2nd Sunday Easter B

Jeff Bagnall • 30 March 2024

The two Books of Samuel are classified in the Old Testament as History. History written then had the aim of influencing its readers morally, religiously or politically. The information included may have come from ‘historical’ annals, old folk tales and favourite stories which had something to say to all people. Our reading today is such a story; it has a message about how we might pick up on what God is wanting us to do with our lives. It has the homely setting of an old father-like figure and a young boy who related to him as to a grandfather; it has the characteristic pattern of threesome repetition; it is clearly set in a religious context (the Temple) and it has the engaging feature of misunderstanding prior to getting things right. It is an account of God’s call of the prophet Samuel. It is from such accounts that Fr. Daniel L. Schutte, S.J. took the refrain and used it as the chorus when he composed that now well-known hymn about our own renewed commitment to recognise God around us, His call to us and our positive response to it.

The second reading ( 2 nd Reading – 1 Cor 6:13-20 passim) does not seem to fit in well with the other readings for today except that it illustrates the difficulty we might have in discerning exactly what is for us the right thing to do and what we should not be doing. Paul is writing to the Corinthians about a specific problem. His preaching has told these Gentile converts that now they are Christians they are not bound by any laws (Paul has in mind particularly the Jewish Law). He probably spoke most powerfully about this freedom, because he had been a strict Jew himself up until he became a Christian, but also because some of the Jewish converts thought the Gentile Christians ought to be bound by the Jewish laws. But in the morally loose city of Corinth, some of the Gentile Christians might have taken this to include freedom in sexual practices. Paul has to modify his revolutionary teaching; the freedom doesn’t extend to this; it affected the eating of food sacrificed to idols which Jews wouldn’t do, but Paul thinks that is permissible, since the stomach is just an organ of the body; but our bodies as a whole are ourselves and are the shrine of the Holy Spirit and should not be defiled by inappropriate sexual behaviour. This is a good illustration for us of how the rules we have in our religion are derived from our beliefs about God, about ourselves and about the relationship we have with God which we know through Jesus Christ.

The gospel (John 1:35-42) passage can easily be taken to be a charming and believable narrative about John, Jesus and the first disciples, but in John’s gospel particularly, there are usually deeper meanings within the text. With no infancy narrative in his gospel the first public presentation of Jesus is made in this passage by the Baptist to two of his disciples, with the words used in catholic liturgy announcing communion: “behold the lamb of God!” The reply with a depth of inner meaning uses the word ‘follow’ as to walk behind and also as to be a disciple of. Jesus then asks “what do you want?” the words used by a priest when someone presents to be baptized and a question always challenging us. Notice also the query where Christ is to be found and the welcome “Come and see.” The call of the first disciples in the other gospels is while they are fishing (which they seem to abandon immediately), but here Simon Peter is called by his brother who first followed Christ. This all leaves us with questions about our own relationship with Christ which we need to regularly consider.

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

33rd Sunday in Ordinary Time - 2025 - Year C

4 November 2025

The first reading is from the last section of the book of Malachi. In the Hebrew this is Chapter 3, but in the Greek version it is Chapter 4. Cyrus, the king of Persia who became the ruler of Babylon in the 6th century BC, had high ideals for society and a policy of returning deportees back to their homelands. We know of this from the Cyrus cylinder which was discovered in 1869 in the ruins of the city of Babylon and is in the British Museum. In the Bible, the book of Isaiah the prophet interpreted this return to their own land as brought about by their God through Cyrus. But those who returned were not all as good living as they should be and so, in the book of Malachi, we hear today of God’s punishment upon them, but for those who are good or repent, God will come “with healing in his wings.”

31st in Ordinary Time - 2025 - Year C

22 October 2025

The first reading is from the book Wisdom ( 11:22-12:3 ). This book was written less than a century before the birth of Jesus. It came from someone in the Jewish community in Alexandria in Egypt. Jews at the time were not just in the promised land and were quite aware of the ways of thinking in the wider community about life, gods and associated mysteries. The book of Wisdom is in Greek and its ideas are a development of earlier Jewish ideas, absorbing more contemporary notions from this wider community in which they lived. And so wisdom is very important; it is used by them to refer God Himself and their idea of life now extended to even life after death which was not previously held by Jews. Our reading exemplifies the literary quality of the thoughts poetically expressed in a theology of the relationship of God with the failings of humanity and the development of creation. The second reading is from 2 Thess 1:11-2:2 . The two letters to the Thessalonians are the first surviving documents about Jesus that we have – the oldest writings in the New Testament – prior to the gospels that tell of the life of Jesus. Paul was a learned Rabbi in the Jewish community living away from the Jewish enclave in the Roman empire. The story in Acts of him being quite against Jews becoming followers of Jesus is quite reliable. However, this learned man later became a Christian and worked mostly in Roman communities making converts of Jews but especially of Gentiles. He had established a community in Thessalonica but the Jewish synagogue there was not receptive of his message that God was happy with Gentiles, so a mainly Gentile community of followers of Jesus was established away from the synagogue. However after he moved on from his short stay there, he wants and needs to writes to them from prison. It seems from the text we have that he may have given them a wrong idea of God’s being present to them even now and this being the time of the fulfilment of God’s plan for creation. Some of them had given up their regular work and way of life and were just waiting for the End-time to come. And someone may have encouraged them with this view. So Paul has to tell them to get back to regular life – as good followers of Jesus – the final End has not yet come. We are reminded by this that Christianity is constantly developing an understanding of life and creation, and we should be warned not to be so certain of what are basically mysteries – a danger the church has always suffered from.