28 February 2021: Second Sunday of Lent B

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
RCL: Gn 17:1-7, 15-16		RCL: Rom 4:13-25	RCL: Mk 8:31-38

Lent: no cross, no glory

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 to see Jesus in his transfigured glory and in his transformative suffering.

The first reading is from Genesis, the first book of the Torah. Genesis includes the stories of creation, Adam and Eve’s fall, the flood and Noah’s ark, the Tower of Babel, and the lives of the patriarchs. Today’s pericope is from the patriarch section, specifically the story of “the binding of Isaac.” To test Abraham’s faith, God tells Abraham to “offer up” his only son Isaac as a sacrifice. Maintaining his trust in God’s word, Abraham follows God’s command. Seeing Abraham’s trust, God stops the sacrifice of Isaac at the last second and confirms again the covenant God has made with Abraham (“I will bless you abundantly”). The Lectionary editors chose this reading because today’s second reading uses Isaac as a type of Jesus (a father sacrifices his son).

The second reading is from Paul’s letter to the Rome ekklesia. In today’s pericope, Paul concludes his argument for Christian hope (see Rom chapters 5 through 8). Paul contends that God’s love has already triumphed. He argues that God is “for us” because of the love and favor God has already shown in the Christ event. Paul interprets the first reading (the binding of Isaac) and applies it to God and Jesus. Abraham acted to “not spare” his son Isaac, but God did not require Isaac’s sacrifice. God did require the Godself to “hand over” the Son to death “for us all.” If God allowed Jesus to sacrifice himself for us while we were still sinners, how could God not give us “everything else” (righteousness and eternal life)? If God, as eschatological judge, has already “acquitted us,” what greater authority exists to “condemn” us? Not only is God for us, but also Christ, who continues to “intercede for us.” Christian hope flows from the trust that God and the risen and exalted Christ are, and remain, for us. The Lectionary editors chose this reading because the Paul uses the first reading’s Isaac typology to show God’s love and favor for all.

Mark’s gospel tells his version of Jesus’ Transfiguration. This story might be more accurately called a christophany: a revelation of who Jesus really is.

• Fulfillment of scriptural promises. Elijah and Moses represent Hebrew scripture: Moses, the lawgiver, represents the Torah; Elijah, the prophet par excellence, represents the Prophets. Mark shows Jesus in conversation with and as fulfilment of the Law (Torah) and the Prophets.
• God’s beloved Son. The cloud that overshadows or envelopes them recalls the cloud that covered Sinai when God was present (Ex 19:9). From this cloud, a voice identifies Jesus as God’s Son, as God had done at Jesus’ baptism (Mk 1:9-11). God announces Jesus’ identity at the start of his ministry and at the start of his journey to Jerusalem.
• Suffering servant. Just before his Transfiguration, Jesus tells the disciples he must “suffer greatly, be killed, and rise on the third day” (Mk 8:31). After his Transfiguration, he commands the disciples to tell “no one until after the Son of Man has risen from the dead” (Mk 9:9). Mark wants his believing community to understand that Jesus’ glory comes after his suffering, transformational death and resurrection. What is true for Jesus is also true for his disciples: “no cross, no glory.”

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask how we trust God. Abraham trusts that if God demands Isaac’ life, God will somehow still give Abraham descendants. Paul tells the Romans that they can trust that God is for us because God has already acquitted us and Christ continues to intercede for us. Mark shows that disciples can trust Jesus as God’s Son and fulfillment of scripture. As disciples, how do we express trust? Like Abraham, can we trust that God will provide what we need, despite seeming impossibility? Like Paul, does our hope spring from the trust that God is always for us? Like the confused disciples, can we trust that God will bring us to glory even when we experience our daily cross of frustration, loss, and exclusion?

—Terence Sherlock

5 April 2020: Palm Sunday of the Lord’s Passion

Procession	Reading 1	Response	Reading 2	Gospel
Mt 21:1-11	Is 50:4-7 RCL: Is 50:4-9a	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11 RCL: Phil 2:5-11	Mt 26:14–27:66 or Mt 27:11-54 (short form)

Ancient stories and songs: identity and irony

 As Lent draws to a close, the Palm Sunday readings offer the believing community many images to reflect on during Holy Week. This week’s readings ask (and answer) who Jesus is and ask us who we are.

The processional reading from Matthew is filled with scripture citations and images from Zechariah, Samuel, Isaiah, the psalms, and Deuteronomy. Matthew carefully shows that Jesus fulfills the Hebrew scripture prophecies about the messiah and God’s suffering servant. The Lectionary editors chose this reading as the opening reading for Holy Week; the reading sets the stage for Jesus’ passion and death.

The first reading from Isaiah is from the third Servant song. Israel in Babylon rejects Isaiah’s message of comfort and turns on him, finding his constant promises of restoration tiresome in their ongoing exile. Isaiah, undeterred, continues delivering God’s words, despite their personal cost. The Lectionary editors chose this reading because the gospel uses Isaiah’s servant images in the passion story: Matthew shows Jesus as the fulfillment of Isaiah’s prophecy about God’s servant.

The second reading from Paul’s letter to the Philippi ekklesia quotes an ancient liturgical song about the meaning of Jesus’ life. In their “psalms, hymns, and inspired songs” (Eph 5:19), the believing community first articulated in worship what they thought about Jesus. They borrowed images and metaphors from Jewish tradition, including messianic psalms and Wisdom writings, to praise and thank God and to teach about Jesus. Culturally, women and men participated in liturgical singing to express koinonia (“community” or “common life”). Today’s hymn sings about Christ’s preexistence, his choice to become incarnate, his choice of a humbling death, and Christ’s ultimate exaltation by God for his saving work. The Lectionary editors chose this reading because it tells compactly Jesus’ saving act, which the gospel more fully describes.

Matthew’s gospel is the passion story, in either its full or short form. Matthew focuses on Jesus fulfilling Hebrew scripture words and prophecies. Here are two ideas to look for in Matthew’s passion story:

• Identity: prophecy fulfilled. The passion story is the oldest preserved Christian tradition. Paul version is short and simple form: Christ died for our sins, was buried, and was raised on the third day (1 Cor 15:3b-5, written in 56-57 AD). As the ekklesia‘s first generation began to die, witnesses and early believers developed a longer oral narrative: Jesus was arrested, tried, and crucified. They also added Hebrew scripture quotes and images to explain Jesus’ words and actions. The evangelists, writing in the late first century, brought together different elements. Mark and Matthew focus on fulfillment themes, especially from Psalms 22 and 69 and Isaiah. Matthew cites three explicit quotations about scripture or prophecy being fulfilled, but he also includes more than twenty-five unattributed quotations and actions from scripture. Matthew uses these scripture references to show that Jesus is the promised messiah and savior.

• Irony: King of the Jews. Matthew repeats the title “king of the Jews” four times in today’s reading. “King of the Jews” is a secular translation of the Hebrew word māšîaḥ (in English, “messiah”), or the Greek word khristós (in English, “christ”), both of which mean “anointed one.” Matthew uses this title ironically. To Romans, the term means a Jewish revolutionary; to Jewish leaders the title refers to the false claims Jesus made about the Temple’s destruction; to Jewish synagogue leaders in Matthew’s time, the title is about false claims Jesus’ disciples continue to make about Jesus’ messiahship. To Christians, the title is ironically correct, but with a meaning far different from the one intended by secular Roman and Jewish religious leaders.

Palm Sunday begins the celebrations of the liturgical year’s most important feasts. The passion narrative, the story of our salvation, is rich and deep, and deserves a full and careful hearing. Hebrew and Christian scriptures recount and interpret prophecies and sayings about the anointed one who will suffer and save. Whom do we sing about when we offer thanks and praise? What do we mean when we call Jesus “king?” Whom will we stand with at the end of the week–secular leaders, soldiers, religious leaders, the crowd, or the believing community?

—Terence Sherlock

19 January 2020: Second Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 49:3, 5-6 RCL: Is 49:1-7	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 1:1-3	Jn 1:29-34 RCL: Jn 1:29-42

Lamb: servant, reconciler, son

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present Jesus as one who serves and one who reconciles.

The first reading is from Isaiah, specifically Second Isaiah, an anonymous poet who prophesied toward the end of the Babylonian exile. This reading is the second servant song, one of four poems from Isaiah that describe a figure chosen by God who is rejected and suffers for God’s message. The second servant song is a dialogue between God and the servant. God has predestined the servant to reconcile the people to God; God will vindicate the servant when he accomplishes his reconciling work; the servant will become “a light for the nations.” The Lectionary editors chose this reading because the servant chosen by God to announce salvation echoes the Baptizer’s witness in today’s gospel.

This week begins an eight-week reading from Paul’s first letter to the Corinth ekklesia. In Ordinary time, the second reading is often a continuous reading: for several weeks the Lectionary follows a sequential reading through a single letter or book. Today’s reading is the letter’s salutation. Paul first states his authoritative role and mission (“apostle”), reminding the Corinthians that his mission and the Corinthian ekklesia are God’s work, not Paul’s or the Corinthians’. Paul then emphasizes the Corinthians connection in Christ to other believers (“with all those everywhere”). Finally, Paul prays for “peace” because the community lacks peace; he prays for “grace” because the Corinthians misunderstand the charisms (graces, gifts) they have. Paul will spend the rest of this letter correcting the Corinthians’ misunderstandings.

John’s gospel interrupts this year’s usual readings from Matthew’s gospel. John’s passage continues the Epiphany season’s themes of baptism and manifestation. The Baptizer proclaims Jesus as the “Lamb of God,” a title that operates on several levels.

• Lamb as reconciler. In Jewish ritual practice, a person sacrificed a lamb to show thanks and unite with God, or to reconcile with God after sinning. The Baptizer calls Jesus “God’s Lamb.” God’s Lamb overturns and transcends the traditional idea of a ‘cultic victim’ (that is, people interacting with God indirectly through a sacrificed lamb). Through Jesus, God enters the human story, allowing people to join and to reconcile with God directly.

• Lamb as servant and son. In the Baptizer’s Aramaic language, talya means “lamb,” but also means “servant” and “son/child.” The Baptizer’s choice of this Aramaic word connects Jesus to Isaiah’s servant song (today’s first reading). As the servant of God, Jesus is the “light to all nations,” who brings salvation to all. Because the word talya can also mean “son,” the Baptizer’s title also identifies Jesus as the incarnate Son of God.

In the single phrase “Lamb of God,” the Baptizer announces who Jesus is: God’s reconciliation, God’s servant, God’s Son.

This week’s readings ask us to think about what baptism and discipleship reveal about us. As God chose the servant in Isaiah’s poem, in baptism God chooses us to serve as a light to all people. As God revealed Jesus to the Baptizer, in discipleship God reveals to us our mission of reconciliation and service. Where and when do we practice our ministry of reconciliation? To whom do we offer our ministry of service? How are we actively evangelizing the world through our words and actions?

—Terence Sherlock

12 January 2020: Baptism of the Lord

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 RCL: Is 42:1-9	Ps 29:1-2, 3-4, 3, 9-10	Acts 10:34-38 RCL: Acts 10:34-43	Mt 3:13-17

Chosen for a particular mission

 During the Christmas season, the Lectionary has presented us with the events of Jesus’ early life. Today we celebrate the final Christmas season feast, the Baptism of the Lord. The readings ask us to consider baptism as calling, identity, and mission.

The first reading is from Isaiah, specifically Second Isaiah, an anonymous poet who prophesied toward the end of the Babylonian exile. This reading is the first suffering servant song, one of four songs or poems from Isaiah that describe a figure chosen by God to bring justice to all nations, but who is rejected and suffers for God’s message. The first song focuses on the servant’s mission: to establish peace on earth, to be a covenant to Israel and a revelation to the nations, to open the eyes of the blind, and to proclaim liberation of captives. Early Christians and Christian tradition applied these poems to Christ. The Lectionary editors chose this reading because it refers to a servant selected by God who will heal and free people. Today’s gospel echoes God’s words “in whom my soul delights.”

The second reading, from Luke’s Acts of the Apostles, is part of a larger story in which the Spirit leads Peter to baptize the Roman centurion and gentile Cornelius, along with his household. This reading includes the only reference to Jesus’ baptism outside the gospels. At Jesus’ baptism, the Spirit anoints Jesus and equips him for his ministry of healing and exorcism. The Lectionary editors chose this reading because Jesus’ baptism marks the start of his ministry, a series of mighty acts of God: God preaches the good news of peace in Jesus; God anoints Jesus; God is with Jesus in the performance of his miracles.

Matthew’s gospel recounts Jesus baptism by John in the Jordon river. Matthew’s story answers two important questions: why did Jesus need to be baptized, and what happened afterward.

• Fulfill all righteousness. In Matthew’s gospel, “to fulfill” usually refers to fulfillment of prophecy, and “righteousness” refers to moral actions that conform to God’s will. “To fulfill all righteousness” means Jesus submits his life to God’s plan to save all humans. Through John’s baptism, Jesus identifies himself with sinners (all humans). Matthew’s story declares Jesus’ identity: Jesus is the suffering servant, fulfilling in his person the mission depicted in Second Isaiah (today’s first reading).

• The pleasing Son. The “opening of the heavens” is Matthew’s description of a new communication between God and humans. The three images (the “heavens opening,” the “Spirit descending,” and the “voice from heaven”) prepare for the identification of Jesus as God’s Son (“this is my beloved son”). At the start of his public ministry, he is proclaimed the suffering servant of the Lord. Jesus’ baptism sums up his entire life and mission: a life of abasements from which emerges a glorified savior.

This week’s readings, as all Christmas season readings, ask us to consider the revelations about Jesus’ human and divine natures. Isaiah describes the election and mission of God’s servant. Acts describes Jesus’ baptism and actions in Judea. Matthew’s gospel reveals who Jesus is. Baptism is a turning point for Jesus and for us. Like Jesus, we choose to take up our own part in God’s plan, and to fulfill that mission to the best of our abilities. As God’s servants, we are called to bring justice. As disciples, we are baptized to do good and heal the oppressed. As beloved ones, we are elected to communicate God’s love to others. Would God be well pleased with our work so far?

—Terence Sherlock

14 April 2019: Palm Sunday

Entrance with palms	Reading 1	Response	Reading 2	Gospel
Lk 19:28-40	Is 50:4-7 RCL: Is 50:4-9a	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11 RCL: Phil 2:5-11	Lk 22:14– 23:56

 

Palm Sunday: transformative stories and songs

 As Lent draws to a close, the Palm Sunday Lectionary readings give the believing community many images to reflect on for Holy Week. Today’s four readings include two songs and two stories.

The two songs are Isaiah’s Suffering Servant song in the first reading, and Paul’s Song of the Christ in the second reading.

• A Suffering Servant song. Isaiah’s song describes the prophet abused by his people because they reject God’s message to them. Despite their rejection, the prophet remains faithful to God who continues to support him. The Lectionary editors match the Suffering Servant reading to the passion reading to show the role of Jesus’ suffering and death in fulfilling God’s saving plan.

• Song of the Christ. The Carmen Christi (Latin: “Song of the Christ”) is from Paul’s letter to the Philippians. Scripture scholars agree that this hymn predates Paul and his ministry, but Paul uses the well-known hymn as a teaching tool. With Paul’s additions, the song gives the full context for Jesus’ transformative death: at his incarnation, Jesus empties himself of divinity and becomes fully human; in his full human obedience, Jesus accomplishes God’s saving work; God raises and exalts Jesus as redeemer and Lord.

The two stories are Jesus’ triumphant entry into Jerusalem, read during the procession with palms, and Luke’s gospel passion narrative.

• Jesus enters Jerusalem. With this story, Luke begins Jesus’ ministry in Jerusalem before his death and resurrection. Jesus’ entry is a prophecy-in-fulfillment: the colt recalls Zechariah’s prophecy of the savior’s arrival (Zech 9:9); and the disciples’ acclamations of peace and glory echo the angels’ song at Jesus’ birth (Lk 2:14). The peace Jesus brings is the saving act that he will complete in Jerusalem.

• Jesus completes his prophetic mission. Luke’s passion narrative is a story of a prophet and a martyr (suffering servant) who continues to minister and to forgive up to the moment of his saving death. Luke’s passion story opens with the Last Supper, which provides the background and context for Jesus’ saving act. Jesus reinterprets the Passover meal, the remembrance of God’s saving act to free the Israelites from Egypt’s slavery, as a Eucharistic meal, remembering God’s new saving act to free all humans from sin’s slavery. Luke then recounts Jesus’ sufferings at the hands of religious and political leaders, and his humiliating walk to this death. Throughout his passion Jesus continues to care for those in need, such as healing the high priest’s servant, comforting the Jerusalem women, and forgiving the good criminal.

Palm Sunday introduces the most important feasts in the liturgical year. The passion narrative, the story of our salvation, is rich and deep, and deserves a full and careful hearing. The Suffering Servant, the prophet of the Exile, meditates on the place of suffering in God’s plan; Jesus, the prophet of salvation, fulfills these meditations as prophecy-in-action. Jesus’ sufferings give meaning to all human suffering. Do we see Jesus’ glory in both his entrance to Jerusalem and his exodus on the cross? Do we hear in the suffering servant’s song and the Carmen Christi our own mission to serve? Does Jesus’ final earthly ministry offer us a transformative view of our own and of all human suffering?

—Terence Sherlock