The Season of Ordinary Time

SHAPING OUR MISSION AS DISCIPLES

Pentecost

1. Celebrating the birth of the church at Pentecost, completes the lectionary's cycle of readings about life "in the spirit of Jesus." The lectionary returns to ordinary time and a systematic reading of the gospel of Matthew.

2. Between Pentecost and the return to ordinary time, there's a brief interlude in which our attention is focused on the great central beliefs effecting Christian discipleship. The feasts of Trinity and holy Eucharist define a disciple's faith, worship and mission to the world.

3. The Easter season ends with the celebration of Pentecost. But life for us modern would-be disciples is no return to business as usual! With our new awareness of who and what we are, we disciples are charged with the work of extending, developing and transforming our world in the pattern revealed in the Trinity!

Trinity Sunday

4. The feast of Trinity, occurring on the first Sunday after Pentecost, celebrates the doctrine of the Trinity and provokes an alternative communal imagination.
The feasts of Trinity and Eucharist engage disciples like us, in the task of "world-building." In other words - we're to share in the divine creative work!

5. Trinitarian doctrine can't simply be read off the pages of scripture. The perception and experience which has resulted in the formulation of both the doctrine of the Trinity and holy Eucharist has not been simply a matter of logical inference from certain scriptural texts although the texts of scripture are essential.

6. The development has occurred within a complex mixture of experience and reflection. And that reflection on the experience of faith, worship and mission continues to evolve - as we will seek to illustrate below.

7. Contemporary attitudes to work can easily dismiss it as a merely human activity with no meaning beyond the activity itself. But the feasts of Pentecost, Trinity and the Body and Blood of Christ (Corpus Christi) emphasise that where "human work is complete; when the worker shares in the planning, doing and evaluating functions; then human work can be said to share in the characteristics of God's own work!

8. This suggests a relationship between the words "work," "to work" and "working" and the Christian doctrine of the Trinity. The Father = WORK (the idea or concept) The Son = TO WORK (the expression of the idea, the action or Word) and The Spirit = WORKING (the extension and development of the idea and its expression). That in turn suggests that when human work is properly structured it is not merely a human activity - it is the divine activity; it is humankind made in the image of God! It is an argument that work should be structured in a way as to make it purposeful - as God's own work is purposeful! This is humankind's basic right - to Plan, to Do, to Develop. It's as basic to human-kind as the Father, the Son and the holy Spirit are basic to the Nature of God!!

Substantial Transformations

9. The Trinitarian reality is of the very essence of the substantial changes, or transubstantiations, that characterise human work. That is where through human intervention something is produced that did not exist before - whether it is a product or a service. Human work participates in the crucifixions and resurrections, the substantial transformations of modern working culture.

10. Seeing work in these terms and relating it to the divine work arises from the disciples' sense of participating in the divine life. In the practise of faith, worship, and mission in the world, disciples are partners in the divine life of the Spirit! That experience can be expressed as extending God's work to the work of God's holy Spirit, and the holy Spirit's distinction from the Father - and from the Spirit's extending out into all the world - a mission deriving from the mission of the Son.

11. Where human work shares the characteristics of creativity, wholeness and efficaciousness; where the work is organised so that the worker is involved in some practical way in the planning, doing and evaluating - then such human work shares the divine attributes of the creative, redemptive and life-givingness of the divine work!

12. The biblical evidence is the primary source of describing this shaping of human experience of faith worship and mission. But contemporary experience of life within a modern work culture offers more opportunities for evolving and continuing reflection on the reality of the Triune God. With new awareness of who and what we are, would-be Christian disciples are charged with "world-building," that is to extend, develop and transform our old world in the pattern revealed in the Trinity.

Working Partners

13. The Triune God is the "household manager" or steward of all creation and has called disciples like us to responsible partnership in caring, renewing and liberating Nature, nations and individual people from false economies of oppressive power. God's management plan (economy - oikonomia) is expressed in the Word, the sending of people like Moses, the prophets, Jesus, the apostolic group and disciples like ourselves! God's action and our community's reaction are united in one economy of liberation.

14. God's economics are incarnated in faithful human practice. Disciples are sent to share and complete the divine work in the tasks of caring for creation, setting captives free and standing as defender for and with those who need an advocate. It is the creative, redeeming and sanctifying work of the Trinity that makes newness possible. The Christian disciple is to extend this transformative power into every part of life. As "steward-partners" in the management of creation, God invites us disciples to join in God's mission-in-the-world. Our "oikonomia" (stewardship) is closely linked to "koinonia,"(partnership or communion).

15. So when the lectionary returns to Matthew's gospel account after celebrating the constitutive feasts of Christian discipleship, we listeners to the readings approach the texts with awareness of the Trinitarian economy and the incarnated presence of the divine dynamic in our human work. The readings become our check-list for what is required of us for doing and extending the divine work.

16. In God's oikonomia, (cf Ep.1:10) talents used, multiply and talents unused, are subtracted (Lk.19:11-26). In God's economy, the many are neglected in search of the one that strays (Lk.15:4-7) and the worker hired at the last hour, earns the equal of the worker who has laboured through the heat of the day (Mt.20:1-16). In God's economy, the poor are filled with good things and the rich go away empty (Lk.1:46-55) and the most unlikely people are invited into partnership for extending the divine work (Lk.5:27)!

17. Christians speak of God's action in the world as the mystery of the Trinity. Humankind is invited into partnership to share the planning, doing and developing of the divine economy. The Triune God is the steward, or household manager of all creation; and has called disciples to responsible partnership in caring, renewing and liberating Nature, nations and individual people, from the false economies of oppressive power arrangements. God's oikonomia, shaped in the past by the sending of people like Moses; the prophets; Jesus; the apostolic group, is extended today by the sending of disciples like ourselves!

18. God's action and our own actions are united in one economy of salvation. With the dynamic presence of God FOR us its possible to speak of God as Creator and continuing source of life; as Liberator who sets captives free; and as Paraclete, who is continually present as our defender against the powers of death. People struggling against forces that destroy freedom and human dignity, look to the God of Exodus and the God of the Resurrection!

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A holy Communion

19. God's economics are incarnated in faithful human practice. As would-be disciples we are sent to share and complete the work of the Trinity in the tasks of caring for creation, setting captives free and standing as defender for and with those who need an advocate. It is the creative, redeeming and sanctifying work of the Trinity that makes newness possible.

20. The Christian disciple extends this transformative power into every part of life. As steward-partners of creation, our God invites us to join in God's mission in the world. Our oikonomia (stewardship) is closely linked to koinonia (partnership or communion). In so far as human work shares the characteristics of the divine planning, doing, and extension of the plan and doing the plan (ie. the Trinitarian work - creating, redeeming and sanctifying) it reflects the completeness of the divine work. Where human work is complete, where it involves the worker in the planning, the doing and the developing, it shares the completeness of the divine planning, doing and developing.

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The Dynamic of the Liturgy

21. When the lectionary finally does return from focusing on these central mysteries of Trinity and Eucharist, to a continuous reading of Matthew's gospel, it does not signal to would-be disciples, a return to business as usual! In light of the incarnated presence of the divine in human affairs, we are challenged to reflect on the expression of the divine planning, found in these scriptures.

22. The readings then function as our check-list of what is required for doing and extending the divine plan. Modern would-be Christian disciples like us, extend and develop the power-for-life. The creative, redeeming and sanctifying plan of the Triune-God, is revealed in the weekly readings from the Hebrew and Christian traditions. We disciples, reflecting on our experience in the light of this new Word of God, take that new awareness back to transform our world after the pattern of the Trinitarian economy.

23. In the shattering experiences of daily living, we are reminded of the events and teachings of Jesus of Nazareth; the earlier Moses movement and that of the Prophets. Through this reminding, we find guidance, unity and reinforcement for a new understanding of our situation as we extend and develop the creative, redeeming and sanctifying power of the Trinity - admidst the realities of our world.

24. Although the story of the disciples on the road to Emmaus (Acts 24) is not read during this period, it is an apt summary of the dynamic of discipleship. Firstly there is an encounter with "a new Word from God" which brings a new understanding of the disciples' experience. At the "breading of the bread" the presence of the divine is revealed at the same time as awareness grows "to tell Jerusalem" (see Lk.24:13-35). The systematic reading of the scriptures in the modern assembly, reproduces the same dynamic. It trains modern would-be disciples in the skills of "telling" the world beyond Jerusalem and Judaea of the reigning of God. The WORD of God (Jesus) expresses the divine plan or idea, and in the spirit of the divine Word, Christian disciples extend and develop what Jesus had given expression to in His own transforming work.

25. In ordinary time, the readings from the letters of the apostles and the gospel narrative of Luke, show the first Christian disciples facing new shattering experiences. They were forced back on their memory of Jesus' words and deeds. With fresh understanding, they proceeded to transform their situation.

26. This same dynamic invites modern disciples to produce in their practice a modern sequel to the original narrative. Secular work can be organised around the worker to avoid fragmentary and de-humanising slavery. Where human work reflects the divine functions and involves the worker in the planning, doing and developing, such work shares the divine attributes of creating, redeeming and sanctifying. Disciples of Jesus are sent to extend God's work of creating a more human society. Their practice completes the powerful creative, redeeming and sanctifying works that Christ began.

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Matthew re-presents Jesus' instructions

27. The continuation of the readings from the gospel of Matthew (chs.7ff) focus on Jesus' words of instruction to would-be disciples. The account of Jesus' words, clarifies that being a disciple is not simply about belonging to an alternative "religious community." Discipleship on Jesus' terms, is the political and social energising of would-be followers towards building a just, free and more human society.

28. The "world-making" task set before the modern disciple, parallels that challenge before Matthew's community in the last third of the first century of the Christian era. Like in our own times, competing "world-making" programmes are present in Matthew. There's the programme of the contemporaries of Jesus - who become His main adversaries during His public ministry. Then there is the programme of the post-70 Pharisee rabbinic establishment at Jamnia, which became the dominant authority at the time Matthew wrote his gospel account.

29. Phariseeism began as a liberalising movement through its appeal to oral tradition. It sought to make contemporary the real thrust of the written Torah. The problem in Matthew's eyes, was that this oral re-interpretation had become as rigid as the written tradition. Many features of Jesus' teaching had been taken over from the synagogue by Matthew's community. As part of blending the "new world" with the "old" this wise Christian scribe writes this gospel account as a precaution against the entry of the spirit of Pharisees into the new community (cf Mt.13:52). So in the midst of competing programmes for re-interpreting and re-symbolising human experience, the text of Matthew's account offers an apprenticeship in alternative "world-building," that is faithful to the memory of Jesus' practice. Matthew wrote an account to instruct a new generation of apprentice disciples in Jesus' performance s kills of living the alternative, communal and imaginative new world of God's reigning. The text functions to discipline, legitimate and energise that world construction.

Completing the Divine Work

30. Jesus spent three years systematically training His disciples to extend this work beyond Jerusalem and Judaea. The WORD of God (Jesus), expresses the divine plan or idea, and in the Spirit of the divine Word, Christian disciples extend and develop what Jesus had given expression to in His own transforming work. In ordinary time the readings from the letters of apostles and the gospel narrative of Matthew, invite modern would-be disciples of Jesus to produce in their practice, a sequel to the original narrative. The practise of disciples completes the powerful creative, redeeming and sanctifying work that Christ began.

31. Jesus gave His best energies to implement the new reigning of God but He met strong resistance and it came as no surprise that those who opposed Him and His message, called Him "demon-possessed" (master of the House of Beelzebul). Opponents will throw the same charge - and some - at His disciples (cf Mt.10:25). Jesus affirms to them that they are not to be intimidated and mocks attempts to bury truth [cf Mt.10:28-31 (12th Sunday Ord Time)]. Jesus doesn't leave silence unchallenged. He won't have His followers bullied by silent pressures to shut about the "good news," He insists on loyalty so that even if our lives depended on it, we would not give out compromising stories about Him.

32. The imagery of "kingdoms," raises issues of power and authority for us would-be disciples of Jesus today [cf Mt.16:13-19 (Feast of Peter & Paul)]. These are issues that Jesus regarded as temptations of the devil seeking to reduce the "reigning of God" to the level of a "kingdom of this world." (cf.Mt.4:5-10). We need to be aware of the safeguards we have today against abuse of institutional power in our society and in our church. Authorities can either tie people up in knots or set them free. It all depends on why those in authority think they received the "keys of office" in the first place. Jesus sees in the likes of Peter, the kind of person that His movement needs as it's foundation. Peter is a person who will recognise and promote the gifts of others. Jesus can say to him, "what you prohibit on earth will be prohibited in heaven; and what you permit on earth will be permitted in heaven (cf.Mt.16:19). We shouldn't be blind to the fact that many of us prefer chains. We resent authorities like Paul, who tell us we have the capacity and talent for work in the reigning of God!

33. Earlier in the gospel, Matthew had described Jesus' instructions to announce His message of promise (cf Mt.10:1ff). Later Jesus came to realise that the message hadn't been welcome among the wealthy, educated and powerful; that only simple people were with Him! Rather than considering this a failure and feeling bad Jesus thanked the "God of heaven and Earth," that this was the way of things! [cf Mt.11:25-26 (14th Sunday Ordinary Time)].. The gospel speaks of the recreation power of relationships, especially our relationship with God. "A gentle and humble heart" and "openness to friendship with His Father," made Jesus' own hectic life bearable. Believing in Jesus' person is the sum-total of the Torah (Law of Moses). It is a yoke that proves most light to faithful disciples (cf Mt.11:25).

34. The Parable of the Sower [cf Mt.13:1-23 (15th Sunday Ordinary Time)] begins a series of parables which were probably not the teachings of one day, but of a longer systematic apprenticing of His followers. Matthew has collected the parables to illustrate Jesus prophetic announcement of the new era to come. Matthew describes Jesus teaching while sitting in a boat rather than in a synagogue. The synagogue would have been the natural place of apprenticing! Matthew seems to be representing how Jesus sits in the boat (church) with His disciples while the crowds stand outside receive only parables. The crowd see and recognise only a prophet. Jesus eventually dismisses the crowd and enters the house (Mt.13:35) where He is pictured explaining face to face with the disciples the meaning of His public activity.

35. Matthew interprets interprets an earlier parable (cf. Mt.13:4-9 - the Parable of the Sower) in terms of the coming of the reigning of God [cf Mt.13:24-43 (Sixteenth Sunday Ordinary Time)]. In the present age, good and evil are mixed up. But in the future, they will be separated. Jesus compares the growth of the reigning of God to a loaf that's going to be baked. And the "yeast" that will enlarge it and make it grow, is the practise of love! The present world, with its mixture of good and evil is even now, the reign of the Human one (Son of man)!

36. The treasure and pearl are both Hebrew symbols for wisdom [cf Mt.13:44-52 (17th Sunday Ordinary Time)].. Jesus implies that no one who discovers the reigning of God, can expand it without leaving all behind all other involvements.

37. Jesus continues to speak at length about the reigning of God [cf Mt.14:13-21 (18th Sunday Ordinary Time)]. That disciples have a foretaste of it - sharing the loaves and fish! Matthew interprets the incident as fulfillment of God's promises in the Hebrew scriptures, to feed people. It is achieved through the owners of the food sharing it - "the reigning of God is like a banquet" where unity and love are a reality that approach us in the face of battling the dominant, anti-life ways of the world.

38. Jesus is then depicted in the role of YHWH [cf Mt.14:22-33 (19th Sunday Ordinary Time)]. YHWH thwarted the power of death in the past and Jesus' followers are to offer the same helping hand to the foreigner; the outsider; the unclean; and all who would come and share in the banquet in the future. There will be no exclusiveness in the reigning of God.

39. Would-be disciples, to avoid introducing into the Christian community, the rigid behaviour of a "new Phariseeism," are to model their lives on the inclusive practice of Jesus; [cf Mt.15:21-28 (20th Sunday Ordinary Time)].

40. Matthew's gospel is built around the coming of the Messiah, the one who was to fulfill the words of The Prophets. Peter understood that Jesus was more than a prophet - who merely announced the reigning of God. For Peter, Jesus was THE ONE-WHO-WAS-TO-COME; who brought the reigning of God into reality [cf Mt.16:13-20 (21st Sunday Ordinary Time)].

41. But Matthew doesn't present the teaching about "Son of God/Human one," for contemplation alone! A fierce moral endeavour is demanded of the new community and individual disciples, as they stand under the coming judgement [cf Mt.25:31-46 (Last Sunday of the Year of Matthew)]. People will be repaid according to their concrete practice. Every disciple is called to carry the cross of God's will - whatever shape the cross may take Mt.16:21-27 (22nd Sunday Ordinary Time).

42. According to Matthew, Jesus affirmed that the power of, "the God of the Living" that animated His teaching and practice, was the same power that rescued slaves and sustained wanderers in the desert. Matthew's gospel links the totality of the practice of Jesus' disciples to the reigning of God! The narrative and teachings of the gospel is not closed. It remains open to the addition of the story of the practice of modern readers and listeners who act on it. New and powerful practices stemming from the God of the Living, that continue to promote life and liberate bodies.

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The Readings as Modern Guides
43. When modern would-be disciples of Jesus listen to these Hebrew and Christian scriptures with social awareness, the possibility of a new social imagination is released within the dominant anti-life, post-Christian, post-industrial, market-led individualistic culture. A reading with social awareness therefore is always inseparable from a certain liberating economic and political practice. Jesus read His own story as continuing the movement of Abraham, Moses and the Prophets. For Jesus it was the same power of God at work in each of them.

44. A refusal to read these ancient narratives, whether about Abraham or Jesus, discloses a blindness tied to positions of power in culture, gender, ethnicity and class. Jesus' opponents closed their eyes and ears to His message. For them, God was a God of the dead and the ancient promises made to Abraham and others had lapsed.

45. Jesus' teaching affirmed the power of God's reigning. This power animated His teaching and practice, was the same power that evoked trustful living unencumbered by excessive possessions. For wealthy yet insecure disciples such teaching affirmed an alternative to the dominant values of society and made clear the link between belief in the God of the covenant and resurrection, and the practice of a new liberating economics.

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The Sequel to Our Reading
46. Would-be disciples reading these texts in the modern community do not just sit around and read Scripture, but have daily tasks that must be performed. The danger is that these tasks tend to get cut off from the authority and scrutiny of the Christian and Hebrew scriptures. It is important to understand how the scriptures provide a context and critical principle for all our work.

47. So the narrative and teachings of the gospels are not closed. They remain open to the addition of the story of the practice of modern disciples acting in the light of what the scriptures continue to reveal about the giftedness of life and the sharp tasks required in response. These subversive narratives re-read in the light of shifts in our cultural awareness, address us with ever-fresh tasks.

48. Those tasks involve integrating and applying the values recovered from these vital sources that have formed our so-called Christian culture. These sources still have the power to move us towards a new social reality. This is realising "God's reigning."

49. Finally, to assist this re-reading of the texts in the light of our experience, some suggestions are offered for: sharing the Word in group discussion, praying the Word and finally hearing of the Word afresh to review our practising the good life.

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