First
Reading: Heb 12:18-19, 22-24a
Context. The
origins of this “letter” are shrouded in mystery: we don’t know who wrote it,
who is was intended for, or whether it was even a letter (it may well have been
a homily.) Its central theme is the
priesthood of Christ, crucified and exalted: Christ did what Jewish cult could
not do – provide permanent cleansing from sin, through the New Altar of the
Cross. We are called to follow our “forerunner” on his pilgrimage,
bringing us home to heavenly rest. The sections of the letter we’ve been
reading over the past few weeks deal with quite how we’re to walk this walk: we
heard of people who endured trials for the sake of the heavenly city they could
not see but, by faith, were assured of inheriting. We must follow this pilgrim band, who have
Jesus as their head.
Interpretation. This reading compares the new
community of faith with the Israelites in the desert who fearfully approached
Mount Sinai. It’s a ‘from the lesser to
the greater’ comparison. The new
community has approached heaven itself in an already real way – the Greek
perfect tense describes a past action with present effect. This new covenant has Jesus as its mediator,
so is fully trustworthy. This reading gives
a glorious vision of our ultimate goal: union with God. This goal is ultimate, but we do glimpse this
feast now. The letter to the Hebrews as
a whole tells us how God will get us from ‘glimpse’ to full realization.
Gospel: Luke 14:1, 7-14
Context. We continue Jesus’ long journey to Jerusalem (9:51-19:48;
Wks 13-31), and the section of it which is an extended response to the question
“who will be saved?” (13:10-17:10; Wks
21-27). He is concerned to form
community and set boundaries, but in a completely topsy-turvy way that will
confound any sense of privilege (think of Mary’s Song: the mighty will topple
from their thrones). Throughout, the
door of discipleship remains open, even to the Pharisees.
Interpretation. “Observing him carefully” is a generous
translation – the Greek verb has the nuance of ‘hostile observation.’ In the skipped verses, Jesus heals someone
and the Pharisees object to him healing on a Sabbath. Jesus’ advice about where to sit is standard
common sense, and can be found already in Proverbs 25. What’s radical are the commands he then gives
that disdain reciprocity. The list of
“lame, blind, crippled” is significant – all three are disqualified from the
priesthood by Leviticus 21. The
inclusion of the marginalized (including those who voluntarily figure
themselves as poor through humility) characterizes the kingdom banquet.
Questions
1.
Hebrews uses many images to describe being with
God. It is a mountain, Davidic, living,
a city, Jerusalem, heavenly, full of angels, festival. What of that resonates with you?
2.
Where do we get glimpses of that on earth? How do prayer, worship, Mass factor in to
this? If we follow Jesus, who got there
by ‘eloquent blood,’ what does that mean for our pilgrimage?
3.
Meals are defining moments in many societies,
including Jesus’ and our own. Feasts are
a common Biblical image for heaven and we act this out in the Eucharist. Where have you experienced notably good or
bad table fellowship? How do our
Eucharistic celebrations size up?
4.
How can Jesus vision of reversal transform our
table fellowship, ordinary and Eucharistic?
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