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1st Sunday of Lent (A)
Gen 2:7-9; 3:1-7
The reading depicts the human origins, focusing on the beginning of sin, which is a tragedy and humanity’s undoing, not part of God’s plan. The narrative portrays God as a potter shaping man from earth, animated by God’s breath, making him a living creature. Adam is unique because he is directly formed by God, not because of an immortal soul. Eden, a mythic land of fertility, contains two significant trees: the tree of knowledge of good and evil and another whose importance emerges after the expulsion. The serpent tempts the pair by appealing to their desire for knowledge, promising they won’t die, but risking separation from God. Their immediate shame about nakedness hints at possible IVF polemic against fertility worship. The story’s main point isn’t about the exact sin but that humans introduced sin, resulting in a flawed, alienated humanity.
Rom 5:12–19
The passage reflects on Adam’s sin and its effects, including death and sin as inherited consequences. Despite these, Christ’s salvific work outweighs the loss, creating a parallel between Adam and Christ. Sin, personified and symbolic of all sinful activity since creation, is linked with death (vv12-14). It entered through one, but everyone inherits it, influenced by an environment and weak will, forming the basis for the doctrine of original sin. Verse 12 discusses how all sinned, understood as personal ratification of Adam’s revolt. Before the law (v13), sin existed without being imputed, evidenced by death even before Mosaic law (v14). Paul highlights that Christ’s gift surpasses Adam’s sin, cancelling the debt through grace for many (v18). Death, both physical and spiritual, is part of Adam’s inheritance, and both aspects are addressed in Christ’s restored life, which is future but seeded by grace now (5:21). Human will is the root of chaos and beneficence; through Adam’s disobedience, all are made sinners, but Christ’s obedience ensures redemption, shared at His return (v19). Despite its consequences, sin is a felix culpa—a fortunate fault—opening the way for redemption through Christ, whose beneficent effects surpass the evil. Paul’s view of Adam aligns with his era’s thought, facilitating his parallelism without delving into later questions on the origins of sin.
Mt 4:1-11
Matthew and Luke share this threefold temptation narrative from the source, with Mark noting Jesus’ temptation simply. The narrative serves as theological illustration, showing Jesus’ repeated temptations during his ministry. Unlike factual events, it depicts symbolic episodes—such as Jesus being tempted to turn stones into bread or to seek worldly power—set against Israel’s desert experience during the Exodus. Jesus’ temptations, often less dramatic in real life, mostly involved disciples or followers rather than the devil. The desert setting links to Israel’s history (e.g., Moses’ fast on Sinai). The temptations address fundamental human weaknesses: hunger, presumption, and desire for power, each countered by Jesus with Scripture, embodying Israel’s faithfulness and triumph over failure.
Lent reminds us of many things: our baptism, sin, weaknesses, and the call to rely on Christ. It recalls the Genesis story of sin and the beginning of our undoing, with Paul reminding us that Christ has redone what Adam ‘undid.’ The gospel shows Christ, in human weakness, facing temptation but not succumbing, teaching us how to overcome evil. Jesus models obedience; he was tested but unshaken, thanks to his unwavering connection with God. Though the devil constantly tests us, we can overcome with God’s help, as Jesus did. May His suffering strengthens us and reaffirms that God will not let us be tempted beyond our ability to endure: “Lord, lead us not into temptation but deliver us from evil”. Amen!.
