1st
Reading: Amos 6:1a, 4-7
Context. Amos
is the first of the “classical prophets” (ie. those who left a book). Himself a Southerner, he prophesied at
Bethel, a cultic center in the Northern Kingdom in the early to mid 8th
Century. This was a time of great
material prosperity for Israel, but also social and religious corruption. Amos is a book of judgment; we will have to
wait until later prophets to get the hope of restoration after punishment. The hypocrisy of ‘correct’ worship while
oppressing the poor is condemned – it is not right worship. This reading is part of Amos’ attempt to
break through the complacency of the comfortable: God is coming, get ready!
Interpretation. This passage has been
described as “a lament over people who can see nothing about which to lament.” The reason to lament over them is made clear
in the skipped v. 3: “you dismiss (the notion) of a Day of Destruction, but you
set up for yourselves a rule of violence!”
What we hear described are their lavish banquets, with so much wine that
they need bowls (rather than cups) to drink out of. They are spiritually drunk and insensitive to
what is going on around them. The worst
fate they worry about is becoming sick because of drinking too much. Instead what should be making them sick is
anguish over what is happening to Israel (represented by Joseph).
Gospel: Luke 16:19-31
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. Jesus addresses this parable,
his second in a row about money, to some Pharisees who he identifies as “lovers
of money” (v. 14).
Interpretation. The Pharisees have accused Jesus
of ignoring the Law in his table fellowship with unclean outcasts and sinners;
in this story, Jesus counters, “No, you have ignored the Law in loving
money more than your neighbor in need.”
The contrast between the two men is vividly painted, in terms of
clothing, food and abode. After death,
we see the reversal that Jesus spoke of in his beatitudes and woes (Lk 6:20-26,
wk 6). Lazarus and the rich man are
again in the same place (named Hades), but experience it variously as bliss or
torment. The one who never gave alms
now asks for mercy (same root in Greek).
He is refused: the gate that could have traversed wasn’t, so now it is
un-crossable. Our text from Amos is one
that should have woken the man’s brothers up, another would be Amos 5:15 which
speaks of justice “at the gate.” This
reading closing lamenting that some people will reject even Jesus’
resurrection.
Questions
1.
“Sin is not crying when someone else cuts their
finger” (John Cavadini paraphrasing St. Augustine). How compassionate are people today about the
suffering of others? What can numb
them? What can wake them up?
2.
Pope Paul VI enjoined the method “See, judge,
act” on the Church. He began with “see,”
because people are often simply unaware of problems around us. Our Holy Cross Constitutions have a similar
idea: “For the kingdom to come, disciples need the competence to see and the
courage to act.” Who do we see? Who do we overlook?
3.
Where does the rich man go wrong? What should he have done differently?
4.
What has the Bible (“Moses and the prophets”)
persuaded you of?
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