4th Sunday of Lent - Year C - 2025

Jeff Bagnall • 18 March 2025

The first reading is Israel’s oft told story of a transition moment in their history. They were brought out of slavery in Egypt, and that is referred to by the word ‘reproach, and the name Gilgal which can mean ‘rolled away;’ they have been troubled for a generation wandering in the desert, where they displeased God but were also protected by Him; and now they have just set foot in the land they believed God had long promised would be theirs ‘flowing with milk and honey.’ Moses, who led them for so much of this physical and spiritual journey, had disappeared from the scene once they were in sight of the end. Joshua has taken over as leader, and with the help of God, and stepping stones, they cross the river Jordan, perhaps swollen from the melted northern mountain snows, reflecting the crossing of the ‘sea’ to escape the Egyptians forty years previously. So with great joy they celebrate with the fruits of their new land, a new Passover into a new future. Their bread was fresh from the wheat and hence had no time to leaven, so thereafter it became a symbol of entering the promised land, replacing the manna (meaning ‘what is it?’) that they took as a short-term miraculous food from God in the desert.

The well-chosen second reading is also about transition, this time for the Christians. It is with remarkable depth that Paul, in writing to the Corinthians, describes the radically new situation that we are now in, writing “who is in Christ is a new creation!” And he goes on to say that it is our job to bring this new being into the world – that’s the whole world, not just our own folk or just the Jews. God joined our sinful humanity in Christ, so that all humans would be in a good relationship with God, described as God’s righteousness. The old has passed away and the new reality created.

The Gospel gives us a parable unique to Luke which he says Jesus told to the scribes and Pharisees, because they were quite disturbed by His association and even goodwill towards tax collectors and sinners. We call it the parable of the prodigal son. It is about the relationship of a father with one of his sons when he returned repentant after going off and wasting his inheritance and his life and coming on extremely bad times; he runs to greet and forgive him even before he has said he is sorry. God is like that father towards people who go astray and only seem to regret their folly when things go all haywire. There is also another son who has been faithful and at home all the time, and who feels quite unfairly treated by the lavish reception given to the prodigal, but that’s what we can be like as well. It is a powerful, though simple illustration of what Jesus wants to show His Father and ours is like.

< Older Post Newer Post >

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

21st Sunday in Ordinary Time - 2026 - Year A

by Jeff Bagnall • 19 August 2026

During the time of the prophet Isaiah, the kingdom of Judah was threatened by the Assyrian empire from the east. Isaiah had recommended trusting in God to save the people and God would be with them. But the king and leaders didn’t see it this way, they felt they would loose, and forfeit their privileged positions, if not their lives. They made some sort of a pact with the emperor of Assyria so that Jerusalem was spared, although the rest of the country was invaded. So Isaiah, as we read today , reprimand Shebna the royal steward, and announced a replacement, who will be the leader to make decisions in the future; he will have the symbols of office, the sash, the robe, the key to the ordering of the country’s affairs, and will keep them safe like the peg for a tent. This passage seems to be in the mind of Matthew when he writes of Peter receiving the leadership office in our gospel reading. But the historical events behind it challenge us severely in our relationship with our world and with God, just as the sermon on the mount in the New Testament does: if anyone wants your shirt give them your coat as well, if anyone strikes you turn the other cheek, love you enemies… (see Matthew 5:38-48).

Feast of the Assumption - Year A

14 August 2026

There was much apocalyptic literature in the centuries before and after Christ – among the Greek, Roman, Egyptian, Persian and even Indian literature. This literature which is about the development in the world of disasters and troubles expressed in dramatic stories, included those of evil ‘influences’ seeking to destroy the next ruler born to a chosen woman to be mother of the future ruler. Some form of these apocalyptic stories were part of Jewish literature – as also the book of Revelation in the N.T. which used to be called the Apocalypse in Catholic bibles, because of its similarity to such literature. Our first reading (from Revelations 12:1-6 ) for the Catholic feast of the Assumption includes an adaptation of this mythic scenario to the situation of Christianity under Roman persecution in the 1st century to encourage believers in Jesus and his resurrection – a faith that secures them safety in heaven, but how the rest of us, still living in our world, are still threatened by evil. The story could bring to mind the Assumption of Mary into heaven – waiting with Christ for the rest of us after our struggles against the evil forces in our world. There are ‘secular’ stories of old about such sort of events.