Contents: Volume 2

Second & 3rd Sundays of Ordered Time (C)

January 19, 2025 - January 26, 2025

1. -- Lanie LeBlanc OP - 2nd Sunday
2. -- Dennis Keller - OP - 3rd Sunday
3. -- Fr. John Boll OP - 2nd Sunday
4. --
5. --(Your reflection can be here!)

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Sun. 2 C 2025

This Sunday’s readings give hope and encouragement to a world today where many feel beaten down, forgotten, and without purpose. In the first reading, we are told that we, like Zion and Jerusalem, have a special place in the heart of the Lord. It is hard to believe at times that “the Lord delights in you”, however.

The second reading helps to dispel that feeling. We are told of the spiritual gifts, service, and working given to us… to each and every one of us! OK, how have I missed that, you might think or even say aloud or respond “but not me”. Hindsight reveals how the Lord has worked in our lives for sure, not just for our own benefit, but for the benefit of others. That does not make us each mini-gods or super powers. To me, it means that each of us, at the Lord’s direction not ours, do amazing things for the good of the kingdom.

That may not impel us to jump into action right now though. We are a bit like Jesus in today’s Gospel… sometimes we need a nudge to act! What is it that will allow us to focus on the good the kingdom rather than trying to solve our own concerns, problems, or doubts? That seems to be an age-old question!

Mary seems to have the answer: “Do whatever he (Jesus) tells you”, she said. That requires prayer and listening and often checking things out with like-minded people who are also seeking to benefit the kingdom. How will you do that this week?

Blessings,
Dr. Lanie LeBlanc OP
Southern Dominican Laity
lanie@leblanc.one

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Third Sunday of Ordered Time
January 26, 2025

Nehemiah 8:2, 5-6,8-10; Responsorial Psalm 19; 1st Corinthians 12:12-30;
Gospel Acclamation Luke 4:18; Luke 1:4, 4:14-21

The first reading from Ezra-Nehemiah is a proclamation by the priest Ezra. This follows the return of the Jews following their return to Jerusalem after their liberation from the Babylonian Captivity. The law he proclaims is the Covenant of Sinai. The Biblical covenant is not comparable to a civil contract. That is, it is not a “if you do this, then I will do this.” It is not obedience to God’s expectations that is the basis for this covenant. A covenant in the sense of Judeo-Christian Scriptures is a bond between two parties. Civil covenants are established between two equal parties, a bilateral agreement. In the Bible, the agreement is unilateral. It is God initiated, all elements determined by God, and God confirms the covenant. Humanity merely is expected to say “yes.” Humanity is a recipient, not a contributor. Humanity is expected to accept what is offered, to keep the directives of God. God assures benefits will not be withheld. Considering the document as a covenant initiated by God that Ezra read, the weeping of men, women, and children old enough to understand was a realization by these returnees from the Babylonian Captivity that God loved them even after their failures. God’s demands, those commandments, and the law were guides for living a happy, peace-filled life in community. This is the community of people who were freed from captivity. These are the people who labor to re-construct the destroyed Jerusalem, its walls, and most importantly repair and restore what had been destroyed and looted of the temple built by Solomon. The reading by Ezra and the interpretation by Levites was understood as God speaking again to the assembly. God swore to be their God because God loved them. For a beat-up mostly hopeless people, this assertion was overwhelming. Thus the reason for their weeping. God, so exalted above human nature, loved them so much that God swore God with all God’s glory, power, and creativity to be their God. That is God’s choice made because God loves them. Their duty was to live the law and celebrate their faith’s festivals.

This book reveals to us God’s steadfast love and care for the Chosen People. As heirs of those chosen that love and care extends to us. The chosen people believed God spurred Cyrus of Persia to conquer Babylon and order the release of the Jews from slavery. Cyrus was moreover inspired to urge the Jews to rebuild the Temple, the City Jerusalem, and raise walls for protection. The prayers of Ezra and Nehemiah in this book justify the suffering of their captivity as God’s just punishment for their failures to practice the law. Those prayers are heavily laced with references to God’s mercy and faithfulness. That is what God swore in the covenant at Sinai. This book insists God works in history. Even in our difficult history today.

Reading the gospel in the light of the first reading we see Luke’s opening statement as stating the continuation of the mercy and faithfulness of God to God’s sworn covenant. Luke’s statement of the renewal of the Sinai Covenant expands that covenant to include all revelation in Luke’s gospel. Jesus makes present again the mercy and compassion of God. But there is here an expansion of Sinai’s covenant. God’s swearing to this expanded, new covenant is sealed in the Blood of the Son of God/Son of Man. God remains connected in human history – even in our tumultuous time.

Luke’s gospel indicates he is a physician, one who practices healing. The healing Jesus manifests includes a sharing of God’s life.

It is unusual that the second reading from the Apostles fits with the first and last reading. In this case, Paul, in his first letter to the Corinthians, writes about the human body as a sign of what Jesus’ living in our hearts and minds does to us. The followers of Jesus are members of his Body. Paul wants us to think of our communities, our church as parts of the Body of the Lord. Makes me wonder if I am an ear, a big toe, or a finger nail? This being part of the Body of Christ is possible because of God’s expanded covenant sealed in the blood of Jesus. Because we become a sharing in the Body of Christ, we live with the life of God. God’s life is defined in John’s gospel and letters as love, care, mercy, compassion, and justice for each other. When we receive the Body and the Blood of the Lord after our Eucharist in our Communion Rite, that Body and Blood does not become us. We become it. In becoming the Body and Blood of the Lord, we become one with all those others who receive as well. That is why Paul tells us in another place that we should be careful when we receive. If there is division with another or others in our community, we must resolve that before we approach and receive Communion. Otherwise, the oneness with others and Christ is a lie and a denial of what we receive.

The General Instruction on the Roman Missal gives us an option after receiving Communion. If we wish to express our unity in the Body of Christ which we have received, then we can stand after receiving until the hosts are returned to the tabernacle. It is clearly a way of reminding ourselves of our becoming part of the Mystical Body of Christ. Certainly, that availability is an element of God’s sworn New/Renewed Covenant with each of us and our community.

Dennis Keller Dennis@PreacherExchange.com 

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2025-01-19 Homily
SECOND SUNDAY ORDINARY TIME Year C

Isaiah 62:1-5; Psalm 96; 1Corinthians 12:4-11; John 2:1-11

“For Zion’s sake I will not be silent,
for Jerusalem’s sake I will not be quiet.” (Isaiah 62:1-5)

At the beginning of the second semester,
The new leadership team (name some student leaders)
for our undergraduate student community,
step up and begin their work building Community in Christ.

Other segments of our community,
Graduate students, Oxford College students,
Agnes Scott students,
have leaders that have stepped up
and and are doing the same thing
for their respective communities.

What is said by St. Paul to the Corinthians
is demonstrated by their willingness to lead.
“To each individual the manifestation of the Spirit is given for some benefit.” (For the common Good)

Mary, the mother of Jesus, is doing just that.
She “will not be silent”
In fact she is being assertive in her actions
to assist the joy and celebration
of all those invited to the wedding banquet.

“When the wine ran short,
the mother of Jesus said to him,
“They have no wine.”
And Jesus said to her,
“Woman, how does your concern affect me?
My hour has not yet come.”
His mother said to the servers,
“Do whatever he tells you.”

Like her, our musicians and singers, Sacristans,
readers, and Extraordinary ministers,
and those who generously provide for our fellowship after Mass,
are making it possible for us to Celebrate
the banquet of the Lamb of God here today.

Of course, in this community, it is (name) who will say, “Father, they have no wine,” as she organizes our liturgical and catechetical life. and all the other things she does to move this community forward. Thank you so much!

There is not a single one who is here
that is not called to the same types of actions.

Mary shows us this in her roll in the Gospel.
In her bold and gentle prompting,
she is stepping up as their mother, going to Jesus for them.
Her simple action, leads to Jesus’ first miracle
that inspired the beginning of faith in Jesus’ disciples.

So who will be the next to step up,
see a need,
and move forward with it

and show us what it means to
“Do whatever he tells you”

Fr. John Boll OP
 

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Volume 2 is for you. Your thoughts, reflections, and insights on the next Sundays readings can influence the preaching you hear. Send them to preacherexchange@att.net. Deadline is Wednesday Noon. Include your Name, and Email Address.
-- Fr. John

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