Monday of Week 23 of Ordinary Time – First Reading

Commentary on 1 Corinthians 5:1-8

Expel the immoral brother! We now enter a part of the letter where Paul speaks of various moral disorders prevalent in the Christian community of Corinth. Here Paul justifies his criticism of the ‘unspirituality’ and moral immaturity of the Christians in Corinth.

First, he tackles a problem of incest. He has been told that one of the Christians is cohabiting “with his father’s wife”. Such a relationship is explicitly forbidden in the Mosaic law (see Leviticus 18:8-18) and indeed in nearly every society.

Even pagans hardly stoop to such levels, says Paul. We know, for instance, that the famous Roman writer and orator Cicero said that incest was practically unheard of in Roman society, although it is not certain whether that applied to Corinth, a city notorious for its sexual liberties.

With examples like this, Paul asks how the Corinthian Christians can have such a high opinion of themselves. Did they really think that such behaviour was a boastful expression of freedom? On the contrary, they should be in deep mourning for their sins.

Paul wrote that such a person should not be tolerated in the community, and should be expelled from it. Paul, in fact, urges the church (with which he is spiritually united, though physically absent) to do so in the name of the Lord Jesus. As we are told in Matthew’s Gospel (18:20), whenever the community gathers together in the name of Jesus, he is with them and they have authority to speak and make decisions in his name.

Not only that, they are to “hand this man over to Satan”. This may mean that he is to be left unprotected against the power of Satan. This would follow from his being left to fend for himself, without the support of his community, in a pagan and highly immoral society. Jesus says:

If that person [the offending member] refuses to listen to them, tell it to the church, and if the offender refuses to listen even to the church, let such a one be to you as a gentile and a tax collector. (Matt 18:17)

In effect, the person is to be excommunicated.

The purpose of this punishment is twofold: it is hoped that the afflictions he will experience from his being ostracised will destroy his misguided sensuality and bring him back into the saving arms of Christ on the day of judgement. The purpose is to heal both the community and the sinner—Jesus came to save and not to condemn.

With examples like this, Paul tells the Corinthians there is not much for them to boast or be proud about. Although he has been speaking of only one person, he says they should realise that even a tiny amount of yeast can leaven a large batch of dough. Generally in the Bible, yeast is taken as a symbol of corruption and sin. The example is something like our saying that one bad apple can spoil a whole barrelful. The community here is being called on to get rid of the yeast of sin, represented by this wrongdoer, because they are called to be an unleavened batch of dough—new creations in Christ (2 Cor 5:17).

Paul then links the image with Jesus as “our paschal lamb”. Jesus is now the paschal Lamb of God who was sacrificed and his blood poured out on the cross. Through his actions the new covenant was sealed, replacing the old Pasch in which a lamb was sacrificed and eaten. Christ, the Lamb of God, was crucified on Passover day, a celebration that began the evening before the Passover meal was eaten (see Ex 12:8). By his death on the cross, Christ fulfilled the true meaning of the Jewish sacrifice of the Passover lamb (Isaiah 53:7; John 1:29) and introduced an unending Passover.

“Let us celebrate the festival”, says Paul. He is referring to the Feast of the Unleavened Bread, which followed the Passover. In the Jewish calendar, Passover was followed immediately by the festival of Unleavened Bread. In preparation for this feast all traces of old leavened bread were removed from the house and, during the festival, only unleavened bread was eaten. The sequence of these two feasts provides Paul with an image of Christian living: Christ’s death (the true Passover celebration) is followed by the life of the Christian community, marked by newness, purity and integrity (a never-ending feast of unleavened bread). It meant living their life in total dedication to God, removing from their lives all corrupting behaviour, wickedness and incestuous relationships. Paul may actually have been writing around Passover time, so his words can be taken as a small Easter homily, the earliest in Christian literature.

Expelling someone from our community is something that rarely happens, except where the Church officially excommunicates some person according to the norms of Church Law. This can happen by formal declaration or automatically, depending on the offence committed. We may have some difficulties with the idea of excommunication although there are clear precedents in the Old and New Testaments. We may feel it contradicts Jesus’ command to forgive 70 times 7 times. However, we must not confuse two issues.

It is true that we must always be ready to forgive and be reconciled with the truly repentant person no matter how many times he or she falls. On the other hand, a Christian community, e.g. a parish, is called on to give witness to the gospel message and to be an agent in the building up of the Kingdom of God. It is difficult for a community to do this if there is a member or a number of members who are repeatedly acting in ways which are diametrically opposed to the way of life that the gospel represents and who, after this has been pointed out to them, still refuse to change.

The community lives by certain standards with which it cannot in conscience compromise. It would seem that, in certain (hopefully rare) cases, the only option the community has is to ask these people to separate themselves from the community as long as they continue doing what they are doing. Of course, if they change and sincerely ask for reconciliation, they will be welcomed back with open arms. Sadly, we do see a form of semi-excommunication in our churches when we see people, known to be baptised Catholics, staying away from the Communion table.

It is probably true to say that in many places we Catholics (and other Christians too) have a poor awareness of the importance of corporate witness to the gospel. We tend to think that being a ‘good Catholic’ is a purely personal affair and that the ‘Church’ is the place where we get the help we need. As a result, we may at times be too tolerant of “bad apples” among us and thus greatly weaken the witness we are called to give.

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Monday of Week 23 of Ordinary Time – Gospel

Commentary on Luke 6:6-11

Immediately following the incident of Jesus’ disciples plucking the grains in the cornfield, we have another confrontation with religious leaders also on a Sabbath day. This one is even more sinister as it involves what is called in some police movies a ‘set up’ or ‘entrapment’.

Jesus had gone into the local synagogue, as was his practice on the Sabbath, and began to teach. Right in front of him was a man “whose right hand was withered”—no doubt a condition he was born with. There were scribes and Pharisees in the congregation and, we are told, they “were watching him” to see whether he would heal the man on a Sabbath day so that they could accuse him of breaking the Law.

Medical work was forbidden on the Sabbath because it normally took time. Jesus, of course, healed with just a word, but even if he did not, could one say that healing was against the spirit of the Sabbath? At the same time, it is also worth noting that the man was suffering from a chronic and probably non-painful disability. There was no need for him to be cured on the spot; it could easily have waited until the next day.

That gives further point to Jesus’ argument. The poor man had clearly been ‘planted’ by the religious authorities. He was being used as bait for their malicious ends. For the Pharisees and their co-conspirators, the man and his plight were secondary. Their goal was to prove their point and the man was seen as a useful tool.

Jesus, of course, is fully aware of what is going on. He speaks directly to the man with the withered hand:

Come and stand in the middle.

In some translations, the word “come” is stated as “Rise up” and is used as an indication of what is going to take place; the man is going to be given new life. Nor is there any secrecy. What Jesus is going to do will be seen by all.

But first he puts a question to the whole congregation, scribes and Pharisees included:

I ask you, is it lawful to do good or to do harm on the Sabbath, to save life or to destroy it?

There is really no question because the answer is so obvious. But it was not the way these Pharisees were thinking.

Their question would be very different: “Is it right to obey the Law or to violate it?” For them the Law—every letter of the Law—was paramount. There is an irony in Jesus’ question because Jesus is planning to bring healing into a man’s life, while they were preparing to bring about his destruction. Who was really breaking the Sabbath?

In contrast to the Pharisees’ perspective, for Jesus the Law was relative to the true and the good. No implementation of a law can offend the true and the good. And sometimes the following of the true and the good may have to go against the letter of the law. What is legal is not always moral. It can be immoral, that is, evil, to obey a law in certain circumstances. What is moral sometimes transcends the law and may even contradict the law.

Jesus, hearing no dissenting answer, and:

After looking around at all of them…said to him, “Stretch out your hand.” He did so, and his hand was restored.

The scribes and Pharisees:

…were filled with fury and began discussing with one another what they might do to Jesus.

Their plans had been brought to nought. They showed no pleasure that a crippled man had been made whole. Their interpretation of the Law had been shown to be wanting and they had to get back at Jesus.

Such situations are by no means unknown in our Christian life and in our Church. We will run into situations where doing good may be in conflict with traditional regulations and legal formulae.

We will find ourselves in situations where contemporary Pharisees will try to put the Church into a straitjacket of narrow-mindedness and fundamentalism whether it involves our understanding of the Scripture or the liturgy or morality or something else. These are people who put the letter of the laws, regulations and rubrics before love. For them it is more important to observe the externals of rules than to be a loving person. Let us pray that we are not such people.

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