The Lectionary and Scripture Interpretation for Feasts
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Important background on this feast
Exodus 24:3-8
The Exodus reading pictures Moses and the Israelites receiving the law (the 10 commandments plus all those other laws that define what it means to be Jewish). It’s a pretty graphic picture of slaughtering the animals and then sprinkling both the altar and the people with the blood. Ancient cultures recognized blood as the life force of any being. To spill the blood of an animal in ritual sacrifice symbolized a complete giving of life, fully and totally.
In verse 3, Moses shares with the people all the laws and commandments God had given him and the people respond with an enthusiastic, “We will do everything that the LORD has told us.” Of course, we know in hindsight that it won’t be too many chapters hence that these same folks will construct and worship an idol. This reminds me of this portion of the baptismal liturgy:
You have asked to have your child baptized. In doing so you are accepting the responsibility of training him (her) in the practice of the faith. It will be your duty to bring him (her) up to keep God’s commandments as Christ taught us, by loving God and our neighbor. Do you clearly understand what you are undertaking?
Having raised two children, I can most assuredly say I had absolutely no understanding of what I was undertaking! I’d like to think intention counts for something and I would also like to think the ancient Israelites had at least the intention of living up to what God proposed.
What follows is a rather graphic depiction of ancient sacrifice. It’s interesting to note that the people didn’t stand idly by, watching the events. They participated in them to the degree that they were drenched in blood.
The people responded to God by saying “All that the LORD has said, we will hear and do.” (v7). Are there areas in your life where you may not be open to listening to what God is saying? How has this Lenten journey already made you more open to hear and do what God says?
Hebrews 9:11-15
Like the previous one, this reading has an intense focus on blood. For the original audience, the reading would have immediately drawn to mind the sacrifice made on Yom Kippur, the Day of Atonement which is detailed in Leviticus 16. On this day, a bull and a goat are offered in sacrifice; they are burned completely and totally, signifying that the sacrifice completely and totally belongs to God. Then the high priest enters behind the veil (the only day of the year he will do so) into the holy of holies. With the blood of the offering, the high priest purifies himself and the inner sanctuary.
This was the only day of the year when the High Priest would enter the Holy of Holies – entering God’s presence with the blood of animal sacrifices. The author of Hebrews evokes this ancient feast with something that has surpassed it – Christ entering with his own blood (his own life force) into the Father’s very presence. In so doing, Christ establishes a new covenant, of which we are a part.
This is the only New Testament writing that identifies Christ as priest or high priest. Everything about this book has to be read in the light of the Jewish priestly tradition: rites and sacrifices, priesthood, and the sanctuary of God in the midst of his people.
The Torah liturgy was exterior; what Christ did is interior. The Torah Day of Atonement removed ceremonial defilement and made a person able to come into the sanctuary. Christ’s work cleanses the conscience itself, effecting a change not simply in religious standing but in actual behavior.
Verse 14 says that Christ’s work is intended to “cleanse our consciences from dead works to worship the living God.” In what ways might you be attempting “dead works” to make up for wrongs you’ve done? Can you pray for the grace of a clear conscience that would allow you to more deeply enter into the worship of God for all God has done for you?
Mark 14:12-16, 22-26
The last reading gives us Mark’s version of what we call the Institution Narrative – the instituting of the Lord’s supper, the Eucharist. This is one of those rare places in the Gospel of Mark where it is not quite so sparse! The other institution narratives can be found in Matthew 26 and Luke 22 as well as Paul’s version in 1 Corinthians 11. Paul’s version is the earliest account – from the early 50s and just 20 years or so after the historical event. All four accounts relate the blood to a new covenant.
All three gospel accounts of the institution narrative say that the blood is “shed for many” or “poured out for many.” Liturgical changes deployed in 2011 brought many wording changes in the liturgy closer to the original Latin. One of the those changes was this text of the liturgy. Prior to that, the priest said of the cup “Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven.” The 2011 edition of the liturgy changed it to “shed for you and for many.” This was disconcerting for a lot of people, prompting theological questions about exactly who Christ died for. The USCCB explanation can be found here.
While in the original Greek, the word is actually “for many,” the idea behind the word in that ancient culture was the idea of a multitude. The “many” were more than one could possibly imagine and, therefore, probably included everyone imaginable. In other words, for everyone. It seems to me this is a great example where being literal with the original language fails to express the underlying idea that the original author meant to convey.
These words challenge us most perhaps by their very familiarity. Every Mass we hear the priest tell the story of that first Eucharist. Try to set aside time this week to read them again, asking for the grace to see them with fresh eyes and hear them with the ears of the heart.
Questions to ponder
In Exodus, the people responded to God by saying “All that the LORD has said, we will hear and do.” (v7). Are there areas in your life where you may not be open to listening to what God is saying? How has this Lenten journey already made you more open to hear and do what God says?
The Hebrews reading says that Christ’s work is intended to “cleanse our consciences from dead works to worship the living God.” In what ways might you be attempting “dead works” to make up for wrongs you’ve done? Can you pray for the grace of a clear conscience that would allow you to more deeply enter into the worship of God for all God has done for you?
Mark’s “institution narrative” challenges us most perhaps by its very familiarity. Every Mass we hear the priest tell the story of that first Eucharist. Try to set aside time this week to read them again, asking for the grace to see them with fresh eyes and hear them with the ears of the heart.
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
© 2023 Kelly Sollinger