Patrick Comerford
Sunday next, 19 September 2021, is the Sixteenth Sunday after Trinity (Trinity XVI) and the liturgical provisions are for Proper 20.
The readings in the Revised Common Lectionary as adapted for use in the Church of Ireland are:
Continuous Readings: Proverbs 31: 10-31; Psalm 1; James 3: 13 to 4: 3, 7-8a; Mark 9: 30-37.
Paired Readings: Wisdom 1: 16 to 2: 1, 12-22, or Jeremiah 11: 18-20; Psalm 54; James 3: 13 to 4: 3, 7-8a; Mark 9: 30-37.
There is a link to the readings HERE
Introducing the readings:
Sophie’s Choice is a 1982 American movie based on a 1979 best-selling novel by William Styron. In this disturbing movie, Meryl Streep plays the title role of Sophie Zawistowski, a Polish immigrant who shares a boarding house in Brooklyn with Nathan Landau (Kevin Kline) and a young writer, Stingo (Peter MacNicol).
One evening, Stingo learns from Sophie that she was married, but her husband and her father were killed in a Nazi work camp, and that she was sent as a prisoner to Auschwitz with her children.
When Sophie arrived at Auschwitz, a camp doctor forced her to choose which one of her two children would be gassed and which would be sent to the labour camp. To avoid having both children killed, she chose to have her son Jan sent to the children’s camp, and her daughter Eva sent to her death. It was a heart-wrenching decision that left her in mourning and filled with a guilt that she can never overcome.
The name Sophie means wisdom, but the choice Sophie is faced with is not between good and evil, nor even between the lesser of two evils, but between evil and evil.
Sunday’s readings introduce a number of similar themes, including comparisons between the Wisdom of God and a wise wife and mother, the choices we face between good and evil, and the innocence of children in the face of competition for power and status.
Proverbs 31: 10-31:
We have come to the end of our short series of readings from the Book of Proverbs that began earlier this month. This selection ends on Sunday where the book ends with this poem, a detailed description of the roles and qualities of ‘a capable wife,’ a poem that serves as a summary of the Book of Proverbs.
Before this reading begins, we are told that the words in this closing section are ‘the words of King Lemuel. An oracle that his mother taught him’ (Proverbs 31: 1), and he is named again in verse 4.
Who was Lemuel?
Some say he was a member of a tribe descended from Abraham’s son Ishmael, some say he was Hezekiah, some even say he was Solomon.
Who is the good wife?
A good wife is mentioned earlier in this book: ‘He who finds a good wife finds a good thing, and obtains favour from the Lord’ (Proverbs 18: 22). Several of the qualities of this good wife are also those of Sophia, Wisdom. So, is the good wife Wisdom herself? There is a word play in verse 27, where the phrase in the NRSV ‘she looks well to’ reads in Hebrew as sophiyyah, providing a word play on the Greek Σοφῐ́ᾱ Sophia.
In four places in the Book of Proverbs, including this reading, the good wife, or Wisdom, is said to be ‘more precious than jewels’ (verse 10). The wife’s values to her husband are reminiscent of those of wisdom to her followers.
Verses 13-27 in this reading speak of the woman’s extraordinary and ceaseless activity, and her good relationship with her family. She and her husband are wealthy, while he is a leading figure in the community. She has a good business approach to managing their household, and is a hard worker, makes fine clothes for her family, and is generous to the poor and the needy.
On the following Sunday [Trinity XVII, 26 September 2021], the reading introduces us to a very different type of ‘capable wife’ with a very different sort of wisdom in the person of Esther (Esther 7: 1-6. 9-10, 9: 20-22).
Wisdom 1: 16 to 2: 1, 12-22:
Wisdom has been a book of the church since the earliest times. For some Christians, it is part of the Apocrypha (‘hidden books’); for others, it is included in the Bible. Until this book was written ca 50 BCE, the best that could be hoped for when one died was to exist in some inderterminate state. However, Wisdom says that that being made in the image of God includes sharing with him in immortality. Only the godly, the ethical, will be granted eternal life; those who choose to deviate from God’s ways will be punished and will disappear into nothingness.
In this reading, Wisdom is seen as a guide to happinness and immortality.
In the first part (verses 1-5), rulers and those in power are urged to love righteousness and to seek God. Widdom dwells only in a soul that is sincere, holy and disciplined.
In the second part (verses 6-11), the unglodly are told that they will not escape God’s punishment. God knows their unrighteous thoughts, words and deeds and will judge them. Wisdom is a kindly spirit, opposed to blasphemers and the unrighteous, upholding justice.
In the third part (verses 12-15), we are told that God has made us life everlasting. Immortality is a gift from God.
Then, in the rest of this reading, we are told that the unglodly oppress the righteous and those who turn to God as their father.
Jeremiah 11: 18-20:
This is the first of Jeremiah’s six personal laments. The others are: 15: 10-21; 17: 14-18; 18: 18-23; 20: 7-13; and 20: 14-18.
Here Jeremiah describes himself as ‘a gentle lamb led to the slaughter’ (cf Isaiah 53: 7). He learns that he is the unwitting object of evil deeds and schemes, an assasination plot, and he prays to God, the Lord of hosts, for protection.
Psalm 1:
This psalm is an introduction to the Psalms. It contrasts the fate of the godly and the ungodly.
The psalm begins by comparing the ways of the wicked and the ways of the godly. The godly do not live as the ungodly do. Instead, day and night, they meditate o the law of God. They are like trees that yield good fruit, and they are promised that they will prosper in all that they do.
On the other hand, the wicked are like chaff, blown about by the wind, who are lost when it comes to values of the Kingdom of God.
Psalm 54:
Psalm 54 is a short psalm of seven verses. It is a psalm of lament and a prayer for deliverance from personal enemies.
This title is almost a direct quotation from I Samuel 23: 19. It is one of the psalms containing prayers against false accusations, linked with an ordeal, the taking of an oath, or an appeal to God as the higher court.
The psalmist cries out for help as he is oppressed by his enemies. But, despite his plight, he trusts in God for deliverance, and seeks to show his thanks to God in true worship.
James 3: 13 to 4: 3, 7-8a:
We have also come to the end of our short series of readings from the Book of Proverbs, which began earlier this month (2 September 2018). This selection ends on Sunday with Saint James seeking to correct the arrogance and intemperate speech he finds in the community, and warning about the evil dangers of violence and war.
He reminds his readers of the qualities of wisdom, and his understanding of wisdom is like that of the Wisdom writers and of Saint Paul. In doing this, he contrasts earthly wisdom and heavenly wisdom.
If we show gentleness, then we are showing heavenly wisdom. But if show envy and selfish ambition, and if we are boastful, then we are not being true to Christian values and are showing earthly values.
Godly wisdom is pure, peace-loving, merciful and bears good fruits, and seeks to make peace.
He continues by contrasting those who make peace with those who stir up strife and conflict, and contrasting the proud with the humble.
Mark 9: 30-37:
This Sunday’s Gospel reading comes immediately after a story that is passed over in the Sunday lectionary readings, the story of a young boy who is healed of epilepsy or an unclean spirit (Mark 9: 14-29). The disciples are left puzzled, wondering why Jesus could cure him, but they could not.
Now, as they travel from Caesarea Philippi to Jerusalem, they re-enter Jewish territory as they pass through Galilee. He tells them that he is the ‘Son of Man,’ that he is going to be betrayed and killed, and that he will rise again.
They do not understand what he is saying – how could they, they cannot yet expect the Crucifixion and the Resurrection. Both these future events, no matter how much closer they are getting to them as they move closer to Jerusalem, are beyond their understanding and they are afraid to ask Jesus, either because they do not want to show their ignorance or because they are afraid that they too may become innocent victims and suffer the consequences of what he is talking about.
By the time they arrive in Capernaum, the disciples have been arguing over who among them is the greatest. But Jesus chides them, telling them being a disciple is not about rank or power, position or prestige, but is about service.
To illustrate his point, Jesus takes a little child and places him or her among them. The Greek word used here, παιδίον (paidíon), is diminutive, and means a little child, either male or female, and could also be used for a young servant or even a child slave.
When someone welcomed a child slave or servant sent on an errand or with a message, they welcomed or received the master. Jesus reminds the disciples that whoever receives the servant receives the master, whoever receives a child receives Christ, whoever receives Christ receives God the Father, who sent him.
A reflection on the Gospel reading:
How can we relate the first part of the Gospel reading (verses 30-32), when Jesus talks about his own impending betrayal, crucifixion and resurrection, with the part of the Gospel reading (verses 33-37), when Jesus takes an innocent, small child and makes him or her an example of how we should behave with Kingdom values?
Sometimes, I fear, we make it too difficult to talk about the Crucifixion, and so we make it too difficult to talk about the Resurrection, unless we are talking about them in the context of Holy Week, Good Friday and Easter.
But sometimes too, I fear, we make it too easy to talk about children because we romanticise childhood in our comfortable settings, yet too difficult to talk about children because too often we have to turn away, mentally and emotionally, when we see the suffering of children in the world today.
I think all of us have been disturbed for some years now about the terrors that are rained down on children in the world today.
I say ‘children’ and not ‘innocent children,’ because there is no such being as a guilty child – there are only innocent children.
And the suffering and plight of children is all the more distressing when it is caused by the calculations of adults who dismiss this suffering as merely the collateral damage brought about by war.
For Christians, this distress must always be acute, must always demand our compassion, must always call for our response.
It cannot matter to us what label is placed on these children – whether the suffering Palestinian children in the Gaza Strip are Christians or Muslim; whether the children fleeing Syria as refugees are Christian or Muslim; whether the children targeted by Saudi fighter bombers in Yemen are Shia or Sunni, going to a school or a wedding; whether the children separated forcibly from their parents on the border between Texas and Mexico speak Spanish or English; whether the homeless children who sleep in a cramped hotel room with their mothers tonight are travellers or settled children.
When the disciples argue in this Gospel reading about who is the greatest among them (verse 34), they are shamed into silence when they realise Jesus overhears what they say.
In response, he calls a child, puts the child among them, and tells them: ‘Whoever wants to be first must be last of all and servant of all’ (verse 35). Then he takes a little child and puts it among them, then takes the child in his arms and says to them, ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me’ (verse 37).
We are not told whether this child is a boy or girl, free or slave, Jew or Samaritan, Greek or Roman, a street urchin or the child of one the Disciples.
Indeed, in all likelihood, the Disciples never noticed, for at that time a child was of no economic value and a burden on families until the child could earn his or her own way, or until the child had the potential of being the equivalent of a pension scheme for parents.
But in Saint Matthew’s version of this story (Matthew 18: 1-14), Christ tells us: ‘Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven … it is not the will of your Father in heaven that one of these little ones should be lost’ (verses 10-14).
The Kingdom of Heaven is like little things. Throughout the Gospels, Christ reminds us that the Kingdom of Heaven is like:
● Sowing a seed;
● Giving a nest to the birds of the air;
● Mixing yeast;
● Turning small amounts of flour into generous portions of bread;
● Finding hidden treasure;
● Rushing out in joy;
● Selling all that I have because something I have found is worth more – much, much more, again and again;
● Searching for pearls;
● Finding just one pearl;
● Casting a net into the sea;
● Catching an abundance of fish;
● Drawing that abundance of fish ashore, realising there is too much there for my personal needs, and sharing it.
In this Gospel reading, we are told that Kingdom is like a little child.
Quite often, we romanticise this little child, thinking of a well-dressed, well-fed, well-loved child from our own family or own parish.
But for one moment imagine a playing child not knowing he is about to die on a beach in Gaza, a child falsely feeling secure on a school bus in Yemen, a frightened child in a Syrian mother’s arms cramped into a tiny boat in the Mediterranean, a wailing, distressed child on the Mexican border who has no idea where her parents are, a child in an hotel room tonight whose mother does not know where they are going to sleep tomorrow night.
These are last in the world’s priorities, yet Christ says ‘Whoever wants to be first must be last … Whoever welcomes one such child in my name welcomes me’ (Mark 9: 35, 37).
Mark 9: 30-37 (NRSVA):
30 They went on from there and passed through Galilee. He did not want anyone to know it; 31 for he was teaching his disciples, saying to them, ‘The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.’ 32 But they did not understand what he was saying and were afraid to ask him.
33 Then they came to Capernaum; and when he was in the house he asked them, ‘What were you arguing about on the way?’ 34 But they were silent, for on the way they had argued with one another about who was the greatest. 35 He sat down, called the twelve, and said to them, ‘Whoever wants to be first must be last of all and servant of all.’ 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.’
Liturgical Resources:
Liturgical Colour: Green
The Collect:
O Lord, Hear the prayers of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
through Jesus Christ our Lord.
Collect of the Word:
God and Father of all,
you have taught us through your Son
that the last shall be first,
and have made a little child
the measure of your kingdom:
give us the wisdom from above,
so that we may understand that in your sight
the one who serves is the greatest of all.
The Post-Communion Prayer:
God of mercy,
through our sharing in this holy sacrament
you make us one body in Christ.
Fashion us in his likeness here on earth,
that we may share his glorious company in heaven,
where he lives and reigns now and for ever.
Suggested Hymns:
Proverbs 31: 10-31:
350, For the beauty of the earth
543, Lord of the home, your only Son
636, May the grace of Christ our Saviour
544, O perfect love, all human thought transcending
Psalm 1:
649, Happy are they, they that love God
56, Lord, as I wake I turn to you
383, Lord, be thy word my rule
Wisdom 1: 16 to 2: 1, 12-22:
10, All my hope on God is founded
700, Holy God, we praise thy name
Jeremiah 11: 18-20:
118, Behold, the mountain of the Lord
273, Led like a lamb to the slaughter
140, The Lord will come and not be slow
Psalm 54:
218, And can it be that I should gain
638, O for a heart to praise my God
620, O Lord, hear my prayer
James 3: 13 to 4: 3, 7-8a:
10, All my hope on God is founded
297, Come, thou Holy Spirit, come
563, Commit your ways to God
311, Fruitful trees, the Spirit’s sowing
533, God of grace and God of glory
551, How can we sing with joy to God
553, Jesu, lover of my soul
99, Jesus, the name high over all
635, Lord, be my guardian and my guide
619, Lord, teach us how to pray aright
593, O Jesus, I have promised
507, Put peace into each other’s hands
8, The Lord is King! Lift up your voice
Mark 9: 30-37:
11, Can we by searching find out God
219, From heav’n you came, helpless babe
651, Jesus, friend of little children
228, Meekness and majesty
231, My song is love unknown
439, Once, only once, and once for all
627, What a friend we have in Jesus
145, You servants of the Lord
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
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)
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
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