MARCH 18, 2012

Fourth Sunday of Lent 
Lectionary: 32

Reading 1 2 Chr 36:14-16, 19-23

In those days, all the princes of Judah, the priests, and the people
added infidelity to infidelity,
practicing all the abominations of the nations
and polluting the LORD's temple
which he had consecrated in Jerusalem.

Early and often did the LORD, the God of their fathers,
send his messengers to them,
for he had compassion on his people and his dwelling place.
But they mocked the messengers of God,
despised his warnings, and scoffed at his prophets,
until the anger of the LORD against his people was so inflamed
that there was no remedy.
Their enemies burnt the house of God,
tore down the walls of Jerusalem,
set all its palaces afire,
and destroyed all its precious objects.
Those who escaped the sword were carried captive to Babylon,
where they became servants of the king of the Chaldeans and his sons
until the kingdom of the Persians came to power.
All this was to fulfill the word of the LORD spoken by Jeremiah:
"Until the land has retrieved its lost sabbaths,
during all the time it lies waste it shall have rest
while seventy years are fulfilled."

In the first year of Cyrus, king of Persia,
in order to fulfill the word of the LORD spoken by Jeremiah,
the LORD inspired King Cyrus of Persia
to issue this proclamation throughout his kingdom,
both by word of mouth and in writing:
"Thus says Cyrus, king of Persia:
All the kingdoms of the earth
the LORD, the God of heaven, has given to me,
and he has also charged me to build him a house
in Jerusalem, which is in Judah.
Whoever, therefore, among you belongs to any part of his people,
let him go up, and may his God be with him!"

Responsorial Psalm Ps 137:1-2, 3, 4-5, 6.

R. (6ab) Let my tongue be silenced, if I ever forget you!
By the streams of Babylon
we sat and wept
when we remembered Zion.
On the aspens of that land
we hung up our harps.
R. Let my tongue be silenced, if I ever forget you!
For there our captors asked of us
the lyrics of our songs,
And our despoilers urged us to be joyous:
"Sing for us the songs of Zion!"
R. Let my tongue be silenced, if I ever forget you!
How could we sing a song of the LORD
in a foreign land?
If I forget you, Jerusalem,
may my right hand be forgotten!
R. Let my tongue be silenced, if I ever forget you!
May my tongue cleave to my palate
if I remember you not,
If I place not Jerusalem
ahead of my joy.
R. Let my tongue be silenced, if I ever forget you!

Reading 2 Eph 2:4-10

Brothers and sisters:
God, who is rich in mercy,
because of the great love he had for us,
even when we were dead in our transgressions,
brought us to life with Christ -by grace you have been saved-,
raised us up with him,
and seated us with him in the heavens in Christ Jesus,
that in the ages to come
He might show the immeasurable riches of his grace
in his kindness to us in Christ Jesus.
For by grace you have been saved through faith,
and this is not from you; it is the gift of God;
it is not from works, so no one may boast.
For we are his handiwork, created in Christ Jesus for the good works
that God has prepared in advance,
that we should live in them.

Gospel Jn 3:14-21

Jesus said to Nicodemus:
"Just as Moses lifted up the serpent in the desert,
so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life."

For God so loved the world that he gave his only Son,
so that everyone who believes in him might not perish
but might have eternal life.
For God did not send his Son into the world to condemn the world,
but that the world might be saved through him.
Whoever believes in him will not be condemned,
but whoever does not believe has already been condemned,
because he has not believed in the name of the only Son of God.
And this is the verdict,
that the light came into the world,
but people preferred darkness to light,
because their works were evil.
For everyone who does wicked things hates the light
and does not come toward the light,
so that his works might not be exposed.
But whoever lives the truth comes to the light,
so that his works may be clearly seen as done in God.

Scripture Study

This weekend we celebrate the Fourth Sunday of Lent as we continue to follow Jesus on His journey to Jerusalem.. This Sunday the RCIA will celebrate the Second Scrutiny. In Masses where this occurs, the readings from Cycle A will be used. The other Masses will use the normal Cycle B readings. I have provided both sets of readings below. In the Cycle B readings, the first reading presents us with a fitting image of our Lenten journey. We are a wayward people, longing for home. This reading reminds us that everything is in God's control and that we shall be brought safely home in the end. The second reading reminds us of the tremendous love of God, Who deemed us worthy of sharing in salvation. The gospel reading is a statement of God's love and the life offered to us in Jesus. It is also a challenge to live in light, doing deeds that will serve to enlighten the world.

NOTES on First Reading:

* 36:14-23 This section is a summary of the events surrounding the exile in Babylon. It uses the predictions and perspective of Jeremiah to interpret the exile.

* 36:20 This ends the reflection on the evil of not listening to God's Prophets with the claim that the exile would last for 7o years in fulfillment of Jer 25:12. It would be a punishment for neglecting the sabbath-year law of Lev 25:4; Exod 23:10.

* 36:22-23 The words of these verses are a repetition of those of Ezra 1:1-3a. Ezra- Nehemiah are thought to have originally formed the last part of the single work of the Chronicler, of which 1 and 2 Chronicles are the first part. Later, when Ezra-Nehemiah was regarded as a natural sequence to the two Books of Samuel and of Kings, it was separated from 1 and 2 Chronicles and placed before them. This made 1 and 2 Chronicles became the last part of the Hebrew Bible. In order to prevent this work from ending on a gloomy note of doom, Ezra 1:1-3a was repeated as 2 Chron 36:22-23.

NOTES on Second Reading:

* 2:5 Paul expresses our relation through baptism with Christ, the risen Lord, in terms of realized eschatology. He treats our exaltation as already completed although Eph 2:7 brings in the future aspect too.

* 2:8-10 The dichotomy is not faith vs. works but God's grace vs. human good deeds. All that God has given us is by grace.

Meditation: “God so loved the world that he gave us his only Son”

Do you know the healing power of Christ's redeeming love? The prophets never ceased to speak of God's faithfulness and compassion towards those who would return to him with trust and obedience (2 Chronicles 36:15). When Jesus spoke to Nicodemus he prophesied that his death on the cross would bring healing and forgiveness and a "new birth in the Spirit" (John 3:3) and eternal life (John 3:15). Jesus explained the necessity of his crucifixion and resurrection by analogy with Moses and the bronze serpent in the desert. When the people of Israel journeyed in the wilderness, they complained against the Lord and regretted ever leaving Egypt. God punished them for their stubborn and rebellious hearts by sending a plague of deadly serpents. When they repented and cried to the Lord for mercy, God instructed Moses: "Make a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it, shall live" (Numbers 21:8).

The bronze serpent pointed to the cross of Christ which defeats sin and death and obtains everlasting life for those who believe. The result of Jesus "being lifted up on the cross" and his rising and exaltation to the Father's right hand in heaven, is our "new birth in the Spirit" and adoption as sons and daughters of God. God not only redeems us, but he fills us with his own divine life and power that we might share in his glory. Jesus gives us the Holy Spirit that we may have power to be his witnesses and to spread and defend the gospel by word and action, and to never be ashamed of the Cross of Christ. The Holy Spirit gives us his seven-fold gifts of wisdom and understanding, right judgment and courage, knowledge and reverence for God and his ways, and a holy fear in God's presence (see Isaiah 11) that we may live for God and serve him in the power of his strength. Do you thirst for new life in the Spirit?

How do we know, beyond a doubt, that God truly loves us and wants us to be united with him forever? For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life (John 3:16). God proved his love for us by giving us the best he had to offer – his only begotten Son who freely gave himself as an offering to God for our sake and as the atoning sacrifice for our sin and the sin of the world. This passage tells us of the great breadth and width of God's love. Not an exclusive love for just a few or for a single nation, but an all-embracing redemptive love for the whole world, and a personal love for each and every individual whom God has created in his own image and likeness. God is a loving Father who cannot rest until his wandering children have returned home to him. Saint Augustine of Hippo says, "God loves each one of us as if there were only one of us to love." God gives us the freedom to choose whom and what we will love. Jesus shows us the paradox of love and judgment. We can love the darkness of sin and unbelief or we can love the light of God’s truth, beauty, and goodness. If our love is guided by what is true, and good and beautiful then we will choose for God and love him above all else. What we love shows what we prefer. Do you love God above all else? Do you give him first place in your life, in your thoughts, decisions and actions?

 "Lord Jesus Christ, your death on the cross brought life, healing, and pardon for us. May your love consume and transform my life that I may desire you above all else. Help me to love what you love, to desire what you desire, and to reject what you reject".

(Don Schwager)

If Scrutinies are celebrated, the following readings are proclaimed instead of the previous readings.

Fourth Sunday of Lent - Year A Scrutinies
Lectionary: 32

Reading 1 1 Sm 16:1b, 6-7, 10-13a

The LORD said to Samuel:
"Fill your horn with oil, and be on your way.
I am sending you to Jesse of Bethlehem, 
for I have chosen my king from among his sons."

As Jesse and his sons came to the sacrifice, 
Samuel looked at Eliab and thought, 
"Surely the LORD's anointed is here before him."
But the LORD said to Samuel: 
"Do not judge from his appearance or from his lofty stature, 
because I have rejected him.
Not as man sees does God see, 
because man sees the appearance 
but the LORD looks into the heart."
In the same way Jesse presented seven sons before Samuel, 
but Samuel said to Jesse, 
"The LORD has not chosen any one of these."
Then Samuel asked Jesse,
"Are these all the sons you have?"
Jesse replied,
"There is still the youngest, who is tending the sheep."
Samuel said to Jesse,
"Send for him; 
we will not begin the sacrificial banquet until he arrives here."
Jesse sent and had the young man brought to them.
He was ruddy, a youth handsome to behold 
and making a splendid appearance.
The LORD said,
"There—anoint him, for this is the one!"
Then Samuel, with the horn of oil in hand, 
anointed David in the presence of his brothers; 
and from that day on, the spirit of the LORD rushed upon David."

Responsorial Psalm Ps 23: 1-3a, 3b-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.

Reading 2 Eph 5:8-14

Brothers and sisters:
You were once darkness, 
but now you are light in the Lord.
Live as children of light, 
for light produces every kind of goodness 
and righteousness and truth.
Try to learn what is pleasing to the Lord.
Take no part in the fruitless works of darkness; 
rather expose them, for it is shameful even to mention 
the things done by them in secret; 
but everything exposed by the light becomes visible, 
for everything that becomes visible is light.
Therefore, it says:
"Awake, O sleeper,
and arise from the dead,
and Christ will give you light."

Gospel Jn 9:1-41 Or 9:1, 6-9, 13-17, 34-38

As Jesus passed by he saw a man blind from birth.
His disciples asked him,
"Rabbi, who sinned, this man or his parents, 
that he was born blind?"
Jesus answered,
"Neither he nor his parents sinned; 
it is so that the works of God might be made visible through him.
We have to do the works of the one who sent me while it is day.
Night is coming when no one can work.
While I am in the world, I am the light of the world."
When he had said this, he spat on the ground
and made clay with the saliva,
and smeared the clay on his eyes,
and said to him, 
"Go wash in the Pool of Siloam" —which means Sent—.
So he went and washed, and came back able to see.

His neighbors and those who had seen him earlier as a beggar said, 
"Isn't this the one who used to sit and beg?"
Some said, "It is, "
but others said, "No, he just looks like him."
He said, "I am."
So they said to him, "How were your eyes opened?"
He replied,
"The man called Jesus made clay and anointed my eyes
and told me, 'Go to Siloam and wash.'
So I went there and washed and was able to see."
And they said to him, "Where is he?"
He said, "I don't know."

They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
"He put clay on my eyes, and I washed, and now I can see."
So some of the Pharisees said,
"This man is not from God,
because he does not keep the sabbath."
But others said,
"How can a sinful man do such signs?"
And there was a division among them.
So they said to the blind man again, 
"What do you have to say about him,
since he opened your eyes?"
He said, "He is a prophet."

Now the Jews did not believe 
that he had been blind and gained his sight 
until they summoned the parents of the one who had gained his sight.
They asked them,
"Is this your son, who you say was born blind?
How does he now see?"
His parents answered and said, 
"We know that this is our son and that he was born blind.
We do not know how he sees now,
nor do we know who opened his eyes.
Ask him, he is of age;
he can speak for himself."
His parents said this because they were afraid
of the Jews, for the Jews had already agreed 
that if anyone acknowledged him as the Christ,
he would be expelled from the synagogue.
For this reason his parents said,
"He is of age; question him."

So a second time they called the man who had been blind 
and said to him, "Give God the praise!
We know that this man is a sinner."
He replied,
"If he is a sinner, I do not know.
One thing I do know is that I was blind and now I see."
So they said to him,
"What did he do to you?
How did he open your eyes?"
He answered them,
"I told you already and you did not listen.
Why do you want to hear it again?
Do you want to become his disciples, too?"
They ridiculed him and said, 
"You are that man's disciple;
we are disciples of Moses!
We know that God spoke to Moses, 
but we do not know where this one is from."
The man answered and said to them,
"This is what is so amazing, 
that you do not know where he is from, yet he opened my eyes.
We know that God does not listen to sinners, 
but if one is devout and does his will, he listens to him.
It is unheard of that anyone ever opened the eyes of a person born blind.
If this man were not from God,
he would not be able to do anything."
They answered and said to him,
"You were born totally in sin,
and are you trying to teach us?"
Then they threw him out.

When Jesus heard that they had thrown him out,
he found him and said, ADo you believe in the Son of Man?"
He answered and said, 
"Who is he, sir, that I may believe in him?"
Jesus said to him,
"You have seen him,
the one speaking with you is he."
He said,
"I do believe, Lord," and he worshiped him.
Then Jesus said,
"I came into this world for judgment, 
so that those who do not see might see, 
and those who do see might become blind."

Some of the Pharisees who were with him heard this 
and said to him, "Surely we are not also blind, are we?"
Jesus said to them,
"If you were blind, you would have no sin; 
but now you are saying, 'We see,' so your sin remains.

or

As Jesus passed by he saw a man blind from birth.
He spat on the ground and made clay with the saliva,
and smeared the clay on his eyes,
and said to him, 
"Go wash in the Pool of Siloam" — which means Sent —.
So he went and washed, and came back able to see.

His neighbors and those who had seen him earlier as a beggar said, 
"Isn't this the one who used to sit and beg?"
Some said, "It is, "
but others said, "No, he just looks like him."
He said, "I am."

They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
"He put clay on my eyes, and I washed, and now I can see."
So some of the Pharisees said,
"This man is not from God,
because he does not keep the sabbath."
But others said,
"How can a sinful man do such signs?"
And there was a division among them.
So they said to the blind man again, 
"What do you have to say about him,
since he opened your eyes?"
He said, "He is a prophet."

They answered and said to him,
"You were born totally in sin,
and are you trying to teach us?"
Then they threw him out.

When Jesus heard that they had thrown him out,
he found him and said, "Do you believe in the Son of Man?"
He answered and said, 
"Who is he, sir, that I may believe in him?"
Jesus said to him,
"You have seen him, and
the one speaking with you is he."
He said,
"I do believe, Lord," and he worshiped him.

NOTES on First Reading:

* 16:1-14 There seem to be multiple traditions about David's anointing. Each story, as recorded, seems to present itself as if it were his first one. The anointing presented in this chapter is unknown to David's brother Eliab in the story that follows in the next chapter (1 Sam 17:28), and David is anointed twice more after Saul's death (2 Sam 2:4; 5:3).
This story is the beginning of a whole complex of David stories that present David's rise to the throne until he finally becomes king in 2 Sam 5. Many of them present the increasing tension between David and Saul as Saul falls farther and farther from God's favor.

NOTES on Second Reading:

* 5:8-14 This is Paul's admonition to live lives worthy of the great privilege to which the believers are called. As children of the light we must live lives that are full of that light. We must be channels of light to others. We can't do that if our lives are full of darkness.

* 5:14 These words are probably from an early Christian hymn which was possibly part of a baptismal liturgy. Compare the content with Ephesians 2:5-6; 3:9 and Isaiah 60:1.

NOTES on Gospel Reading:

* 9:1-10:21 This fifth sign in John's Gospel illustrates the saying, "I am the light of the world" (8:12; 9:5). The conflict narrative about Jesus contrasts Jesus (light) with the Jewish authorities (blindness, 9:39-41). The theme of water is reintroduced in the reference to the pool of Siloam. There is irony in that Jesus is being judged by the Jewish leaders, yet they are judged by the Light of the world in 3:19-21.

* 9:2 It was a common belief of that time that physical illness or misfortune was a punishment for sin or, at least, the result of sin committed personally or by one's family.

* 9:6 This was a common action by the "healers" of the day.

* 9:7 The Old Testament background for this image may be 2 Kings 5:10-14. The name of the pool means "sent." This is an allusion to Jesus who is the one who is sent and in whom the catechumens will find light. They who had been spiritually blind from birth will be given sight by the one who was sent as the Light of the world. The early church saw Baptism as the immersion in Christ that would provide the insight of reality to which they had been blind from birth. The blind man's progressive sight parallels the catechumen's progressive insight into the mystery of Jesus. First, knowledge that there was a man named Jesus (9:11). He is a prophet (9:17). He is seen as a man from God (9:33). He is the heavenly Son of Man (9:35). Finally, He is worshiped as Lord (9:38).

* 9:14 It was in using spittle, kneading clay, and healing that Jesus had broken the sabbath rules laid down by Jewish tradition.

* 9:22 This is an artifact of the time in which the Gospel of John was written. The same terms are used again in John 12:42 and 16:2 The real separation between the Jews and the Christians did not occur until sometime after 70 AD when the temple was destroyed and Judaism reached a crisis that threatened its existence in the Roman Empire. Jewish leaders acted to distance themselves from the Christians because the followers of Christ had acquired the disfavor of the Roman empire.

Widespread and organized rejection/excommunication from the synagogue of those Jews who confessed Jesus as Messiah seems to have begun around A.D. 85, when the curse against the minim or heretics was introduced into the "Eighteen Benedictions" used in synagogue services.

* 9:24 This appears often as an Old Testament formula of adjuration to tell the truth. See Joshua 7:19; 1 Sam 6:5 (Septuagint version) as well as John 5:41.

* 9:32 The only Old Testament cure from blindness is found in Tobit (Tobit 7:7; 11:7-13; 14:1-2), but Tobit was not born blind. The statement in this verse was still true until about the year 1728 when the famous Dr. Cheselden by a surgical operation, gave sight to a 14 year old boy who had been born blind.

* 9:34 The popular belief of the time was that illness was a punishment for sin.

* 9:40 The Pharisees often called themselves "the teachers of the blind" referring to the common folk as "the blind" in that they did not know the law.

* 9:41 The Pharisees tended to trust in their own righteousness and refused to see the extent of their own need. Thus they placed themselves beyond Jesus' reach as He reached out to them.

Meditation: "For judgment I came into this world, that those who do not see may see"

Do you want to see God? Only one thing can blind us from seeing and understanding God's wisdom, beauty, goodness, and truth, and that is sin. Sin clouds the mind in moral confusion and closes the heart to God's love and truth. Sin grows in darkness and resists the light of God's truth. In God's light we see sin for what it really is, a rejection of God and a refusal to listen to his word and obey his will. Many Jews thought that physical blindness and sickness resulted from sin. While the scriptures indicate that sin can make the body and mind sick as well as the soul, not all sickness, however is the result of sin.  Sickness can befall us for a variety of reasons. Paul the Apostle reminds us that "in everything God works for good with those who love him" (Romans 8:28).

When Jesus met a man who was blind from birth, he awakened hope in him by proclaiming that he was the light of the world. Jesus then did something quite remarkable, both to identify with this man's misery and to draw faith and confidence in him as well.  He touched the man's eyes with his own spittle mixed with dirt and bid him to wash in the Pool of Siloam. This pool was one of the landmarks of Jerusalem.  Hezekiah had a secret tunnel bored through 583 yards of solid rock in the hillside in order to bring water from the Gihon Spring, which was outside the city walls, into the city proper (2Chr.32:2-8,30; Isa.22:9-11; 2Kgs.20:20). At the Feast of Sukkoth (also known as the Festival of Tabernacles or Booths) water from this pool was brought by one of the priests to the temple with great trumpet blasts while the people recited the words of Isaiah 12:3: "With joy you will draw water from the wells of salvation."  It was poured together with wine beside the altar and ultimately flowed into the Kidron Valley. This was both a thanksgiving offering for the summer harvest and a petition that God would continue to provide water and growth for the newly planted seeds for the next harvest. It was during the Feast of Sukkoth that Jesus identified himself as the source of this life-giving water (John 7:37).

Jesus not only gave physical sight to the blind man, but spiritual vision as well.  That is why Jesus proclaimed himself the "light of the world" (John 9:4). What is the significance of this miracle at the Pool of Siloam?  It is certainly more than just a miraculous event.  It is a "sign" that points to the source of the miraculous life-giving water and light which Jesus offers through the gift and work of the Holy Spirit (John 7:38).  Do you want the Holy Spirit to give you vision and faith to walk in the light of God's love and truth?

The Pharisees were upset with Jesus' miracle on two counts.  First, he healed the blind man on the Sabbath, which they considered a serious violation of the command to rest on the Sabbath. Second, how could a sinner and a sabbath-breaker do such a marvelous work of God!  The cured man must not have really been blind at all!  This blind man was well known to many people and his parents testified under oath that he had indeed been blind since birth. Their prejudice made them blind to God's intention for the Sabbath and to Jesus' claim to be the One sent from the Father in heaven to bring freedom and light to his people.  They tried to intimidate both this cured man and his parents by threatening to exclude them from membership in the synagogue. This man was shunned by the religious authorities because he believed that Jesus was the Messiah.  John Chrysostom, commenting on this passage, remarked: "The Jews (the Pharisees) cast him out of the Temple; the Lord of the Temple found him." If our witness of Jesus and his redeeming power in our lives separates us from our fellow neighbors, it nonetheless draws us nearer to Jesus himself.  Paul the Apostles warns us to avoid the darkness of sin that we might walk more clearly in the light of Christ (Ephes. 5:8-12). Do you allow any blindspots to blur your vision of what God is offering you and asking of you?

Jesus is ever ready to heal us and to free us from the darkness of sin and deception. There is no sickness, whether physical, mental, emotional, or spiritual that the Lord Jesus does not identify with. Isaiah prophesied that the "Suffering Servant" would be bruised for our iniquities and by his stripes we would be healed (Isaiah 53:5). The Lord offers us freedom from spiritual blindness due to sin and he restores us to wholeness of body, mind, soul, and heart.  Augustine of Hippo, in his commentary on this gospel passage, remarks: "If we reflect on the meaning of this miracle, we will see that the blind man is the human race ...You already know, of course, who the "One Sent" is.  Unless he had been sent, none of us would have been freed from sin."

"Jesus, in your name the blind see, the lame walk, and the dead are raised to life.  Come into our lives and heal the wounds of our broken hearts.  Give us eyes of faith to see your glory and hearts of courage to bring you glory in all we say and do."

(Don Schwager)

Let my tongue be silenced, if I ever forget you!

(2 Chronicles 36:14-16,19-23)

Ninety kilometres south of Baghdad are the ruins of the ancient city of Babylon. Part of the story of the Israelites is their captivity in this city of Babylon. With great lament, the Hebrew scriptures recall that time when they were removed from their promised land and forced to live as exiles. The first reading tells the story of this time of exile.

Exile is one of the great analogies of Lent. Sin is the manifestation of our ‘exile’ from ourselves, from others and from God. This isn’t just a spiritual exile. It is something that can take hold of our flesh and our bone. Lent is the yearly reminder of where ‘home’ is and to begin the return from exile: a return home to ourselves, to others and to God through prayer, fasting and almsgiving.

MINUTE MEDITATIONS

Bearing the Cross
Lord, I pray for the graces I need to serve the poor, the hungry, the naked, the sick, the elderly, the dying. Grant me the joy that comes from loving service to you in the needs of others. Amen.
— from The Challenge of the Cross

March 18
St. Cyril of Jerusalem
(315?-386)

The crises that the Church faces today may seem minor when compared with the threat posed by the Arian heresy, which denied the divinity of Christ and almost overcame Christinity in the fourth century. Cyril was to be caught up in the controversy, accused (later) of Arianism by St. Jerome, and ultimately vindicated both by the men of his own time and by being declared a Doctor of the Church in 1822.
Raised in Jerusalem, well-educated, especially in the Scriptures, he was ordained a priest by the bishop of Jerusalem and given the task of catechizing during Lent those preparing for Baptism and during the Easter season the newly baptized. HisCatecheses remain valuable as examples of the ritual and theology of the Church in the mid-fourth century.
There are conflicting reports about the circumstances of his becoming bishop of Jerusalem. It is certain that he was validly consecrated by bishops of the province. Since one of them was an Arian, Acacius, it may have been expected that his “cooperation” would follow. Conflict soon rose between Cyril and Acacius, bishop of the rival nearby see of Caesarea. Cyril was summoned to a council, accused of insubordination and of selling Church property to relieve the poor. Probably, however, a theological difference was also involved. He was condemned, driven from Jerusalem, and later vindicated, not without some association and help of Semi-Arians. Half his episcopate was spent in exile (his first experience was repeated twice). He finally returned to find Jerusalem torn with heresy, schism and strife, and wracked with crime. Even St. Gregory of Nyssa, sent to help, left in despair.
They both went to the (second ecumenical) Council of Constantinople, where the amended form of the Nicene Creed was promulgated. Cyril accepted the wordconsubstantial (that is, of Christ and the Father). Some said it was an act of repentance, but the bishops of the Council praised him as a champion of orthodoxy against the Arians. Though not friendly with the greatest defender of orthodoxy against the Arians, Cyril may be counted among those whom Athanasius called “brothers, who mean what we mean, and differ only about the word [consubstantial].”

Comment:

Those who imagine that the lives of saints are simple and placid, untouched by the vulgar breath of controversy, are rudely shocked by history. Yet it should be no surprise that saints, indeed all Christians, will experience the same difficulties as their Master. The definition of truth is an endless, complex pursuit, and good men and women have suffered the pain of both controversy and error. Intellectual, emotional and political roadblocks may slow up people like Cyril for a time. But their lives taken as a whole are monuments to honesty and courage.

Quote:

“It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves. Not only among us does this hold true but also, as I have said, among those outside the fold. For though they do not accept the Scriptures but advance certain doctrines of their own, yet even these they receive on faith” (Catechesis V).

March 18
St. Salvator of Horta
(1520-1567)

A reputation for holiness does have some drawbacks. Public recognition can be a nuisance at times—as the confreres of Salvator found out.

Salvator was born during Spain’s Golden Age. Art, politics and wealth were flourishing. So was religion. Ignatius of Loyola founded the Society of Jesus in 1540.
Salvator’s parents were poor. At the age of 21 he entered the Franciscans as a brother and was soon known for his asceticism, humility and simplicity.
As cook, porter and later the official beggar for the friars in Tortosa, he became well known for his charity. He healed the sick with the Sign of the Cross. When crowds of sick people began coming to the friary to see Salvator, the friars transferred him to Horta. Again the sick flocked to ask his intercession; one person estimated that two thousand people a week came to see Salvator. He told them to examine their consciences, to go to confession and to receive Holy Communion worthily. He refused to pray for those who would not receive those sacraments.
The public attention given to Salvator was relentless. The crowds would sometimes tear off pieces of his habit as relics. Two years before his death, Salvator was moved again, this time to Cagliari on the island of Sardinia. He died at Cagliari saying, "Into your hands, O Lord, I commend my spirit." He was canonized in 1938.

Comment:

Medical science is now seeing more clearly the relation of some diseases to one’s emotional and spiritual life. In Healing Life’s Hurts, Matthew and Dennis Linn report that sometimes people experience relief from illness only when they have decided to forgive others. Salvator prayed that people might be healed, and many were. Surely not all diseases can be treated this way; medical help should not be abandoned. But notice that Salvator urged his petitioners to reestablish their priorities in life before they asked for healing.

Quote:

"Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness" (Matthew 10:1).