Patrick Comerford
Next Sunday, 14 June 2020, is the First Sunday after Trinity.
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, are in two sets, the Continuous Readings and the Paired Readings:
Continuous readings: Genesis 18: 1-15 (21: 1-7); Psalm 116: 1, 10-17; Romans 5: 1-8; Matthew 9: 35 to 10: 8 [9-23].
There is a link to the readings HERE.
Paired readings: Exodus 19: 2-8a; Psalm 100; Romans 5: 1-8; Matthew 9: 35 to 10: 8 [9-23].
There is a link to the paired readings HERE.
Introducing the Readings:
We have moved into Ordinary Time, the time in the Church Calendar from Trinity Sunday until the beginning of Advent.
It is as though we are saying we have been busy for the past few months … with Epiphany, Candlemas, Lent, Palm Sunday, Holy Week, Maundy Thursday, Good Friday, Easter Day, Ascension Day, Pentecost … and now let us have some Ordinary Time.
Ordinary Time is the longest time in the Church year, and has few significant events; it has a kind of ordinariness that other seasons lack. There are no narrative high points, no showy colours or costumes, not even a signature hymn or two. We enter, as the poet TS Eliot says in Burnt Norton, ‘at the still point’:
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is …
Burnt Norton, the first of Eliot’s Four Quartets, is a poem of early summer, air and grace. For Eliot, it is in the movement of time that brief moments of eternity are caught. The revelation of God in Christ is at the intersection between eternity and time. Life can be very ordinary. But life and time, in their ordinary ways, are worth celebrating, time after time, in every ordinary life.
The poem After Trinity by John Meade Falkner (1858-1932) seems to convey something that is very Anglican about this time of the year, this Ordinary Time, when Sunday follows Sunday, through the beauty of creation and following the course of the natural year:
We have done with dogma and divinity,
Easter and Whitsun past,
The long, long Sundays after Trinity
Are with us at last;
The passionless Sundays after Trinity,
Neither feast-day nor fast.
Christmas comes with plenty,
Lent spreads out its pall,
But these are five and twenty,
The longest Sundays of all;
The placid Sundays after Trinity,
Wheat-harvest, fruit-harvest, Fall.
Ordinary Time lasts these ‘five and twenty Sundays’ or so, for five or six months – until the beginning of Advent. But as Meade Falkner reminds us, some extra-ordinary things happen in this season of ‘placid Sundays.’ We have the long days of summer, the harvest of wheat and fruit, summer holidays and the longest day of the year. For children, it is summer holiday time – time at the beach, time to travel, time to explore, and in all of those times, time to mature and time to grow.
Ordinary Time allows the Church to celebrate the ordinariness of life as summer moves into autumn and as we anticipate autumn moving into winter.
John Keble (1792-1866) captures some of the beauties of this season in his hymn New every morning (Irish Church Hymnal, No 59):
The trivial round, the common task,
will furnish all we ought to ask,
room to deny ourselves, a road
to bring us daily nearer God.
Do you find yourself being brought nearer to God day-by-day, in a new way each morning, in the ordinary, trivial things of daily life?
The Gospel story next Sunday begins with an image of Christ in ordinary, everyday situations, going ‘about all the cities and villages’ (Matthew 9: 35), mixing with ordinary people. These are people who need hope, people who are sick, sore and sorry, people who are distressed, marginalised and suffering, and Christ has ‘compassion for them, because they are harassed and helpless, ‘like sheep without a shepherd’ [Matthew 9: 36]. They are ordinary people, indeed, in ordinary places, in ordinary time.
And to answer their plight, to carry out his mission, he chooses 12 disciples, 12 ordinary people, with ordinary backgrounds and careers: Peter, who denies him three times; Andrew his brother, a fisherman; James and John, ‘Mammy’s boys’ who jockey for position, unsure of what the Kingdom of God is about; Philip, who could easily turn away Greek-speaking Gentiles; Matthew, despised as a tax collector; Thomas who doubts him; Judas who betrays him … (see Matthew 10: 2-4).
In our ordinary everyday lives, Christ calls us to follow him, not for our own self-satisfying feeling of being good, but to proclaim the Good News; not for our own advantage and enrichment, but because that is what the suffering world needs.
We are called as ordinary people to do that; our Baptism is our commission to do that; our Confirmation is our ‘Amen’ to that.
An icon of the Trinity, shown as the Visitation of Abraham in the style of Andrei Rublev, in Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)Genesis 18: 1-15 [21: 1-7]:
The author or redactors of the Book of Genesis neatly divide Abraham’s life into three portions: 75 years in Ur and Haran; 25 years waiting for the child in Canaan; and 75 years after Isaac’s birth.
Abraham has moved ‘the oaks of Mamre, which are at Hebron’ and has set up an altar there (13: 18). In this reading, God appears to Abraham at the oaks or terebinths of Mamre as he sits in this sacred place, at the entrance of his tent (18: 1).
At first, Abraham says ‘three men’ standing near him (18: 2), seem to be human in appearance. But he addresses them as ‘my lord’ (verse 3) and offers them courtesy and hospitality (18: 2-8), washing their feet, providing shelter from the mid-day heat (verse 4), bringing ‘a little bread’ (verse 5) and then preparing a full meal (verses 6-8).
As they accept this hospitality, it becomes clearer who they are. One of them speaks (verse 10), promises to return and promises that Sarah will have a son.
Sarah is no longer young enough to have children (verse 11), and she laughs with incredulity at the idea of having sexual pleasure with her husband (verse 12)., let alone becoming pregnant.
But the Lord asks Abraham not only why Sarah laughed but asks too, ‘Is anything too wonderful for the Lord?’ (verse 14).
In the second part of this reading, which provides an optional ending to this story next Sunday, we hear how God keeps his promise (21: 1-7): ‘The Lord dealt with Sarah as he had said, and the Lord did for Sarah as he had promised’ (verse 1). Sarah has a son, and Abraham names his Isaac, a name that means ‘he laughs.’ When he is eight days old, Isaac is circumcised as a sign of the covenant between God and Abraham and his descendants (21: 4).
Sarah is rescued from the cultural stigma of being childless; she reverses her earlier sceptical laughter: ‘God has brought laughter for me; everyone who hears will laugh with me’ (21: 6).
This reading has often been read as early understanding in the Bible of the Trinity, and so is an appropriate reading on the First Sunday after Trinity.
Later, the writer of the Letter to the Hebrews comments on this reading: ‘Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it’ (Hebrews 13: 2).
We might ask, as we prepare to open our church buildings in the next few weeks, whether we are preparing to welcome back the regular worshippers, churchgoers and parishioners. Or whether we are ready to delight in meeting strangers in our midst and bringing them into our tent to share the kindness, friendship and hospitality found within.
I find myself thinking about a well-known prayer by Bishop Thomas Ken (1637-1711):
O God, make the door of this house
wide enough to receive all who need human love and fellowship,
and a heavenly Father’s care;
and narrow enough to shut out all envy, pride and hate.
Make its threshold smooth enough to be no stumbling block to children,
nor to straying feet,
but rugged enough to turn back the tempter’s power:
make it a gateway to thine eternal kingdom.
His prayer inside the doors of many churches in the Church of England and on the door of Saint Stephen’s Church, Walbrook, in London. It is also found in many sources, including the King’s Chapel Prayer Book at King’s Chapel, one of the oldest churches in Boston, and The Oxford Book of Prayer, edited by George Appleton, and is found.
Psalm 116: 1, 10-17:
In Hebrew, Psalm 116 is an acrostic poem. In the Jewish tradition, this Psalm was included in the Hallel because it spoke to the many among the pilgrims to Jerusalem who had vowed to bring thanksgiving offerings.
This psalm also provides the motto of the City of Belfast: Pro Tanto Quid Retribuamus is the Vulgate translation of Psalm 116: 12 (NRSV and NRSVA): ‘[What shall I return to the Lord] for all his bounty to me?’ (see Psalm 116: 10 in the Book of Common Prayer, p 729, ‘How shall I repay the Lord for all the benefits he has given to me’).
It should be noted that caution is needed in preparing this Psalm for use in worship or in a Bible study group because of the numbering of the verses. The Lectionary the Book of Common Prayer and the Church of Ireland Directory presume the Lectionary translation and the version of this Psalm in the Book of Common Prayer (see pp 728-729) is used. However, the equivalent verses have different numbering in the NRSV and NRSVA, where they are verses 1-2 and verses 12-19. It is always advisable to check the numbering of Psalm verses in any translation of the Bible we are using.
The psalmist tells the congregation God has heard his voice and has helped him in his time of distress and anguish. Now he will call on God for the rest of his life. Once he was near death, but when he called on God, God delivered him from death.
Despite the troubles he faced, he kept his faith in God. How can he repay God for saving him? He will make an offering in the Temple and pray to the Lord in thanksgiving, in the presence of God’s people, the worshipping community.
He is now like a child or lowly servant in God’s presence, but God has freed him and brought him into his presence.
Romans 5: 1-8:
The Apostle Paul reminds his readers that there are three consequences of finding faith in God through Christ. We find:
● ‘peace with God’ (verse 1)
● ‘access to … grace (verse 2)
● ‘hope … of glory’ (verse 2)
Our present sufferings are not a judgment against us, but help to build our Christian character, leading to the gifts of:
● endurance (verse 3)
● character (verse 4)
● hope (verses 4-5)
● love (verse 5)
Christ’s death shows God’s unconditional love for us, for Christ died while we were still sinners and estranged from God.
Matthew 9: 35 to 10: 8 [9-23]:
Saint Matthew has just recounted ten miracles Christ has performed, curing people both physically and spiritually: he cleanses a leper, heals a centurion’s servant, heals many at Peter’s house, stills the storm, heals the Gadarene demoniac, heals a paralysed man, restores a girl to life, heals a woman with haemorrhages, heals two blind men and a heals a demoniac who is mute (chapters 8-9).
Christ has been going about the cities and villages, teaching in the synagogues, proclaiming the good news of the Kingdom of God, and curing people of ‘every disease and every sickness’ (verse 35).
Now he sees the crowd and has compassion on them because they are harassed and helpless, without caring leadership, ‘like sheep without a shepherd’ (verse 36). He tells the disciples that his harvest is plentiful but the labourers are few, and so he is going to call labourers to go out into that harvest.
Christ then calls his 12 disciples to give them ‘authority’ to heal physical and mental or spiritual illnesses, with authority over unclean spirits, to cast them out, and to cure those who are sick and ill.
We are then given the names of the Twelve who are sent out or commissioned in this ministry. Twelve represents the number of the tribes of Israel (see Genesis 35: 22-26, Numbers 1).
The 12 are sent out with very specific instructions. They are sent, not to the Samaritans and to the Gentiles, but to ‘the lost sheep of the house of Israel,’ to the marginalised and outcast. The mission to all nations will be announced later, after the Resurrection (see Matthew 28: 16-20, Trinity Sunday, 7 June 2020).
They are to proclaim the ‘good news,’ as Saint John the Baptist announced, is that is ‘The kingdom of heaven has come near’ is at hand (10: 7, see Matthew 3: 2, Luke 10: 9).
Verses 8-10 should be read together. The Good News is freely available to all. But those who bring this good news need support. Do not waste time preparing for the mission. Missionaries are to depend on the local hospitality of worthy people in every town. They are to be greeted with the peace of God. Do not waste time on people who do offer a welcome or who do not listen; they will be judged like the people of Sodom and Gomorrah, who did not offer a welcome either’ (see Genesis 18: 16-33, Genesis 19: 24, 28, and Ezekiel 16: 49, and compare this with the welcome Abraham offers in the first reading).
Being sent by Christ is not going to be an easy task. Some will prey on those who are sent as wolves prey on sheep. They need to be wary and sincere, as wise and serpents and as innocent as doves.
They will be brought before judges, governors and kings to face trumped-up charges, and will suffer physically. At such times, the Holy Spirit will guide them as they proclaim the good news.
Brothers will betray brothers, fathers will betray children in those times of trial and betrayal, and the disciples will be forced to flee to others towns.
Matthew 9: 35 to 10: 8 [9-23] (NRSVA):
35 Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, ‘The harvest is plentiful, but the labourers are few; 38 therefore ask the Lord of the harvest to send out labourers into his harvest.’
1 Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness. 2 These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax-collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Cananaean, and Judas Iscariot, the one who betrayed him.
5 These twelve Jesus sent out with the following instructions: ‘Go nowhere among the Gentiles, and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 As you go, proclaim the good news, “The kingdom of heaven has come near.” 8 Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. [9 Take no gold, or silver, or copper in your belts, 10 no bag for your journey, or two tunics, or sandals, or a staff; for labourers deserve their food. 11 Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. 12 As you enter the house, greet it. 13 If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. 14 If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. 15 Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgement than for that town.
16 ‘See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17 Beware of them, for they will hand you over to councils and flog you in their synagogues; 18 and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22 and you will be hated by all because of my name. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.]’
Liturgical Resources:
Liturgical Colour: Green (Year A, Ordinary Time)
The Collect of the Day:
God,
the strength of all those who put their trust in you:
Mercifully accept our prayers
and, because through the weakness of our mortal nature
we can do no good thing without you, grant us the help of your grace,
that in the keeping of your commandments
we may please you, both in will and deed;
through Jesus Christ our Lord.
The Collect of the Word:
All-powerful God,
in Jesus Christ you turned death into life,
and defeat into victory:
increase our faith and trust in him,
that we may triumph over evil,
in the strength of the same Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Eternal Father,
we thank you for nourishing us
with these heavenly gifts.
May our communion strengthen us in faith,
build us up in hope,
and make us grow in love;
for the sake of Jesus Christ our Lord.
Suggested Hymns:
Genesis 18: 1-15 (21: 1-7):
7, My God, how wonderful thou art
545, Sing of Eve and sing of Adam
323, The God of Abraham praise
Psalm 116: 1, 10-17:
10, All my hope on God is founded
51, Awake, my soul, and with the sun
411, Draw near and take the body of the Lord
362, O God beyond all praising
Exodus 19: 2-8a:
454, Forth in the peace of Christ we go
323, The God of Abraham praise
532, Who are we who stand and sing?
493, Ye that know the Lord is gracious
Psalm 100:
683, All people that on earth do dwell
334, I will enter his gates with thanksgiving in my heart
701, Jubilate, ev’rybody
Romans 5: 1-8:
218, And can it be that I should gain
294, Come down, O Love divine
411, Draw near and take the body of the Lord
268, Hail, thou once–despisèd Jesus
671, Jesus, thy blood and righteousness
652, Lead us, heavenly Father, lead us
429, Lord Jesus Christ, you have come to us
618, Lord of all hopefulness, Lord of all joy
634, Love divine, all loves excelling
636, May the mind of Christ my Saviour
621, O Love divine, how sweet thou art
306, O Spirit of the living God
Matthew 9: 35 to 10: 8 (9-23):
37, Come, ye thankful people, come
39, For the fruits of his creation
456, Lord, you give the great commission
441, Out to the world for Jesus
527, Son of God, eternal Saviour
197, Songs of thankfulness and praise
141, These are the days of Elijah
662, Those who would valour see
662, He who would valiant be
491, We have a gospel to proclaim
492, Ye servants of God, your master proclaim
‘The long, long Sundays after Trinity/ Are with us at last;/ The passionless Sundays after Trinity,/ Neither feast-day nor fast’ … Trinity College Cambridge and Trinity Lane in mid-summer rain (Photograph: Patrick Comerford)After Trinity, John Meade Falkner (1858-1932):
We have done with dogma and divinity,
Easter and Whitsun past,
The long, long Sundays after Trinity
Are with us at last;
The passionless Sundays after Trinity,
Neither feast-day nor fast.
Christmas comes with plenty,
Lent spreads out its pall,
But these are five and twenty,
The longest Sundays of all;
The placid Sundays after Trinity,
Wheat-harvest, fruit-harvest, Fall.
Spring with its burst is over,
Summer has had its day,
The scented grasses and clover
Are cut, and dried into hay;
The singing-birds are silent,
And the swallows flown away.
Post pugnam pausa fiet;
Lord, we have made our choice;
In the stillness of autumn quiet,
We have heard the still, small voice.
We have sung Oh where shall Wisdom?
Thick paper, folio, Boyce.
Let it not all be sadness,
Not omnia vanitas,
Stir up a little gladness
To lighten the Tibi cras;
Send us that little summer,
That comes with Martinmas.
When still the cloudlet dapples
The windless cobalt blue,
And the scent of gathered apples
Fills all the store-rooms through,
The gossamer silvers the bramble,
The lawns are gemmed with dew.
An end of tombstone Latinity,
Stir up sober mirth,
Twenty-fifth after Trinity,
Kneel with the listening earth,
Behind the Advent trumpets
They are singing Emmanuel’s birth.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000).
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