Fr. Scott Lewis, S.J

Fr. Scott Lewis, S.J

Fr. Scott Lewis is an associate professor of New Testament at Regis College, part of the Toronto School of Theology.

He is a past president of the Canadian Catholic Biblical Association .


Second Sunday of Easter (Year A) April 27 (Acts 2:42-47; Psalm 118; 1 Peter 1:3-9; John 20:19-31)

The Church had very simple beginnings. There were no impressive church buildings or elaborate liturgies. In those first generations of the faith, believers met together in their homes. Their new faith was not just a religion but a new way of life lived together and in common. The presence of the Spirit and their shared, unified life were the source of energy and power. There was no “mine and thine” attitude, for they shared all that they had, ensuring that no one was deprived of the basics of life. Their shared ideals and union of minds and hearts bound them together in what they called the body of Christ. This resulted in a community in which the trust and support level was very high. But far more powerful was the observation that they ate their shared meals with “glad and generous hearts.”

Resurrection of the Lord (Year A) April 20 (Acts 10:34a, 37-43; Psalm 118; Colossians 3:1-4; John 20:1-18)

Christians do not often sound joyful and excited when describing the wonderful deeds of Jesus. Perhaps more disturbing is the fact that many would be hard pressed to describe the activity of Jesus in today’s world or in their own lives.

Passion Sunday (Year A) April 13 (Isaiah 50:4-7; Psalm 22; Philippians 2:6-11; Matthew 26:14-27:66)

There is a great difference between passivity and non-violence. People often confuse the two, but the first is something to overcome while the latter is a powerful spiritual principle.

Death comes in many guises. Degradation, humiliation and oppression are considered by many as far worse than the literal cessation of biological life.

In the blink of an eye, human beings make sweeping judgments about people and situations. We can judge a person’s social class, education, cultural awareness, personality traits and whether we like them or not. First impressions are often useful — who could really operate without them? But the story from Samuel shows us that these outward appearances can be superficial, deceiving and just plain wrong.

Third Sunday of Lent (Year A) March 23 (Exodus 17:3-7; Psalm 95; Romans 5:1-2, 5-8; John 4:5-42)

When the going gets tough, faith is often the first victim. Negativity, doubt and fear corrode faith and courage like the strongest acid.

Second Sunday of Lent (Year A) March 9 (Genesis 12:1-4; Psalm 33; 2 Timothy 1:8b-10; Matthew 17:1-9)

All great things begin with an act of faith and trust. The Western religious traditions — Judaism, Christianity and Islam — trace their beginnings to the command of God to Abraham and his response.

Eighth Sunday in Ordinary Time (Year A) March 2 (Isaiah 49:14-15; Psalm 62; 1 Corinthians 4:1-5; Matthew 6:24-34)

Many at one time or another have felt abandoned or forgotten by God. Faced with the many painful and disconcerting situations that life can deal us, they wonder if God cares or even remembers them.

Seventh Sunday in Ordinary Time (Year A) Feb. 23 (Leviticus 19:1-2, 17-18; Psalm 103; 1 Corinthians 3:16-23; Matthew 5:38-48)

What does it mean to be holy? We use the word often and usually have in mind someone who is kind, generous and eager to do the will of God. The concept had a somewhat different connotation in the ancient world, especially in Israel. The Hebrew word kadosh described something that was set apart from the ordinary and dedicated to God. This would be true of objects, such as the utensils used for sacrifice and worship, as well as the temple itself with its various zones of ascending holiness. It also described the land of Israel, with holiness increasing as one moved closer to Jerusalem the holy city and its temple.

Sixth Sunday in Ordinary Time (Year A) Feb. 16, 2014 (Sirach 15:15-20; Psalm 119; 1 Corinthians 2:6-10; Matthew 5:17-37)

Accepting responsibility for one’s actions is a rather uncommon human trait. People love to blame everyone and everything — it’s the fault of my parents, my religion, my environment, my genes or even God. The role of victim is more comfortable than that of perpetrator.