Letters From Home

Jesús no viene para destruir la tradición que el Templo representa, sino para “darle cumplimiento” (cf. Mt 5,17); es decir, para revelar su verdadero significado dentro del plan de salvación de Dios.

El es el Señor de quien los profetas dijeron que vendría a purificar el Templo, echando afuera a los comerciantes y haciéndolo “casa de oración para todos los pueblos” (cf. Za 14,21; Ml 3,1-5; Is 56,7).

El tiempo de cuaresma continúa con otra narración sobre una prueba. El domingo pasado leímos las tentaciones de Jesús en el desierto.

La primera lectura de este domingo habla sobre la prueba de Abraham. La Iglesia siempre ha visto en esta historia un signo del amor de Dios, que “entregó a su Hijo único” (cf. Jn 3,16).

The Lenten season continues with another story of testing. Last Sunday, we heard the trial of Jesus in the desert. In this week’s First Reading, we hear of how Abraham was put to the test.

The Church has always read this story as a sign of God’s love for the world in giving His only begotten son.

Lent bids us to return to the innocence of baptism. As Noah and his family were saved through the waters of the deluge, we were saved through the waters of baptism, Peter reminds us in today’s Epistle.

And God’s covenant with Noah in today’s First Reading marked the start of a new world. But it also prefigured a new and greater covenant between God and His creation (see Hosea 2:20; Isaiah 11:1–9).

We see that new covenant and that new creation begin in today’s Gospel.

La cuaresma nos invita a regresar a la inocencia del bautismo.

En la epístola de este domingo, San Pedro nos recuerda que, así como Noé y su familia fueron preservados de las aguas del diluvio, también nosotros somos salvados por las aguas del bautismo.

El pacto de Dios con Noé, que leemos en la primera lectura, marcó el inicio de un nuevo mundo; más aún, prefiguró una nueva y más importante alianza entre el Creador y su creación (cf. Os 2,20; Is 11,1-9).

In the Old Testament, leprosy is depicted as punishment for disobedience of God’s commands (see Numbers 12:12–15; 2 Kings 5:27; 15:5).

Considered “unclean”—unfit to worship or live with the Israelites, lepers are considered “stillborn,” the living dead (see Numbers 12:12). Indeed, the requirements imposed on lepers in today’s First Reading—rent garments, shaven head, covered beard—are signs of death, penance, and mourning (see Leviticus 10:6; Ezekiel 24:17).

In today’s First Reading, Job describes the futility of life before Christ.

His lament reminds us of the curse of toil and death placed upon Adam following his original sin (see Genesis 3:17–19). Men and women are like slaves seeking shade, unable to find rest. Their lives are like the wind that comes and goes.

Readings:

Dt 18:15–20

Ps 95:1–2, 6–9

1 Cor 7:32–35

Mk 1:21–28

Last week, Jesus announced the kingdom of God is at hand. This week, in mighty words and deeds, He exercises His dominion—asserting royal authority over the ruler of this world, Satan (see John 12:31).

Lecturas:

Jonás 3:1-5, 10

Salmo 25:4-9

1Corintos 7:29-31

Marcos 1:14-20

La llamada de los hermanos en el evangelio de hoy nos hace recordar la comisión que Eliseo recibió del profeta Elías (cfr. 1 Reyes 19:19-21).

Así como Elías encuentra a Eliseo trabajando en la hacienda de sus papas, Jesús ve a los hermanos trabajando a orillas del mar. Y como Eliseo dejó a su padre y a su madre para seguir a Elías, así los apóstoles dejaron a su padre para seguir a Jesús.

>Readings:

Jonah 3:1-5,10

Psalm 25:4-9

1 Corinthians 7:29-31

Mark 1:14-20

The calling of the brothers in today's Gospel evokes Elisha's commissioning by the prophet Elijah (see 1 Kings 19:19-21).

As Elijah comes upon Elisha working on his family's farm, so Jesus sees the brothers working by the seaside. And as Elisha left his mother and father to follow Elijah, so the brothers leave their father to come after Jesus.