The Lectionary and Scripture Interpretation during Ordinary Time
Some Sundays in Ordinary Time lend themselves to picking out a theme. Today’s readings present a number of themes but I want to settle on one in particular: the idea of call and response. Keep this theme in mind as you read through these readings.
What does each reading have to say about the general idea of call and response? How does each reading help you understand your own callings and responses?
1 Samuel 3:3b-10, 19
One theme that runs throughout the historical books is the search for an adequate successor. Moses’ successor was Joshua. Joshua leads the people into the promised land, but then he fizzles out and doesn’t leave a successor. So God appoints priests and then judges to rule. In the story today, the latest judge/priest is Eli, and this story is about Eli’s successor, Samuel.
Chapters 1-4 are about the period of Eli; chapters 5-12 cover the rule of Samuel; and chapters 13-31 are about the first king, Saul. It’s called the Book of Samuel because his birth opens the account. 1 Samuel shows the transition from rule by judges to the rise of the monarchy. 2 Samuel will focus on the most adequate successor up until that time: King David.
Chp 1 is the story of Samuel’s mother Hannah praying for a son. Throughout Samuel’s story, there is an emphasis on the initiative of God as a mysterious call of the heart. This can be seen both in Hannah and Samuel.
Chp 2 is the story of Eli’s wicked sons. Eli is a problematic character – he comes up short in every possible way. His sons would normally succeed him as priests but they are even worse. As a priest of God, one who mediates the presence of God, we could reasonably expect Eli to have caught on a lot quicker to what was happening in today’s story. It’s significant that he does not. Also significant is that God contacts young Samuel rather than the more experienced priest.
The lectionary skips v1-3 but the detail in verse 1 is important: the word of the LORD was scarce and vision infrequent. So while it might seem strange that Eli doesn’t know who is calling Samuel, this helps explain it: Eli wasn’t really acquainted with God. He was a priest in title only. This sets up a story with dramatic irony at play – Eli is the very person who should realize at once exactly what is going on, but the word of the Lord was scarce and vision infrequent, and Eli himself was weak and blind, both physically and spiritually.
In Exodus 27 the priests were instructed to keep a lamp burning in the temple from evening till morning. Our story opens in the middle of the night, which is often a time for revelations. In verse 3, God speaks to Samuel from the ark of the covenant. In Exodus 25:22, Moses had a similar experience, so this is putting Samuel in a great lineage of leaders.
The story then follows Samuel trying to figure out what the heck is going on, and Samuel’s supposed mentor telling him to be quiet. It takes Eli three times to figure out what is going on, and then he finally is able to dispense this spiritual wisdom: Speak, LORD, for your servant is listening. This is a good reminder to us that wisdom often comes from unexpected places and we should not discount the message just because of the source. 1 John 4:1 encourages us to test every spirit, every message, to see what it might hold.
Don’t pass by the utter beauty of verse 10. Up until that moment, all Samuel heard was a voice. Once he understood what was going on, even before he says anything, God comes and stands there before Samuel. This is a theophany – an appearance of God. I think there is a whole world of experience contained in that verse that is beyond words and comprehension.
Verses 11-18 are not in the lectionary but these verses, along with chapter 4 are an interesting read to see the prophecy given to a young child and subsequently fulfilled.
Have you ever had someone listen to you deeply, not discounting your experience but, rather, helping you unpack and understand it? This is often the role of a spiritual director but anyone can fill this deep need in our lives. We, too, can potentially fill this role for others if we are open and paying attention.
This is a wonderful story for imaginative prayer. Place yourself in Samuel’s position. Listen to God calling your name. What does it sound like, feel like? What response does the call elicit from you?
1 Corinthians 6:13c-15a, 17-20
The church at Corinth must have listened to Paul preach and walked away with one word: freedom. And they decided to interpret that as freedom for whatever they wanted to do. Paul writes to correct their understanding by reminding them of their interconnectedness: what you do affects me and what I do affects you.
The Corinthians relied on a dualism common in Greek thought: anything is fine for the body because it’s only the spirit that matters; the body is a passing thing. Paul says no! Both body and spirit/soul are important – two parts required for the whole.
We might imagine a Corinthian declaring “The body has its needs. There is no difference between the need for food and the sexual appetite. The way we satisfy those urges has no moral implications. Besides, my body belongs to me. I am the only judge of its needs and of what can hurt it, because this varies from person to person. And even if my lifestyle harms me, this is my business. I don’t owe an account to anyone.” It’s all too easy for us to imagine anyone today saying this!
Paul’s response to this thinking is a theological argument that rests on Christ’s resurrection. Jesus was raised from the dead which means we also will be raised. And if our bodies are important enough to be raised from the dead, God must attach importance to actions performed in and through the body.
Verse 15 introduces a metaphor that Paul was fond of: the body as representing Christ and the church. He develops this metaphor by comparing it to marriage and becoming one flesh.
In verse 18 Paul reiterates the importance of our bodies and the reason why we care for them and avoid sins of the body: because those sins are against ourselves, and, by extension from the previous verse, those sins affect Christ because we are joined to Christ.
Verse 19 gives another metaphor: that we are temples of God. In that culture, the temple was the place where the gods dwelled, sacred places, the realm of the gods. Paul says our bodies are sacred places where God dwells.
How is Paul’s teaching related to the theme of call and response? One approach might be rooted in our interconnectedness: the realization that my responses affect you. We might even see the call of God as often coming through each other because we are so interconnected and because we are each joined to Christ.
In what ways do you treat your body like a sacred place? In what ways do you treat others as sacred dwellings of God?
John 1:35-42
The Gospel for this liturgical year is Mark, but it is such a compact gospel that the lectionary will supplement it in places with the Gospel of John throughout the year.
Today’s passage will expand on the pattern of call and response that we saw in Samuel’s story. Another pattern that’s important in this reading is that of evangelization – it plays out four times in this first chapter of John:
- Someone who believes in Jesus evangelizes (shares the good news with) another person v36
- they use a special title for Jesus to evangelize v36
- The convert turns to Jesus v37
- Jesus sees the convert and confirms the decision, giving them a new name v38-39
- The conversion is sealed v40
This pattern plays out more or less in vv40-43, v43 (in a truncated fashion), and vv45-50. It’s like a cascade of conversion.
The more I study Mark, the more I appreciate the parallels between Mark’s gospel and John’s, especially in the first chapters. Like Mark, the characters in John’s gospel are being confronted with a choice and demanded to make a decision. They are called and must respond. This is the Lamb of God – what will you do with that information? How will you respond?
John 1:19 – 2:11 are presented as a series of days. This reading happens on the 3rd day. The first two days are about John the Baptist, so there’s a shift of focus happening on the thrid day.
Verse 35 says that John watched Jesus walk by. This is an important word that we encounter again in v42. The Greek word means “to stare; to watch intently with purpose.” This is not a chance encounter. John the Baptist is intentionally contemplating Jesus.
Verse 36 is the first step of the evangelization pattern: someone who believes in Jesus shares that with someone else. And he uses the special title: Lamb of God. In verse 37 the new convert turns to Jesus and follows. In John’s gospel, following Jesus is rich with meaning. To follow means to be a disciple. This is more than just curiosity.
Verse 38 contains two questions. First, Jesus asks them “what are you looking for?” What are you after? What do you want? These would-be followers are challenged to articulate why they are interested in Jesus. They in turn ask Jesus a question: where are you staying?
Their question seems strange to us but was entirely reasonable for them. If Jesus was a Rabbi, they expected he would have an established place where he taught. This was the norm. Their question is actually a response to Jesus’ question. They articulate what they want by saying in effect, we want to come study in your school and learn under you. We want to be instructed. Where can we go to learn more about you and what you teach?
Verse 38 uses the word staying which is an important word in John’s gospel. It is usually translated abide, and the idea of abiding with Jesus is stressed again and again throughout this Gospel.
In verse 39, notice that Jesus doesn’t give them the address of his school. Rather, he says, come and see. Jesus doesn’t start with dogma or theology or explanation. He starts by saying, come experience being in my presence and you’ll come to understand all you need to know.
The word see is also important in John’s gospel. We encounter many stories about seeing throughout the book, and that seeing is always on multiple levels – physical as well as spiritual.
So we can say that Jesus has confirmed the decision here. Come and see.
Verse 39 ends with a curious detail: it was about four in the afternoon. One of these disciples is Andrew but the other is not named. Tradition holds that this is the Beloved Disciple, also the author of the gospel. We might imagine this little detail as being the exact point in time at which the author’s life is turned upside down. The Beloved has fallen in love and life will never be the same. The conversion is sealed.
In vv40-42 we see the pattern play out again: Andrew finds Simon Peter and tells him about Jesus, using the title Messiah. Peter comes to Jesus. Jesus confirms what’s been said and, we know from Peter’s story, the conversion is sealed.
In v42 it says Jesus looked at him (Peter) which is the same word as v36. This is a beautiful picture of what prayer is: it is both contemplating Jesus (which is what John the Baptist does) and it is also being contemplated by Jesus (which is what happens to Peter).
Think about the pattern of evangelization from this passage. How has it been evident in your own faith journey? Who has shared the good news with you? Did they use names for Jesus that were borne out of their own experience with Jesus? Think about the moments you turned to Jesus in conversion. How did Jesus confirm those moments, those calls? Did Jesus impart a new name to you? How has your conversion to Christ been sealed?
Think about this pattern, too, from your own work of evangelization. How do you speak to others of Christ?
Following John the Baptist’s lead, spend time in prayer contemplating Jesus. What do you notice about him? What does he want to share with you? Then try to imagine yourself being contemplated by Jesus. How do you feel when Jesus looks at you? What does he see about you?
Consider reading Pope Francis’ exhortation Evangelii Gaudium: On The Proclamation Of The Gospel In Today’s World.
Connections of the readings
The Old Testament and the Gospel both have a pattern of call and response:
- Invitation (always at the divine initiative but often coming through intermediaries)
- Discernment process (it took poor Samuel a while to get the hang of this!)
- Personal transformation
How has this pattern played out in your own life?
Questions to ponder
What does each reading have to say about the general idea of call and response? How does each reading help you understand your own callings and responses?
Have you ever had someone listen to you deeply, not discounting your experience but, rather, helping you unpack and understand it? This is often the role of a spiritual director but anyone can fill this deep need in our lives. We, too, can potentially fill this role for others if we are open and paying attention.
Use the Old Testament reading for imaginative prayer. Place yourself in Samuel’s position. Listen to God calling your name. What does it sound like, feel like? What response does the call elicit from you?
How is Paul’s teaching related to the theme of call and response? One approach might be rooted in our interconnectedness: the realization that my responses affect you. We might even see the call of God as often coming through each other because we are so interconnected and because we are each joined to Christ.
Think about the pattern of evangelization from this passage. How has it been evident in your own faith journey? Who has shared the good news with you? Did they use names for Jesus that were borne out of their own experience with Jesus? Think about the moments you turned to Jesus in conversion. How did Jesus confirm those moments, those calls? Did Jesus impart a new name to you? How has your conversion to Christ been sealed?
Think about this pattern, too, from your own work of evangelization. How do you speak to others of Christ?
Following John the Baptist’s lead, spend time in prayer contemplating Jesus. What do you notice about him? What does he want to share with you? Then try to imagine yourself being contemplated by Jesus. How do you feel when Jesus looks at you? What does he see about you?
In what ways do you treat your body like a sacred place? In what ways do you treat others as sacred dwellings of God?
(Die Berufung von Samuel)
John Opie 1761-1807
Undated · oil on canvas
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
© 2023 Kelly Sollinger