18 February 2024: First Sunday of Lent B

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
RCL: Gn 9:8-17			RCL: Mk 1:9-15

Lent: a discipleship journey that begins with baptism

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. This week’s readings focus on metanoia (a change of mind/heart), baptism, and testing.

First reading (Gn 9:8-15)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the patriarchs. Genesis introduces Hebrew and Christian scriptures’ key themes: God causes everything; there is only one God; God has a personal relationship with humans; the divine/human relationship is essential, applying not only to God’s relationship with people, but also to the peoples’ relationships with each other.

In today’s pericope, the Genesis author tells the story of God’s personal relationship and promise to Noah and all living things (“I am now establishing my covenant with you, your descendants, and with every living creature”). Realizing something has gone wrong with humans, God destroys creation with “the waters of a flood” and re-creates the world, returning creation to a state of goodness. In the creation story, God gives the sabbath as a sign of God’s completed work (Gn 2:2-3); in the flood story, God gives the rainbow (“I set my bow in the clouds”) as the sign of God’s promise never again to destroy the world in this way. God repeats the word “covenant” five times in this pericope, highlighting the importance of the relationship between God and all creation.

The Lectionary editors chose this reading because Christian thought and typology interpret Noah’s flood as a type of baptism. Baptism is an important Lenten theme, especially for catechumens preparing for the Sacraments of Initiation at the Easter Vigil.

Second reading (1 Pt 3:18-22)

The second reading is from the first letter of Peter. An unknown author wrote this letter in Rome at the end of the first century, and sent it to gentile Christians in the eastern provinces. The author seeks to strengthen his hearers’ faith, reminding them of the hope that comes from Jesus’ transformative death and resurrection.

In today’s pericope, the author, in a passage dense with Hebrew scripture and liturgical references, recounts a key Christian belief (Christ died once for all humans) and connects Christ’s saving act with baptism. First, the author states the basic Christian belief: Christ, innocent and “righteous,” “suffered” and died on the cross to reconcile “unrighteous” humans with God. The author then connects Christ’s saving act with baptism. Christ’s transformative death (“in the flesh”) and resurrection (“brought to life in the spirit”) enable believers’ hope through baptism (“saved by water”). In baptism, believers participate in Christ’s death (by sinking under the baptismal waters) and resurrection (by rising out of the baptismal waters). In baptism, believers die to their sins and are made alive by the Spirit.

The Lectionary editors chose this reading because baptism engenders the hope of salvation, especially for catechumens preparing for the Sacraments of Initiation at the Easter Vigil.

Gospel (Mk 1:12-15)

Mark’s gospel give two side-by-side pictures of Jesus: a solitary human tempted in the wilderness, and a charismatic preacher announcing the good news of God’s nearness.

• Tempted in the wilderness (Mk 1:12-13). In this story, Jesus recapitulates the Israelites’ wilderness experience. He confronts Satan, whose kingdom of evil opposes the kingdom of God. Unlike Luke and Matthew, Mark’s temptation story is without a struggle: Jesus is among the wild beasts and ministering angels, suggesting a return to Eden (Gn 1:28, Gn 2:19-20) and a renewed creation (Is 11:6-9, Is 65:24-25). Jesus stands for unfallen humanity, one who is tempted but remains faithful.
• Preaching the good news (Mk 1:14-15). Mark’s phrase “the gospel of God” suggests continuity between the Baptizer’s message (Mk 1:4) and Jesus’ message (“Change your hearts/minds, and believe in the gospel.”) Jesus’ call to metanoia is not a warning, but a promise: God’s promised “time of fulfillment” is now; “God’s kingdom is near” in the person of Jesus. The “time of fulfillment” is not a point in time, but a personal recognition of God’s presence. The “kingdom of God” is not a place, but a way of living that aligns with God’s will.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about the baptism that initiated us into the believing community and our ongoing responsibilities as disciples. The Genesis author describes God’s covenant relationship with all living beings; God recreates the world, resetting creation to its original goodness. The First Peter author shows how baptism is a participation in Christ’s death and resurrection; baptism recreates believers, resetting them to their original goodness. Mark reminds his believing community that discipleship (begun with metanoia and baptism), does not exempt a believer from Satan’s temptations; Jesus invites and empowers disciples to live in God’s presence and to align themselves with God’s will.

As Lent begins, the readings call us back to the beginnings of our discipleship: hearing the gospel, recognizing God’s presence, metanoia (change of mind/heart), committing to the believing community, and choosing to be baptized as a sign and sacrament of discipleship. How do we honor our covenant relationships? Where do we find our original goodness? How do we ensure we are aligned with God’s will?

—Terence Sherlock

26 February 2023: First Sunday of Lent A

Reading 1	Response	Reading 2	Gospel
Gn 2:7-9; 3:1-7	Ps 51:3-4, 5-6, 12-13, 17	Rom 5:12-19	Mt 4:1-11
RCL: Gn 2:15-17; 3:1-7

Lent: tests, choices, and wisdom

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, gives living water to a woman, heals a blind man, raises a dead man, and arrives in Jerusalem. This week’s readings focus on how the world tests our discipleship, the choices we make, and how we become wiser.

First reading (Gn 2:7-9; 3:1-7)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of the world’s creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the lives of the patriarchs. Genesis introduces Hebrew and Christian scriptures’ key themes: God causes everything; there is only one God; God has a personal relationship with humans; the divine/human relationship is essential, applying not only to God’s relationship with people, but also to the peoples’ relationships with each other.

In today’s pericope, the Genesis author tells how God’s son is tested and fails. The author imagines God as a potter who shapes his “son” Adam out of mud. The Hebrew author puns on the similar sounds of אָדָם/ʼâdâm (“human”) and אֲדָמָה/ʼădâmâh (“ground,” “from the soil”). The serpent, the “most cunning or wise of all animals,” tests the new humans’ fidelity to God’s command (“You may eat from any tree, except the tree in the middle of the garden.”) Although the humans try to blame others, the author is clear that their failure is a result of their own choice. The Hebrew author puns on the similar sounds of עָרוּם/ʻârûwm (“cunning,” “wise”) and עָרֹם/ʻârôwm (“naked”). The humans seek to be “wise,” but their wisdom is not what they expect: they see (“their eyes were opened”) and know (“realized”) that they are “naked,” having violated and broken their relationship with God.

The Lectionary editors chose this reading for its themes of testing and consequences, which appear in the second reading and the gospel.

Second reading (Rom 5:12-19)

The second reading is from Paul’s letter to the ekklesia in Rome. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul examines human sin and praises God’s gifts of grace and righteousness, given to humans through Christ’s faithfulness to counter human failings. Paul refers to the Genesis story to show how Adam’s disobedience brings sin and death. Paul contrasts Adam’s choice (“disobedience”) and its effects (“sin,” “death”) with Jesus’ choice (“obedience,” “gracious gift”) and its effects (“righteousness,” “eternal life”). But the comparison is not between equals. As a human, Adam’s act diminishes his humanity. As God’s Son, Jesus’ act “overflows” with forgiveness (“acquittal”) and transforms sin and death into righteousness (“justification”) and eternal “life.” Paul balances Adam’s fall (“many were made sinners”) with Jesus’ restoration (“many are made righteous”). We need only recall 9/11 to understand how one person’s self-centered choice and action can affect innocent millions.

The Lectionary editors chose this reading because it continues the themes of testing and obedience in the first reading and gospel.

Gospel (Mt 4:1-11)

Matthew’s gospel is the story of Jesus’ temptation in the wilderness. In today’s pericope, the tempter raises three doubts (“If you are the Son of God…”) about Jesus’ identity and mission. Matthew challenges his believing community and all disciples to answer for themselves what it means to be faithfully centered on God.

• Using power for selfish gratification. The tempter suggests that Jesus use his divine power to provide food for himself. Jesus, quoting Dt 8:3, replies that life is more than just food. Later in his ministry, Jesus shows God’s care for the hungry by giving both physical and spiritual food.
• Using power for display. The tempter suggests that Jesus jump from the Jerusalem Temple to show how divine power will rescue him. Jesus, quoting Dt 6:16, replies that divine power isn’t for display. Later in his ministry, Jesus uses divine power to heal and to empower humans.
• Using power to coerce worship. The tempter suggests that Jesus use his divine power to create a political kingdom rather than God’s kingdom. By worshiping the tempter, Jesus can avoid the messy work of suffering and dying. Jesus, quoting Dt 6:13, replies that God alone deserves worship and service. Later in his ministry, the risen Jesus’ disciples worship him in truth (Mt 28:9).

Matthew includes the detail about the angels’ ministrations to remind his community that divine care and protection continues for disciples, despite the depth and difficulty of their testing.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about who or what tests us, how we respond, and how we grow in wisdom. The Genesis story describes Eve and Adam’s testing, their unfaithful response, and the personal cost of their wisdom. Paul’s reinterpretation of Genesis contrasts the Adam’s unfaithful choice with Jesus’ choice for obedience, the consequences of each choice, and God’s superabundant gifts to restore the divine/human relationship. Matthew’s testing story shows Jesus using Scripture’s wisdom to answer his tempter and to remain faithful to his mission.

The readings at the start of Lent ask us to think about how our faithfulness to God is tested and how we as disciples respond. When pressed in the moment, do we choose for ourselves or for others? When weighing our options, do we think about how our choices will affect others, or only ourselves? When making difficult decisions, do we rely on human wisdom only, or are we open to the promptings of the Spirit’s wisdom as well?

—Terence Sherlock

6 March 2022: First Sunday of Lent C

Reading 1	Response	Reading 2	Gospel
Dt 26:4-10	Ps 91:1-2, 10-11, 12-13, 14-15	Rom 10:8-13	Lk 4:1-13
RCL: Dt 26:4-11		RCL: Rom 10:8b-13

Lent: testing and revealing faith

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, tells parables, forgives, and arrives in Jerusalem. This week’s readings focus on how testing reveals and gives meaning to faith.

First reading (Dt 26:4-10)

The first reading is from Deuteronomy, the fifth and final book of Torah. In today’s pericope, Moses gives the people a formula for expressing their thanks to God. The farmer offering firstfruits (“the basket”) would recall his ancestors (“my father was a wandering Aramean”) on the point of starvation, traveling to Egypt, where they were enslaved (“maltreated and oppressed”). This liturgical narrative reinterprets an agricultural offering into a narrative about how God enters history to deliver the enslaved Israelites (“brought us out of Egypt”) and save them (“gave us this land flowing with milk and honey”). The Lectionary editors chose this reading because of its themes of worship, hunger, and salvation found in the gospel, and the second reading’s theme of salvation.

Second reading (Rom 10:8-13)

The second reading is from Paul’s letter to the Rome ekklesia. Paul wrote this letter, his last and longest, in 58 AD to introduce himself and his ideas to Rome’s believing community ahead of his planned visit. Paul reflects systematically on God’s freely offered salvation through Christ as an unearned gift, not achieved by human effort or accomplishment. In today’s pericope, Paul returns to the basics of Christian faith: first, that “Jesus is Lord,” and second, that “God raised Jesus from the dead.” Supporting these creedal statements with citations from Hebrew scripture (Dt 30:14, Is 28:16), Paul asserts that everyone who believes (“with the heart”) is made righteous before God (“justified”) and who confesses (“with the mouth”) is saved. Paul emphasizes that salvation is open to all (“no distinction between Jew and Greek”). The Lectionary editors chose this reading because Jesus’ authority, kingship, and divinity, signified in his title “Lord,” are tested by the devil in today’s gospel.

Gospel (Lk 4:1-13)

Luke’s gospel describes how the devil tests Jesus to discover his weaknesses.

• Emperors, kingdoms, cities, subjects. Luke, writing to gentiles in the Roman empire, uses this familiar political and social model to describe God’s kingdom. In the ancient world, a king or emperor ruled over one or more kingdoms; each kingdom contained and controlled cities, filled with citizens or subjects. Luke imagines God ruling with justice and mercy over a kingdom of many cities, each filled with angelic spirits and human believers. The devil, at war with God and God’s kingdom, rules a counter-kingdom of chaos, oppression, and corruption, populated by demons, unclean spirits, and evil humans.
• Testing the opposition. The devil knows Jesus is a ruler in God’s kingdom (“if you are the son of God”), and probes his opponent, searching for his weakness. The devil tests Jesus’ faithfulness to God:
  1. Will Jesus use his power over the elements (“command this stone to become bread”) for his own benefit? Jesus replies that he will trust in God (Dt 8:3).
  2. Will Jesus trade his fealty to God for fealty to the devil to gain power over humans (“all this power and glory”) to accomplish his messianic mission? Jesus replies that he serves God alone (Dt 6:13).
  3. Will Jesus use his power over God (“God will command angels to guard you”) to reveal his messiahship in a public show? Jesus replies that neither he nor the devil should test God (Dt 6:16).

The tests reveal to the devil what he needs to know about Jesus, so he withdraws, but the conflict between God’s kingdom and the devil’s counter-kingdom continues throughout Jesus’ ministry.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about what testing reveals about our faithfulness and discipleship. In Deuteronomy’s firstfruits liturgy, God’s faithful people recall God’s inbreaking in history to free and to save them. Paul tells the Roman believing community that those who believe, that is, who remain faithful to God, will be saved. Luke shows the devil testing Jesus’ commitment to God and to his mission.

Believing is easy until something or someone tests the boundaries and depth of our faith. When we recall times that God seemed far away, do we also remember the opportunities that appeared revealing God present in others and creation? When we say the words of what we believe, do we also live the words in our hearts and daily lives? When our faithfulness is tested, do we recognize our personal failures while affirming our continued trust in God’s saving kingdom?

—Terence Sherlock

21 February 2021: First Sunday of Lent B

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
RCL: Gn 9:8-17			RCL: Mk 1:9-15

Lent: baptism’s pledge to renewed discipleship

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. This week’s readings ask us how our discipleship aligns with Jesus’ proclamation.

The first reading is from Genesis, the first book of the Torah. Genesis includes the story of creation, the fall of Adam and Eve, the flood and Noah’s ark, the Tower of Babel, and the lives of the patriarchs. Just before this reading, the flood has subsided, Noah and the animals have left the ark, and Noah has offered a sacrifice to God. In today’s pericope, God makes a covenant with humans and animals. God promises never to destroy the world by water, giving the rainbow as a sign of this covenant. The Lectionary editors chose this reading because Christian thought and typology interpret Noah’s flood as a type of baptism (see today’s second reading).

The second reading is from first letter of Peter. An unknown author wrote this letter in Rome at the end of the first century and sent it to believing communities in Asia Minor. In today’s pericope, the author draws on Jewish traditions about the “imprisoned spirits,” disobedient angels or Nephilim (Gn 6:1-4) who introduced evil that led to the flood. Extra-biblical literature (Enoch, Jubilees) tells that God imprisoned these spirits. After his resurrection (“brought to life in the Spirit”), Christ announces (“went to preach”) to these “disobedient” spirits his victory over all Satanic forces. This mention of the flood story leads the author to introduce Noah and his family “saved through water.” The author draws a parallel (“prefigured”) between Noah’s rescue from drowning and Christian baptism’s saving effects. Baptism is not simply an external cleansing (“removal of dirt”), but a powerful and effective appeal (“pledge”) to God to transform a Christian’s consciousness (metanoia). The Lectionary editors chose this reading because of its baptismal theme, especially for those preparing for baptism at the Easter Vigil.

Mark’s gospel has two parts: the story of Jesus’ testing in the wilderness and Jesus’ proclamation of “change of minds/hearts” (metanoia). These stories call every disciple to reflect on the Lenten themes of testing, faithfulness, metanoia, and renewed action.

• A time of testing. The Spirit who descended on Jesus at his baptism now drives him into the wilderness, a place of revelation and testing. Jesus encounters Satan, who attempts to frustrate God’s saving work. The “wild beasts” reveal the wilderness as the place inhabited by demons. The ministering angels recall the angel who guided the Israelites in the wilderness (Ex 14:19; Ex 23:20). Jesus relives Israel’s wilderness testing, but, unlike Israel, he remains faithful to God. This story invites every disciple to examine his or her own testing and faithfulness.
• Jesus’ proclamation. Jesus tells his hearers that “the time is now; God’s kingdom is near.” God’s promised messianic age starts now. God’s kingdom is near in Jesus’ physical presence, and God’s reign is already beginning in Jesus’ preaching, which announces and describes God’s kingdom. Hearers must turn their hearts and minds (metanoia) toward God and away from everything else, and trust in God’s good news of salvation. Jesus’ proclamation invites every disciple to examine his or her personal commitment to change and how every disciple is fulfilling his or her commitment.

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask how our discipleship tests us every day. Genesis reminds us that God continually calls us to covenant. The author of Peter compares Noah’s salvation through water with a disciple’s salvation though baptism. Mark shows Jesus tested in his mission, and calling all to change. Lent is a reminder and opportunity to grow into discipleship. Do we see and recognize God’s constant invitations to deeper relationship? Do we hear in our baptismal promises our pledge to ongoing metanoia? Do we respond faithfully to discipleship’s daily tests? Are we open to Jesus’ call change our minds and hearts?

—Terence Sherlock

1 March 2020: First Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Gn 2:7-9; 3:1-7 RCL: Gn 2:15-17; 3:1-7	Ps 51:3-4, 5-6, 12-13, 17	Rom 5:12-19	Mt 4:1-11

Lent: testing the Son of God

 During Lent the believing community follows Jesus as he is tested, transfigured, gives living water, heals a blind man, raises a dead man, and arrives in Jerusalem. This week’s readings ask us to consider how we are tested as disciples, and what we choose.

The first reading from Genesis tells the story of the testing and failure of God’s son. The Genesis author portrays God as a potter shaping his “son” Adam out of mud. The Hebrew text puns on the words ‘adam (“human”) and ‘adama (“ground,” “from the soil”). The serpent tests the newly formed humans’ obedience to God’s covenant (“You may eat from any tree, except the tree of knowledge of good and evil.”) Although the humans try to blame others, the author is clear that their failure is a result of their own choice. The Hebrew text puns on the words ‘arum (“cunning” of the serpent ) and ‘arumim (“naked”). That is, the humans seek to be “wise” or “cunning,” but end up seeing and knowing that they are “naked. The Lectionary editors chose this reading because it tells the story of testing, failure, and its consequences. Both the second reading and gospel continue the theme of testing and consequences.

The second reading, from Paul’s letter to the Roman ekklesia, continues and builds on today’s Genesis reading. At the highest level, Paul contrasts Adam’s choice (“disobedience”) and its effects (“sin,” “death”) with Jesus’ choice (“obedience,” “gracious gift”) and its effects (“righteousness,” “eternal life”). But the comparison is not between equals: As a human, Adam’s act diminishes his humanity. As God’s Son, Jesus’ act “overflows” with forgiveness (“acquittal”) and transforms sin and death into righteousness (“justification”) and eternal “life.” Paul balances Adam’s fall with its restoration by Jesus. The Lectionary editors chose this reading because it continues the theme of testing and obedience in the first reading and gospel.

In Matthew’s gospel, Jesus, the Son of God, is tested in the wilderness, just as the people of Israel, also sons of God, were tested in their forty year wandering in the wilderness. Jesus succeeds where other sons of God (Adam, the people of Israel) failed:

• Feed on God’s word, not human bread. In the wilderness, the people of Israel’s belief in God’s promises were tested by hunger (Num 11:5-20). They rebelled against God and failed to follow God’s instructions. The tester tempts Jesus to feed his own hunger. Jesus declines, quoting from Dt 8:3, and passes the test by choosing the true source of life.

• Trust God, don’t test God. In the wilderness, the people of Israel’s trust in God was tested by thirst at Massah (Ex 17:1-7). They doubted and tested God, and failed to trust. The tester tempts Jesus to test God by asking for a show of God’s power. Jesus declines, quoting from Dt 6:16, and passes the test by choosing not to test God.

• Worship God, not false gods. In the wilderness, the people of Israel’s faith was tested at Sinai (Ex 32:1-6). They created and worshiped a golden calf, and failed to serve God. The tester tempts Jesus to serve his own interests, rather than his mission of salvation. Jesus declines, quoting from Dt 6:13, and passes the test, choosing to worship and to serve God.

The Lenten Lectionary readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask how our discipleship tests us every day. Baptism grants us the status of daughters and sons of God, but our status isn’t an automatic ticket to the eschatological banquet. The world challenges and tests us to live up to this status. Do we hear and live God’s word, or hunger after the world’s story? Do we trust in God’s care, or always demand something more? Do we serve God, or blindly worship power, greed, and money?

—Terence Sherlock

10 March 2019: First Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Dt 26:4-10 RCL: Dt 26:4-11	Ps 91:1-2, 10-11, 12-13, 14-15	Rom 10:8-13 RCL: Rom 10:8b-13	Lk 4:1-13

Evil spirits, power, and worship

 During Lent the believing community follows Jesus as he is tested, transfigured, tells parables, forgives, and arrives in Jerusalem. This week’s readings ask us how we respond to power.

The first reading from Deuteronomy describes the Jewish firstfruits ritual. Firstfruits is a spring harvest celebration in which each family offers a portion of their first-harvested grain or fruit to God. During the ritual, the one offering recalls God’s mighty acts in forming and restoring the chosen people, and the priest accepting the offering reminds each family of their duty to worship (“bow down before”) God who gives all good gifts. The Lectionary editors chose this reading to echo Jesus’ reply to the devil: “worship God only.”

The second reading, from Paul’s letter to the Rome ekklesia, contains catechetical instruction given to catechumens, including an early profession of faith or creed. Like the first reading, this profession recalls God’s mighty act in saving those who believe in Jesus. Paul reminds the baptized that those who “call on the name of the Lord” (worship) will be saved. The Lectionary editors chose this reading to continue the theme of worship.

The gospel is Luke’s version of Jesus’ testing by the devil in the wilderness. Immediately after Jesus’ baptism, the Spirit leads him into the wilderness, the traditional place of testing and revelation (Nm 14:33-34; Dt 8:5). The chief evil spirit, the devil, tests Jesus and his resolve to his mission of service to others.

• The power of evil spirits. All ancient cultures (and some contemporary ones) believed deeply in an uncountable number of spirits who interfere with the human world. Luke portrays the spirit world as a shadow kingdom or counter-kingdom, led by the devil, that opposes God’s kingdom, established by Jesus. When God pronounces that Jesus is “my beloved son, in whom I am well-pleased” (Lk 3:22), Luke’s hearers understand this as a challenge to the spirit counter-kingdom. The chief evil spirit tests Jesus to see if Jesus is worthy of God’s favor and to make Jesus do something displeasing to God. Jesus’ tests focus on his ability to use his own authority to reject the devil’s seeming power.

• The evil spirit of power. Most modern cultures don’t believe that spirits are behind the good or bad things that happen in people’s lives. However, modern cultures do believe that power–financial, social, political, or military–can and does affect every person’s happiness, health, and freedom in many ways. Rather than evil spirits testing us, power tests us. How we act in the presence or absence of power makes us either worthy of God’s favor or displeasing to God. Our personal tests challenge us to use power and authority for the good of God’s kingdom, and to reject power that crushes others, brings out evil, or worships power for power’s sake.

The Lenten Lectionary readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings remind us of our need to worship God, whose power creates us, restores us, saves us, and transforms us. Every baptized person will be uniquely tested by worldly power, the counter-kingdom’s power. Will we use our power to benefit ourselves or others? Do we acquire authority over others or for others? Which kingdom and which ruler will we choose to worship?

—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

5 March 2017: First Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Gn 2:7-9; 3:1-7	Ps 51:3-4, 5-6, 12-13, 17	Rom 5:12-19	Mt 4:1-11

Lent: testing, estrangement, reconciliation

 During Lent the believing community walks with Jesus during the final period of his ministry. The Lectionary asks RCIA participants and the believing community to recognize and to reject temptations that might subvert discipleship. For RCIA participants preparing to receive their sacraments at the Easter Vigil, Lent is a time of special rites and prayers.

The first reading from Genesis tells the story of humans’ estrangement from God. Our alienation begins in Genesis, but our full reconciliation concludes only with Jesus’ transformative death and resurrection. Today’s second reading contrasts and completes the story.

The second reading is from Paul’s letter to the Romans. Paul contrasts the effects of Adam’s disobedience (today’s first reading) with Christ’s redemptive mystery. Adam’s transgression brings death into the world and to all humans. But God’s grace and Christ’s obedient act (the cross) are greater than Adam’s transgression. Where Adam’s disobedience brought all humans condemnation, God’s freely given, overflowing grace brought all humans righteousness.

Matthew’s gospel described Jesus’ encounter with Satan in the wilderness. The Greek word πειράζω (pih-RAHd-zoh) means not only “to test to discover someone’s nature or character,” but also “to try to entrap” as well as “to entice to improper behavior.” Satan’s three tests are as follows:

• Turn stones to bread. God’s chosen people suffered hunger in the wilderness (Num 11:5-20). Satan tests the hungry Jesus with bread, but his test is really about Jesus as messiah. Food in abundance is a sign of the messianic kingdom. If Jesus uses divine power to satisfy his own hunger, he compromises himself and his mission. Jesus rejects Satan’s suggestion, responding with Dt 8:3.

• Throw yourself down from the temple. God’s chosen people demanded proof of God’s presence and protection at Massah (Ex 17:1-7). Satan begins his second test with a scripture quote about God’s protection (Ps 91:11-12), but his test is really about Jesus as obedient son and messiah. Jesus’ public show of power would announce his messiahship to all present. If Jesus uses God’s protection to show his messianic power, he compromises his obedience to God and his mission. Jesus rejects Satan’s suggestion,responding with Dt 6:16.

• Earthly power if you worship me. God’s chosen people worshiped a false god when they lost faith in God. In the third test, Satan drops all pretenses and subtlety. He offers Jesus a shortcut to the messianic kingdom without the cross’ humiliation, suffering, and death. If Jesus chooses to establish a political kingdom and this world’s false gods over God’s plan, he compromises his obedience to God and his mission. Jesus rejects Satan’s suggestion, responding with Dt 5:7-9.

Today’s readings ask RCIA participants and the believing community to reflect on human limitations and God’s powerful grace and presence.Rather than use divine power to overcome Satan, Jesus faced the devil’s tests in a human way, in full solidarity with humanity. Jesus shows us that we, too, can overcome traps and temptations. Knowing scripture and committing to live scripture’s message are powerful weapons against the world’s enticements. Do we use God’s word and sacraments when we are tested?

—Terence Sherlock

14 February 2016: First Sunday of Lent

Reading 1	Response	Reading 2	Gospel
Dt 26:4-10	Ps 91:1-2, 10-11, 12-13, 14-15	Rom 10:8-13	Lk 4:1-13

 

Lent: whom do we worship?

During Lent the believing community walks with Jesus during the final period of his ministry. We follow Jesus as he is tested, transfigured, tells parables, forgives, and arrives in Jerusalem. For RCIA participants, the season of Lent is a time of special rites and prayers as they prepare to receive their sacraments at the Easter Vigil. The Lectionary asks RCIA participants and the believing community to reject the temptations that might subvert our discipleship.

In the first reading from Deuteronomy, Moses describes how the Hebrews are to offer firstfruits. Firstfruits was a spring harvest celebration that included offering a small portion of the first harvested grain or fruit to God. The Lectionary editors chose this passage to comment on the gospel (Jesus’ temptation in the wilderness)–both readings use the Greek word προσκυνέω (pros-koo-NEH-oh): “worship.”

In the second reading from Romans, Paul explains that salvation (“righteousness”) can come only through faith. Paul quotes the essential Christian kerygma of Jesus’ death and resurrection: If you profess that Jesus is Lord and you believe that God raised him from the dead, you will be saved. Acknowledging Jesus’ lordship and believing in God’s saving acts lead us to salvation; our witness to Jesus and our faith in God lead us to keep God’s laws and do good works.

In the gospel we hear that Jesus, immediately after his baptism, is led by the Spirit into the wilderness for forty days: The wilderness (literally “the lonesome place”) is traditionally a place of testing (for example, the Hebrews’ desert trials and testing in Exodus). In the wilderness, the devil tests Jesus’ identity by offering him alternate ways to be the messiah:

• Tell this stone to be bread: This temptation is about how Jesus would use his power–that is, to benefit himself. Instead, Jesus’ ministry is focused on feeding others.

• The world is yours if you worship me: This temptation is about whom Jesus would serve with his power–that is, to command the world in service to the devil. Instead, Jesus recognizes God as source of his mission, and preaches God’s word to the world.

• Throw yourself down so angels will come: This temptation is about how Jesus would reveal his messiahship–that is, through very public acts of power that had no benefit to people. Instead, Jesus reveals himself through acts of power that heal, feed or teach.

Having failed to subvert Jesus’ mission, the devil leaves Jesus “for a time.” In Luke, this “special time” is the period of Jesus’ preaching, teaching, and healing. The devil returns in Lk 22.

These Lenten readings ask RCIA participants–and all of us–very simply: whom do we serve? Moses tells us to “set our offering before God, and worship before the Lord.” Paul reminds us that “everyone who calls on (worships) the Lord’s name will be saved.” Jesus dismisses the devil with “God alone is worthy of worship.” Every day and everywhere we are tempted to power, self-service, and self-importance. Whom do we serve?

—Terence Sherlock