2, Scripture Readings – Summaries of the readings of each Sunday Mass (by Chris Oliver)

<h2>Lev 13: 1-2, 44-46; Psalm 31(32): 1-2,5,11; 1 Cor 10:31-11:1; Mark 1: 40-45</h2>

Leviticus, the third book of the Pentateuch, describes rituals used by the priests. Laws and rituals kept Israelites in the state of legal purity to which they were called, as a sign of their union with the Lord. A leper had to live apart in a dishevelled state, warning people to keep away. A cleansing ritual was specified for anyone cured.

This penitential Psalm celebrates the joy of confessing sins and knowing forgiveness. An omitted verse describes the misery of deferring confession.

Paul continues his theme of not placing obstacles which might hinder the spreading of the gospel. The Corinthians should eat whatever is put before them. They should not risk giving offence to their host, even if they suspect some food is ritually unclean by being offered to heathen gods before being sold in the market. But they should not eat food that they are told has been offered to idols – because that would offend their informant’s conscience.

Mark’s gospel continues with another healing, this time Jesus shows enormous tenderness in insisting that – of course – he wants to heal the leper. And he does so by touching the unclean leper – so becoming unclean himself. Jesus makes very visible how much God wants to heal us.

(Lev 13: 1-2, 44-46; Psalm 31(32): 1-2,5,11; 1 Cor 10:31-11:1; Mark 1: 40-45)

Acts 2:14,36-41; Psalm 22(23); 1 Peter 2:20-25; John 10:1-10)

Last Sunday we heard the middle section of Peter’s speech at Pentecost, saying the Resurrection shows Jesus was the Holy One expected by King David. Today the consequences: many of his hearers accept this and are told they must repent and be baptised. “Repent” in the sense of radically changing their life and directing it towards God. Even though Jesus does not appear to baptise during his lifetime, baptism is immediately the mark of membership of the new Christian community, at which they receive the gift of the Holy Spirit.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, who are looking forward to his generous end-time feast.
Peter’s letter continues: God’s approval comes not from justifiable punishment but from suffering patiently even when we have done right. Christ patiently bore for us unjustified insults and hurts without retaliating, trusting completely in his Father. We must imitate the Lord our shepherd in every way, placing all our trust in him. He will “give us comfort” and “repose”.
In the Gospel John also sees Jesus as the Good Shepherd. He knows each one of us and leads us. We follow him because we know his voice. He is also the gate, through which we can enter and find safety.
(Acts 2:14,36-41; Psalm 22(23); 1 Peter 2:20-25; John 10:1-10)
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Acts 2:14,22-28; Psalm 15(16); 1 Peter 1:17-21; Luke 24:13-35

Today and next Sunday we hear parts of Peter’s speech at Pentecost. Peter emphasises that Jesus’ death was part of God’s plan, quoting the prophet Joel’s words about the wonders expected in the last days, when God’s Spirit will be poured out on all peoples. Jesus, a descendant of David is this expected “Anointed One”, “Messiah” in Hebrew, “Christ” in Greek, who now rightfully succeeds David as King of Israel.

The Psalm, attributed to King David, expresses total confidence in God, who will not let his soul die and will not let “your faithful one” suffer corruption in the grave. Both Peter, in today’s reading, and Paul saw this as referring to Christ’s resurrection.

Peter’s first letter reminds us of the price Jesus paid for our salvation in his suffering and death, so that we might “have faith and hope in God”. We should persevere in hope, in face of attacks and attractions of secular society.

In the Gospel Jesus appeared to the women. Then he joins two disciples walking despondently to Emmaus, and explains the scriptures to them, before they recognise him “at the breaking of bread”. The appearances of Jesus after the resurrection invite us to listen carefully: he was clearly bodily present, not just a spirit. Yet he was different, and could only be recognised with faith.

Isaiah 50:4-7; Psalm 21(22); Philippians 2:6-11; Matthew 26:14 – 27:66

In exile in Babylon, after Jerusalem was destroyed in 597 BC, the despairing people are tempted to give up their faith in God. In the ‘servant-song’ Isaiah offers consolation, recommending trust in the Lord.
Today Isaiah’s words express both our horror at the way Our Lord was treated, and our admiration for his example of patient non-retaliation. Trusting confidently in his Father, he “sets his face like flint”, even though it is covered with spittle.
On the Cross Jesus uttered the first words of this Psalm which reflects his suffering. Not a cry of despair, but expressing Jesus’ complete confidence in his Father and praising the redemption bought by his Cross.
The hymn in Philippians rejoices: unlike Adam, Jesus did not seek to be equal to God. But God raised him to glory and gave him the name ‘Lord’. Jesus on the Cross invites us to imitate his humility.
Matthew’s Passion, with its lively dialogue, shows Jesus aware and in control. Writing after the destruction of Jerusalem in AD 70, Matthew blamed the Jewish leaders for Jesus’ death. Jesus died just before Passover, when Jews celebrated their freedom from slavery. Soldiers, Jewish leaders, the inscription on the Cross, all ironically give Jesus his true title of ‘King of the Jews’, the Messiah. Jesus’ obedience to God’s plan gives the Cross meaning.

Ezekiel 37:12-14; Psalm 129(130); Romans 8:8-11; John 11:1-45

For the Jews after 597 BC, exiled in Babylon without their king, land, Temple, all seemed lost as a nation. Ezekiel’s encouraging messages gave them hope that the nation would rise and live again, like a field full of dry bones coming to life. But this will be the Lord’s doing, for the sake of his name, which they have profaned by their idolatry.
In deep sorrow the Psalm cries to the Lord, begging pardon for our sins, trusting in God’s mercy and awaiting redemption in hope.
Writing to the Jewish Christians in Rome, Paul has been puzzling over our human condition: “I do not do the good that I want, but I do the evil that I hate”. Mortal flesh is weak. “But God sent his own Son in the likeness of sinful flesh” so that the Son’s Spirit might give us the strength to live according to His Spirit. Paul’s conclusion: with Christ’s Spirit in us we are given life reconciled with God both now and in bodily resurrection after death.
These foretastes of resurrection prepare us for John’s description of the raising of Lazarus, the third of the three beautiful Lenten readings from John. Perhaps we should ponder how difficult it is to believe, and how difficult it was for Martha to open the tomb?

(Ezekiel 37:12-14; Psalm 129(130); Romans 8:8-11; John 11:1-45)

1 Samuel 16:1,6-7,10-13; Psalm 22(23); Ephesians 5:8-14; John 9:1-4

Before our first reading King Saul had disobeyed God’s instructions by allowing animals from his defeated enemy to be sacrificed to the Lord. He put more faith in ceremony and ritual than he did in the Lord. Samuel told Saul obedience is more important than holocausts, and that the Lord has rejected Saul as king of Israel. The Lord sends Samuel to Bethlehem to anoint one of the sons of Jesse as king.
The Psalm celebrates God’s loving care for his people, like a shepherd guarding and guiding his flock, and looking forward to his generous end-time feast.
Paul’s letter to the Ephesians is centred on the Church as Christ’s body, with a mission to make God’s plan of salvation known throughout the world. Christians must “be like children of light, for the effects of the light are seen in goodness, right living and truth”.
John’s dramatic gospel readings continue with the healing of the man born blind, who, at first, appears to take little interest. His parents distance themselves out of fear, echoing the growing separation between Jews and Christians by John’s time. But for John, just seeing is not enough, the light of faith is essential. So Jesus seeks the man out and gradually leads him to full belief, and so to worship him.
(1 Samuel 16:1,6-7,10-13; Psalm 22(23); Ephesians 5:8-14; John 9:1-41)

Exodus 17:3-7; Psalm 94(95); Romans 5:1-2,5-8; John 4:5-42

Moses led the Israelites out of Egypt about 1300 BC, probably under Ramses II. God gave them food and water while they wandered in the wilderness. But they grumbled, losing faith that “God was with them”. “Massah” means “test”, “Meribah” means “quarrelling”. As this was before they made the covenant with God by Sinai, they are not punished yet. But this generation will not enter the promised land.
The Psalm invites us to praise and worship the Lord daily, for he is our king and shepherd. We must not lose faith in God, as did the Israelites on their desert journey.
Paul tells the Romans that God loves and forgives us, just as he continued caring for the ungrateful Israelites. Christ died for us, proving God’s love, gaining pardon for all humanity and access to his grace through faith.
We hear the first 3 gospels over 3 years, but we hear parts of John’s gospel every year during Lent and Easter. Today Jesus encounters the Samaritan woman at the well. John carefully moves the characters on and off stage as the woman gradually comes towards faith in Jesus. Then, while still unsure, she goes and brings the rest of the Samaritans in her town to hear this man, wondering “Could he possibly be the Messiah?”
(Exodus 17:3-7; Psalm 94(95); Romans 5:1-2,5-8; John 4:5-42)

Genesis 2:7-9, 3:1-7; Psalm 50(51); Romans 5:12-19; Matthew 4:1-11

From Genesis we have the second and probably older description of the creation of humanity. This expresses the truth that God made us as “living beings”. By eating the forbidden fruit, man does “become like God”, able to make choices, but without the wisdom needed to choose well. Perhaps like a child’s growing self-awareness. The mischievous serpent later came to be interpreted as Satan.
This penitential Psalm begs pardon for our sins, asking to be restored to grace and purity, and promising to make God’s mercy known to others.
Paul has been arguing to the Romans that righteousness comes only through faith. Human beings are unable to become righteous by following the Law given to Moses, which identifies – but does not help to avoid – sin. God offers righteousness as gift, through Jesus’ obedience to his Father.
In Matthew’s gospel the devil introduces each temptation with the words: “If you are the Son of God”, exploring what can it mean for Jesus to be “Son of God”? Is he a miracle-worker, able to satisfy all desires without effort? Is it about showy displays of power or trying to make God do what we want, in return for belief in him? Jesus dismisses Satan, showing his real power. Jesus will rule over all creation, but only through the Cross.

Leviticus 19:1-2, 17-18; Psalm 102(103); 1 Corinthians 3:16-23; Matthew 5:382

Leviticus, meaning “he called”, is about holiness, the utter separateness of God. We are each called to become whole, like a jigsaw with all the parts fitting together perfectly. Hence “You shall be holy, because I, the Lord, am holy”. The book expands the basic commandments, insisting on concern for our neighbour, the sacredness of sex, the marriage laws, and forbidding aberrant sexual behaviour. Thus the Israelites are to keep themselves in a state of wholeness, as a sign of their intimate union with the Holy Lord.
The Psalm is a hymn of grateful praise to God, whose mercy is great because he knows man’s frailty.
Paul is critical of the Corinthians, telling them they were not mature enough to be given the solid food of spiritual instruction, because they were still jealously quarrelling among themselves about who to follow. They must follow only Christ, obeying God’s rules, even though this will be seen as foolishness by the wisdom of this world.
In Matthew’s Gospel Jesus continues drawing out the meaning of the Commandments in the sermon on the mount. Last week the shorter form omitted the difficult teachings forbidding divorce and calling our brother a fool. Today we are urged to love our enemies. Always Jesus pushes us further, urging us towards perfection, in union with our heavenly Father.
(Leviticus 19:1-2, 17-18; Psalm 102(103); 1 Corinthians 3:16-23; Matthew 5:38-48)

Isaiah 58:7-10; Psalm 111(112); 1 Corinthians 2:1-5; Matthew 5:13-16

After the exiles returned to rebuild Jerusalem there were many difficulties and they lost heart. Third Isaiah writing after 500BC told them this was because of a lack of social justice: ritual and fasting have value only if they are expressions of a just society. Today’s reading and the verse before it give the essentials of true religion: deal justly with your neighbour, free the oppressed, feed the hungry. Then your good deeds will influence others and give glory to God, without drawing attention to yourselves.
The Psalm praises the virtues of the God-fearing man, who lights the way for others lost in confusion.
Paul says that when he came to the Corinthians, he did not draw attention to himself by relying on the powers of clever oratory to convince people about the ‘mystery’ of God – the salvific events to be revealed in the age to come. No, he believes “Jesus Christ and him crucified”, the message itself, making visible the power of God, is strong enough to convince.
In Matthew’s gospel Jesus began his ministry in Galilee, previously part of the northern kingdom Israel. On a mountain he teaches the beatitudes, before insisting Christians must show the way for all mankind to find the way to God, influencing without seeking to be noticed.
(Isaiah 58:7-10; Psalm 111(112); 1 Corinthians 2:1-5; Matthew 5:13-16)
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