Lectionary Readings
(from the Revised Common Lectionary)
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This lectionary covers the next thirty days. For full lists, see the seasons and years below.
Sunday, October 19, 2025
Proper 24 (29)—Season after Pentecost, Year C
Summary
In another of the dark parables, Jesus uses the example of rascally, wholly irreligious characters to illustrate how they ought to practice their religion. Again, Jesus argues from the lesser to the greater: if a godless, immoral judge will finally grant a woman's request simply to stop her from annoying him, how much more speedily will God, the source of goodness, justice, and mercy, listen and fulfill the requests of the saints? Once again "the sons of this world" are smarter in their own way "than the sons of light" (Luke 16:18). Unlike the judge, God's will is with the poor and oppressed. But those who fail to pray do not have faith that God is their ally. The point is to encourage frequent prayer, never despairing, since we know we have an advocate in God.
Sunday, October 26, 2025
Proper 25 (30)—Season after Pentecost, Year C
Summary
Even if one follows all of the pious practices Jesus has urged in Luke, prayer, fasting, and giving to the poor, it avails us nothing if it becomes a source of pride. On the other hand, humility paves the path to true repentance.
The Pharisee in the story imagines himself to be self-sufficient in his righteousness, having no need for God. The tax collector recognizes his need for God and reaches out to him. In another stroke of irony, Jesus declares that the one who lifts himself up will be humbled by God, and the reverse. The deeper point is that our fortunes and ultimate destiny depend on God, not us. Because it is God who justifies, and not we ourselves, the one who relies on him will be saved.
The Pharisee though, by his works, has attempted to "bribe" God, as Sirach says, maintaining a prideful distance and not come to grips with his own sorry state in comparison to the Almighty. The proper posture of humility would lead him to act in the same way as the tax collector, and embrace him as a brother, instead of deriding him as an inferior. This humility before God, then, is the basis of Christian fraternity in the church: fellow sinners saved by grace, worshipping their Savior shoulder to shoulder.
Sunday, November 2, 2025
Proper 26 (31)—Season after Pentecost, Year C
Summary
It will aid the preacher to point out that the story of Zaccheus comes on the heels of the rich young ruler. That dignified, rich man went away sad because he could not part with his possessions, leading Jesus to comment on how hard it is for the rich to enter the kingdom of heaven but that "what is impossible with man is possible with God" (18:27).
Zaccheus' conversion fulfills Jesus's words. Given the Lucan themes of justice to the poor, Zaccheus ought to be singled out as a chief villain since he has made his money by defrauding the poor. Instead, he becomes the hero, repenting and restoring money to his victims. He even goes beyond both Jewish and Roman law by taking the initiative to repay fourfold anyone he has shaken down.
Jesus' pronouncement of salvation is tied to this act. Repentance is an active thing, turning away from wrongdoing means restoring those we have wronged and pledging to sin no more. Not mere intellectual assent to Jesus' lordship (there is no mention of that here), receiving the gift of salvation means taking action.
Sunday, November 9, 2025
Proper 27 (32)—Season after Pentecost, Year C
Summary
On All Saints' Sunday, the texts focus on the fundamental problem of humanity, and God's answer to it: death and eternal life.
The first reading comes from perhaps the oldest biblical text, long before any tradition of resurrection and final judgment had formed in Jewish consciousness. The arresting words of Job the sufferer that somehow, in some way, God would "awaken" him, even from beyond the grave, and that he would behold his defender with his own eyes.
The Sadducees in Jesus' time were textual rigorists, counting as canon only the Pentateuch, which makes no mention of life beyond the grave. This is why Jesus' reply comes from Moses: that God cannot be called both the God of the patriarchs and also "the God of the living" unless those who die "live in him." So, the communion of saints consists not only of the presently alive, but those who have died and are alive in God. Hence, it has been traditional to pray for the dead along with the living.
Unlike most social justice movements today, this passage shows how Luke's moral vision is grounded in supernatural reality. The life beyond the grave and the investment in that life is the basis for charity, and Jesus' moral exhortations cannot be excised from that context.
Sunday, November 16, 2025
Proper 28 (33)—Season after Pentecost, Year C
Summary
Jesus' prophecy is "bifocal." In the near term, he is predicting the destruction of the Temple at the siege of Jerusalem in AD 70 (verse 21's prophetic import has been confirmed by historical records that Christians indeed fled the city to the neighboring mountains when the Romans besieged it). On the long view, this is also a foreshadowing of the end of the world. The one prophecy is nested inside the other. In the midst of such world-shaking events, Jesus instructs his disciples, and us, of our conduct. Christians are hated and unjustly blamed for disasters. In those days, Christians must be upright and rely totally on God's intervention.
This is not exactly the banner advertisement for becoming a Christian nowadays, especially in the West. The idea that one may be required to suffer or die without resisting is a hard pill to swallow for modern people. But, nearing the end of Luke, the people should understand that faith is not a mild thing and God's power is not far from the weak and downtrodden.
