guts for returning to what will be the broken city and dilapidated temple of Jerusalem. Having no guts in this sense might well be what the prophet means when he says the bones must come to life again. It is a passage , however, that can be interpreted as foreshadowing the belief that there is life after death and so suitable at this time in our Christian calendar. But in the original it might be a message to us not to get settled in our way of life, but to enliven ourselves to live more Christian lives.

4th Sunday of Lent - 2026 - Year A

by Jeff Bagnall • 5 March 2026

The first reading is extracts from the remembered tales of the early history of the Israelites’ settling down as a nation. At first they were ruled by men called Judges (like military overlords), but then there was a general outcry to have a king like other nations. Samuel was the overall prophet at the time and he warned the people that kings can be troublesome – they raise taxes, commandeer troops, and generally ride roughshod over the people, like the absolute rulers they are; they lead the nation without consultation or consideration of others. But the people still asked Samuel for a king and through him, guided by God, a ruler was selected. He chose Saul who was a fine example of manhood (1 Sam 10:20ff). But, just as the prophet Samuel had predicted he turned out to be a bad leader as king. Today’s reading is about the prophet Samuel being sent by God to choose a better man. The point of the reading for us might well be that ‘better’ does not mean taller, more handsome or any outward appearance. The key message of the reading is that “not as man sees does God see” – God does not regard the outer externals but rather the inner being of the person, and that is how we should try to see. And David, the new king, went down in history as the ideal ruler, so that ever after the people hoped for a new king like David. The genealogies in Matthew’s and Luke’s gospels trace Jesus back to this king David.