25 February 2018: Second Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Gn 22:1-2, 9a, 10-13, 15-18	Ps 116:10, 15, 16-17, 18-19	Rom 8:31b-34	Mk 9:2-10

Fathers and sons, sacrifice and service

 During Lent the believing community follows Jesus as he is tested and transfigured, and as he foretells his coming glory. For RCIA participants, Lent is a time of rites and prayers that prepare them for the sacraments they will experience at the Easter Vigil. Today’s readings, centering on the Transfiguration, ask us to consider discipleship’s service and sacrifice.

In the first reading from Genesis, God asks Abraham to sacrifice his only son. The literal reading emphasizes Abraham’s faithfulness to God’s word. Christian hearers recognize Isaac as a type of Christ (a son who is to be sacrificed). The Lectionary editors chose this story to match today’s second reading.

In the second reading, Paul reminds the Roman ekklesia that God’s love is an all-conquering power that overcomes every obstacle to a Christian’s salvation. God manifested that power fully when “God did not spare his own son, but handed him over for us all.” Paul presents Abraham and Isaac as a type or model for God and Jesus. Both fathers are willing to sacrifice their sons. Abraham offers a mortal son. God hands over God’s immortal son. God stops Isaac’s death, and through Isaac a new people of God (the Jews) arises. God allows Jesus’ transformative death, and through Jesus a new believing community (the ekklesia) arises.

Mark’s gospel recounts Jesus revealing his divine glory to Peter, James, and John. Jesus’ transfiguration confronts his disciples and Mark’s readers with the mystery of God’s kingdom and the place of Jesus’ suffering, death, and resurrection within it. God the Father speaks only a few words in Christian scripture; when the Father speaks in today’s reading, we should listen:

• My beloved son. The voice from the cloud identifies Jesus as God’s son. God first announces Jesus’ sonship at his baptism, the start of Jesus’ Galilean ministry (Mk 1:11). Today God reiterates Jesus’ sonship at the Transfiguration, the start of Jesus’ journey to Jerusalem (Mk 9:7). At Jesus’ death on the cross, a Roman centurion witnesses again to Jesus’ sonship (Mk 15:39).

• Listen to him. The Greek verb ἀκούω (ah-KOO-oh) means “to heed” or “to hear and understand.” God’s message to the disciples recalls Moses’ promise that God will raise up another prophet, and they must listen to him (Dt 18:15). Today God tells Peter, James, and John that Jesus is more than a prophet. The Son of God is the Word of God; Jesus’ teachings are God’s own teachings. Jesus teaches what kind of messiah he is (Mk 8:31) and how disciples should act (Mk 8:34).

This week RCIA candidates and the believing community hear about fathers and sons, and sacrifice and service. Abraham struggles with fatherhood and faithfulness. Paul envisions a Father who is so for us that he gives his Son to save us. The Father tells us to listen and understand the Son, whose words and actions teach discipleship. Are we like Peter, not knowing what to say at the thought of suffering? Are we like James and John, terrified of taking up our own crosses? Can we hear that the Father sent the Son to destroy every obstacle that we might ever face? Are we even listening?

—Terence Sherlock

18 February 2018: First Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Gn 9:8-15	Ps 25:4-5, 6-7, 8-9	1 Pt 3:18-22	Mk 1:12-15

Preparing for Easter: baptism and testing

During Lent the believing community follows Jesus as he is tested, transfigured, and foretells his coming glory to the temple leadership, Nicodemus, and his disciples. For RCIA participants, the Lenten season is a time of rites and prayers that prepare them for the sacraments they will experience at the Easter Vigil. The readings recall the meaning of our baptism and ask us to consider how our discipleship is tested.

The first reading from Genesis tells the story of God’s covenant with Noah, his family, and all living things. God will never again destroy the world by water. God seals this covenant with the rainbow as its sign. Early Christian writers understand the flood story as prefiguring baptism. The Lectionary editors chose this story to match today’s second reading.

The second reading is from the first letter of Peter. Today’s selection is part of a baptismal homily. The author draws on Jewish tradition about the “imprisoned spirits,” spirits of the wicked drowned by the flood of Noah’s time. Christ’s “proclamation” is the good news of salvation, and the wicked dead are now given a chance to repent. This interpretation sets up his typology of the flood water and baptism. Noah and his family are saved though water, which the ark sails on or through. Christians, also, are saved through baptismal water, which they float on or through. As part of baptism, the catechumen “appeals” or pledges to God a “clear conscience” or changed heart (metanoia). Jesus preaches this same metanoia in today’s gospel.

Mark’s gospel contains two related narratives: Jesus’ testing in the wilderness, and the start of his mission and message.

• Testing in the wilderness. Immediately after Jesus’ baptism (Mk 1:9-11), the Spirit drives him into the wilderness, traditionally a place of testing and revelation. Satan, God’s adversary, wants to find out what God’s words–“You are my beloved son”–really mean. Satan tests Jesus to see who he is, and to determine Jesus’ power and authority. Jesus has come to break Satan’s grasp on the world and on humanity. Mark connects Jesus’ baptism and testing to warn the newly baptized that baptism does not make them immune to ongoing testing.

• Mission and message. Mark summarizes Jesus’ good news and the action required from those who hear his proclamation: “God’s kingdom is near. Change your hearts (metanoia) and believe in the good news.” For Mark, Hebrew scripture’s promises are the root of Christian faith, and Christian life and experience reflects those fulfilled promises. Their path to faith in the good news leads them through metanoia and baptism.

Today’s Lenten readings remind RCIA candidates and the believing community about the meaning and power of baptism. Discipleship requires that we live in the ambiguity of the wilderness: a place of both testing and revelation. Evil attacks us–pride, greed, addictions, institutional violence, and on and on. At the same time, through baptism, we share in the Spirit’s power to break evil’s grip and to live out salvation’s good news. What tests do we face every day? How do we respond? What is revealed?

—Terence Sherlock

11 February 2018: Sixth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Lv 13:1-2, 44-46	Ps 32:1-2, 5, 11	1 Cor 10:31-11:1	Mk 1:40-45

Who may join the believing community?

 During Ordinary time, the Lectionary readings invite us to reflect on stories and teachings from Jesus’ everyday ministry. Today’s readings ask the believing community and RCIA participants to think about separation and healing.

In the first reading from the book of Leviticus, the priestly author describes the ritual process for evaluating serious skin diseases (often mistranslated as “leprosy.”) With little understanding of medical conditions, causes, and correlations, the ancient Jews considered those affected to be ritually unclean. Striving to be holy like God, they sought ritual and moral purity in their lives, separating those who were unclean. When the person’s unclean skin condition cleared up, a priest ritually restored the person to the community. The Lectionary editors chose this reading to provide the religious and social context for today’s gospel.

In the second reading from the first letter to the Corinthians, Paul continues answering the Corinthians’ questions. They ask if they can eat meat that has been sacrificed to idols (1 Cor 10:25-30). Today’s reading begins immediately after Paul’s detailed answer. Paul now offers a general teaching, telling the Corinthians that they must look at the big picture to avoid offending others. Paul’s goal is to bring Jesus’ saving message to all (Jews and Greeks). Paul humbles himself to please everyone, and invites the Corinthians to follow his example.

In Mark’s gospel, a man with a serious skin condition seeks Jesus out and is healed.

• The man’s request. The man comes to Jesus. As we learn from the first reading, the man violates Mosaic law by entering the village and not calling out “Unclean!” In his words (“begging”) and actions (“kneeling”) he shows his faith in Jesus. He says, “If you want to cleanse me, you have the power.” The Greek verb δύναμαι (DOO-nah-mah-ee), meaning “to have power,” is the root of the English word dynamite. This word reminds us that the Baptizer’s promised “one more powerful is coming” (Mk 1:7).

• Jesus’ response. Jesus responds with compassion: “Of course I want to! Let your healing be done,” and touches the man. The man’s healing is immediate. Jesus, following the law, instructs the man to present himself to a priest so the man could be fully restored to community life.

• A theology within the story. Through his compassionate, healing gesture of touching the man, Jesus makes himself ritually unclean. In some way, Jesus and the man trade places. Mark tells us that, because of the man’s proclamations, Jesus is unable to enter the town and has to stay outside in the empty places (v 45).

The readings invite RCIA participants and the believing community to consider inclusion and exclusion. To protect the community’s holiness, the Jewish priests had the authority to exclude those whose outward appearance indicated spiritual illness. The man in today’s gospel seeks wholeness. He knows Jesus has the power to heal him, if Jesus wishes. Of course Jesus wants to! What about us? We have the power to exclude those who look or act differently. We also have the power to heal by including those who ask to join us. Whom do we exclude or separate? When have we been included and healed? Who still remains in the empty places, waiting?

—Terence Sherlock

4 February 2018: Fifth Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Jb 7:1-4, 6-7	Ps 147:1-2, 3-4, 5-6	1 Cor 9:16-19, 22-23	Mk 1:29-39

Suffering and service

 During Ordinary time, the Lectionary readings invite us to reflect on stories and teachings from Jesus’ everyday ministry. Today’s readings ask the believing community and RCIA participants to think about the human condition and a disciple’s response.

In the first reading from the book of Job, the author attempts to understand and to explain why innocent people suffer. In the author’s time (seventh-to-fifth century BC), Jewish thought focused on God’s otherness—God is not like humans. The author concludes that God is beyond human understanding. Human suffering has a divine purpose humans can’t know. For Christians, Jesus’ incarnation means God has become human. Jesus answers Job’s question through Jesus’ transformative life, death, and resurrection. Today’s gospel shows that God is knowable, present, and engaged in human life; someone who also suffers, heals, and saves.

In the second reading from the first letter to the Corinthians, Paul considers his right to be supported by the community to which he preaches. Paul’s service of the good news is a repeated choice or commitment, not a one-time decision. He freely chooses to be in slavery “to all” so that he might reach more people (to save them). Paul preaches about what he believes, and, in doing so, hopes to share in the promises of the good news.

In the gospel, Mark concludes Jesus’ first day of ministry: Jesus heals Simon’s mother-in-law, Jesus ministers to the whole town, and his disciples forget why he came:

• Simon’s mother-in-law. On arriving at Simon’s house, Jesus and the disciples find Simon’s mother-in-law too sick to perform the traditional demands of first-century hospitality. Jesus’ touch heals her. As proof that she is healed, she fulfills her obligation of hospitality by “serving them.” The Greek verb διακονέω (dee-ah-koh-NEH-oh), root of the English word “deacon,” means “to serve” or “to wait on.” Simon’s mother-in-law embodies the ideal disciple as someone in service to others–a point that disciples James and John miss (see Mk 10:43).

• All who were ill or possessed. As the Baptizer foretold in Mk 1:7-8, Jesus comes with power and authority preaching and healing. Jesus’ power/authority to heal breaks evil’s hold on this world and displaces demons, which makes room for God’s kingdom. The Greek verb θεραπεύω (theh-rah-PYOO-oh), root of the English word “therapy,” means “to serve” or “to heal.” Its use here implies that Jesus did not simply heal, but spent time ministering to each person.

• Everyone wants you. The reason that Jesus came was to preach God’s kingdom (Mk 1:14-15). Jesus’ healings were just a small part of his ministry. Unfortunately, Peter, Andrew, James, and John (and everyone else) want to promote Jesus’ powerful acts above his message of salvation. Jesus reminds them why he came: to tell everyone that the time is fulfilled, God is near, and to change their hearts and minds.

Today’s readings display how far we have progressed in our understanding of suffering. The believing community and RCIA participants find Job searching for a reason and encounter Jesus proclaiming an answer in words and actions. Job experiences God as a distant power and wisdom; Simon’s mother-in-law and Capernaum’s suffering people experience Jesus’ physical touch and personal attention. Through his death and resurrection, Jesus transforms the meaning of suffering. As disciples, Jesus calls us to continue his individual service and ministry to make God near to everyone. Where do we drive out today’s demons? How do we heal those who suffer? How do we serve to make others whole?

—Terence Sherlock