29th Sunday A

Jeff Bagnall • 19 October 2023

It is a time when the Babylonian empire is coming to an end. Many Jews are in exile there, bemoaning their lot by the rivers of Babylon (see Psalm 137, made into a song ). But after a generation and a time that somewhat transformed their religion, God will set them free. The empire is being overtaken by one called Cyrus. The reading we have today (part of Isaiah 45:1-6 ) actually mentions this non-Jewish leader by name, thus dating the text to around 530 BC. The return will be a momentous experience for the chosen people of God. But as part of the dramatic transformation in their religion at this time, this text has God addressing Cyrus and calling him the anointed one – a phrase that in the original Hebrew is Messiah and in Greek is Christos. This is a word that we now think of as referring only to Jesus so it also gives us pause for thought. This may well mean that everyone who is contributing to the world how God wants it, is doing so through the wish and blessing of God. Maybe Christians, who share this name, should make sure we live up to it. The text implies that many without claiming to or even recognising any God can nevertheless be doing His will even though unknowingly. We must ask, "Are we (who should know the will of God for us) doing what we should?"

The Second Reading is the beginning of the First Letter to the Thessalonians. Paul, together with Silvanus and Timothy, went initially about 50 AD to this capital city of Macedonia in Greece. There was a large community of Jews there and for the first few weeks he preached in their synagogue. But there were a lot of Gentiles who were enthusiastic in other religious cults as well; it was mostly these that came to hear the word preached; they gathered in the house of one called Jason and initiated the Christian community there; the Jews caused trouble for them and Paul and his companions had to leave, according to the account in Acts ( 17:1-9 ). The opening of the letter shows the feelings Paul had for them now that they had formed into a strong community. Going straight to the important elements of their new found religion, which are also central for us, he notes their faith, their works of charity and the firm confidence – which we often name as faith hope and charity. Like them we too are chosen for particular roles in the world.

In the gospel extract we read today that Matthew’s account of Jesus’ life is now moving towards its completion; it is clear that the Jewish leaders want rid of him, for his way of life is such a challenge to theirs; it also proved almost incomprehensible to his disciples when he tried to explain to them what he foresaw his fate would be (what we read as predictions of his passion). It is the Pharisees who want to entrap Jesus so as to have a case against him to put to the courts. They sent their disciples to link up with the enthusiasts for king Herod who ruled under the Roman emperor, with whom they would not want directly to co-operate themselves.

But what they had to say to Jesus, according to Matthew, showed a real grasp of the driving force of Jesus’ life: addressing him as teacher, they said he spoke the truth, the truth about God, and he showed no partiality but rather indifference to people’s opinion of him. The question is about the legality of paying tax to the Roman emperor; Jesus is a Jew and in an occupied country; Jesus is known to be fearlessly outspoken for what he thinks is right. This is a good entrapment question for it seems the answer must undermine either the Jewish tradition or the Roman requirements, and whichever way he chooses they have something against Jesus; the coin for this poll-tax attributed divinity to Caesar which a Jew couldn’t agree to, but refusal to pay it would offend those supporting Roman rule. When we are caught in a dilemma because of our beliefs, we must either walk away or have a very clever answer to the situation as Jesus did.

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

29th Sunday in Ordinary Time - 2025 - Year C

by Jeff Bagnall • 10 October 2025

The first reading is a story from the Book of Exodus, telling the tale of one of the many incidents from that epic journey of escape from slavery in Egypt, through many ups and downs until the entry into the promised land. The whole book was put together from various collections of stories that had been passed down through at least four or five centuries of retelling. The point of the whole and of each individual story, in general terms, is to say something about God and ‘the people of the Book’ and the relationship between the two; to teach people about their responsibility towards God and about His attitude towards them. The details in this tale about warfare and the rod of Moses, if taken literally, say nothing we would regard as true about the relationship between God and people; it was this rod that seemed to clear the sea for the people to cross when escaping the Pharaoh’s army, and this rod that produced water in the wilderness. But we get closer to the point of the story’s transmission and survival in our sacred Scriptures, if we see its significance for us today; it reminds us that the power of God is in everything, though we usually think of various sacred objects as reminding us of this.

28th Sunday in Ordinary Time - 2025 - Year C

by Jeff Bagnall • 2 October 2025

These readings might speak to us when we are going through difficulties or hard times. We must trust in God, do what we should, but most of all thank God for the benefits that we do have. Naaman had to listen to his servants and not give up because there was no dramatic exhibition of a miraculous cure. The early Christian leaders, especially, had to be prepared to suffer for the work they were doing and the beliefs that they had. And like the lepers, we should be prepared to keep the rules as long as we can, but that wont save us; it is God who saves those who are faithful, as He is always reliable. The first reading reminds us how people in the time of the Old Testament lived; there were kings or tribal leaders with nobles under them, they had servants who worked and cared for them, they had their own gods who operated in their territories, miracles and drama were part of their religions and the different small nations were uncertain of each other’s ambitions and motives. The lead up to the first reading is necessary for it to make sense; Naaman was a well-respected leader in a country adjoining Israel, who had leprosy and could find no cure; one of the servants of his wife was from Israel where Elisha was well known as a prophet and man of God; she suggested a visit to him might be helpful. The party set off with plenty of payment and gifts, but Naaman was disappointed when Elisha did nothing dramatic, but merely said go and wash in our river Jordan seven times. He was about to return home disappointed when servants persuaded him to try it all the same. And then we are into today’s reading. Elisha rejects any gift for the miracle and Naaman thinks the god in this land is powerful, so takes some of the land back with him to his own territory.