12 March 2023: Third Sunday of Lent A

Reading 1	Response	Reading 2	Gospel
Ex 17:3-7	Ps 95:1-2, 6-7, 8-9	Rom 5:1-2, 5-8	Jn 4:5-42
RCL: Ex 17:1-7		RCL: Rm 5:1-11

Lent: the living water of right relationships

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 water as a symbol that brings people to faith and life.

First reading (Ex 17:3-7)

The first reading is from Exodus, the second book of Torah. Exodus tells the stories of Moses, Passover, freedom from Egypt’s slavery, the Ten Commandments, and the Israelites’ wilderness wanderings.

In today’s pericope, the Israelites, traveling in the wilderness, complain to Moses that they need water for themselves, their “children, and their livestock.” Moses, in his role as their leader and as mediator between God and the people, pleads (“cried out”) with God for direction and help. God, caring for the people, gives water from a rock (“Strike the rock, and the water will flow from it for the people to drink”). The story concludes with the theme of testing. In the garden, God tested Eve and Adam. Now the Israelites test their covenant with God, asking “Is the LORD in our midst or not?” That is, “In the Sinai covenant, God promised to remain with us and to save and protect us. Is God with us, or has God abandoned us in the wilderness?” The miraculous water from the rock shows God is present among the people.

The Lectionary editors chose this reading because the sign of water: water “gushes” from the rock; in the second reading the Spirit is “poured out;” in the gospel, Jesus gives “living water.”

Second reading (Rom 5:1-2, 5-8)

The second reading is from Paul’s letter to the ekklesiai (multiple communities) 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’s very dense reflection examines the consequences of a believer’s right relationship with God (“justification”). First, believers have “peace with God.” Because God accepts a believer’s “faith,” God repairs the believer’s relationship, broken by sin, with the Godself. Second, through Jesus’ transformative death, believers have access to God’s grace (“the grace in which we stand”). That is, before God justifies a believer, the relationship between God and the believer is loveless: nonexistent or fearful. After God’s justification, the believer experiences God’s favor (“grace”): a relationship based in love. Finally, God’s grace and love gives believers “hope.” Jesus’ transformative death and resurrection is a promise that believers have a share in “God’s glory.” Christ’s saving act gives a believer access to God (“the grace in which we stand”) as well as confidence (“hope”) in a future sharing in Christ’s resurrected life. Justification is really the indwelling of the Holy Spirit. With the gift of the Spirit (“God’s love poured out”), God has initiated the messianic age, the age of reconciliation between God and humans. The proof of God’s love for us is that God sent his Son to save humans before humans believed and were justified (“while we were sinners”).

The Lectionary editors chose this reading because it connects God’s “outpouring” or gift of the Spirit with Jesus’ “living water” in the gospel.

Gospel (Jn 4:5-42)

In John’s gospel, Jesus encounters a Samaritan woman and brings her to faith over a bucket of water. The “Samaritan woman at the well” story includes the themes of conflict, water, and coming to faith.

• Conflicts. First, Samaritans and Jews were religious enemies. Assyria conquered the northern kingdom of Israel in 722 BC, resettling many Israelites throughout the Assyrian empire (the “ten lost tribes”), and bringing other conquered people to repopulate the land. In Jesus’ time, Jews considered Samaritans gentiles and heretics, even though Samaritans read a version of Torah and followed many Jewish practices. Second, according to cultural norms, men didn’t speak to women in public, and men never spoke to women not related to them. John shows Jesus breaking religious boundaries (talking with a Samaritan, asking to use an unclean Samaritan bucket to drink) and cultural boundaries (speaking to a woman).
• Water. Throughout this story, John plays on the different words and meanings for water. In Jesus’ time, water stored in a jar or a cistern was called simply “water.” Water from a flowing stream or spring was called “flowing water” or “living water.” Hebrew scripture uses the metaphor “living water” to describe divine life and grace (Jer 2:13, Zech 14:8). The Samaritan woman misses Jesus’ distinction between “flowing water” and “living water.”
• Coming to faith. As Jesus and the woman continue in conversation, the woman changes the way she addresses Jesus as he reveals himself to her. She moves from the impersonal “you” (Jn 4:9) to “sir” (Jn 4:11, 15, 19) to “prophet” (Jn 4:19) to “anointed one” (Jn 4:29). Her titles for Jesus reflect her gradual coming to believe who Jesus is and what he offers her. She evangelizes the townspeople, who also come to believe that Jesus is “the savior of the world” (Jn 4:42).

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 water as satisfying different kinds of thirst. The Exodus author shows God providing life-giving water to the Israelites as they thirst in the wilderness. Paul reflects on how justification brings an outpouring of God’s loving Spirit on believers. John tells of Jesus’ encounter of a woman at a well and how a request for water becomes an outpouring of living water for a whole town.

What are we thirsting for, and what will satisfy our thirst? Are we trapped in a physical, emotional, or spiritual wilderness, looking for any miraculous thing to keep us alive? Do we live in hope because of the Spirit of love God has already poured out on us? Are we satisfied with worldly water, or do we seek God’s living water that overflows with eternal life?

—Terence Sherlock

24 April 2022: Second Sunday of Easter C/Divine Mercy Sunday

Reading 1	Response	Reading 2	Gospel
Acts 5:12-16	Ps 118:2-4, 13-15, 22-2	Rev 1:9-11a, 12-13, 17-19	Jn 20:19-31
RCL: Acts 5:27-32		RCL: Rev 1:4-8

Eastertime: different encounters with the Risen One

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself to disciples in the upper room and at the Sea of Tiberias; gives his disciples a sign and a commandment to love one another; teaches about the coming Paraclete; and prays for oneness of those whom he sends into the world. Today’s readings invite us to continue to explore the resurrection’s certainties and our own sometimes-confused, evolving faith.

First reading (Acts 5:12-16)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s follow-on story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, the apostles, meeting in the Temple in “Solomon’s portico,” continue Jesus’ healing ministry (“signs and wonders”). Because of the apostles’ miraculous power, the Temple-goers simultaneously “esteem them” and are afraid of them (“none dared to join them”). Despite human awe and fear, God continues to “add great numbers” to the growing believing community. The divine power is so strong in Peter that his “shadow” alone heals. Jesus’ work of overthrowing Satan’s kingdom (“the sick and those disturbed by unclean spirits”) continues through the apostles. The Lectionary editors chose this reading because it shows Jesus’ prophetic spirit continuing to work through his disciples.

Second reading (Rev 1:9-11a, 12-13, 17-19)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation is apocalyptic, not prophetic: its end-time visions describe God’s judgement and triumph over evil, it is not a historical blueprint for how and when the world ends. John of Patmos, also called John the seer (who is not John the evangelist), writes to give hope and comfort to his oppressed community. In today’s pericope, John the seer sets the context for this apocalypse: he is exiled to the Greek island Patmos for preaching the Jesus’ gospel. The “distress” he shares with other believers refers to Domitian’s (Roman emperor from 81 to 96 AD) persecutions in Asia. John the seer’s visions begin with a commission from the enthroned Christ (“son of man”) to “write down what you see.” The glorified Christ appears in a “robe” (indicating priesthood) with a “golden sash” (indicating kingship). He identifies himself as “once dead, but now alive forever,” a reference to Christ’s death, resurrection, and heavenly glorification. The keys to Death and Hades (“death and the netherworld”) refer to powers (like life and glorification), not physical things or places. The glorified Christ assures John the seer and his hearers that he and his disciples will ultimately triumph, which is the message of John the seer’s apocalyptic Revelation. The Lectionary editors chose this reading to continue the image of the resurrected and glorified Christ in the gospel.

Gospel (Jn 20:19-31)

John’s gospel continues last week’s stories about how disciples come to faith in different ways and at different times. In today’s pericope, John explores how future disciples can come to believe in the risen Jesus without a resurrection appearance.

• The assembled disciples come to believe. Last week’s gospel charted the different journeys of Mary Magdalene and the beloved disciple from unbelief through conditional faith to unconditional belief in the risen Lord. Today’s gospel shows the assembled disciples’ faith journey. Mary Magdalene proclaims to the disciples that Jesus is raised; they believe conditionally, but are still “afraid.” Only when Jesus appears physically (“shows them his hands and side”) do they move to unconditional faith: they respond with “peace” and “joy.”
• Thomas comes to believe. Thomas missed Mary Magdalene’s proclamation, Jesus’ first appearance, the disciples’ rejoicing, and Jesus’ gift of peace and commissioning. Thomas demands to experience Jesus’ physical body (“unless I see,” “unless I put my finger”) to move to faith. Thomas doesn’t reject Jesus’ resurrection, but places conditions on his journey to unconditional belief. Appearing again, Jesus offers to fulfill Thomas’ conditions (“put your finger here”), but challenges Thomas to move to unconditional faith (“be not unbelieving, but believe“). The story doesn’t tell us if Thomas touches Jesus; maybe his intense personal encounter with the risen Jesus makes Thomas forget his demand. His final statement of unconditional belief (“My Lord and my God”) completes his journey.
• How later disciples come to believe. Jesus final comment (“Blessed those who have not seen and yet believe“) describes how disciples of different eras must come to faith. First-era disciples journeyed to faith, sometimes imperfectly, with Jesus physically present to them. Next-era disciples journey to faith within a believing community that demonstrates, sometimes imperfectly, that Jesus is the revealer and revelation of God. How do they come to faith without Jesus’ physical presence? They take as a model the first-era disciple who came to faith without seeing Jesus: the beloved disciple. New-era disciples who believe without seeing match the faith of the greatest disciple, who comes to faith despite Jesus’ physical absence, but with a Jesus present in his believing community.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Acts reveals the risen Jesus continuing his teaching and healing through his apostles. Revelation describes the glorified Jesus, priest and king, ruling cosmic powers. John shows the risen Jesus among his struggling disciples, granting peace and urging them to unconditional faith.

The resurrected and glorified Christ remains present and at work in believing communities, even when he feels absent. How do we find Christ and faith in the Easter event? Do we look for extraordinary signs and wonders, or do we see Jesus’ miraculous presence in the everyday service and healing? Do we await a divine vision that will clarify life’s meaning, or do we see Jesus revealing discipleship’s meaning in scripture’s words and examples? Do we passively watch imperfect believing communities struggling with faith, or do we actively commit ourselves to a fully-present Jesus who calls us to belief without seeing?

—Terence Sherlock

17 April 2022: Easter Sunday: Mass of Easter day A/B/C

Reading 1	Response	Reading 2	Gospel
Acts 10:34a, 37-43	Ps 118:1-2, 16-17, 22-23	Col 3:1-4 or 1 Cor 5:6b-8	Jn 20:1-9
		RCL C: 1 Cor 15: 19-26	RCL C: Jn 20:1-18

Lectionary note

The Lectionary presents two different sets of readings for Easter: the Easter Vigil mass, and the mass of Easter day. This reflection follows the readings for the Easter day mass.

Easter Sunday: the beginnings of faith

Easter Sunday begins the fifty-day Easter season, celebrating the resurrection of Jesus. Jesus’ resurrection is a reason for joy and hope, because it foreshadows the future resurrections of all who believe. Today’s readings invite us to explore the resurrection’s certainties and our own confused, evolving faith.

First reading (Acts 10:34a, 37-43)

Throughout the Easter season, the first reading is a semi-continuous reading from Luke’s Acts of the Apostles. In today’s pericope, Peter, preaching the good news to the gentile Cornelius and his household, sums up Luke’s gospel story: Jesus’ baptism by John; Jesus’ ministering and healing from Galilee to Jerusalem; Jesus’ overturning the devil’s counter-kingdom; Jesus’ rejection by those in Jerusalem; Jesus’ dying and rising; and Jesus’ appearing to select witnesses, usually at meals, and preaching forgiveness of sins. Peter’s statements about Jesus as “judge of the living and dead” and “everyone believing in him receives forgiveness of sins through his name” are especially significant, summarizing the statement that Jesus “is Lord of all.” The Lectionary editors chose this reading because it contains one of the earliest kerygma (basic messages) preached to gentiles.

Second reading (Col 3:1-4 or 1 Cor 5:6b-8)

The Lectionary offers a choice of second readings:

• An unknown author writing in Paul’s name completed the letter to the Colossae ekklesia around 80 AD. In today’s pericope, the author connects the Colossians’ baptism with their coming glorification. In baptism, believers “died” and “were raised with Christ.” Christ is now enthroned in glory (“seated at God’s right hand”); believers should live ethical lives now as they await their own future glorification (“what is above”), rather than engaging in this world’s passing concerns (“what is below”). For now, believers’ future hopes “are hidden,” but when Christ returns in glory, believers will enter true, glorified lives promised at baptism. The Lectionary editors chose this reading because of its baptismal and personal resurrection themes.
• Paul sent his first letter to the Corinth ekklesia from Ephesus in 56-57 AD. Paul urges the Corinthians toward unity and to correct their wrong behaviors. In today’s pericope Paul uses a well-known proverb (“a little yeast leavens the whole loaf”) to teach that each ekklesia member’s behavior affects the entire community. This is the time for spiritual house-cleaning: “clearing out” old habits and behaviors that do not align with Christian living. Jesus, the “paschal lamb,” himself makes the community holy and calls each member to be holy (“the unleavened bread of sincerity and truth”). The Lectionary editors chose this reading because Paul reinterprets the Passover feast with a Christian meaning: this is the earliest Easter homily in Christian scripture.

Gospel (Jn 20:1-9)

John’s Easter story describes the disciples’ confusion and ambiguity when they encounter the resurrection’s facts: the empty tomb and discarded grave clothes.

• What do they see? Mary Magdalene sees only “the stone removed from the tomb.” Peter enters the empty tomb sees “the burial cloths” and the face-cloth “rolled up in a separate place.” The “disciple whom Jesus loved” looks in and sees “the burial cloths.”
• What do they understand? Mary Magdalene assumes someone has taken Jesus’ body. Peter doesn’t know what to think: he sees, but draws no conclusions from the evidence. The beloved disciple “sees and believes” immediately.
• How do they begin to believe? For Mary Magdalene, Jesus’ resurrection becomes real only when she personally encounters the risen Jesus and he speaks her name (Jn 20:16). For Peter, Jesus’ resurrection becomes real only when the risen Jesus appears within the community of disciples (Jn 20:20). For the beloved disciple, Jesus’ resurrection is real as soon as he enters and sees the tomb is empty (Jn 20:8).

John’s story suggests that disciples come to faith in different ways and at different times, and he cautions that they are only at the beginning of their faith journey: they do “not yet understand” what the scriptures mean.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Acts recounts Peter’s preaching about the meaning of Jesus’ life, transformative death, and post-resurrection appearances. The Colossians author shows how a disciple’s baptism mirrors Christ’s death and resurrection, and promises future glorification with Christ. Paul imagines Christ as a paschal lamb and Christ’s rising as a Passover for believers. John describes how the Easter event confused and challenged disciples’ understandings, and how their faith evolves and grows slowly.

We would all be more comfortable with a story about one of Jesus’ many post-resurrection appearances, rather than today’s story about an empty tomb and dazed disciples. Easter’s empty tomb challenges us to choose and to begin a long journey to true faith. Jesus asks Mary Magdalene to stop searching for what Jesus was and to see the resurrected Jesus. Jesus reveals to Peter that he will find the resurrected Jesus in the community of believers. Jesus invites the beloved disciple to move beyond belief in Jesus’ absence to understand Jesus’ continuing presence in word and sacrament within community. What do we believe about resurrection? Where are we in our journey to belief?

—Terence Sherlock