LentV A

                                       5th Sunday of Lent A
         Readings: Ezekiel 37:12‑14  Romans 8:8‑11  John 11:1‑45

            As we move ever closer to the memorial of Jesus' death, this Sunday's readings remind us of the triumph of the resurrection which lies beyond the cross.  Even in the depths of our sorrow over sin during this Lenten season, let us sing with resurrection faith the refrain of the responsorial psalm: "With the Lord there is mercy, and fullness of redemption" (Ps 130).
            The first reading proclaims God's power to bring the Babylonian exiles back to life by restoring them to the land of Israel.  It is the conclusion of Ezekiel's famous vision of the valley of dry bones (Ezekiel 37).  Thinking that God has abandoned them, the exiles are crying out, "Our bones are dried up, our hope is lost, and we are cut off" (Ezek 37:11).  In the midst of this despair Ezekiel is commanded to prophesy to the dry, lifeless bones, and, by the power of God's spirit, they are joined together and given life again.  In the Lord's name he goes on to announce: "O my people, I will open your graves and have you rise from them, and bring you back to the land of Israel."  Ezekiel concludes by assuring the exiles that the Lord's promise is irrevocable: "’I have promised, and I will do it,’ says the Lord."    
            In the Romans reading Paul is both celebrating God's triumph over sin and death through Jesus' resurrection and encouraging the Roman Christians that "he who raised Christ from the dead will bring your mortal bodies to life also through his Spirit dwelling in you."  In this section he contrasts the way of the flesh with the life of the spirit.  For Paul, the flesh represents the baser desires of our human nature apart from God’s guidance, our sensual instincts which can lead to sin.  The Spirit, in contrast, is the power of God unleashed by Jesus' resurrection which enables us, even while living in our mortal bodies, to pursue a life of justice.  Christians are now dead to sin (the flesh) but alive in the spirit through the power of God.   
            The Gospel story of the raising of Lazarus is the last and the greatest of the miracles in John’s Gospel. It reveals Jesus as “the resurrection and life” who triumphs over death and gives lasting life to whoever believes in him.  Like all the signs in John, this is a symbolic story in which Jesus is challenging his hearers, and us, to see the sign as a revelation of his glory.  For example, when Jesus first hears the news that Lazarus is sick, he solemnly announces to his disciples: “This sickness is not to end in death; rather it is for God's glory, that through it the Son of God may be glorified.”   This statement not only refers to Jesus' raising Lazarus, but also to Jesus' own death and resurrection which is his hour of glory in John's theology.  The raising of Lazarus sets these events in motion.  When many Jews come to believe in Jesus after the raising of Lazarus, the leaders begin to plot to kill him (see 11:45‑53).

            The dialogue with Martha challenges her to move beyond simply believing in Jesus' power to resurrect a corpse or even a belief in a general resurrection of the dead on the last day, a view held by the Pharisees.  When Jesus finally arrives, Martha says to him, “Lord if you had been here, my brother would never have died.   Even now I am sure that God will give you whatever you ask of him.”  When Jesus assures her, “Your brother will rise again,’ she thinks he is speaking of ‘the resurrection on the last day.”   But Jesus challenges her with the proclamation:
                                    "I am the resurrection and the life: whoever believes
                                    in me though he should die, will come to life;
                                    and whoever is alive and believes in me will never die.
                                    Do you believe this?"
Despite Martha's confession that Jesus is “the Messiah, the Son of God,” at this stage neither she nor the other witnesses believe fully in Jesus as “the resurrection and life.”  As Jesus begins to weep before the tomb, some in the crowd say, “He opened the eyes of that blind man.  Why could he not have done something to stop this man from dying?”  When Jesus commands that the stone be taken away from the cave, Martha herself expresses doubt:  “Lord, it has been four days now; surely there will be a stench!”   In contrast to the disbelief of all around him, Jesus is confident and prays only “for the sake of the crowd, that they may believe that you (the Father) sent me.”
            The actual miracle is a dramatic demonstration of Jesus' power and the liberating effects of the resurrection. It is accomplished simply by his command: “Lazarus, come out!”  We are told that when "the dead man came out, bound hand and foot with linen strips, his face wrapped in a cloth," Jesus then commands: “Untie him and let him go free.”  This causes “many of the Jews who had come to visit Mary, and had seen what Jesus did, to put their faith in him."  As we move closer to Holy Week, let us enter its mysteries with the same faith.

Lent IV A

                                         4th Sunday of Lent A

      Readings: 1 Samuel 16:1,6-7,10-13   Ephesians 5:8-14   John 9:1-41

The Fourth Sunday of Lent presents a rich cluster of baptismal symbols and images (anointing with oil, light vs. darkness, sight vs. blindness) as it challenges us to learn that God’s ways often overturn human expectations and standards.  Let us entrust ourselves to the Lord’s mysterious guidance in the words of the responsorial psalm: “The Lord is my shepherd; there is nothing I shall want” (Ps 23:1).
In the first reading, both Samuel and Jesse are confronted with the Lord’s surprising choice of David as the future king of Israel despite his being Jesse’s youngest son who had the lowly job of tending sheep.  When Samuel is sent to Bethlehem to designate one of Jesse’s sons to replace the rejected Saul, he naturally expects to anoint the eldest son Eliab, but the Lord tells him, “Do not judge from his appearance or from his lofty stature, because I have rejected him.  Not as man sees does God see, because man sees the appearance but the Lord looks into the heart.”  After Jesse has presented his seven oldest sons, Samuel again tells him “The Lord has not chosen any of these.”  Only as an afterthought does Jesse remember his youngest son David, who is tending sheep; yet, in God’s plan, this unlikely lad is designated as the anointed one who is endowed with the rush of the Lord’s spirit.
The Ephesians reading is an exhortation to the Gentiles, who before their conversion to Christianity were in “darkness” but have now become “light in the Lord.”  The letter constantly emphasizes the difference between the standards of the world and those of the Church which has been loved by Christ as a bride and is called to live that love in a hostile environment.  In this section, Paul is reminding these converts that at baptism they turned from a fruitless life of darkness (immorality, impurity, greed, obscene talk and idolatry).  Now he encourages them to “live as children of the light” by producing “every kind of goodness and justice and truth.”  The section concludes with what is probably part of an early Christian baptismal hymn which alerts the believer to the newness of life offered by Christ. “Awake, O sleeper,/ arise from the dead,/ And Christ will give you light.”
Jesus’ curing of the man born blind in John 9 continues the baptismal theme of Jesus as the light of the world.  Before he cures the blind man, Jesus announces to his disciples that the man’s physical blindness is not due to sin.  Rather, his blindness will serve to manifest the works of God done through Jesus as “the light of the world.”  For John, the only sin/blindness is the unbelief of the Pharisees who refuse to accept Jesus as coming from God.

In the dialogues which follow the cure, the blind man comes to gradual belief in Jesus despite official opposition from the Pharisees.  During the interrogation by his neighbors, the man admits that he is the one cured by “the man called Jesus.”  But when questioned by the Pharisees, who will not accept Jesus as a man from God because he has cured on the Sabbath, the man confesses that Jesus is a “prophet.”  His parents, however, will not make any profession of faith, “because they feared the Jews, for the Jews had already agreed that if anyone should confess him to be Christ, he was to be put out of the synagogue.”  In a second highly ironic dialogue with the Pharisees, the cured man insists that Jesus must be from God if he has listened to him in opening the eyes of a man born blind.  At the same time the Pharisees ironically say that both Jesus and the former blind man are “sinners,” while they are “disciples of Moses.”  Finally, after the Pharisees have “cast him out,” the man comes to Jesus and to full belief in him as “Son of Man.”
The incident ends with a final dialogue between Jesus and the Pharisees which ties together the themes of seeing/belief and blindness/sin.  After the cured man has worshiped him, Jesus solemnly announces, “For judgment I came into this world, that those who do not see may see, and that those who see may become blind.”  The Pharisees then asks, “Are we blind also?” Harkening back to the blind man’s physical blindness and the Pharisees righteous refusal to accept him, Jesus responds, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”
As we move toward the renewal of our baptismal commitment at Easter, we are called, like the man born blind, to open our eyes in courageous faith and embrace Jesus as light in a darkened and hostile world.

Lent 3A

On the campus at Notre Dame

                                         3rd Sunday of Lent A

              Readings: Exodus 17:1-7   Romans 5:1-14   John 4:5-42

“Is the Lord in our midst or not?”  This question tested the Exodus generation in the wilderness and the Samaritan woman and her kinsfolk, and it continues to challenge the Christian community as it moves toward the renewal of its baptismal commitment at the Easter Vigil.  We Christians thirst for the life-giving water of Jesus’ revelation while we live in the time between his saving death and resurrection and the completion of God’s kingdom.
The story of the water from the rock in Exodus 17 has been chosen for its relation to the Gospel selection from John in which Jesus proclaims to the Samaritan woman that he is “a spring of water welling up to eternal life.”  The Israelites’ journey from Egypt through the wilderness is a time of danger and testing.  They encounter numerous obstacles as they move from one camping place to another: bitter water, lack of food and water, and an attack from the fierce Amalekites.  In most cases they are fearful and complaining, unprepared for the challenge of faith and nostalgically longing for a return to the security of Egypt.  In this Sunday’s reading, they grumble against Moses and say, “Why did you ever make us leave Egypt?  Was it just to have us die here of thirst with our children and our livestock?”  Their whole demeanor can be summed up in the words spoken at Massah and Meribah as they quarreled and tested the Lord by saying, “Is the Lord in our midst or not?”  Yet the Lord consistently meets their grumbling with his provident care.  In our selection, he gives instructions for Moses to use his staff to bring forth water from the rock “for the people to drink.”
In the reading from Romans, Paul exhorts the Roman Christians to joyfully live out the consequences of Christ’s saving death and resurrection.  He uses several metaphors to express what Christ has done for them by dying and rising from the dead.  He has “justified (them) by faith,” made them “at peace with God,” given them “access to grace.”  But, although in one sense salvation has been achieved in Christ, Paul is also aware that it is not complete.  Christ’s death has made salvation accessible, but the Christian community must endure in faith and hope until Christ’s return.  The source of Christian hope in this time of suffering and testing is what God has already done for humanity through the death of Christ.  “But God shows his love for us in that while we were yet sinners, Christ died for us” (5:8).
In the unforgettable dialogue between Jesus and the Samaritan woman, John presents Jesus as the gift of God who offers “a spring of water welling up to eternal life” to a woman who is a sinner and outcast by the standards of contemporary Judaism.  By the end of this long, but intricately interconnected episode, the woman has become an apostle whose testimony brings many Samaritans to belief in Jesus.

The dialogue uses John’s typical instruction pattern of irony and misunderstanding.  Jesus is tired from his journey through Samaritan territory and sits down in the heat of the midday sun at Jacob’s well in Shechem.  When he asks the Samaritan woman for a drink, she apparently refuses and points out the well-known antipathy between Jews and Samaritans.  Jesus then challenges her to request the “living water” which he can give as God’s gift (salvation).  Ironically, she thinks Jesus is referring to running spring water and points out that he has no bucket to draw water from the deep well and that he is surely not greater than the Samaritans’ ancestor, Jacob, who founded this well.  Jesus then replies that the water he gives will overcome thirst and become “a spring of water welling up to eternal life.”
The Christian reader understands this as a beautiful description of baptism, but when the woman still interprets his language on a natural level, Jesus offers her a sign of his supernatural knowledge of her sinful past: she has had five husbands and the man she is now living with is not her husband.  This moves the woman to recognize Jesus as a prophet, and she proceeds to question him about whether the Samaritan temple on Mount Gerizim or the Jewish temple in Jerusalem is the proper locale for worship.  Jesus responds by proclaiming that an hour is coming when authentic worship of the Father will not depend upon place, but will be done “in Spirit and truth” (a reference to the gift of God’s love through the Son).  With this revelation, the woman realizes that God’s Messiah may be standing before her, and, with Jesus’ proclamation that “I am he” ringing in her ears, she leaves her now useless water jar and goes to invite the townspeople to see the man “who told me everything I have done.”  By the end of the episode the Samaritan woman has become a full believer and witness to Christ.  In fact, as the other Samaritans come to believe in Jesus on the basis of his own word, the Samaritan woman, like John the Baptist (3:22-30), rejoices greatly as she decreases and Jesus increases.  Let us, like the Samaritan woman, take the challenge of today’s psalm response and turn to the life-giving water that is Christ: “If today you hear his voice, harden not your hearts” (Ps 95).

Lent 2A

 

                                       2nd Sunday of Lent A
       Readings: Genesis 12:1‑4  2 Timothy 1:8‑10  Matthew 17:1‑9

            In this Sunday's readings God calls us to journey in trust that his promises of blessing will be fulfilled in Jesus, who by his death and resurrection "has robbed death of its power and has brought life and immortality into clear light through the gospel" (2 Tim 1:10).  Let us embrace our Lenten penance, as we sing the refrain for this week's responsorial psalm: "Lord, let your mercy be on us, as we place our trust in you" (Ps 33).
            In the Old Testament reading, Abram's obedient trust stands in sharp contrast to Adam and Eve in last Sunday's first reading.   Rather than obediently trusting God's command to not eat of the tree of knowledge, Adam and Eve grasped at godlike power for the sake of sensual, aesthetic, and intellectual fulfillment.  With the call of Abram, God begins again with one man to try to restore blessing to a curse ridden human family.  God commands Abram to abandon land, family, and home and to journey to an unknown land that he will show him.  A series of promises, offering hope for a new future, accompanies the call.  The Lord promises to make Abram a great nation; he will be blessed; his name will be so great that it will be a blessing; and all the families of the earth will find blessing in him.  Despite his advanced age and Sarai's barrenness, Abram in obedient trust departs "as the Lord directed him."
            In the second reading Timothy is being asked to bear his "share of the hardship which the gospel entails" by preaching the gospel without fear and protecting it from false teaching.  The reason Timothy may confidently undertake this task is the very gospel itself which Paul states in a summary fashion.  Christians are saved from the power of evil and called to live holy lives, not by any merit of their own, but because of what God has done for them in Christ. In the death and resurrection of Christ Jesus, God has defeated sin and "robbed death of its power and has brought life and immortality into clear light through the gospel."
            On the second Sunday of Lent, the Gospel reading is always the story of Jesus' transfiguration.  Early in our Lenten journey on the path of the suffering Jesus, we‑‑ like Peter, James, and John‑‑ are given a vision of Jesus' glory as God's beloved Son which will not be fully revealed until his resurrection.  In the previous chapter, after Peter confesses Jesus as "the Messiah, the Son of the living God," Jesus goes on to speak of his destiny to go to Jerusalem to suffer, be killed and on the third day be raised.   When Peter rebukes Jesus over the idea of his suffering, Jesus harshly condemns him as a "Satan" and warns of the need for his followers to take up their crosses and follow him.  In this frightening context, God's transfiguration of Jesus and the command to listen to his words takes on an added importance.

            In Matthew's account of the transfiguration God reveals Jesus as his final word, the fulfillment of the Law and the prophets.  The event occurs on a high mountain, a place of revelation for Matthew (Matthew 5‑7; 28:16‑20; see Exodus 19‑40).   The radiance of Jesus' face and garments is reminiscent of Moses' transfiguration on Mount Sinai (Exodus 34) and indicates that now Jesus manifests the divine presence.  At the sudden appearance of Moses and Elijah conversing with Jesus, Peter proposes to build three booths honoring them equally.  With that a bright cloud overshadows them and commands: "This is my beloved Son on whom my favor rests.  Listen to him."  As in the baptism scene (Matt 3:17), God's heavenly voice reveals Jesus as the fullness of revelation in completion of the Law (Moses) and the prophets (Elijah).  When the disciples hear the divine voice, they prostrate on the ground in fear.  But the scene ends with tender reassurance.  Jesus comes forward and lays his hand on them with a healing gesture (8:3,15;  9:25,29) and commands: "Get up!  Do not be afraid."   Having been given a reassuring preview of Jesus' glorious destiny, they resume their journey with Jesus to his death in Jerusalem.  As they descend the mountain, Jesus commands them: "Do not tell anyone of the vision until the Son of Man rises from the dead."   The only path to Easter glory is through the suffering and death which Jesus must endure.

LENT I A

                               
                                        1st Sunday of Lent A
   Readings: Genesis 2:7‑9; 3:1‑7  Romans 5:12‑19  Matthew 4:1‑11

            As the Church begins its Lenten observance, we are presented with two radically different choices for human fulfillment.  In the Eden story, Adam and Eve choose to disobey God's command by eating from the tree of knowledge in an attempt to become "like gods who know what is good and what is bad."  In Matthew's temptation story, Jesus refuses to abuse his power for worldly gain and instead embraces God's will in trust, obedience, and adoration.  Let us begin Lent by accepting responsibility for our own sin and resolving with the help of God's mercy to begin again to follow the  obedient Jesus, as we pray in the words of the responsorial  psalm: "Be merciful, O Lord, for we have sinned" (Ps 51).
            The Eden account is the story of us all in so far as we are sinners.  Like ’adam ("earthling"), we are both "clay of the ground" and yet also inspired with the very "breath" of God.  We, like the man and woman in the garden, have been given the task of responsibly cultivating and caring for this beautiful earth within the limits set by God.  And yet we, also like Adam and Eve, all too often succumb to the allurement of "having it all" by striving to become "like gods who know what is good and what is bad."  We too attempt to play God in our selfish pursuit of unlimited sensual gratification ("the tree was good for food"), aesthetic stimulation ("pleasing to the eyes"), and intellectual pride ("desirable for gaining wisdom").  For Adam and Eve, sin results, not in superhuman knowledge, but in a shameful realization "that they were naked."  Later, when confronted with their sin, both will excuse their action by blaming either God or the serpent (see 3:8‑13).  We also discover that sin results in shame, fear, alienation and evasion of responsibility before God.
            Lest we be overwhelmed with the enormity of sin, Paul in the Romans reading affirms Christ's victory over sin and death.  In this section Paul is explicating how Jesus' death and resurrection could bring salvation for all humanity.  He uses a typology contrasting Adam, as the old head of the race, with Christ, the new Adam.  Just as the disobedient act of the one  man unleashed sin and death, like two demonic powers, into the  world and brought condemnation in that all fell into sin, so the obedient act of Christ, the new man, has brought the gift of  righteousness and grace.  “For if by the offense of the one man all died, much more did the grace of God and the gracious gift of the one man, Jesus Christ, abound for all. . . .  Just as through one man's disobedience all became sinners, so through one man's obedience all shall become just.”

            Matthew's temptation story also presents Jesus in humble obedience to his Father's will as he begins his ministry.  Like Adam and Eve in Eden and Israel in the wilderness, Jesus is tested as he is led into the desert by the Spirit.  But, in contrast to his ancestors' disobedience, Jesus, as true Son of God and the true Israel, triumphs over the devil's temptations.
            The temptations have to do with how Jesus will act as the  Son of God, as is clear from the devil's opening words: "If you  are the Son of God . . ."  In the first temptation the devil suggests that as Son of God Jesus work a miracle for his  own physical sustenance.  Jesus has fasted for forty days and nights, and now the tempter proposes: "command these stones to turn into bread." Jesus rejects the devil's trick by quoting a passage from Deuteronomy 8:3 which suggests that he, as God's Son, must draw his sustenance from obedient trust of God's word: "Scripture has it: `Not on bread alone does man live, but on every utterance that comes from the mouth of God.'" The devil then attempts to twist Jesus' trust in God into presumption by suggesting that he throw himself from the parapet of the temple, for, according to Psalm 91, "(God) will bid his angels care for you . . ."   Quoting Deuteronomy again (6:16), Jesus retorts that true trust is obedient, not presumptive: "Scripture also has it: `You shall not put the Lord your God to the test.'"  Finally, abandoning all subtlety, the devil crassly offers Jesus the kingdoms of the world if he will prostrate himself in homage before him.  In his final response Jesus does not simply interpret Scripture (Deut 6:13) but also uses his power as God's obedient Son to drive Satan away. "Away with you Satan!  Scripture says, `You shall do homage to the Lord your God; him alone shall you adore.'" At the end of Matthew’s Gospel Jesus will come to cosmic power (see Matt 28:16-20) but only after walking the path of suffering as God's obedient Son.