The gospel reading for 5th Sunday in Lent is the account of the raising of Lazarus from the dead (John 11:1-45). In yesterday’s post we listened in on the conversation between Jesus and Mary, the sister of Martha. Today we consider the actions and event of the raising of Lazarus from the dead. Continue reading
The gospel reading for 5th Sunday in Lent is the account of the raising of Lazarus from the dead (John 11:1-45). In yesterday’s post we arrived in Bethany and considered Jesus’ dialogue with Martha, the sister of Lazarus. Today we listen in on the conversation between Jesus and Mary, the sister of Martha. Continue reading
The gospel reading for 5th Sunday in Lent is the account of the raising of Lazarus from the dead (John 11:1-45). In yesterday’s post we discussed the outline of the passage and the setting of the gospel story, introducing a theme previously given by John:“I have come that they might have life and have it to the full” (10:10). Today we consider the debate among Jesus and the disciples about returning to Galilee to attend to the illness of Lazarus. Continue reading
The gospel reading for 5th Sunday in Lent is the account of the raising of Lazarus from the dead (John 11:1-45). In yesterday’s post we placed this reading in the context of the flow of John’s gospel and consistent with John’s use of miracles/signs: they point to Jesus and are given that we might believe (Jn 20:26). In today’s post we discuss the setting of the gospel story and consider a previous statement:“I have come that they might have life and have it to the full” (10:10) Continue reading
The gospel reading for 5th Sunday in Lent, Lectionary Cycle A, is the account of the raising of Lazarus from the dead (John 11:1-45). The account follows the story of the healing of the man born blind (John 9:1-41). In the commentary on that gospel it was explained that the miracles (called “signs” / semeia) in the gospel according to John point beyond themselves to the divine – not just the divine as a vague power, but to a person. They identify Jesus as the light and life of the world, the bread of life from heaven, and the Logos who, through the semeia/signs, reveals his own glory, which is also the glory of God his Father, since he and the Father are one and since he does the Father’s will and works. These signs are given that we might believe (Jn 20:26). For John, sin is the failure to believe and accept the consequential changes in one’s life. All the characters of John 9 (on-lookers, neighbors, parents, the Pharisees and other religious leaders) are judged in their failure to acknowledge Jesus as Lord and Savior and to subsequently become witnesses to Jesus as the glory of God. Continue reading
One of the things that has ever been true for the whole of history is that the tyrant always holds out death as the final word. They hold the power of death and depend on our fear of it. They yield the specter of death to bend us to their will. You see it in the dictatorial rule of strongarm dictators using death squads to disappear enemies and their associates. You see it in the bombing of civilian infrastructure, utilities, and housing. A reign of terror so that whoever is not killed in the onslaught, will face the terror of a Ukrainian winter without shelter or heat. As ballistic missiles continue to fall, it adds to the toll of death and despair. The tyrant presents the such power as ultimate and the resulting death as the end. Continue reading
This coming Sunday is the 32nd Sunday in Ordinary Time, Lectionary Cycle C. In yesterday’s post completed our thoughts about the Resurrection and addressed the “real question” being debated by the Sadducees: the authority to interpret Scripture. But along the way, there is a statement Jesus makes that we did not address: “The children of this age marry and remarry; but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.” (Luke 20:34-35) Does this mean that Christians shouldn’t get married and have children?
This coming Sunday is the 32nd Sunday in Ordinary Time, Lectionary Cycle C. In yesterday’s post we touched on the Sadducees’ belief that there is no afterlife. We pointed out that their belief was rooted in an assumption that there was no possibility of a life that was different from the one experienced here on earth. As well, we pointed out that even among people who believed in life after death there was a tendency to see it as an indefinite prolongation of this life. Today we will continue that line of thought. Continue reading
This coming Sunday is the 32nd Sunday in Ordinary Time, Lectionary Cycle C. In yesterday’s post we considered the identity of the Sadducees and their resistance to the idea of Resurrection. Today we pick up the dialogue between Jesus and the Sadducees.
“Teacher, Moses wrote for us, ‘If someone’s brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ 29 Now there were seven brothers; the first married a woman but died childless. 30 Then the second 31 and the third married her, and likewise all the seven died childless. 32 Finally the woman also died. 33 Now at the resurrection whose wife will that woman be? For all seven had been married to her.”
This coming Sunday is the 32nd Sunday in Ordinary Time, Lectionary Cycle C. The gospel addresses questions on Resurrection through a dialogue between Jesus and some Sadducees “those who deny that there is a resurrection.” (Luke 20:27). In yesterday’s post we considered the many Lucan passages that lay between the encounter with Zacchaeus (31st Sunday) and our gospel for the 32nd Sunday. Today’s post introduces the Sadducees and that they did not believe in the resurrection. Both of these ideas need some background. Continue reading
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