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.

Monday of the Fourth Week of 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 by the Sea”
by Alexandre Bida, 1850s

 
Readings for Monday of the Fourth Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Isaiah 65:17-21
 
Thus says the LORD:
Lo, I am about to create new heavens
and a new earth;
The things of the past shall not be remembered
or come to mind.
Instead, there shall always be rejoicing and happiness
in what I create;
For I create Jerusalem to be a joy
and its people to be a delight;
I will rejoice in Jerusalem
and exult in my people.
No longer shall the sound of weeping be heard there,
or the sound of crying;
No longer shall there be in it
an infant who lives but a few days,
or an old man who does not round out his full lifetime;
He dies a mere youth who reaches but a hundred years,
and he who fails of a hundred shall be thought accursed.
They shall live in the houses they build,
and eat the fruit of the vineyards they plant.
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Commentary on Is 65:17-21
 
The prophet Isaiah envisions the “new Jerusalem” with the return of the captives from exile. The beatific vision of the perfection brought forth by the return to God is later echoed as the vision of the eternal kingdom of God. It is not by human ingenuity that this is accomplished but by the will of God.
 
"Sacred Scripture calls this mysterious renewal, which will transform humanity and the world, 'new heavens and a new earth' (2 Peter 3:13; cf. Revelation 21:1). It will be the definitive realization of God's plan to bring under a single head 'all things in [Christ], things in heaven and things on earth' (Ephesians 1:10). In this new universe, the heavenly Jerusalem, God will have his dwelling among men. He will wipe away every tear from their eyes and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away' (Revelation 21:4)." [4]
 
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Responsorial Psalm: Psalm 30:2, 4, 5-6, 11-12a, 13b
 
 R. (2a) I will praise you, Lord, for you have rescued me.
 
I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the nether world;
you preserved me from among those going down into the pit.
R. I will praise you, Lord, for you have rescued me.
 
Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.
R. I will praise you, Lord, for you have rescued me.
 
“Hear, O LORD, and have pity on me;
O LORD, be my helper.”
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.
R. I will praise you, Lord, for you have rescued me.
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Commentary on Ps 30:2, 4, 5-6, 11-12a, 13b
 
Psalm 30 is an individual hymn of praise. In this selection we find the singer praising God for deliverance. In the second part, others are asked to join in the hymn and then there is a return to thanks and praise in the final strophe. The image of resurrection is clearly evident in the first strophe: “O Lord, you brought me up from the netherworld; you preserved me from among those going down into the pit.”
 
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Gospel: John 4:43-54
 
At that time Jesus left [Samaria] for Galilee.
For Jesus himself testified
that a prophet has no honor in his native place.
When he came into Galilee, the Galileans welcomed him,
since they had seen all he had done in Jerusalem at the feast;
for they themselves had gone to the feast.
 
Then he returned to Cana in Galilee,
where he had made the water wine.
Now there was a royal official whose son was ill in Capernaum.
When he heard that Jesus had arrived in Galilee from Judea,
he went to him and asked him to come down
and heal his son, who was near death.
Jesus said to him,
“Unless you people see signs and wonders, you will not believe.”
The royal official said to him,
“Sir, come down before my child dies.”
Jesus said to him, “You may go; your son will live.”
The man believed what Jesus said to him and left.
While the man was on his way back,
his slaves met him and told him that his boy would live.
He asked them when he began to recover.
They told him,
“The fever left him yesterday, about one in the afternoon.”
The father realized that just at that time Jesus had said to him,
“Your son will live,”
and he and his whole household came to believe.
Now this was the second sign Jesus did
when he came to Galilee from Judea.
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Commentary on Jn 4:43-54
 
This selection from St. John’s Gospel is the story of Jesus’ arrival in Cana in Galilee and the second sign of his messianic identity. Here we find the life-giving word of Jesus being displayed. Jesus challenges the official asking for his aid: “Unless you people see signs and wonders, you will not believe.” The official's faithful response provides the setting.  Jesus tells him: “You may go; your son will live.” This statement coincides with the healing that occurred some distance away.
 
We note that of the 37 miracles documented in the Gospels (not including the conversion of St. Paul documented in the Acts of the Apostles), this occurrence and the healing of the daughter of the Syrophoenician Woman (Matthew 15:21-28 and Mark 7:24-30)  are the only healing miracles done at a distance.  This is important in that it shows that Christ’s will is omnipresent, that is, he can direct the love of God to any place he chooses.
 
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Reflection:
 
We have seen the need for on-going conversion throughout this Lenten season. We are constantly reminded that we need to have faith, and faith, we are told, can do amazing things. The lack of it can also be devastating.
 
A few years ago, an old friend who has a parish in the Lansing area called me and asked if I could run over and see the son of one of his parishioners who was gravely ill at the University of Michigan Medical Center. The man, in his early 50’s, was suffering from hepatitis and his liver was failing. In short, without a liver transplant, his prospects were grim. He was divorced and had a young family with 3 sons ranging from 8 to 15 years old who lived with him.
 
When I got to his room it was clear he was in trouble. Not just because his illness was really causing him discomfort, but because he was alone, and I don’t mean because there was no one in his room. You see, many years ago, this man had lost his faith and did not have anything to support him now. I asked him how he was doing and his first words to me were: “I am afraid.”
 
I need to tell you; I was taken aback. Some of you know that several years ago I was diagnosed with lung cancer. I went through many tests and ended up in the operating room at the same hospital where I visited the liver patient. I can tell you truthfully the one emotion I never felt was fear, even when two very senior docs at the university told me my prospects were not good. I felt regret, I even felt some anger. I figured that it was my pipe smoking that had gotten me there and I was angry that I had not quit years ago. But I was not afraid. You see, in spite of my constant battle to find faith, when I was confronted with a potentially devastating situation, faith was just… there. God buoyed me up. He gave me the strength to be an example to others, even as I struggled to overcome the weakness and discomfort the inflammatory pseudo-tumor (that’s how it was finally diagnosed – it’s another story and my miracle) caused me.
 
I was at peace. I was confident that, whatever happened, it would be God’s will. It was this sense of peace I tried to give the man at the hospital that night (and again the following morning). I told him, in much the same way the Lord told the official in Galilee, that he needed to let go of his fear and give it to God. God was there with him, just as surely as I was there with him. Michael (that was his name) told me that, while he did not go to church, he talked to God all the time. But it was clear from his state of mind that talking to God is not making a commitment to God and that talking to God did not mean listening to what God had to say to him.
 
We continue to pray for Michael. He miraculously got his transplant and made a good recovery. However, two years later, that same man lost two of his three sons in a car accident. God tests the faith he gives.
 
Pax
 

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[1] The picture is “Jesus by the Sea” by Alexandre Bida, 1850s.
[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, Major Prophets (Scepter Publishers, Princeton NJ, © 2002), 279.

Fourth Sunday of Lent (Lætare Sunday)

(Lætare Sunday)*
 
Catechism Links [1]
 
CCC 280, 529, 748, 1165, 2466, 2715: Christ the light of the nations
CCC 439, 496, 559, 2616: Jesus is the Son of David
CCC 1216: baptism is illumination
CCC 782, 1243, 2105: Christians are to be light of the world

“Christ Healing the Blind”
by El Greco, 1567

Readings for the Fourth Sunday of Lent [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading I: 1 Samuel 16:1b, 6-7, 10-13a
 
The Lord said to Samuel:
“Fill your horn with oil, and be on your way.
I am sending you to Jesse of Bethlehem,
for I have chosen my king from among his sons.”
 
As Jesse and his sons came to the sacrifice,
Samuel looked at Eliab and thought,
“Surely the Lord’s anointed is here before him.”
But the Lord said to Samuel:
“Do not judge from his appearance or from his lofty stature,
because I have rejected him.
Not as man sees does God see,
because man sees the appearance
but the Lord looks into the heart.”
In the same way Jesse presented seven sons before Samuel,
but Samuel said to Jesse,
“The Lord has not chosen any one of these.”
Then Samuel asked Jesse,
“Are these all the sons you have?”
Jesse replied,
“There is still the youngest, who is tending the sheep.”
Samuel said to Jesse,
“Send for him;
we will not begin the sacrificial banquet until he arrives here.”
Jesse sent and had the young man brought to them.
He was ruddy, a youth handsome to behold
and making a splendid appearance.
The Lord said,
“There—anoint him, for this is the one!”
Then Samuel, with the horn of oil in hand,
anointed David in the presence of his brothers;
and from that day on, the spirit of the Lord rushed upon David.
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Commentary on 1 Sm 16:1b, 6-7, 10-13a
 
The story of Samuel the seer moves to the final section of First Book of Samuel (1 Samuel 16:1–31:13). Note, he is not yet referred to as a prophet in this passage. He is deeply troubled over God’s decision to remove Saul as King of Israel. God sends Samuel to the house of Jesse in Bethlehem to anoint the next king, whom God has now identified.
 
Samuel looks upon the first seven of Jesse’s sons (a perfect number in Hebrew numerology). The Lord finally instructs Samuel to anoint the youngest (eighth son), David, who is not present but tending the sheep. It is important to note that David, who is not a member of any ruling class, nor does he have any lineage that would cause him to merit such honor, is chosen by God to lead the people of Israel. This emphasizes the fact that this divine call is not won by human merit.
 
"The grace and strength of heaven rushes upon David and raises him up as king. The anointing of the Spirit is symbolized by pouring oil upon his head (Isaiah 61:1) (CCC 695). from that day: David enjoys an ongoing presence of the Spirit, unlike earlier figures whose possession of the Spirit was intermittent and temporary (e.g., Saul,  1 Samuel 10:6; 16:14; and Samson, Judges 14:6, 19; 15:14; 16:20). • The Spirit descending and abiding with David anticipates the Spirit coming down and remaining on Jesus from the day of his anointing at the Jordan (John 1:32–33)." [5]
 
This anointing is the first of three David will receive. The other two will come after the death of Saul.
 
CCC: 1 Sm 16:1 436; 1 Sm 16:12-13 436; 1 Sm 16:13 695
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Responsorial Psalm: Psalm 23: 1-3a, 3b-4, 5, 6
 
R. (1) The Lord is my shepherd; there is nothing I shall want.
 
The Lord is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
 
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
 
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
 
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the Lord
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23: 1-3a, 3b-4, 5, 6
 
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[6] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”
 
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[7]
 
CCC: Ps 23:5 1293
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Reading II: Ephesians 5:8-14
 
Brothers and sisters:
You were once darkness,
but now you are light in the Lord.
Live as children of light,
for light produces every kind of goodness
and righteousness and truth.
Try to learn what is pleasing to the Lord.
Take no part in the fruitless works of darkness;
rather expose them, for it is shameful even to mention
the things done by them in secret;
but everything exposed by the light becomes visible,
for everything that becomes visible is light.
Therefore, it says:
 
“Awake, O sleeper,and arise from the dead,
and Christ will give you light.
and Christ will give you light.”
------------------------------------------------------------------------------------
Commentary on Eph 5:8-14
 
As is typical in St. Paul’s letter to the Ephesians, the apostle uses language in this passage that is almost liturgical or hymn-like, especially the last verse (v. 14) which was probably taken from a hymn used at baptisms (compare also Ephesians 2:5-6; 3:9 and Isaiah 60:1). He proclaims that Christ, who is the light of truth to the world, has handed on this light to his followers who, in their turn, are to live as children of the light. (This passage is the justification for the modern baptismal prayer at the presentation of the baptismal candle as well as foundational for the Easter Candle.)
 
CCC: Eph 5:8 1216, 1695; Eph 5:9 1695; Eph 5:14 2641
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Gospel: John 9:1-41
 
As Jesus passed by he saw a man blind from birth.
His disciples asked him,
“Rabbi, who sinned, this man or his parents,
that he was born blind?”
Jesus answered,
“Neither he nor his parents sinned;
it is so that the works of God might be made visible through him.
We have to do the works of the one who sent me while it is day.
Night is coming when no one can work.
While I am in the world, I am the light of the world.”
When he had said this, he spat on the ground
and made clay with the saliva,
and smeared the clay on his eyes,
and said to him,
“Go wash in the Pool of Siloam” —which means Sent—.
So he went and washed, and came back able to see.
 
His neighbors and those who had seen him earlier as a beggar said,
“Isn’t this the one who used to sit and beg?”
Some said, “It is, “
but others said, “No, he just looks like him.”
He said, “I am.”
So they said to him, “How were your eyes opened?”
He replied,
“The man called Jesus made clay and anointed my eyes
and told me, ‘Go to Siloam and wash.’
So I went there and washed and was able to see.”
And they said to him, “Where is he?”
He said, “I don’t know.”
 
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
“He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said,
“This man is not from God,
because he does not keep the sabbath.”
But others said,
“How can a sinful man do such signs?”
And there was a division among them.
So they said to the blind man again,
“What do you have to say about him,
since he opened your eyes?”
He said, “He is a prophet.”
 
Now the Jews did not believe
that he had been blind and gained his sight
until they summoned the parents of the one who had gained his sight.
They asked them,
“Is this your son, who you say was born blind?
How does he now see?”
His parents answered and said,
“We know that this is our son and that he was born blind.
We do not know how he sees now,
nor do we know who opened his eyes.
Ask him, he is of age;
he can speak for himself.”
His parents said this because they were afraid
of the Jews, for the Jews had already agreed
that if anyone acknowledged him as the Christ,
he would be expelled from the synagogue.
For this reason his parents said,
“He is of age; question him.”
 
So a second time they called the man who had been blind
and said to him, “Give God the praise!
We know that this man is a sinner.”
He replied,
“If he is a sinner, I do not know.
One thing I do know is that I was blind and now I see.”
So they said to him,
“What did he do to you?
How did he open your eyes?”
He answered them,
“I told you already and you did not listen.
Why do you want to hear it again?
 
Do you want to become his disciples, too?”
They ridiculed him and said,
“You are that man’s disciple;
we are disciples of Moses!
We know that God spoke to Moses,
but we do not know where this one is from.”
The man answered and said to them,
“This is what is so amazing,
that you do not know where he is from, yet he opened my eyes.
We know that God does not listen to sinners,
but if one is devout and does his will, he listens to him.
It is unheard of that anyone ever opened the eyes of a person born blind.
If this man were not from God,
he would not be able to do anything.”
They answered and said to him,
“You were born totally in sin,
and are you trying to teach us?”
Then they threw him out.
 
When Jesus heard that they had thrown him out,
he found him and said, “Do you believe in the Son of Man?”
He answered and said,
“Who is he, sir, that I may believe in him?”
Jesus said to him,
“You have seen him,
the one speaking with you is he.”
He said,
“I do believe, Lord,” and he worshiped him.
Then Jesus said,
“I came into this world for judgment,
so that those who do not see might see,
and those who do see might become blind.”
 
Some of the Pharisees who were with him heard this
and said to him, “Surely we are not also blind, are we?”
Jesus said to them,
“If you were blind, you would have no sin;
but now you are saying, ‘We see,’ so your sin remains.
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Commentary on Jn 9:1-41
 
The story of the healing of the man born blind is the sixth sign that Jesus is the Son of God from St. John’s Gospel. In this story we are presented with Jesus as “The light of the world.” The story provides a number of key theological points that help understand the mission of Christ.
 
The first of these points is the understanding that sin is not inherited. The Jews believed that the man born blind had inherited sin. ("Rabbi, who sinned, this man or his parents, that he was born blind?") This understanding would have been shared by the Pharisees in that it was supported by both tradition and Old Testament Scripture (Exodus 20:5).
 
Next we see that the Pharisees are accusing Jesus of violating the Sabbath, considering it “work” to cure a person on that day when all work was to cease. The logic that flowed from this was that Jesus could not be a prophet (much less the Messiah) if he did not keep the scrupulous Pharisaic laws governing the Sabbath.
 
The references to the miracle were clearly disturbing to the people of the Jewish community as we hear even the parents of the man born blind avoiding validating Jesus’ standing as prophet or Messiah for fear of being called blasphemous and being thrown out or shunned by the faith community. This is what happened to the man born blind as he continued to argue that Jesus was from God and that he was the Messiah. This reaction/rejection attitude about Jesus as Messiah was formalized by the Jewish hierarchy around 85 A.D. when the curse against the minim or heretics was introduced into the "Eighteen Benedictions."
 
CCC: Jn 9:6 1151, 1504; Jn 9:7 1504; Jn 9:16-17 595; Jn 9:16 596, 2173; Jn 9:22 575, 596; Jn 9:31 2827; Jn  9:34 588; Jn 9:40-41 588
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Or
Shorter Form : John 9:1, 6-9, 13-17, 34-38
 
As Jesus passed by he saw a man blind from birth.
He spat on the ground and made clay with the saliva,
and smeared the clay on his eyes,
and said to him,
“Go wash in the Pool of Siloam” — which means Sent —.
So he went and washed, and came back able to see.
 
His neighbors and those who had seen him earlier as a beggar said,
“Isn’t this the one who used to sit and beg?”
Some said, “It is, “
but others said, “No, he just looks like him.”
He said, “I am.”
 
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see.
He said to them,
“He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said,
“This man is not from God,
because he does not keep the sabbath.”
But others said,
“How can a sinful man do such signs?”
And there was a division among them.
So they said to the blind man again,
“What do you have to say about him,
since he opened your eyes?”
He said, “He is a prophet.”
 
They answered and said to him,
“You were born totally in sin,
and are you trying to teach us?”
Then they threw him out.
 
When Jesus heard that they had thrown him out,
he found him and said, “Do you believe in the Son of Man?”
He answered and said,
“Who is he, sir, that I may believe in him?”
Jesus said to him,
“You have seen him, and
the one speaking with you is he.”
He said,
“I do believe, Lord,” and he worshiped him.
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Commentary on Jn 9:1, 6-9, 13-17, 34-38
 
The shorter form of the story omits the iterative nature of the questioning of the Pharisees, their own condemnation as being blind, and skips straight to Jesus’ profession of faith and that of the man born blind as he replied to Jesus' question concerning his identity with the profession: “’I do believe, Lord,’ and he worshiped him.”
 
CCC: Jn 9:6 1151, 1504; Jn 9:7 1504; Jn 9:16-17 595; Jn 9:16 596, 2173; Jn  9:34 588; Jn 9:40-41 588
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Reflection:
 
I’d like to have you reflect with me about what took place in the Gospel story we just heard.  I know, it has just been proclaimed, and it is a story familiar to us with many symbolic parts (coming as it does from St. John’s Gospel).  But I’d like to tell the story of the man born blind as I have imagined it, not as simply the sixth miracle story, not as another one of Jesus’ miracles, but as it must have impacted a real person and a real community.
 
First, let’s give the man born blind a name. No name is provided by St. John, so let’s call him Abner. (In Hebrew it means “father of light.” In the bible, he was King Saul's cousin, and the commander of his army. Abner was a valiant warrior and clever strategist.)  When our "Abner" was still in the womb, his parents would have been filled with expectation. As with all parents, there was hope that he would become a great man.
 
Those hopes turned to ashes when they discovered some time after his birth that he could not see.  In those times, this terrible affliction not only meant Abner would grow up to be a beggar (that was all he would be able to do once he came of age and his parents could no longer support him).  It also meant that Abner’s parents, or perhaps even his grandparents, had committed some unforgiven sin.  What other reason could there be for God to punish them so – causing their son to be born blind.
 
This stain of humiliation would have caused Abner’s family to lose any esteem they may have had within their community.  People would have wondered: what awful thing did they do to merit Abner’s affliction?  It is no wonder that, after the miracle happened, they would have been less than cooperative with the local Jewish leaders, telling them to ask Abner about the miracle cure since he was of age.
 
Growing up in that village, Abner would have had a difficult time as well.  Children would have heard from their parents how Abner was being punished by God, and they would not have been overly kind. Certainly, Abner would have been lucky to have any friends.  From his teenage years he would have been forced to beg for subsistence.  He was completely dependent upon the charity of others.
 
Then, one day, his life would be changed forever. Abner was sitting in his customary place on the outskirts of modern-day Jerusalem. He heard a discussion in which he was keenly interested: 
 
“Rabbi, who sinned, this man or his parents, that he was born blind?”
 
They were talking about him, and he listened, already feeling humiliation for what he expected to follow, blame would be cast at either himself or his family.  To his surprise the next voice he heard filled him with awe:
 
“Neither he nor his parents sinned; (the man said) it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.”
 
Suddenly he heard footsteps approaching and someone was smearing something damp on his eyes.  Abner would have been startled.  Only the very brave would seek to intervene against God’s will.  Then the man said:
 
“Go wash in the Pool of Siloam.”
 
Siloam was a small pool cut out of rock not too far away.  Abner knew the way, and the authority with which he was told to go propelled him in that direction, feeling his way along what must have been a familiar path.
 
When he washed his eyes, for the first time in his experience he saw light. Abner must have gasped at least.  Unfamiliar shapes surrounded him.  Knowing more by touch and smell than any other sense, he would have seen his own face for the first time in that small pool. Knowledge and memory would have flooded into him: “I am the light of the world,” suddenly the words would have meaning to Abner.  He would have rushed back to the Lord, moving faster than he had ever been able to move.  But who had cured him?  Abner would have looked frantically seeking the voice because that would be the only way he could recognize the Lord.
 
People were staring at him now too.  They knew him. How was it possible he could now see?  They would have asked Abner how it had happened, and he knew only the name “Jesus.”  It must have been mentioned by one of those following the Lord but not recorded in Scripture.  They asked him where Jesus was, but poor Abner had never seen his face.
 
Jewish Law required Abner to go to the priests to demonstrate his well-being when cures were effected.  This one would have really disturbed them.  Abner had not recovered from some accident or gotten over some disease. He had been blind from birth.  And these priests knew something Abner did not.  They knew the identity of Jesus and knew he was a threat to their authority.
 
They needed to prove Jesus did not cause this miracle.  First, they challenged Abner’s identity. They even brought in his parents.  Then they tried to prove Jesus had blasphemed by doing work on the Sabbath.  Nothing changed the fact that God had been revealed in this carpenter’s son from Galilee. 
 
Abner knew what had happened.  He had heard Jesus speak even though he was blind. He had heard the words of the law and prophets his whole life.  Jesus, who had smeared mud in his eyes and restored his sight must certainly be the Messiah.  He challenged those in authority.  When they started in the third time, Abner asked them: “Do you want to become his disciples, too?”
 
With that the priests effectively excommunicated him from the synagogue, a punishment for challenging their authority.  Abner left the synagogue and found the Lord. Something in this man erased any doubt Abner had left.  When the Lord asked: “Do you believe in the Son of Man?” (using Isaiah’s words for the Messiah), Abner only needed to be sure by asking:
 
“Who is he, sir, that I may believe in him?”
 
And when Jesus identified himself, Abner worshiped him – probably falling at his feet.
 
We do not know what became of Abner after that.  He was undoubtedly one of the Lord’s followers, walking proof of God’s love.  He saw and believed.
 
We are offered this story so we too might be reminded.  Jesus was a real person.  He walked the earth and lived as we do.  We are asked to believe without seeing and follow him, the Light of the World, and in doing so become light ourselves.
 
Pax
 
*This Sunday gets its name from the first few words (incipit) of the traditional Latin entrance verse (Introit) for the Mass of the day. "Lætare Jerusalem" ("Rejoice, O Jerusalem") is Latin from Isaiah 66:10.

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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 today is “Christ Healing the Blind” by El Greco, 1567.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, except for 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] The First and Second Books of Samuel, Ignatius Catholic Study Bible (Ignatius Press, San Francisco, CA), 38.
[6] NAB footnote on Psalm 23.
[7] Ibid.