Dianne Bergant, C.S.A.

Jan 30 2025

Scripture Study for

Ezekiel pronounces an oracle of salvation employing a fable about a cedar tree. The tender shoot is destined to be planted on the heights of Israel, the very place from which the Davidic dynasty ruled. The words of the Lord describe a reversal performed by God. The twig that was once insignificant and vulnerable will be exalted on a high and lofty mountain. The messianic character of this image is obvious. The divine force of these prophetic words is underscored in the very last verse: The Lord has spoken it, and it is done. The transformation of the tender shoot is but another wonder performed by the sovereign Lord.

Paul instructs the Corinthians on how to live in a time when, though committed to the Lord, they do not see the Lord face to face. This sermon draws a clear distinction between this life and the next. It emphasizes the need to live by faith now, because we cannot live by sight alone. During this life believers are at home in the body, but away from the Lord. In the next life, they will be away from the body and at home with the Lord. Paul ends his exhortation with a sobering thought. At the end of this life, all will stand before Christ to be judged according to whether or not they did in fact live lives of faith after his example.

Jesus’ first saying characterizes the reign of God as a seed that takes root, grows, and produces its plant in some secret place within the earth. The seed itself may be quite inconsequential, but deep within itself it possesses great potential. The amazing qualities of a seed are the focus of the parable that follows. The passage ends with a summary statement about Jesus’ teaching in parables. They forced his hearers to stretch their imaginations and to make connections that they might not ordinarily make. The presumption was that those who followed Jesus were always willing or able to do this.

Jan 30 2025

Scripture Study for

In preparation for the sacrifice that would seal the covenant, Moses erected symbols that represented the partners of the covenant: an altar, which generally connoted the presence of the deity; and twelve pillars that stood for the totality of the people. Two sacrifices were offered, the holocaust and the peace offering. Blood was poured. This was the most solemn and binding part of the sacrifice that sealed the covenant. Finally the law was read. Moses maintains that the blood ritual ratifies the covenant that the words both describe and fashion. The interplay between word and action is quite clear. Neither can adequately perform its role alone.

Several features of the ritual performed during the Day of Atonement serve as a model of the high priesthood of Christ. He entered the Holy of Holies, just as the high priest did yearly on that solemn occasion to sprinkle blood on the mercy seat. Both ritual acts made amends for sin. However, there is a finality to what Christ did. The new covenant promised by the prophet (see Jeremiah 31:31) has been established, and Christ is its mediator. Since some kind of sacrifice is the foundation of any covenant, the action of Christ not only atones for sin, but also inaugurates a new covenant, one that promises an eternal inheritance.

The Gospel reading for today is an account of the institution of the Eucharist, which took place during the Passover meal. The symbolism of the memorial meal recalls the covenant of old and reinterprets it. Eating bread together was an expression of companionship; the reference to the blood of the covenant recalls the ratification of the earlier covenant made through the blood of the sacrifice. Jesus alludes to the messianic banquet of the future, the banquet already present in his body and blood, which will be fully realized when the reign of God is brought to fulfillment.

Jan 30 2025

Scripture Study for

Moses admonishes the people to commit themselves to the Lord. He does this by pointing out to them the singular majesty of the God who has taken such a personal interest in their welfare. He reminds them that God chose them out of all the nations and delivered them through numerous signs and wonders, a reference to the Exodus and Sinai events. The monotheism that Moses advocated comes from human experience; since there never had been a god who was able to perform the wonders performed by the God of Israel, there could be no other god.

Paul very clearly states that those who are children of God are so not because they obey the law but because they are led (compelled or constrained) by the Spirit. Furthermore, we can say that it is with and through Christ that we become children of God. If Jesus can call God Abba, then we who are joined to him can as well. Finally, as children of God, we are heirs to the inheritance to which Jesus is heir, namely, the glory of God in the coming reign of God. Once again it is our union with Jesus that entitles us to privileges.

The great missionary commission received by Jesus’ disciples before his ascension is straightforward and all-encompassing. They are told to make other disciples of all nations. All social or cultural boundaries are dissolved; ethnic and gender restrictions are lifted. The way to accomplish this commission is twofold: by baptizing and by teaching. It is in the name of the Trinitarian God (one name, not three) that the disciples are to baptize. Those to be baptized are plunged into the mystery of that name, and recreated as new beings. Jesus inaugurated the reign of God, at the heart of which is a radically different way of life. This is to be the essence of the teaching of the disciples. Jesus assures them that he will be with them until the end of the age.

Jan 30 2025

Scripture Study for

The external manifestations that accompanied the outpouring of the Spirit at the time of Pentecost were all phenomena associated with a theophany or experience of God. As those in the room were filled with the Spirit, they began to speak in other languages, a feat that could only have supernatural origin. Because the Galileans spoke in tongues and those in the crowd heard them in their own speech, some commentators maintain that there was a miracle in hearing as well as in speaking. The exact nature of this marvel is less significant than is its meaning. It was clearly a manifestation of the universal presence and power of the Spirit. “Lord” (Kyrios) was the official title of the Roman emperor. Thus, to proclaim Jesus as Lord was to set up a rivalry between Jesus and the ruling political authority. “Lord” is also the substitute, in the Septuagint or Greek version of the Old Testament, for God’s personal name. Paul compares the diversity within the community to the complexity of the human body. Each part has its own unique function, but all parts work for the good of the whole. This metaphor portrays unity in diversity that is far from uniformity. It also underscores the lack of competition among members. Finally, it points up the interdependence that exists within the community. This Gospel account treats the Resurrection and the bestowal of the Spirit as occurring on the same day. Jesus’ wish of peace is a prayer for the eschatological blessings of health, prosperity, and all good things. The image of breathing life into another is reminiscent of the creation of Adam (see Genesis 2:7) and the restoration of Israel after the Exile (see Ezekiel 37:9). By breathing in this way, the risen Lord portrays himself as one who can create or re-create. The disciples are commissioned to go forth, to declare salvation and judgment. With the bestowal of the Spirit, they are authorized to continue the mission of Jesus.

Jan 30 2025

Scripture Study for

After the Ascension, Peter assumes leadership. With the betrayal of Judas, the circle of twelve apostles had been broken and must be restored. The choice of a successor was necessary. It had to be one who was among the company of disciples from the time of Jesus’ baptism to his ascension. He also had to be a witness to the Resurrection. The prayer preceding the casting of lots illustrates the faith of the assembly. Since only God can read the human heart, only God knew which of the two should be selected. They were confident that God would determine the outcome. The lot fell to Matthias.

According to the author of the second reading, just as God’s love was manifested in the unselfish and redeeming, saving sacrifice of Jesus, so Christians must love others with an unselfish and forgiving love. Such love manifests itself as visible works of love. The reading develops the idea of the mutual abiding of God in believers and believers in God that manifests itself in two ways. First, the Spirit of God that inspires unselfish love is evidence of the abiding presence and love of God. Believers’ acknowledgment of Jesus as the Son of God sent to be the savior of the world is further evidence of God’s abiding presence.

Jesus’ concern for his disciples is plainly stated in his prayer. Prayed shortly before his death, it takes on profound significance. He wishes to share with his followers the union he enjoys with God. Accepting God’s word through Jesus, the disciples share in God’s holiness. Having sketched the contours of union with God, Jesus acknowledges the resistance that God’s word encounters from the world. He is not speaking of the natural world, but of that dimension of society that is antagonistic toward God. Jesus himself was hated by that world and now, because of God’s word, his followers will suffer the same fate. It is for this reason that Jesus prays for them.