Fourth Sunday of Lent
Lectionary: 32
Lectionary: 32
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!”
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 PsalmPS 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!
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 2EPH 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.
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.
Verse Before The GospelJN 3:16
God so loved the
world that he gave his only Son,
so everyone who believes in him might have eternal life.
so everyone who believes in him might have eternal life.
GospelJN 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.
“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
March 15, 2015 Fourth
Sunday of Lent
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.
First Reading: 2 Chronicles 36: 14-16, 19-23
14 Likewise 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.
15 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. 16 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. [17 Then he brought up against them the king of the Chaldeans,
who slew their young men in their own sanctuary building, sparing neither young
man nor maiden, neither the aged nor the decrepit; he delivered all of them
over into his grip.18 All the utensils of the house of God,
the large and the small, and the treasures of the LORD’S house and of the king
and his princes, all these he brought to Babylon.] 19 They burnt the house of God, tore down the walls of
Jerusalem, set all its palaces afire, and destroyed all its precious objects. 20 Those who escaped the sword he carried captive to Babylon,
where they became his and his sons’ servants until the kingdom of the Persians
came to power. 21 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.”
22 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:23 “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!'”
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.
Second Reading: Ephesians 2: 4-10
4 But God, who is rich in mercy, because of the great love
he had for us, 5 even when we were dead in our
transgressions, brought us to life with Christ (by grace you have been saved), 6 raised us up with him, and seated us with him in the
heavens in Christ Jesus, 7 that in the ages
to come he might show the immeasurable riches of his grace in his kindness to
us in Christ Jesus. 8 For by grace you have been saved through
faith, and this is not from you; it is the gift of God; 9 it is not from works, so no one may boast. 10 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.
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.
Gospel Reading: John 3:14-21
14 And just as Moses lifted up the serpent in the desert, so
must the Son of Man be lifted up, 15 so that everyone
who believes in him may have eternal life.”
16 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. 17 For God did not send his Son into the world to condemn the
world, but that the world might be saved through him. 18 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. 19 And this is the
verdict, that the light came into the world, but people preferred darkness to
light, because their works were evil. 20 For everyone who
does wicked things hates the light and does not come toward the light, so that
his works might not be exposed. 21 But whoever
lives the truth comes to the light, so that his works may be clearly seen as
done in God.
NOTES on Gospel:
* 3:14 Moses just placed a snake on a pole and
raised it up so it could be seen and those who looked upon it with trust in God
would be healed ( Numbers 21:9-11). This is the first of the three Son-of- Man
sayings to refer to Jesus’ exaltation. The allusion to Num 21:9-11 may be a
typology created in the Johannine church.
The evangelist has used a Greek verb that
implies glorification in order to invite comparison with Jesus on the cross and
portray the snake in Numbers 21 as a type of Jesus.
Wisdom 16:6-7 speaks of the incident as
turning Israel toward the Torah and toward God as Savior.
* 3:15 The Johannine connection between
believing and having eternal life is applied to the story from Numbers.
Eternal life, used here for the first time in
John’s Gospel, refers to the quality of life in fellowship with God not its
duration.
* 3:16 The evangelist breaks into the story
with a discourse about the sending of the son to bring life to the world. It
expresses the realized eschatology of John’s theology. This is the only place
outside the Prologue (John 1:1-18) where Christ is called only son typed after
Isaac.
This verse is somewhat unusual in that John’s
gospel does not focus on Jesus’ death as a sacrifice like some other New
Testament books.
* 3:17-19 The Greek root for the word
translated as condemn means both judgment and condemnation. Jesus’ purpose is
to save, but his coming provokes judgment. Some condemn themselves by turning
from the light.
* 3:19-21 Using an ethical dualism of light
and darkness, this explains why some reject God’s salvation. This appears to be
a Johannine Christian reworking of preexisting Jewish material.
* 3:21 To “do the truth” is an idiom for being
righteous.
If Scrutinies are celebrated, the following
readings are proclaimed instead of the previous readings.
First Reading: 1 Samuel 16: 1b, 6-7, 10-13a
1 The LORD said to Samuel: “How long will you grieve for
Saul, whom I have rejected as king of Israel? 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.”
6 As they came, he looked at Eliab and thought, “Surely the
LORD’S anointed is here before him.” 7 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.”
10 In the same way Jesse presented seven sons before Samuel,
but Samuel said to Jesse, “The LORD has not chosen any one of these.” 11 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.” 12 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 he!” 13 Then Samuel, with the horn of oil in hand, anointed him in
the midst of his brothers; and from that day on, the spirit of the LORD rushed
upon David. When Samuel took his leave, he went to Ramah.
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.
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.
Second Reading: Ephesians 5: 8-14
8 For you were once darkness, but now you are light in the
Lord. Live as children of light, 9 for light
produces every kind of goodness and righteousness and truth. 10 Try to learn what is pleasing to the Lord. 11 Take no part in the fruitless works of darkness; rather
expose them, 12 for it is shameful even to mention the
things done by them in secret; 13 but everything
exposed by the light becomes visible, 14 for everything
that becomes visible is light. Therefore, it says:
“Awake, O sleeper,
and arise from the dead,
and Christ will give you light.”
“Awake, O sleeper,
and arise from the dead,
and Christ will give you light.”
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.
Gospel Reading: John 9: 1-41 or 9:1,
6-9,13-17, 34-38 (for the short form)
1 As he passed by, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or
his parents, that he was born blind?” 3 Jesus answered,
“Neither he nor his parents sinned; it is so that the works of God might be
made visible through him. 4 We have to do
the works of the one who sent me while it is day. Night is coming when no one
can work. 5 While I am in the world, I am the light
of the world.” 6 When he had said this, he spat on the
ground and made clay with the saliva, and smeared the clay on his eyes, 7 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.
8 His neighbors and those who had seen him earlier as a
beggar said, “Isn’t this the one who used to sit and beg?” 9Some said, “It is,” but others said, “No, he just looks like
him.” He said, “I am.” 10 So they said to him, “(So) how were your
eyes opened?” 11 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.” 12 And they said to
him, “Where is he?” He said, “I don’t know.”
13 They brought the one who was once blind to the Pharisees. 14 Now Jesus had made clay and opened his eyes on a sabbath. 15 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.” 16 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. 17 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.”
18 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. 19 They asked them, “Is this your son, who
you say was born blind? How does he now see?” 20 His parents answered and said, “We know that this is our
son and that he was born blind. 21 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 him self.” 22 His parents said
this because they were afraid of the Jews, for the Jews had already agreed that
if anyone acknowledged him as the Messiah, he would be expelled from the
synagogue. 23 For this reason his parents said, “He is
of age; question him.”
24 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.” 25 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.”26 So they said to
him, “What did he do to you? How did he open your eyes?” 27 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?” 28 They ridiculed him and said, “You are
that man’s disciple; we are disciples of Moses! 29 We know that God spoke to Moses, but we do not know where
this one is from.” 30 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. 31 We know that God does not listen to
sinners, but if one is devout and does his will, he listens to him. 32 It is unheard of that anyone ever opened the eyes of a
person born blind. 33 If this man were not from God, he would
not be able to do anything.” 34 They answered
and said to him, “You were born totally in sin, and are you trying to teach
us?” Then they threw him out.
35 When Jesus heard that they had thrown him out, he found
him and said, “Do you believe in the Son of Man?” 36 He answered and said, “Who is he, sir, that I may believe
in him?” 37 Jesus said to him, “You have seen him
and the one speaking with you is he.” 38 He said, “I do
believe, Lord,” and he worshiped him. 39 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.”
40 Some of the Pharisees who were with him heard this and
said to him, “Surely we are not also blind, are we?” 41Jesus said to them, “If you were blind, you would have no sin;
but now you are saying, ‘We see,’ so your sin remains.
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: “God
so loved the world that he gave us his only Son”
Do you know the healing power of Christ's redeeming love and
victory which he won for us on the cross? The Old Testament prophets never
ceased to speak of God's faithfulness and compassion towards those who would
turn away from sin and return to God with repentant hearts, 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).
The "lifting up" of the Son of Man
Jesus explained to Nicodemus that the "Son of Man" must be "lifted up" to bring the power and authority of God's kingdom to bear on the earth. The title, "Son of Man," came from the prophet Daniel who describes a vision he received of the Anointed Messiah King who was sent from heaven to rule over the earth (Daniel 7:13-14). Traditionally when kings began to reign they were literally "lifted up" and enthroned above the people. Jesus explains to Nicodemus that he will be recognized as the Anointed King when he is "lifted up" on the cross at Calvary. Jesus died for his claim to be the only begotten Son sent by the Father in heaven to redeem, heal, and reconcile his people with God.
Jesus explained to Nicodemus that the "Son of Man" must be "lifted up" to bring the power and authority of God's kingdom to bear on the earth. The title, "Son of Man," came from the prophet Daniel who describes a vision he received of the Anointed Messiah King who was sent from heaven to rule over the earth (Daniel 7:13-14). Traditionally when kings began to reign they were literally "lifted up" and enthroned above the people. Jesus explains to Nicodemus that he will be recognized as the Anointed King when he is "lifted up" on the cross at Calvary. Jesus died for his claim to be the only begotten Son sent by the Father in heaven to redeem, heal, and reconcile his people with God.
Jesus points to a key prophetic sign which Moses performed in
the wilderness right after the people of Israel were afflicted with poisonous
serpents. Scripture tells us that many people died in the wilderness because of
their sin of rebellion towards Moses and God. Through Moses' intervention, God
showed mercy to the people and instructed Moses to "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). This miraculous sign was meant to
foreshadow and point to the saving work which Jesus would perform to bring
healing and salvation to the world.
Cyril of Alexandria (376-444 AD), an early church father,
explains the spiritual meaning of the bronze serpent and how it points to the
saving work of Jesus Christ:
"This story is a type of the whole mystery of the
incarnation. For the serpent signifies bitter and deadly sin, which was
devouring the whole race on the earth... biting the Soul of man and infusing it
with the venom of wickedness. And there is no way that we could have escaped
being conquered by it, except by the relief that comes only from heaven. The
Word of God then was made in the likeness of sinful flesh, 'that he might
condemn sin in the flesh' [Romans 8:3], as it is written. In this way, he
becomes the Giver of unending salvation to those who comprehend the divine
doctrines and gaze on him with steadfast faith. But the serpent, being fixed
upon a lofty base, signifies that Christ was clearly manifested by his passion
on the cross, so that none could fail to see him." (COMMENTARY ON
THE GOSPEL OF JOHN 2.1)
The cross defeats sin and death
The bronze serpent which Moses lifted up in the wilderness points to the cross of Christ which defeats sin and death and obtains everlasting life for those who believe in Jesus Christ. The result of Jesus "being lifted up on the cross" and his rising from the dead, and his exaltation and ascension 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 frees us from our sins and pardons us, he also fills us with his own divine life through the gift and working of his Spirit who dwells within us.
The bronze serpent which Moses lifted up in the wilderness points to the cross of Christ which defeats sin and death and obtains everlasting life for those who believe in Jesus Christ. The result of Jesus "being lifted up on the cross" and his rising from the dead, and his exaltation and ascension 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 frees us from our sins and pardons us, he also fills us with his own divine life through the gift and working of his Spirit who dwells within us.
The Holy Spirit gives us spiritual power and gifts, especially
the 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), to enable us to live in his strength as sons and daughters of
God. Do you thirst for the new life which God offers you
through the transforming power of his Holy Spirit?
The proof of God's love for us
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.
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 excluding love for just a few or for a single nation, but a
redemptive love that embraces the whole world, and a personal love for each and
every individual whom God has created. God is a loving Father who cannot rest
until his wandering children have returned home to him. Saint Augustine 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 brought life 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".
www.dailyscripture.net
www.dailyscripture.net
FOURTH SUNDAY OF LENT, MARCH 15, JOHN 3:14-21
(2 Chronicles 36:14-16, 19-23; Psalm 137, Ephesians 2:4-10)
(2 Chronicles 36:14-16, 19-23; Psalm 137, Ephesians 2:4-10)
KEY VERSE: "For God did not send his Son into the world to condemn the world, but that the world might be saved through him" (v 17).
READING: It is essential for our Christian belief to know that God's love for every created being was the motivation to send the Son to redeem the world. It was not out of condemnation of the world, but to deliver it from all that is immoral and destructive. John used the theme of light and darkness throughout his gospel to show the radical difference between salvation in Christ and the workings of evil. The light of the Spirit penetrates the human heart and exposes all the darkness within. Each individual is offered a choice to respond or turn away from the grace of God. Rejecting God's love, brings condemnation upon oneself, whereas acceptance brings salvation. Each person is responsible for his or her own choices.
REFLECTING: Do I help enlighten those who are in the darkness of sin?
PRAYING: Light of Christ, illuminate my soul and eradicate any darkness that may be found within me.
NOTE: On the Fourth Sunday of Lent, we celebrate the Second
Scrutiny and Exorcism for the Elect (RCIA, 165). When the elect, catechumens
and candidates are present, the story of the Man Born Blind is read (Jn 9). In
the Scrutiny Rites, those preparing for baptism at the Easter Vigil as well as
the entire assembly are called to examine the areas in their lives that block
God's love and blind them to God's healing presence.
Sunday 15 March 2015
4th Sunday of Lent. V.
2 Chronicles 36:14-16, 19-23. Let my tongue be silenced, if I ever forget you—Ps 136(137). Ephesians 2:4-10. John 3:14-21.
2 Chronicles 36:14-16, 19-23. Let my tongue be silenced, if I ever forget you—Ps 136(137). Ephesians 2:4-10. John 3:14-21.
We are his handiwork,
created in Christ.
‘God so loved the world
that he gave his only Son.’ Such a familiar line of scripture that highlights
an important truth—God truly loves us for who we are. He created us and we are
his handiwork. How many times have we heard the expression that God doesn’t
make junk?
Unfortunately, we are often
our own worst enemies in this area. How easy it is to condemn ourselves, to
have no sense of the depth of God’s love for us. As Christians, we can follow
the examination of conscience precepts and then spend our days attempting to
‘make amends’ to God for our failures. We can also find ourselves performing
‘good works’ to earn God’s love. Today, our reflection could be to sit and
allow God’s merciful love to overwhelm us. Let us simply invite him in and
wait!
MINUTE MEDITATIONS
|
Reflection of Christ
|
Seek a true and deeper reflection, the one where you reflect
Christ in all that you are and all that you do. Stop asking the question, “Am I
beautiful?” and become truly beautiful in Christ.
March
15
St. Louise de Marillac
(d. 1660)
St. Louise de Marillac
(d. 1660)
Louise, born near Meux, France, lost her mother when she was still
a child, her beloved father when she was but 15. Her desire to become a nun was
discouraged by her confessor, and a marriage was arranged. One son was born of
this union. But she soon found herself nursing her beloved husband through a
long illness that finally led to his death.
Louise
was fortunate to have a wise and sympathetic counselor, St. Francis de Sales,
and then his friend, the Bishop of Belley, France. Both of these men were
available to her only periodically. But from an interior illumination she
understood that she was to undertake a great work under the guidance of another
person she had not yet met. This was the holy priest M. Vincent, later to be
known as St. Vincent de Paul.
At first
he was reluctant to be her confessor, busy as he was with his
"Confraternities of Charity." Members were aristocratic ladies of
charity who were helping him nurse the poor and look after neglected children,
a real need of the day. But the ladies were busy with many of their own
concerns and duties. His work needed many more helpers, especially ones who
were peasants themselves and therefore close to the poor and could win their
hearts. He also needed someone who could teach them and organize them.
Only over
a long period of time, as Vincent de Paul became more acquainted with Louise,
did he come to realize that she was the answer to his prayers. She was
intelligent, self-effacing and had physical strength and endurance that belied
her continuing feeble health. The missions he sent her on eventually led to
four simple young women joining her. Her rented home in Paris became the
training center for those accepted for the service of the sick and poor. Growth
was rapid and soon there was need of a so-called rule of life, which Louise
herself, under the guidance of Vincent, drew up for the Sisters of Charity of
St. Vincent de Paul (though he preferred "Daughters" of Charity).
He had
always been slow and prudent in his dealings with Louise and the new group. He
said that he had never had any idea of starting a new community, that it was
God who did everything. "Your convent," he said, "will be the
house of the sick; your cell, a hired room; your chapel, the parish church;
your cloister, the streets of the city or the wards of the hospital."
Their dress was to be that of the peasant women. It was not until years later
that Vincent de Paul would finally permit four of the women to take annual vows
of poverty, chastity and obedience. It was still more years before the company
would be formally approved by Rome and placed under the direction of Vincent's
own congregation of priests.
Many of
the young women were illiterate and it was with reluctance that the new
community undertook the care of neglected children. Louise was busy helping
wherever needed despite her poor health. She traveled throughout France,
establishing her community members in hospitals, orphanages and other
institutions. At her death on March 15, 1660, the congregation had more than 40
houses in France. Six months later St. Vincent de Paul followed her in death.
Louise de
Marillac was canonized in 1934 and declared patroness of social workers in
1960.
Comment:
In Louise’s day, serving the needs of the poor was usually a luxury only fine ladies could afford. Her mentor, St. Vincent de Paul, wisely realized that women of peasant stock could reach poor people more effectively, and the Sisters of Charity were born under her leadership. Today that Order continues to nurse the sick and aging and provide refuge for orphans. Many of its members are social workers toiling under Louise’s patronage. The rest of us must share her concern for the disadvantaged.
In Louise’s day, serving the needs of the poor was usually a luxury only fine ladies could afford. Her mentor, St. Vincent de Paul, wisely realized that women of peasant stock could reach poor people more effectively, and the Sisters of Charity were born under her leadership. Today that Order continues to nurse the sick and aging and provide refuge for orphans. Many of its members are social workers toiling under Louise’s patronage. The rest of us must share her concern for the disadvantaged.
Patron Saint of:
Social workers
Social workers
LECTIO DIVINA:
4TH SUNDAY OF LENT (B)
Lectio:
Sunday, March 15, 2015
Jesus, Light of the World
John 3, 14-21
John 3, 14-21
Opening prayer
Shaddai, God of the mountain,
You who make of our fragile life
the rock of your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavour of the holy memory.
Shaddai, God of the mountain,
You who make of our fragile life
the rock of your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavour of the holy memory.
1. LECTIO
a) The text:
14 as Moses lifted up the snake in the desert, so must the Son
of man be lifted up 15 so that everyone who believes may have eternal life in
him. 16 For this is how God loved the world: he gave his only Son, so that
everyone who believes in him may not perish but may have eternal life. 17 For
God sent his Son into the world not to judge the world, but so that through him
the world might be saved. 18 No one who believes in him will be judged; but
whoever does not believe is judged already, because that person does not
believe in the Name of God's only Son. 19 And the judgement is this: though the
light has come into the world people have preferred darkness to the light
because their deeds were evil. 20 And indeed, everybody who does wrong hates
the light and avoids it, to prevent his actions from being shown up; 21 but
whoever does the truth comes out into the light, so that what he is doing may
plainly appear as done in God.'
b) A moment of silence:
Let us allow the voice of the Word to resonate within us.
2. MEDITATIO
Let us allow the voice of the Word to resonate within us.
2. MEDITATIO
a) Some questions:
- God has loved the world so much…: how many judgments and
prejudices on an insensitive and far away God. Would this not be, perhaps,
because we attribute to him that which instead are our responsibilities?
- Light came into the world, but men have preferred darkness: whoever deludes himself of not being man and lives from God, cannot choose the light because the illusion would vanish. How much darkness surround my days?
- Whoever does the truth comes out into the light. He is not afraid to show what he is. Man is not asked to be infallible, but simply to be man. Are we capable of living our weakness as a place of encounter and of openness to God and to others, who like myself need to work faithfully in their space and in their time?
- Light came into the world, but men have preferred darkness: whoever deludes himself of not being man and lives from God, cannot choose the light because the illusion would vanish. How much darkness surround my days?
- Whoever does the truth comes out into the light. He is not afraid to show what he is. Man is not asked to be infallible, but simply to be man. Are we capable of living our weakness as a place of encounter and of openness to God and to others, who like myself need to work faithfully in their space and in their time?
b) Key to the reading:
vv. 14-15. And “as Moses lifted up the snake in the desert, so must the Son
of man be lifted up so that everyone who believes may have eternal life in
him”. For the sons of
Israel, who were bitten by the poisonous snakes in the desert, Moses offered
the possibility of salvation by looking at the bronze serpent. If man succeeds
to raise his head and to look on high, God prepares an alternative for him. He
does not oblige, he is there, available. The mystery of human liberty, of
freedom is the most lovable thing which God could invent! The choice of a look,
of an encounter, of a new opportunity… the Son of man in the desert of the
world will be raised up on the cross as a sign of salvation for all those who
will feel the need to continue to live and will not allow themselves to be
bitten by poisonous mistaken choices. Christ is there: cursed is he who has no
faith, blessed is he who believes. This is a fruit to be taken, attached to the
wood of life. We also, like the Israelites in the desert have been “bitten” by
the serpent in Eden, and we need to look at the bronze serpent raised up on the
staff of wood not to die: “Whoever believes in him has eternal life”.
v. 16. For, in fact, God has loved the world so much, that he gave his
only Son, so that everyone who believes in him may not perish, but may have
eternal life. God
loves us with a preferential love, a tangible love, a love which speaks… Could
the Father come directly? Yes, but is the love of a Father, who gives his only
Son, not greater? Every mother, if she is able to choose, prefers to die
herself rather than see her son die. God has loved us so much, to the point of
seeing his Son die!
v. 17. God sent his Son into the world not to judge the world,
but so that through him the world would be saved. A God capable of a perfect judgment sends the
Son not to judge but to be a place of salvation. Truly, it is necessary to set
at zero every thought and to place oneself before such a great love. Only the
One who loves can “judge” that is “save”. He knows the fragility of the human
heart and knows that his image, which has been darkened, has the possibility to
return to be clear, it is not necessary to make it anew. The logics of life
does not know death: God who is life cannot destroy what he himself has wanted
to create, that, in some way, would be to destroy himself.
v. 18. No one who believes in him will be judged; but whoever
does not believe is judged already, because that person does not believe in the
Name of God’s only Son. Faith is the discriminating element in every existence. Not to
believe in the name of the Only Begotten Son: this is already a condemnation,
because he who does not accept love excludes himself from love!
vv. 19-20. And the judgment is this: though the light has come into
the world, people have preferred darkness to the light because their deeds were
evil. And indeed, everybody who does wrong hates the light and avoids it, to
prevent his actions from being shown up. The only judgment by which humanity is
invested, is the call to live in the light. When the sun rises, nothing can
escape from its rays… and the same thing for men. When Christ is born, nobody
can escape from this light which inundates everything. But men have constructed
their houses to be able to flee from the light of the Love which expands itself
everywhere, houses of egoism, houses of opportunity. They have intertwined
tunnels and hiding places to freely continue to carry out their deeds. And can
a work deprived from light bear fruit? The light of existence has only one
source: God. He who withdraws from the light, dies.
v. 21. But whoever does the truth comes out into the light, so
that what he is doing may plainly appear as done in God. Everything which is under the rays of eternal
love, is filled with light, as it happens in nature. It seems that everything
smiles when the sun shines. And the things which during the day are familiar
and beautiful, at night they take a form which inspires fear by the fact that
they are not visible. The sun does not change its form, but it exalts it in its
beauty. Whoever lives the truth of himself and accepts his fragility as an
ornament of his being a man, is not afraid of light because he has nothing to
hide. He knows that as a creature he acts in the logic of limitation, but this
does not diminish the greatness of his work because his life is one with
eternal truth.
c) Reflection:
The garden becomes a desert for the man who draws himself away
from God. And in the desert of his limitations as man he once again finds the
poisonous bites of the serpent. But God does not abandon his children, and when
they withdraw away from him, he follows them, ready to intervene when
necessary. A serpent, the symbol for healing, is raised every time that the
poison weakens the life in man, Christ the Lord. If man prefers to look down to
the ground and to remain in the desert of “I do it myself”, God, just the same,
offers himself to his gaze: as a serpent. as the only way in which man can
recognize him. Christ has made himself sin, damned, in order to save his image,
in order not to let human life die out. Condemnation does not belong to God, it
is man’s choice. I am completely free not to live close to the heat. But that
means that I will have to look for another type of heat, if I want to warm up.
Running the risk of experiencing the cold, fatigue, sickness. God’s freedom has
a price of condemnation. Only persons who are not intelligent enough do not
profit of a gift which is given to them, it is simply foolish not to accept
what is best so as not to feel as debtors. In the sphere of love the word
“debt” does not exist, because gratuitousness is the only term that can be
consulted. And with the word gratuitousness light explodes: everything becomes
possible, everything becomes an occasion. Works done in darkness or works done
in God: the dirt simulacrum of the faint glittering of false stones are
dangerous games for everyone; it is better to go frequently to halls filled by
the sunshine of a never finished apprenticeship! At least there life grows and
joy fills all things with beauty…
3. ORATIO
Psalm 35
Sin is the oracle of the wicked
in the depths of his heart;
there is no fear of God before his eyes.
He sees himself with too flattering an eye
to detect and detest his guilt;
all he says is malicious and deceitful,
he has turned his back on wisdom.
To get his way
he hatches malicious plots even in his bed;
once set on his evil course
no wickedness is too much for him.
in the depths of his heart;
there is no fear of God before his eyes.
He sees himself with too flattering an eye
to detect and detest his guilt;
all he says is malicious and deceitful,
he has turned his back on wisdom.
To get his way
he hatches malicious plots even in his bed;
once set on his evil course
no wickedness is too much for him.
Yahweh, your faithful love is in the heavens,
your constancy reaches to the clouds,
your saving justice is like towering mountains,
your judgements like the mighty deep.
Yahweh, you support both man and beast;
how precious, God, is your faithful love.
So the children of Adam
take refuge in the shadow of your wings.
your constancy reaches to the clouds,
your saving justice is like towering mountains,
your judgements like the mighty deep.
Yahweh, you support both man and beast;
how precious, God, is your faithful love.
So the children of Adam
take refuge in the shadow of your wings.
They feast on the bounty of your house,
you let them drink from your delicious streams;
in you is the source of life,
by your light we see the light.
Maintain your faithful love
to those who acknowledge you,
and your saving justice to the honest of heart.
you let them drink from your delicious streams;
in you is the source of life,
by your light we see the light.
Maintain your faithful love
to those who acknowledge you,
and your saving justice to the honest of heart.
Do not let the foot of the arrogant overtake me
or wicked hands drive me away.
There they have fallen, the evil-doers,
flung down, never to rise again.
or wicked hands drive me away.
There they have fallen, the evil-doers,
flung down, never to rise again.
4. CONTEMPLATIO
When holy fear abandons me, Oh Lord, I feel sin which speaks in
my heart: these are moments of illusion, moments in which I go to look for my
failures, I experience the sense of guilt without end, and all this is useless
because I have not understood that it is only in doing good, that the
iniquitous and misleading words of evil are extinguished. To be obstinate to
evil is an attraction, almost as if this would give me more importance and
honour, more value. When I become aware that what you give me and allow me to
live, is immense then I perceive the great abyss of your fidelity and I see how
your salvation does not know any limits; everything inundates and takes me with
it, me who are in your image and all that which you have created for me and to
which I have given a name. Truly, your grace is precious. In your house the
abundance of protection is in force and pleasure and delight flow like water.
If I look through your eyes, Lord, then everything is light. And nothing is now
difficult, because my heart, purified from temptation of being God in your
place, tells me that I will be God with you. Rivalry, competition, hostility…
vanish in the face of your proposal to participate in your divine life. God with
you. You, the source of the image and I a reflection of that image! Your love
as sap runs through the heart, through the depth of my humanity until I find my
origin: in your Name.
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