And Jesus wept.” — John 11:35

It strikes me every time I read the story of Lazarus’ resurrection. Of all the amazing and surprising things to occur in this Gospel passage — dead man walking! (well, dead man hopping, really) — it is this small detail that never fails to catch my eye, never fails to compel me and confound me.

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For those involved parish faith formation, the Third, Fourth, and Fifth Sundays of Lent are, in many ways, among the most important celebrations of the entire year. These are the Sundays of the Scrutinies, ancient and meaningful rituals that are an essential part of the OCIA (the Order of Christian Initiation of Adults, also known as the RCIA).

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It all really boils down to whether we believe the Lord is in our midst. A simple response of “yes” creates the seedbed for faith and paves the way for dismantling some of the illusions we desperately cling to. We harbor illusions that inhibit our pathways not only to God but to one another. Illusions of separateness, superiority, and self-sufficiency are but a few. We all too easily forget what water we need to drink, where to find God’s presence, what we need to grow in faith, and how God acts in the lives of those he loves.

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In today's Gospel, Jesus leads Peter, James, and John up a mountain and reveals to them his glory as the only Son of the Father. They had already come to believe in him because of his words and miracles. In the previous chapter of Matthew's gospel, Peter had made his profession of faith that Jesus was the Christ, the Son of the Living God. This, now, was an opportunity to see for themselves the divine glory of Jesus hidden in his humanity.

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The Spirit leads Jesus into the desert to be tempted by the devil, and we hear this: “He fasted for forty days and forty nights, and afterwards he was hungry.” Seems like a questionable battle preparation plan. When I fast, I usually feel grouchy at best, and at worst, like I might pass out from longing for a hamburger. Isn’t it better to be well-fed and fully hydrated, especially to face spiritual struggles? Why fast?

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Of all the things Jesus says which seem totally bat-crazy, this one might take the cake: “But I say to you, love your enemies, and pray for those who persecute you.” An enemy is someone who desires the destruction of you, your projects, or those you care about. To love and pray for them is to want their health, strength, and flourishing. But if they thrive, they are more likely to hurt you and others. So, aren’t you indirectly willing your own destruction, or that of your friends? If you doubt that this problem is embedded in this teaching, when was the last time you actually prayed honestly for the people you really hate?

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It’s often said that the Catholic Church lays heavy rules on her members, rules that can almost seem impossible. Mass every Sunday? No lying ever? Sexual purity all the time? I recently said to some non-Catholic friends that more than fifty adults were baptized at my parish at the Easter Vigil. One responded spontaneously with shock, “Why would anyone do that?” In other words, why would someone willingly place themselves in a system with such demanding and rigorous rules? 

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Our readings this week all speak of the distinctive characteristics of the people God gathers to achieve God's purposes. The deep communion of love that God envisions requires a community that is humble and lowly, as Zephaniah describes. God chooses the weak and foolish to reveal God's strength and wisdom, as Paul says. And in the Beatitudes, Jesus teaches that a people who know their weakness and vulnerability can most fully place their trust in God and work for a just world.

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To introduce the beginnings of Jesus’ ministry in Matthew’s Gospel today, the evangelist quotes from Isaiah 9, which is presented to us more fully in our first reading. Isaiah acknowledges the darkness of oppression from the conquest of the Galilee region by Assyria, but reminds his people of the hope God offers them. Matthew, writing in the time of the Roman Empire centuries later, points to Jesus and his proclamation of the kingdom of heaven, to overturn all forms of oppression.

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As we the Church begin Ordinary Time, we reflect upon the Baptism of Jesus, and its significance in our own lives and communities. The Gospel of John does not narrate the Baptism like the other Gospels. Instead, John the Baptist gives testimony, emphasizing that Jesus has received the Holy Spirit. Jesus will go on to baptize with this same Spirit, as he did immediately after his resurrection (John 20). What might this mean for us, who share in this same Baptism? Today's reading from Isaiah suggests that we are to be a “light to the nations,” a people proclaiming and sharing God's love. Paul's greeting to the church in Corinth reminds us that we are simultaneously God's sanctified people and yet continually called to become holy. Baptism begins our journey, where we know the Spirit dwells within, and the same Spirit summons us to full maturity in Christ.

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Epiphany is a day when popular customs mostly overshadow scriptural accuracy. Matthew’s Gospel never refers to kings coming to see Christ, nor to their number (only the gifts are enumerated), nor to their names. Matthew tells us only that some “magi” came with gold, frankincense, and myrrh. Magos referred to members of the Persian priestly class; later it had the connotation of magicians and astrologers.

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A Hebrew word that many people are familiar with is shalom, commonly translated into English as “peace.” However, the word is much richer, deeper, and broader than that. As a matter of fact, when the blessing in today’s first reading concludes with shalom, it serves as a summary of the entire blessing: shalom is God’s wholeness, well-being, longevity, harmony, as well as God's peace.READ MORE