Friday of the Fourth Week in Lent

 
During the Fourth Week of Lent (especially in cycles B and C when the Gospel of the man born blind is not read on the Fourth Sunday of Lent) optional Mass Texts are offered.

"Jesus Among the Doctors"
by Paolo Veronese, 1558

Readings for Friday of the Fourth Week in Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 2:1a, 12-22
 
The wicked said among themselves,
thinking not aright:
"Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
Reproaches us for transgressions of the law
and charges us with violations of our training.
He professes to have knowledge of God
and styles himself a child of the LORD.
To us he is the censure of our thoughts;
merely to see him is a hardship for us,
Because his life is not like that of others,
and different are his ways.
He judges us debased;
he holds aloof from our paths as from things impure.
He calls blest the destiny of the just
and boasts that God is his Father.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, he will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put him to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him."
These were their thoughts, but they erred;
for their wickedness blinded them,
and they knew not the hidden counsels of God;
neither did they count on a recompense of holiness
nor discern the innocent souls' reward.
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Commentary on Wis 2:1a, 12-22
 
In this passage from the Book of Wisdom we see Scripture usually associated with the passion of the Lord. It draws heavily on imagery from the “suffering servant” in Isaiah (Isaiah 52-66 ff). The motives and feelings of those who oppose God are laid bare in clear language.
 
“This section describes the way the ungodly think and behave, and their error in so doing. Righteousness is immortal; but the ungodly think that life ends at death and therefore they try to strike a bargain with death (Wisdom 1:16-2:19). Moreover, they hound the righteous man because he thinks and acts differently from the way they do (Wisdom 2:10-20). They have no idea what life is all about (Wisdom 2:21-24).” [4]
 
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Responsorial Psalm: Psalm 34:17-18, 19-20, 21 and 23
 
R. (19a) The Lord is close to the brokenhearted.
 
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R. The Lord is close to the brokenhearted.
 
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
Many are the troubles of the just man,
but out of them all the LORD delivers him.
R. The Lord is close to the brokenhearted.
 
He watches over all his bones;
not one of them shall be broken.
The LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R. The Lord is close to the brokenhearted.
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Commentary on Ps 34:17-18, 19-20, 21 and 23
 
Psalm 34 is generally a song of thanksgiving; however, this selection is more from the wisdom tradition (see Wisdom 2:1a, 12-22). We hear the results of the actions of the evildoers, whose motives were made clear, and how the Lord supports the just person.
 
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Gospel: John 7:1-2, 10, 25-30
 
Jesus moved about within Galilee;
he did not wish to travel in Judea,
because the Jews were trying to kill him.
But the Jewish feast of Tabernacles was near.
 
But when his brothers had gone up to the feast,
he himself also went up, not openly but as it were in secret.
 
Some of the inhabitants of Jerusalem said,
"Is he not the one they are trying to kill?
And look, he is speaking openly and they say nothing to him.
Could the authorities have realized that he is the Christ?
But we know where he is from.
When the Christ comes, no one will know where he is from."
So Jesus cried out in the temple area as he was teaching and said,
"You know me and also know where I am from.
Yet I did not come on my own,
but the one who sent me, whom you do not know, is true.
I know him, because I am from him, and he sent me."
So they tried to arrest him,
but no one laid a hand upon him,
because his hour had not yet come.
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Commentary on Jn 7:1-2, 10, 25-30
 
Jesus leaves Galilee for the last time and goes down to Jerusalem to celebrate the Jewish feast of Tabernacles. He goes, knowing there is a plot to kill him. The suggestion in v. 10 is that he did not come with the fanfare that would have normally been associated with a prominent teacher or prophet.  Still, he is recognized by his teachings in the temple area by people who know of him, and the negative view the Sanhedrin has about him. There is an ironic statement by St. John: “Could the authorities have realized that he is the Christ?”
 
Jesus challenges the Jews' understanding that the Christ (Messiah) would reveal himself “suddenly and unmistakably, and that prior to this manifestation he would be completely hidden.” The Lord proclaims himself to be the one who was foretold and says further that they know what he is talking about.
 
The fact that they cannot arrest him testifies to the fact that the crowd, at least, was divided on his identity. The authorities would not have wanted to stir up controversy in the middle of the celebration of a major feast.
 
CCC: Jn 7:1 583; Jn 7:10 583
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Reflection:
 
We see, in St. John’s account of Jesus’ return to Jerusalem, the great passion the Lord has for the mission upon which he had been sent.  Since his baptism in the Jordan by St. John the Baptist, Jesus has had only one goal, to reveal to the Father’s creation that he loves them. He reveals that the Law and the Prophets are an attempt to show the people how to imitate the love of God in order for them to live in his peace and to inherit the kingdom of God, coming there at last, at the end of this world. 
 
That was his purpose in coming in a nutshell.  It is clear in the stories from the Gospels that coming as he did, “taking the form of a slave, coming in human likeness; and found human in appearance” (Philippians 2: 7), Jesus saw with those human eyes that his mission was not close to being accomplished.  The emotion of this realization is captured by St. John’s Gospel: “So Jesus cried out in the temple area as he was teaching and said, 'You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true. I know him, because I am from him, and he sent me.'"
 
The Lord fairly begs the people present to understand the mission with which he is charged. But they do not see.  They are weak and afraid.  They had heard that this man was dangerous and that the chief priests wanted him dead.  Even so, we are surprised they did not arrest him when he revealed himself.
 
It is the purpose of Christ’s mission to reward our faith in him, and that reward is not given without faith and trust.  It is a great irony that, to find salvation, we must be willing to accept, on faith, that the gift of faith yields this great prize.  And as the Lord “cries out” to us to accept his mission and example, we find the real purpose in our Lenten journey.  We are to cast away our fear and weakness and accept the offer God has issued through his Only Son.
 
This, we know, is a very hard thing to do.  Human weakness is built into us all.  Our need to conform to the group satisfies an internal urge to be loved, and often the group is not guided by the divine will of Christ so we fail.  But the Lord continues to cry out to us. He continues to open the way for us.  So great is his love that he accepts our blemishes, our weakness, and our fear, cherishing us even in our sin.  It is his unwavering fidelity that often confuses us.  We cannot understand how one so pure could love us.
 
To our continuing amazement, we recognize rationally that he is still crying out to us, calling us home to him, and we pledge ourselves once more to respond.  We offer that response as our prayer today.
 
Pax
 
Stations of the Cross
 

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[1] The picture today is "Jesus Among the Doctors" by Paolo Veronese, 1558.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Wisdom Books (Scepter Publishers, Princeton, NJ © 2003), 310.

Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary

Catechism Links [1]
 
CCC 437, 497, 532-534, 1014, 1846, 2177: Saint Joseph
CCC 2214-2220: Duties of children to their parents
 
Additional Information about St. Joseph

“Dream of St. Joseph”
by Francisco Goya, 1790

 
Readings for the Solemnity of Saint Joseph [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: 2 Samuel 7:4-5a, 12-14a, 16
 
The Lord spoke to Nathan and said:
“Go, tell my servant David,
‘When your time comes and you rest with your ancestors,
I will raise up your heir after you, sprung from your loins,
and I will make his kingdom firm.
It is he who shall build a house for my name.
And I will make his royal throne firm forever.
I will be a father to him,
and he shall be a son to me.
Your house and your kingdom shall endure forever before me;
your throne shall stand firm forever.’”
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Commentary on 2 Sm 7:4-5a, 12-14a, 16
 
Within the historical books of the Old Testament (1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, 1 and 2 Maccabees), this passage is considered to have the most theological significance. Nathan’s oracle, the establishment of the dynasty of king David, marks the beginning of the understanding of royal messianism, our first hint of the Messiah to come.
 
In this passage, Nathan is told by God to tell David that, while he would not build the temple, his son (Solomon) would, and that his (David’s) line would continue: “Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.”
 
CCC: 2 Sm 7 709; 2 Sm 7:14 238, 441
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Responsorial Psalm: Psalm 89:2-3, 4-5, 27 and 29
 
R. (37) The son of David will live for ever.
 
The promises of the Lord I will sing forever;
through all generations my mouth shall proclaim your faithfulness,
For you have said, "My kindness is established forever";
in heaven you have confirmed your faithfulness.
R. The son of David will live for ever.
 
"I have made a covenant with my chosen one,
I have sworn to David my servant:
Forever will I confirm your posterity
and establish your throne for all generations."
R. The son of David will live for ever.
 
"He shall say of me, 'You are my father,
my God, the Rock, my savior.'
Forever I will maintain my kindness toward him,
and my covenant with him stands firm."
R. The son of David will live for ever.
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Commentary on Ps 89:2-3, 4-5, 27 and 29
 
Though Psalm 89 is a lament, this first section is prophetic and reiterates the establishment of the Davidic dynasty. The intended support for 2 Samuel 7:1-5, 8b-12, 14a, 16 is clear. It is likely this hymn was sung entreating God and reminding the people of the covenant between God and David to “establish your throne for all generations.”
 
CCC: Ps 89 709
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Reading II: Romans 4:13, 16-18, 22
 
Brothers and sisters:
It was not through the law
that the promise was made to Abraham and his descendants
that he would inherit the world,
but through the righteousness that comes from faith.
For this reason, it depends on faith,
so that it may be a gift,
and the promise may be guaranteed to all his descendants,
not to those who only adhere to the law
but to those who follow the faith of Abraham,
who is the father of all of us, as it is written,
I have made you father of many nations.
He is our father in the sight of God,
in whom he believed, who gives life to the dead
and calls into being what does not exist.
He believed, hoping against hope,
that he would become the father of many nations,
according to what was said, Thus shall your descendants be.
That is why it was credited to him as righteousness.
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Commentary on Rom 4:13, 16-18, 22
 
St. Paul continues his discourse on justification through faith. He reconciles Jewish history as it applies to Gentiles. He reasserts that Abraham was given the promise, not because of adherence to the law, but because of God’s love. By defining God’s people as the descendants of Abraham, he includes all peoples in the inheritance of Christ. This reconciliation is through faith, not the Law of Moses, and not simply heritage. In an intense theological statement, St. Paul states that the law has the negative function of bringing deep-seated rebellion against God to the surface in specific sins.
 
CCC: Rom 4:16-21 706, 2572; Rom 4:17 298; Rom 4:18-21 723; Rom 4:18 146, 165, 1819
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Gospel: Matthew 1:16, 18-21, 24a
 
Jacob was the father of Joseph, the husband of Mary.
Of her was born Jesus who is called the Christ.
 
Now this is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
When Joseph awoke,
he did as the angel of the Lord had commanded him
and took his wife into his home.
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Commentary on Mt 1:16, 18-21, 24a
 
This section of the nativity narrative from St. Matthew’s Gospel tells the story of Joseph’s dilemma. He is required by Mosaic Law to file a petition of divorce in front of witnesses. He had resigned himself to this course of action, when he had a dream in which an angel came to him and told him of the origins of the child Mary bore. For his part, Joseph accepted the message and did as the Lord commanded. (See also commentary on Matthew 1: 18-25 below.)
 
“Joseph, the tsaddiq or pious Jew, finds himself before a God who seems to contradict himself, just as he did when he asked Abraham to sacrifice Isaac, the only son of the promise. We are always compelled to read anew the deeds of God in our lives. His justice and righteousness are inseparable from a hidden inventiveness whose logic cannot be codified once and for all. ‘To make an example of by punishing publicly’ is the full connotation of the verb δειματίσαι in the legal context in which it appears here, and it is the verb that describes the procedure prescribed by Jewish law for one convicted of adultery. But what Joseph did not want to do with Mary in literal obedience to the Jewish law, God, in a sense, did with her, only in an unexpected way. The Gospel here proposes Mary as the example of how the God-fearing person ought to behave when approached by a God who always has unfathomable reasons for acting as he does. The depth of Mary’s obedience, thus ‘exposed’ by God, ought to convert our disobedience by the sheer force of its radiance! What Joseph did decide to do was λάθϱᾳ ἀπολῦσαι, to ‘dismiss’ or ‘divorce her secretly’.” [5]
 
CCC: Mt 1:16 437; Mt 1:18-25 497; Mt 1:20 333, 437, 486, 497; Mt 1:21 430, 437, 452, 1507, 1846, 2666, 2812
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Or: Luke 2:41-51a
 
Each year Jesus’ parents went to Jerusalem for the feast of Passover,
and when he was twelve years old,
they went up according to festival custom.
After they had completed its days, as they were returning,
the boy Jesus remained behind in Jerusalem,
but his parents did not know it.
Thinking that he was in the caravan,
they journeyed for a day
and looked for him among their relatives and acquaintances,
but not finding him,
they returned to Jerusalem to look for him.
After three days they found him in the temple,
sitting in the midst of the teachers,
listening to them and asking them questions,
and all who heard him were astounded
at his understanding and his answers.
When his parents saw him,
they were astonished,
and his mother said to him,
“Son, why have you done this to us?
Your father and I have been looking for you with great anxiety.”
And he said to them,
“Why were you looking for me?
Did you not know that I must be in my Father’s house?”
But they did not understand what he said to them.
He went down with them and came to Nazareth,
and was obedient to them.
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Commentary on Lk 2:41-51a
 
From the Gospel of St. Luke, we have the story of Jesus in the temple. It is significant from a number of perspectives. First, the story breaks scriptural silence regarding the “lost years” of Jesus’ growth from infancy to adulthood. This story says Jesus is twelve; that would be the time when he would have celebrated his bar miswah. He would have been considered a man.
 
This story is at odds with the apocryphal gospels (such as the Gospel of St. Thomas) that attributed many miracles to Jesus during his early years. This story paints his childhood as fairly normal. The implication, based on Joseph and Mary’s reaction to Jesus' actions in the temple, is that they do not completely understand their son’s mission at this point in his life.
 
With reference to St. Joseph, this passage is the first time God, not St. Joseph, is identified as the father of Jesus. It is also the last time in Scripture St. Joseph is mentioned. He does, however receive a great tribute as the Lord Jesus returns home with him and is obedient to him (“He went down with them and came to Nazareth, and was obedient to them”).
 
CCC: Lk 2:41-52 534; Lk 2:41 583; Lk 2:46-49 583; Lk 2:48-49 503; Lk 2:49 2599; Lk 2:51-52 531; Lk 2:51 517, 2196, 2599
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Reflection:
 
In 2020, in celebration of the 150th anniversary of Blessed Pope Pius IX’s declaration of St. Joseph as Patron of the Universal Church, Pope Francis proclaimed a special “Year of St. Joseph.” We took the opportunity during this focused time to pray for his intercession as the devoted earthly guardian of our beloved Savior.
 
The options for the gospel readings give us both ends of Joseph’s involvement in the life of Christ and two different images to ponder. The dots are all connected in terms of salvation history tumbling down from Abraham to David to Joseph. We are all part of the drama that unfolds as the Messiah is born and raised by earthly parents as true man, born of woman.
 
Of all the roles played by God’s instruction in Christ’s life, St. Joseph is least mentioned, but, like the cotter pin that holds together two great weights, his understated presence is critical to fulfilling the prophecy. He is, as we hear in Matthew, of the line of David and he continues, through his foster son Jesus, the messianic promise.
 
His role for us is one of the persons who, despite social pressure, does the right thing without fanfare. In all humility, he does what God asks. He is the faithful father who works in obscurity to provide for his family. His contribution to the whole may only be seen by inference. The son he helped to raise fulfilled his destiny, as bittersweet as that was.
 
One of the things that sets Catholics apart from our Protestant brethren is our strong affinity to the saints. They have a difficult time understanding. If you are ever asked: “Why do you pray to Mary (or Joseph, or Cyril, etc.)?” Your first answer should be: “We don’t. We ask them to intercede for us, but we pray only to God through Christ.”
 
We look to the saints for a couple of reasons. The first of these is for the reason mentioned above, intercession. We believe that people recognized by the Church as having a special place in the communion of saints, have a special place in heaven (this is supported by Scripture). And because of their unique status, having places of honor in the kingdom of heaven, they are in a position to petition God the Father on our behalf. We believe this to be so because one of the attributes of the saints is that they were some of the best examples of how a person might live a life of faith. And a big part of that faith is compassion and love for all humankind.
 
The second reason we have such reverence for the saints is that they provide us with examples of faith that are real to us. We can understand a St. Joseph whose principal merit was to provide a human father figure for Jesus as he grew up. That sacrifice and love earned him a special place in the heart of the Church and a special significance for all fathers who adopt children or provide that role for them without a biological connection.
 
We love what Pope John Paul the Great said of St. Joseph in his daily meditations: “What emanates from the figure of Saint Joseph is faith. Joseph of Nazareth is a ‘just man’ because he totally ‘lives by faith.’ He is holy because his faith is truly heroic.” And we, whose faith is often challenged, need heroes.
 
Today we end with the prayer of St. Joseph:
 
Almighty God, you entrusted to the faithful care of Joseph the beginnings of the mysteries of man's salvation. Through his intercession may your Church and her pontiff always be faithful in her service so that your designs will be fulfilled. Amen
 
Pax
 
Stations of the Cross
 
In other years on this date: Thursday of the Fourth Week of Lent
 

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[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used is “Dream of St. Joseph” by Francisco Goya, 1790.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume I (Ignatius Press, San Francisco, CA © 1996), 65.

Wednesday of the Fourth Week of Lent

Optional Memorial for Saint Cyril of Jerusalem, Bishop and Doctor of the Church

 
Proper readings for the Memorial of St. Cyril of Jerusalem
 
Biographical information about St. Cyril of Jerusalem
 
During the Fourth Week of Lent (especially in cycles B and C when the Gospel of the man born blind is not read on the Fourth Sunday of Lent) optional Mass texts are offered.

“Madonna and Child with the Lamb of God”
by Cesare da Sesto, 1515

Readings for Wednesday of the Fourth Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Isaiah 49:8-15
 
Thus says the LORD:
In a time of favor I answer you,
on the day of salvation I help you;
and I have kept you and given you as a covenant to the people,
To restore the land
and allot the desolate heritages,
Saying to the prisoners: Come out!
To those in darkness: Show yourselves!
Along the ways they shall find pasture,
on every bare height shall their pastures be.
They shall not hunger or thirst,
nor shall the scorching wind or the sun strike them;
For he who pities them leads them
and guides them beside springs of water.
I will cut a road through all my mountains,
and make my highways level.
See, some shall come from afar,
others from the north and the west,
and some from the land of Syene.
Sing out, O heavens, and rejoice, O earth,
break forth into song, you mountains.
For the LORD comforts his people
and shows mercy to his afflicted.
 
But Zion said, “The LORD has forsaken me;
my Lord has forgotten me.”
Can a mother forget her infant,
be without tenderness for the child of her womb?
Even should she forget,
I will never forget you.
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Commentary on Is 49:8-15
 
This reading from Isaiah is a part of the second of the “Servant of the Lord” oracles. In this segment, the servant promises salvation to the captives and light to those in darkness. He has led the people by pleasant and safe paths and has shown mercy. The response from Zion is “the Lord has forsaken me,” to which we hear the tender response: “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.” God’s fidelity and faithfulness are assured.
 
CCC: Is 49:13 716; Is 49:14-15 219 , 370; Is 49:15 239
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Responsorial Psalm: Psalm 145:8-9, 13cd-14, 17-18
 
 R. (8a) The Lord is gracious and merciful.
 
The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R. The Lord is gracious and merciful.
 
The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R. The Lord is gracious and merciful.
 
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The Lord is gracious and merciful.
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Commentary on Ps 145:8-9, 13cd-14, 17-18
 
This song of praise has an acrostic pattern (aleph, beth, etc.). In the first strophes the goodness of the Lord is extolled, quoting Exodus 34:6-7. God’s covenant is extended to all peoples. The passage continues celebrating God’s mercy to those who are “bowed down” – overcome by hardship –and concludes with the psalmist’s faith in God’s faithfulness to those who call upon him in genuine need.
 
CCC: Ps 145:9 295, 342
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Gospel: John 5:17-30
 
Jesus answered the Jews:
“My Father is at work until now, so I am at work.”
For this reason they tried all the more to kill him,
because he not only broke the sabbath
but he also called God his own father, making himself equal to God.
Jesus answered and said to them,
“Amen, amen, I say to you, the Son cannot do anything on his own,
but only what he sees the Father doing;
for what he does, the Son will do also.
For the Father loves the Son
and shows him everything that he himself does,
and he will show him greater works than these,
so that you may be amazed.
For just as the Father raises the dead and gives life,
so also does the Son give life to whomever he wishes.
Nor does the Father judge anyone,
but he has given all judgment to the Son,
so that all may honor the Son just as they honor the Father.
Whoever does not honor the Son
does not honor the Father who sent him.
Amen, amen, I say to you, whoever hears my word
and believes in the one who sent me
has eternal life and will not come to condemnation,
but has passed from death to life.
Amen, amen, I say to you, the hour is coming and is now here
when the dead will hear the voice of the Son of God,
and those who hear will live.
For just as the Father has life in himself,
so also he gave to the Son the possession of life in himself.
And he gave him power to exercise judgment,
because he is the Son of Man.
Do not be amazed at this,
because the hour is coming in which all who are in the tombs
will hear his voice and will come out,
those who have done good deeds
to the resurrection of life,
but those who have done wicked deeds
to the resurrection of condemnation.
 
“I cannot do anything on my own;
I judge as I hear, and my judgment is just,
because I do not seek my own will
but the will of the one who sent me.”
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Commentary on Jn 5:17-30
 
In the Gospel from John, Jesus has already angered the Jews by violating the Sabbath. (This passage immediately follows the story about the cure of the paralytic at the pool of Bethesda.) Now he really upsets them by apparently blaspheming, saying God is his own Father. Almost as if to cement his fate, he makes sure we understand that he did not make that statement casually. Rather he paints a complete analogy of biological father and son. Jesus goes on to state that the authority to judge the actions and lives of others has also been given to him. The inheritance is complete.
 
Failure to hear and believe will result in resurrection to condemnation. "Another work of the Son is that of judgment, a divine prerogative that the father has given him (cf. John 3:35).  Again it is brought out (cf. John 3:18) that judgment takes place not only at the end of time but in the here and now, on the basis of acceptance or rejection of Christ." [4]
 
The passage concludes with the promise of salvation to those who hear and understand; that salvation is eternal life.
 
CCC: Jn 5:16-18 594; Jn 5:18 574, 589; Jn 5:19 859, 1063; Jn 5:22 679; Jn 5:24-25 994; Jn 5:24 1470; Jn 5:25 635; Jn 5:26 612, 679; Jn 5:27 679; Jn 5:28-29 1038; Jn 5:29 998; Jn 5:30 859, 2824
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Reflection:
 
The oracle of the “Servant of the Lord” from Isaiah predicts the statement made by Jesus in the Gospel.  The servant comes, according to the prophet, to lead the people by safe paths to salvation.  He even predicts the lack of recognition by Zion. They have forgotten God’s earlier mercies in bringing the people out of bondage in Egypt and now cry out that God has forsaken them.
 
In the Gospel, Jesus has revealed that he is the Son of God in unequivocal terms.  He goes further to say that God has willed to His Son the authority to judge, the ability to hand out rewards for faithfulness, and punishment for wickedness.  Just as Isaiah uses the analogy of parent and child at the end of the first reading (“Can a mother forget her infant”), Jesus makes it clear that he is the Son of God, and the power and authority that is in the Father is also in the Son.  Unequivocally they are one; an extension of one another.
 
From a practical perspective we must ask ourselves: what must we do in response to the scriptural message?  The answer is also scriptural. The Lord calls on us to cease our unbelief and believe. In this belief there is a great blessing, because just as the Lord reserves the right of judgment at the end of time, he also judges in the here and now.  His promise of the resurrection starts, not just when we die, but even now.  His judgment, which can bring blessed peace or the groan of pain, begins in this life and extends to eternal life.
 
We say to this: “But I do believe.” 
 
And the Lord will say, “By your actions I will know you.” 
 
Today’s Scripture reminds us of the promise of eternal life and encourages us not to forget the good things the Lord has already done for us.  He has given us life and we praise him.  He has given us the path to salvation, and we praise him.  He has laid down his human life for us, endured suffering and death, so that we might join him with all the angels and saints and be spared from condemnation.
 
Pax
 
Stations of the Cross
 

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[1] The picture is “Madonna and Child with the Lamb of God” by Cesare da Sesto, 1515.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 63:84, p. 434.

Tuesday of the Fourth Week of Lent

Optional Memorial for Saint Patrick, Bishop
 
Proper readings for the Memorial of St. Patrick
 
Biographical Information about St. Patrick
 
During the Fourth Week of Lent (especially in cycles B and C when the Gospel of the man born blind is not read on the Fourth Sunday of Lent) optional Mass Texts are offered.

“Christ Healing the Paralytic at the Pool of Bethesda”
by Bartolomé Esteban Murillo, 1667-70

 
Readings for Tuesday of the Fourth Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Ezekiel 47:1-9, 12
 
The angel brought me, Ezekiel,
back to the entrance of the temple of the LORD,
and I saw water flowing out
from beneath the threshold of the temple toward the east,
for the façade of the temple was toward the east;
the water flowed down from the right side of the temple,
south of the altar.
He led me outside by the north gate,
and around to the outer gate facing the east,
where I saw water trickling from the right side.
Then when he had walked off to the east
with a measuring cord in his hand,
he measured off a thousand cubits
and had me wade through the water,
which was ankle-deep.
He measured off another thousand
and once more had me wade through the water,
which was now knee-deep.
Again he measured off a thousand and had me wade;
the water was up to my waist.
Once more he measured off a thousand,
but there was now a river through which I could not wade;
for the water had risen so high it had become a river
that could not be crossed except by swimming.
He asked me, “Have you seen this, son of man?”
Then he brought me to the bank of the river, where he had me sit.
Along the bank of the river I saw very many trees on both sides.
He said to me,
“This water flows into the eastern district down upon the Arabah,
and empties into the sea, the salt waters, which it makes fresh.
Wherever the river flows,
every sort of living creature that can multiply shall live,
and there shall be abundant fish,
for wherever this water comes the sea shall be made fresh.
Along both banks of the river, fruit trees of every kind shall grow;
their leaves shall not fade, nor their fruit fail.
Every month they shall bear fresh fruit,
for they shall be watered by the flow from the sanctuary.
Their fruit shall serve for food, and their leaves for medicine.”
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Commentary on Ez 47:1-9, 12
 
This vision from Ezekiel alludes to one faith, the one stream flowing from the temple into the Kedron Valley, which is normally a dry wash. The imagery applied here has been used in other places in Scripture (Amos 9:13; Joel 4:18; Zechariah 14:8; Psalm 36:9-10; Revelation 22:1) and probably represents the water flowing from the Garden of Eden, first stopped by original sin then restarted with Moses striking the stone in the desert during the Exodus (Numbers 20:11), and finally in Jerusalem in the end times, the eschaton. The analogy is to one faith, flowing into the world bringing life and well-being to any who partake.
 
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Responsorial Psalm: Psalm 46:2-3, 5-6, 8-9
 
 R. (8) The Lord of hosts is with us; our stronghold is the God of Jacob.
 
God is our refuge and our strength,
an ever-present help in distress.
Therefore we fear not, though the earth be shaken
and mountains plunge into the depths of the sea.
R. The Lord of hosts is with us; our stronghold is the God of Jacob.
 
There is a stream whose runlets gladden the city of God,
the holy dwelling of the Most High.
God is in its midst; it shall not be disturbed;
God will help it at the break of dawn.
R. The Lord of hosts is with us; our stronghold is the God of Jacob.
 
The LORD of hosts is with us;
our stronghold is the God of Jacob.
Come! behold the deeds of the LORD,
the astounding things he has wrought on earth.
R. The Lord of hosts is with us; our stronghold is the God of Jacob.
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Commentary on Ps 46:2-3, 5-6, 8-9
 
Psalm 46 is a hymn of praise. In this passage we see the analogy also presented in Ezekiel (Ezekiel 47:1-2, 8-9, 12) as the Lord is praised for supporting the people with his strength and creation.
 
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Gospel: John 5:1-16
 
There was a feast of the Jews, and Jesus went up to Jerusalem.
Now there is in Jerusalem at the Sheep Gate
a pool called in Hebrew Bethesda, with five porticoes.
In these lay a large number of ill, blind, lame, and crippled.
One man was there who had been ill for thirty-eight years.
When Jesus saw him lying there
and knew that he had been ill for a long time, he said to him,
“Do you want to be well?”
The sick man answered him,
“Sir, I have no one to put me into the pool
when the water is stirred up;
while I am on my way, someone else gets down there before me.”
Jesus said to him, “Rise, take up your mat, and walk.”
Immediately the man became well, took up his mat, and walked.
Now that day was a sabbath.
So the Jews said to the man who was cured,
“It is the sabbath, and it is not lawful for you to carry your mat.”
He answered them, “The man who made me well told me,
‘Take up your mat and walk.’“
They asked him,
“Who is the man who told you, ‘Take it up and walk’?”
The man who was healed did not know who it was,
for Jesus had slipped away, since there was a crowd there.
After this Jesus found him in the temple area and said to him,
“Look, you are well; do not sin any more,
so that nothing worse may happen to you.”
The man went and told the Jews
that Jesus was the one who had made him well.
Therefore, the Jews began to persecute Jesus
because he did this on a sabbath.
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Commentary on Jn 5:1-16
 
This passage from St. John is the third sign used in the Lord’s self-revelation. Jesus cures the paralytic by his word, something that could not be accomplished by the waters of faith in Judaism. When Jesus first approached the paralytic, he complained that he could not get to the waters at the pool called Bethesda “when they were stirred up.” This is taken from a belief at the time that periodically an angel of God would come down and stir up the waters of the pool, and the first person to touch them in that state was cured.
 
It is explicitly mentioned that Jesus does this on the sabbath, which precipitates the controversy with the Jewish leadership. It is also noteworthy that Jesus does not say to the paralytic that his sin has caused his condition, he tells him “Look, you are well; do not sin any more, so that nothing worse may happen to you." This last reference is probably to final judgment.
 
CCC: Jn 5:1 583; Jn 5:10 575; Jn 5:14 583; Jn 5:16-18 594
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Reflection:
 
As population pressure continues to strain the resources of the world, one of the most important commodities seeming to be in short supply is potable water, that is water clean enough to drink and to cook with without becoming sick, not to mention bathing.  In many developing countries water means the difference between life and death.  Without it, human beings perish in short order.  Without water crops don’t grow and livestock also die.  In short, water is truly the source of physical life.  It is so important that determining its presence is a singular goal of space exploration. We look for it on the moon and Mars, seeing its presence as the key to establishing a long-term presence on those bodies.
 
In Scripture the term is used metaphorically and symbolically but with the same emphasis. Without faith, represented by water, there can be no life.  The prophet Ezekiel saw this in his vision with the metaphor of a garden flourishing along the stream that was faith in God, flowing from the temple.  Jesus later redefined the temple as residing in the new Jerusalem, and the faith that flows into the world springs from a wound in his side as a soldier’s lance opened that source. Just as surely as Moses' staff brought water from the rock as sign of God’s love in the desert, the water flowing from the side of Jesus as he gave up his life expressed his love.  It was even used in the movie Noah (which I do not recommend except for the special effects – a film in which the names should have been changed to protect the truth).
 
The interesting thing about this metaphor of the river of faith is that it has some additional lessons to teach us as we examine the analogy more closely.  First, the stream can be fouled if people try to throw contaminants in upstream.  This could be analogized by attempting to put things in that do not belong, twisting the faith to one’s own purpose as we see in some unscrupulous evangelists.  Water can likewise be diverted from its course, bottled up and sold to those who can afford it.  We can use our own imaginations here as to the meaning of this sort of misuse.
 
Perhaps one of the more interesting analogies about flowing water is that it can naturally pool when it gets to a depression, temporarily halting its progress.  This happens when it reaches a person or group that is afraid to let it flow through them to others; that person or group feels it is necessary to become insulated, trying to shut out the world but at the same time, denying water its course.  They don’t realize that it is the actual flow that is necessary.  Without it the water can become stagnant and foul; contained too long it can actually become deadly.
 
When we recognize that in order for our faith to remain vibrant and alive it must flow through us, we act on that knowledge, passing on what we have been freely given.  Our prayer this day is that what we have received, we can pass on faithfully in our words, our actions, and our prayers.
 
Pax
 
Stations of the Cross
 

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[1] The picture is “Christ Healing the Paralytic at the Pool of Bethesda” by Bartolomé Esteban Murillo, 1667-70.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.