“Once I am lifted up — I will draw all men to Myself."

Fifth Sunday of Lent

Lectionary: 35

 

Il-Ħames Ħadd tar-Randan

 

Reading 1     -   JERemiah 31:31-34

The days are coming, says the LORD, when I will make a new covenant with the house of Israel  and the house of Judah. It will not be like the covenant I made with their fathers the day I took them by the hand  to lead them forth from the land of Egypt;  for they broke my covenant,  and I had to show myself their master, says the LORD. But this is the covenant that I will make  with the house of Israel after those days, says the LORD. I will place my law within them and write it upon their hearts;  I will be their God, and they shall be my people. No longer will they have need to teach their friends and relatives how to know the LORD. All, from least to greatest, shall know me, says the LORD,  for I will forgive their evildoing and remember their sin no more. This is the Word of The Lord.

Qari I    -    mill-Ktieb tal-Profeta Ġeremija 31, 31-34

Araw, għad jiġi żmien, oraklu tal-Mulej, meta jien nagħmel patt ġdid ma’ dar  Iżrael u dar Ġuda; mhux bħall-patt li għamilt ma’ missirijiethom fiż-żmien meta qbadthom minn idejhom biex ħriġthom mill-art tal-Eġittu, il-patt tiegħi li huma kisru, għalkemm jien kont l-għarus tagħhom, oraklu tal-Mulej. Imma dan ikun il-patt li għad nagħmel ma’ dar Iżrael wara dawk il-jiem, oraklu tal-Mulej. Inqiegħed il-liġi tiegħi fosthom u niktibha f’qalbhom; u jiena nkun Alla tagħhom, u huma  jkunu l-poplu tiegħi. Ma jgħallmux iżjed lil xulxin, u ħadd ma jgħid lil ħuh: “Agħraf il-Mulej”, għaliex ilkoll kemm huma jkunu jafuni, miż-żgħir sal-kbir, oraklu tal-Mulej. Għax jien naħfrilhom ħżunithom, u ħtijiethom ma niftakarhomx aktar. Il-Kelma tal-Mulej 

Responsorial Psalm    -   PSalm  51:3-4, 12-13, 14-15.

R. (12a) Create a clean heart in me, O God.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.

R. Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.

Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.

Salm Responsorjali    -    Salm 50 (51), 3-4.12-13.14-15

  

Ikollok ħniena minni, o Alla, fi tjubitek;

fil-kobor tal-ħniena tiegħek ħassar ħtijieti.

Aħsilni kollni mill-ħtija tiegħi;

naddafni mid-dnub tiegħi.

R/.  Oħloq fija qalb safja, o Alla

Oħloq fija qalb safja, o Alla,

u spirtu qawwi ġedded fija.

La twarrabnix minn quddiemek,

tneħħix minni l-ispirtu qaddis tiegħek.

R/.  Oħloq fija qalb safja, o Alla

Roddli l-hena tas-salvazzjoni tiegħek,

u bi spirtu qalbieni wettaqni.

Lill-midinbin ngħallem triqatek,

u l-ħatjin jerġgħu lura lejk.

R/.  Oħloq fija qalb safja, o Alla

                                    

Reading 2   -  HEBrews  5:7-9

In the days when Christ Jesus was in the flesh, he offered prayers and supplications with loud cries and tears  to the one who was able to save him from death,  and he was heard because of his reverence. Son though he was, he learned obedience from what he suffered;  and when he was made perfect, he became the source of eternal salvation for all who obey him. This is the Word of The Lord.

Qari II    -   mill-Ittra lil-Lhud 5, 7-9

Meta kien jgħix fuq din l-art, Kristu offra talb u suppliki b’leħen għoli u bid-dmugħ lil dak li seta’ jsalvah mill-mewt. U kien mismugħ minħabba fil-qima tiegħu lejn Alla. Għad li kien Iben, tgħallem minn dak li bata xi tfisser l-ubbidjenza. U, billi laħaq il-perfezzjoni, sar awtur tas-salvazzjoni ta’ dejjem għal kull min jisma’ minnu. Il-Kelma tal-Mulej

Gospel   -   JohN 12:20-33

Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee,  and asked him, "Sir, we would like to see Jesus." Philip went and told Andrew;  then Andrew and Philip went and told Jesus. Jesus answered them,  "The hour has come for the Son of Man to be glorified. Amen, amen, I say to you,  unless a grain of wheat falls to the ground and dies,  it remains just a grain of wheat;  but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me,  and where I am, there also will my servant be. The Father will honor whoever serves me. "I am troubled now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour. Father, glorify your name." Then a voice came from heaven,  "I have glorified it and will glorify it again." The crowd there heard it and said it was thunder;  but others said, "An angel has spoken to him." Jesus answered and said,  "This voice did not come for my sake but for yours. Now is the time of judgment on this world; now the ruler of this world will be  driven out. And when I am lifted up from the earth,  I will draw everyone to myself." He said this indicating the kind of death he would die. This is the Word of The Lord.

Evanġelju    -   Qari skont San Ġwann 12, 20-33

F’dak iż-żmien, fost dawk li telgħu biex iqimu lil Alla fil-festa kien hemm xi Griegi. Dawn marru għand Filippu li kien minn Betsajda tal-Galilija, u talbuh: “Sinjur, nixtiequ naraw lil Ġesù”. Filippu mar jgħid lil Indrì, u mbagħad Indrì u Filippu marru jgħidu lil Ġesù. U Ġesù weġibhom: “Waslet is-siegħa li fiha Bin il-bniedem ikun igglorifikat. Tassew tassew ngħidilkom, jekk il-ħabba tal-qamħ ma taqax fl-art u tmut, hi tibqa’ weħidha; imma jekk tmut, tagħmel ħafna frott. Min iħobb lil ħajtu jitlifha; imma min jobgħod lil ħajtu f’din id-dinja jħarisha għall-ħajja ta’ dejjem. Jekk xi ħadd irid jaqdini, hu għandu jimxi warajja, u fejn inkun jien, hemm ukoll ikun il-qaddej tiegħi. Min jaqdi lili, il-Missier jagħtih ġieħ. Issa qiegħed inħoss ruħi mħawda. U x’naqbad ngħid? Missier, eħlisni minn din is-siegħa? Imma jien għalhekk ġejt: għal din is-siegħa. Missier, agħti glorja lil ismek”. Dak il-ħin instama’ leħen mis-sema: “Jien diġà gglorifikajtu, u nerġa’ nigglorifikah”. In-nies li kienu hemm semgħuh, u qalu li kien qiegħed iriegħed. Oħrajn qalu: “Kellmu xi anġlu”. Ġesù wieġeb: “Dan il-leħen ma ġiex għalija, imma għalikom. Il-ġudizzju ta’ din id-dinja qiegħed isir issa. Issa se jitkeċċa l-Prinċep ta’ din id-dinja. U meta nintrefa’ ’l fuq mill-art, jiena niġbed il-bnedmin kollha lejja”. Hu qal dan biex jurihom b’liema mewt kien sejjer imut. Il-Kelma tal-Mulej

////////////////////////////

Gazing upon the Face of Jesus

Commentary by Fr. Thomas Rosica, CSB

The Fifth Sunday of Lent (Year B) invites us to fix our gaze upon Jesus, the model priest of suffering, compassion and human solidarity.

First, let us consider John’s Gospel story from Chapter 12 -- a fitting climax to Jesus' public ministry. It is the last official act before the events of his passion next Sunday. There are Gentiles, non-Jews, who seek Jesus out for the first time. They do not come simply to catch a glimpse of him, to have some general audience with him, but rather to "see" him. In John's Gospel, "seeing" Jesus is believing in him. How simple yet how stunning a request: "Sir, we would like to see Jesus" [John 12:21]!

Throughout the entire Scriptures, men and women have longed to see God, to gaze upon God's countenance, beauty and glory. How many times in the psalms do we ask to see the face of God? "Shine your face on your servant" (Psalm 119:135). Not only do we beg to see God's face, but we are told to look for it. "Seek my face," says the Lord (Psalm 27:8).

But we cannot seem to find the face we are told to look for. Then the laments begin: "Do not hide your face from me" (Psalm 102:2). "Why do you hide your face from me?" (Psalm 88:14). "How long will you hide your face from me?" (Psalm 13:2). We beg, we seek, but we cannot find God's face. Then we are distraught. Moses, speaking as friend-to-friend, asked to see God's face. But God said to him, "You cannot see my face; for no one shall see my face and live" (Exodus 33:20).

When we ask in the Psalms to see God's face, we are really asking to see God as God truly is, to gaze into the depths of God. In the last chapter of the last book of the Scriptures, it is written: "They will see his face" (Revelation 22:4). We see God's face revealed to us in the person of Jesus of Nazareth. How often do we long to “see” the face of Jesus? Where are we seeking his face today? What do we do when we finally “see” the face of Jesus?

Garden of suffering

The author of the Letter to the Hebrews is filled with the thoughts and theology of Paul and John, but he also contemplates Jesus' agony in the garden in relation to temple sacrifices and the priesthood according to the Hebrew Scriptures. The Old Testament never dreamed of requiring the high priest to make himself like his brothers and sisters, but was preoccupied on the contrary with separating him from them. An attitude of compassion toward sinners appeared to be incompatible with the priesthood of the Old Covenant. Furthermore, no text ever required that the high priest should be free from all sin.

Hebrews 5:7-9 presents us with a different type of priesthood -- one of extraordinary compassion and solidarity. In his days on earth, Jesus shared our flesh and blood, crying out with prayers and silent tears. Jesus has been tested in all respects like us -- he knows all of our difficulties; he is a tried man; he knows our condition from the inside and from the outside -- only by this did he acquire a profound capacity for compassion. That is the only kind of priesthood that makes a difference, and that matters, then and now.

What does this image of Jesus teach us today? Far from creating an abyss between Jesus Christ and ourselves, our own daily trials and weaknesses have become the privileged place of our encounter with him, and not only with him, but with God himself. The consequence is that from now on, not one of us can be bowed down under a painful situation without finding that Christ is, by that very fact, at our side. Jesus was "heard because of his 'reverence' or his 'pious submission.'" And we are given the consolation that we, too, will be heard because of our own persistence in prayer, our reverence before God and our pious submission to his will for us.

John Paul II's agony

We read in today’s Gospel passage that the Greeks address themselves first to Philip, who is from the village of Bethsaida on the Sea of Galilee: "Philip went and told Andrew; then Andrew and Philip went and told Jesus" (John 12:22). To see Jesus, one must be led to him by an apostle. The testimony of those who lived with him, at his side, shows him to us and we cannot do without this testimony.

We need the apostolic writings, especially the Gospels, handed down to us by tradition, of which our parents, priests, deacons, teachers, catechists, preachers and other believers are witnesses and bearers of the Good News. How important and necessary it is to recognize those key people in our lives who are living witnesses and links to the tradition and the Good News about Jesus Christ! One such person for millions of people throughout the world was Karol Wojtyla, the man we know as Pope John Paul II.

 

In April 2005, the world witnessed the agony and passion of this Successor of Peter in a most public way. As we commemorate the 13th anniversary of the John Paul II's death on April 2, I cannot help but recall those moving days and see how much he revealed to us the face of God and the image of Jesus crucified.

One of the most powerful lessons he taught us in the twilight of his Pontificate was that everyone must suffer, even the Vicar of Christ. Rather than hide his infirmities, as most public figures do, he let the whole world see what he went through. In the final act of his life, the athlete was immobilized, the distinctive, booming voice silenced, and the hand that produced voluminous encyclicals no longer able to write. Yet nothing made John Paul II waver, even the debilitating sickness hidden under the glazed Parkinsonian mask, and ultimately his inability to speak and move. Many believe that the most powerful message he preached was when the words and actions failed.

One of the unforgettable, silent, teaching moments of those final days took place on Good Friday night 2005, while the Pope, seated in his private chapel in the Vatican, viewed the television coverage of the Via Crucis from Rome’s Colosseum. At the station commemorating the death of the Lord, a television camera in the papal chapel showed the Pope embracing a cross in his hands with his cheek resting against the wood. His accepting of suffering and death needed no words. The image spoke for itself.

Several hours before his death, Pope John Paul's last audible words were: "Let me go to the house of the Father." In the intimate setting of prayer, as Mass was celebrated at the foot of his bed and the throngs of faithful sang below in St. Peter's Square, he died at 9:37 p.m. on April 2. Through his public passion, suffering and death, this holy priest, Successor of the Apostles, and Servant of God, showed us the face of Jesus in a remarkable way.

//////////////////////////////////

God's lasting fidelity

Fourth Sunday of Lent Year B

Ir-4  Ħadd tar-Randan  Sena B

Messalin B pp 160

Reading 1            2 CHRONICLES 36:14-16, 19-23

In those days, all the princes of Judah, the priests, and the people added infidelity to infidelity, practicing all the abominations of the nations and polluting the LORD's temple which he had consecrated in Jerusalem. Early and often did the LORD, the God of their fathers, send his messengers to them, for he had compassion on his people and his dwelling place. But they mocked the messengers of God, despised his warnings, and scoffed at his prophets, until the anger of the LORD against his people was so inflamed that there was no remedy. Their enemies burnt the house of God, tore down the walls of Jerusalem, set all its palaces afire, and destroyed all its precious objects. Those who escaped the sword were carried captive to Babylon, where they became servants of the king of the Chaldeans and his sons until the kingdom of the Persians came to power. All this was to fulfill the word of the LORD spoken by Jeremiah: "Until the land has retrieved its lost sabbaths, during all the time it lies waste it shall have rest while seventy years are fulfilled." In the first year of Cyrus, king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD inspired King Cyrus of Persia to issue this proclamation throughout his kingdom, both by word of mouth and in writing: "Thus says Cyrus, king of Persia: All the kingdoms of the earth the LORD, the God of heaven, has given to me, and he has also charged me to build him a house in Jerusalem, which is in Judah. Whoever, therefore, among you belongs to any part of his people, let him go up, and may his God be with him!"

L-Ewwel Qari      -      mit-Tieni Ktieb tal-Kronaki 36, 14-16, 19-23

F'dak iż-żmien,  il-kbarat kollha tal-qassisin u l-poplu komplew jindinbu u jagħmlu l-qżiżijiet kollha tal-ġnus, u niġġsu t-Tempju tal-Mulej li hu kien qaddes f'Ġerusalemm.  U billi ġietu ħasra mill-poplu tiegħu, u mill-għamara tiegħu,  il-Mulej, Alla ta' missirijiethom, kien ta' sikwit jibgħat  iwiddibhom bil-messaġġiera tiegħu.    Iżda huma kienu  jiddieħku bil-mibgħutin tiegħu, imaqdru kliemu, u jkasbru  l-profeti tiegħu, sa ma saħnet il-korla tal-Mulej għall-poplu tiegħu,  hekk li ma setgħux jeħilsuha aktar.   U ħarqulhom it-Tempju ta'  Alla, ġarrfu s-swar ta' Ġerusalemm, taw in-nar lill-palazzi kollha  tagħha, u hekk qerdulha kull ma kellha prezzjuż.  U dawk li ħelsu mill-qerda tax-xabla, Nabukodonosor eżiljahom lejn il-Babilonja, u baqgħu suġetti għalih u għal uliedu, sa ma ġew jaħkmu fuqhom il-Persjani.   Hekk seħħ dak li qal Alla b'fomm Ġermija:  "Sakemm  tgawdi l-art il-mistrieħ ta' Sibtijietha, ma tinħadimx l-art  iż-żmien  kollu tal-ħerba tagħha, sa ma jgħaddu sebgħin sena". Fl-ewwel sena ta' Ċiru, sultan tal-Persja, biex isseħħ il-kelma tal-Mulej li kienet intqalet b'fomm Ġeramija, il-Mulej qanqal  lil Ċiru, sultan tal-Persja, u dan xandar prokla fis-saltna tiegħu  kollha, saħansitra bil-miktub, li kienet igħid:  "Dan igħid Ċiru  sultan tal-Persja:   "Il-Mulej, Alla tas-sema, tani f'idejja s-saltniet  kollha  ta' l-art, u hu qabbadni nibnilu tempju f'Ġerusalemm, li  hi f'Ġuda.     Kull min minnkom hu mill-poplu  tiegħu,  ħa jkun il-Mulej miegħu, u jitla'." Il-Kelma tal-Mulej

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

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!

Salm Responsorjali           -           Salm 136(137)

F'xatt ix-xmajjar ta' Babilonja,

hemm qgħadna bilqiegħda u bkejna,

aħna u niftakru f'Sijon.

Mas-siġar tal-luq tagħha,

dendilna ċ-ċetri tagħna.                                 

R/   Jeħilli lsieni mas-saqaf  ta' ħalqi,  jekk ma niftakarx fik, Ġerusalemm!

Għax hemm, dawk li jassruna,

talbuna ngħannulhom xi għanja;

dawk li hemm għakksuna

stennew minna għana ta' ferħ;

"Għannulna mill-għana ta' Sijon"                    

R/   Jeħilli lsieni mas-saqaf  ta' ħalqi,  jekk ma niftakarx fik, Ġerusalemm!

Kif nistgħu ngħannu l-għana tal-Mulej

f'art barranija?

Tibbiesli  idi l-leminija,

jekk qatt ninsa lilek, Ġerusalemm!                 

R/   Jeħilli lsieni mas-saqaf  ta' ħalqi,  jekk ma niftakarx fik, Ġerusalemm!

Jeħili lsieni mas-saqaf ta' ħalqi,

jekk ma niftakarx fik,

jekk ma nżommx 'il Ġerusalemm

'il fuq minn kull  ferħ tiegħi!.                             

R/   Jeħilli lsieni mas-saqaf  ta' ħalqi,  jekk ma niftakarx fik, Ġerusalemm!

Reading 2                       EPHESIANS 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.

It-Tieni Qari   -  mill-Ittra lill-Efesin  2, 4-10

Ħuti, Alla,  għani fil-ħniena tiegħu,  bis-saħħa tal-imħabba kbira li biha ħabbna,  meta aħna konna mejta  minħabba fi dnubietna, tana ħajja ġdida flimkien ma' Kristu – bi grazzja intom salvi.Qajjimna  miegħu u qegħedna fis-smewwiet ma' Kristu Ġesu',  biex juri fiż-żminijiet li ġejjin l-għana  bla qjies tal-grazzja tiegħu bit-tjieba li wera magħna fi Kristu Ġesu'. Intom salvi bil-grazzja, permezz tal-fidi; u dan mhux bis-saħħa tagħkom, imma b'don ta' Alla; mhux bl-opri, biex ħadd ma jiftaħar.  Aħna ħolqien tiegħu, maħluqa fi Kristu Ġesu'  biex nagħmlu l-opri tajba li  Alla ħejjielna minn qabel li għandna nagħmlu. Il-Kelma tal-Mulej

Gospel                           JOHN 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  ondemned, 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.

            L-Evanġelju  - Qari skond San Ġwann 3, 14-21

            F'dak iż-żmien,  Ġesu' qal lil Nikodemu:  "Kif Mose' rafa' s-serp fid-deżert, hekk jeħtieġ li jkun merfugħ Bin il-bniedem, biex kull min jemmen fih ikollu l-ħajja ta' dejjem. Għax Alla hekk ħabb lid-dinja li ta lil Ibnu l-waħdieni,  biex kull min jemmen fiħ ma jintilifx, iżda jkollu l-ħajja ta' dejjem.  Għax Alla ma bagħatx lil Ibnu  fid-dinja biex jagħmel ħaqq mid-dinja, imma biex  id-dinja ssalva permezz tiegħu   .Min jemmen fih  ma jkunx ikkundannat, iżda min ma jemminx huwa ġa kkundannat, għax ma emminx fl-isem tal-Iben  il-waħdieni ta' Alla. U l-ġudizzju hu dan:   li d–dawl ġie fid-dinja, imma l-bnedmin ħabbew id-dlam aktar mid-dawl, għax  l-għemil tagħhom  kien ħażin.   Għax kull  min jagħmel il-ħażen jobgħod id-dawl, u ma jersaqx lejn id-dawl, biex għemilu ma jinkixifx. Imma min jagħmel is-sewwa jersaq lejn id-dawl, biex juri li hemm Alla f'għemilu". Il-Kelma tal-Mulej

////////////////////////////////////////////////

Nicodemus' Search for the "Soul of Theology"

Commentary by Fr. Thomas Rosica, CSB

The Gospel for the Fourth Sunday of Lent (Year B) features a nocturnal conversation between two important religious teachers: on the one hand a notable "teacher of Israel" named Nicodemus, and on the other, Jesus whom this Nicodemus calls a "teacher from God."

Nicodemus came to Jesus at night. His prominent role and position in the national cabinet called the Sanhedrin made him the custodian of a great tradition. He was expected by many to be a national expert on God!

It is important to provide some background for the Gospel passage for this Sunday. The conversation between Jesus and Nicodemus is one of the most significant dialogues of the New Testament and his coming to Jesus secretly at night suggests the darkness of unbelief. The whole visit and conversation are shrouded in ambiguity and the Johannine penchant for strong contrasts such as darkness and light can be seen in this highly symbolic story.

Jesus speaks to Nicodemus of the need to experience the presence of God and offer oneself to him. Knowing God is much more than a gathering of theological information and data about him. In speaking about being born again from above, Jesus does not mean that one must reenter the mother's womb for a second time; but Jesus refers to a rebirth, which the Spirit of God makes possible.

Lifted up

In today's Gospel text, Jesus tells Nicodemus, and all who will hear this story in future generations, that the Son of Man must be lifted up on a pole so that people may gaze upon him and find healing and peace. During Israel's sojourn in the desert, the people were afflicted by a plague of serpents. Moses raised up a serpent on a stake, and all who gazed upon it were restored to health. Both the bronze serpent and Jesus crucified symbolize human sinfulness. When Jesus is "raised up," it is not only his suffering on the cross that is intimated. The Greek word used for "raised up" has a double meaning: both a physical lifting up from the ground, as in the crucifixion, or the spiritual lifting up which is an exultation.

What lesson does Nicodemus teach us today? He alerts us to what happens when we buy into a system and try to "master" theology, scripture, tradition, rules and regulations. He teaches us that courses in religion and theology are no substitute for faith and conviction. For Nicodemus, God is much more than information and data -- God is first and foremost a friend, a lover, a Lord and a Savior, who patiently waits for us by day, and even by night. Rather than approaching Scripture as something to master, we must allow the Word of

God to master us.

We know nothing more about Nicodemus, except that months afterward, he is able to postpone the inevitable clash between Jesus and the Sanhedrin. Later on, Nicodemus assists Joseph of Arimathea in retrieving the broken body of the dead Jesus.

Nicodemus and the Synod on the Word of God

I cannot help but read the story of Nicodemus in light of the Synod of Bishops on the Word of God in the Life and Mission of the Church. I had the privilege of serving as the Vatican's English language media attaché for the Synod of Bishops in October 2008 in Rome. The experience was a rich retreat steeped in Scripture and the documents of the Second Vatican Council.

At the synod, the Holy Father and the bishops of the world addressed the present impasse in Scriptural studies, often caused by the atomization and dissection of the Scriptures, and a lack of integration of biblical studies with faith, the liturgy and lived spirituality. If Biblical texts are read and taught only for their historical and philological accuracy or inaccuracy, we fail to read the Bible as a book of faith that is the privileged possession of a living, breathing, praying community. We run the risk of selectivist and relativist interpretations of God's Word.

Over my many years of lecturing in Scripture at the Graduate School of Theology of the University of St. Michael's College in Toronto, Canada, numerous students confided in me that their Scripture courses were "without a soul," divorced from the reality of the Church and unrelated to her liturgical life. Their simple yet revealing comments pointed toward one of the significant themes evoked during the Synod of Bishops on the Word of God.

On October 14, 2008, Benedict XVI shared some profound reflections on this very topic. In his brief, crystal-clear address to the whole assembly at the Vatican, the Pope touched upon one of the important themes that emerged in spades during this synod. When Catholic biblical exegesis is divorced from the living, breathing community of faith in the Church, exegesis is reduced to historiography and nothing more. The hermeneutic of faith disappears. We reduce everything to human sources and can simply explain everything away. Ultimately, we deny the One about whom the Scriptures speak, the one whose living presence lies underneath the words.

Referring to "Dei Verbum," the Dogmatic Constitution on Divine Revelation, the Pope reaffirmed unequivocally of the importance of the historical-critical method that finds its roots in John 1:14, the Word becoming flesh. Nothing that can help us understand the Biblical text should be excluded as long as the purpose of the different approaches and their limits are kept clear.

All the while the Pope was speaking, the New Testament figure of Nicodemus was on my mind, as well as numerous other personalities who were led by Jesus beyond theories, systems, structures into the encounter with the living Lord who is the Word among us. Nicodemus certainly had an endless amount of knowledge and learning, and he developed a great system of religion in which God is categorized and analyzed. Jesus does not say that this is evil or even undesirable. He simply says that it is not enough.

Ever since my years of study at the Pontifical Biblical Institute in Rome, I have carried this little prayer of St. Bonaventure in my pocket. The words are from his "Itinerarium Mentis in Deum" inviting Christians to recognize the inadequacy of "reading without repentance, knowledge without devotion, research without the impulse of wonder, prudence without the ability to surrender to joy, action divorced from religion, learning sundered from love, intelligence without humility, study unsustained by divine grace, thought without the wisdom inspired by God."

Those words serve as a measure and guide for each of us, as we study theology and the Word of God, and allow the Word to master us. May our knowledge, learning, science and intelligence humbly lead us into an encounter, by day and by night, with Jesus Christ, the ultimate goal of our journey.

////////////////////////////////////////////////////

We must observe the Covenant

Third Sunday of Lent   2018

It-3 Ħadd tar-Randan

Messalin B pp 154

Reading 1       -      Exodus 20:1-17

In those days, God delivered all these commandments: "I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery. You shall not have other gods besides me. You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them. For I, the LORD, your God, am a jealous God, inflicting punishment for their fathers' wickedness on the children of those who hate me, down to the third and fourth generation; but bestowing mercy down to the thousandth generation on the children of those who love me and keep my commandments. "You shall not take the name of the LORD, your God, in vain. For the LORD will not leave unpunished the one who takes his name in vain. "Remember to keep holy the sabbath day. Six days you may labor and do all your work, but the seventh day is the sabbath of the LORD, your God. No work may be done then either by you, or your son or daughter, or your male or female slave, or your beast, or by the alien who lives with you. In six days the Lord made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the LORD has blessed the sabbath day and made it holy. "Honor your father and your mother, that you may have a long life in the land which the LORD, your God, is giving you. You shall not kill. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his male or female slave, nor his ox or ass, nor anything else that belongs to him." This is the Word of the |Lord.

L-Ewwel Qari  -   mill-Ktieb ta' l-Eżodu 20, 1-17

F'dak iż-żmien, Alla tkellem u qal dan kollu lill-poplu: "Jiena hu l-Mulej, Alla tiegħek, li ħriġtek mill-art tal-Eġittu, minn dar il-jasar.  Ma jkollokx allat oħra għajri. La tagħmilx għalik suriet minquxa u ebda xbieha ta' ebda  ħaġa li hemm fil-għoli tas-sema, jew isfel fl-art, jew fil-baħar taħt l-art.   La tmilx quddiemhom: la tadurahom għaliex jiena  hu l-Mulej Alla tiegħek, Alla għajjur, li npatti l-ħażen  tal-missirijiet fuq l-ulied sat-tielet u r-raba' ġenerazzjoni lil dawk li jobogħduni; imma nagħder sa l-elf nisel lil min iħobbni u jżomm  il-kmandamenti tiegħi. La ssemmiex l-isem tal-Mulej,  Alla tiegħek, fix-xejn; għaliex lil min isemmi l-isem tiegħu fix-xejn, il-Mulej ma jħalliħx bla kastig. Ftakar f'jum is-Sibt u qaddsu. Sitt ijiem taħdem u tagħmel kull ma għandek tagħmel; imma s-seba' jum hu jum il-mistrieħ  f'ġieħ lill-Mulej,  Alla tiegħek. Dak il-jum ma tagħmel ebda xogħol, int, ibnek, il-qaddej u l-qaddejja tiegħek, il-bhejjem tiegħek, u l-barrani li jkun ġewwa bwiebek.  Għax f'sitt ijiem il-Mulej għamel  is-smewwiet u  l-art; il-baħar u kull ma hemm fihom, u strieħ fis-seba' jum. Għalhekk  il-Mulej bierek is-seba' jum u qaddsu.)  Weġġaħ lil-missierek u lil ommok, sabiex jitkattru jiemek fuq  l-art li l-Mulej, Alla tiegħek, jagħtik. La toqtolx.La tagħmilx adulterju. La tisraqx. La tagħtix xhieda  giddieba kontra għajrek. La tixtieqx dar għajrek: la tixtieqx il-mara ta' għajrek, il-qaddej jew il-qaddejja tiegħu,  il-għoġol jew il-ħmar tiegħu, u xejn minn kull ma għandu għajrek." Il-Kelma tal-Mulej

Responsorial Psalm      -        PSALM 19:8, 9, 10, 11

The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.                               ..

R. (John 6:68c)lord, you have the words of everlasting life.

The precepts of the LORD are right,
rejoicing the heart;
the command of the LORD is clear,
enlightening the eye.                                         

R. (John 6:68c)lord, you have the words of everlasting life.

The fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true,
all of them just.                                     

R. (John 6:68c)lord, you have the words of everlasting life.

 
They are more precious than gold,
than a heap of purest gold;
sweeter also than syrup
or honey from the comb.                                   

R. (John 6:68c)lord, you have the words of everlasting life.

Salm Responsorjali    -   Salm 18 (19)

l-liġi tal-Mulej perfetta,

tagħti l-ħajja;

ix-xhieda tal-Mulej hi sewwa,

u tgħallem lil min ma jafx.                      

R/  Mulej, int għandek il-kliem tal-ħajja ta' dejjem.

Il-preċetti tal-Mulej dritti,

u iferrħu l-qalb;

il-kmandament tal-Mulej safi,

u jdawwal il-għajnejn.                           

R/  Mulej, int għandek il-kliem tal-ħajja ta' dejjem.

Il-biża'  tal-Mulej sinċier,

u jibqa' għal dejjem;

il-ġudizzji tal-Mulej sewwa,

u mseddqa għal kollox.              

R/  Mulej, int għandek il-kliem tal-ħajja ta' dejjem.

Huma egħżeż mid-deheb,

mid-deheb l-aktar  fin,

oħla mill-għasel

u mill-qtar tax-xehda.                            

R/  Mulej, int għandek il-kliem tal-ħajja ta' dejjem.

Reading 2       -      1 CORINTHIANS 1:22-25

Brothers and sisters: Jews demand signs and Greeks look for wisdom, bt we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are called, Jews and Greeks alike, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength. This is the Word of the |Lord.

It-Tieni Qari    -   mill-Ewwel Ittra lill-Korintin 1, 22-25

Ħuti,   il-Lhud jitolbu s-sinjali, u l-Griegi jfittxu l-għerf, imma aħna nxandru Kristu msallab, skandlu għal-Lhud u bluha għall-Griegi; iżda għal dawk li huma msejħin, sew Lhud sew Griegi, Kristu huwa l-qawwa ta' Alla u l-għerf ta' Alla. Għax il-bluha ta' Alla hija għarfa aktar mill-bnedmin, u d-dgħufija ta' Alla hi aqwa mill-bnedmin. Il-Kelma tal-Mulej

Gospel                         -           John 2:13-25

Since the Passover of the Jews was near, Jesus went up to Jerusalem. He found in the temple area those who sold oxen, sheep, and doves, as well as the money changers seated there.  He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money changers and overturned their tables, and to those who sold doves he said, "Take these out of here, and stop making my Father's house a marketplace." His disciples recalled the words of Scripture, Zeal for your house will consume me. At this the Jews answered and said to him, "What sign can you show us for doing this?" Jesus answered and said to them, "Destroy this temple and in three days I will raise it up." The Jews said, "This temple has been under construction for forty-six years,  and you will raise it up in three days?" But he was speaking about the temple of his body. Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the Scripture and the word Jesus had spoken. While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. But Jesus would not trust himself to them because he knew them all, and did not need anyone to testify about human nature. He himself understood it well. This is the Word of the |Lord.

L-Evanġelju  -   Qari skond San Ġwann 2, 13-25

Kien qorob l-Għid tal-Lud, u Ġesu' tela' Ġerusalemm. Fit-Tempju sab min qiegħed ibigħ barrin, nagħaġ u ħamiem, u min kien bilqiegħda jsarraf il-flus. Għamel sawt mill-ħbula, u keċċiehom ilkoll 'il barra mit-tempju, bin-ngħaġ u l-barrin tagħhom; xerred il-flus ta' dawk li kienu jsarrfu, u qalbilhom l-imwejjed. U lill-bejjiegħa tal-ħamiem qalilhom: "Warrbu dawn minn hawn, u dar  Missieri tagħmluhiex dar tan-negpzju!." Id-dixxipli ftakru f'dak li kien hemm miktub fl-Iskrittura:  "Il-ħeġġa għal darek fnietni". Imbagħad il-Lhud qabdu u qalulu:  "X'sinjal se  turina liinti tista' tagħmel dan?" Ġesu' wieġibhom:  "Ħottu dan it-Tempju, u fi tlitt ijiem nerġa' ntellgħu."   Għalhekk il-Lhud qalulu:  "Dan it-Tempju ħa sitta u erbgħin sena biex inbena, u int se ttellgħu fi tlitt ijiem?" Iżda hu tkellem fuq it-tempju tal-ġisem tiegħu. Meta mbagħad qam mill-imwiet, id-dixxipli ftakru f'dak li kien qal; u emmnu fl-Iskrittura u fil-kliem li kien qal Ġesu'. Waqt li kien Ġerusalem għall-festa tal-Għid, kien hemm ħafna li emmnu f'ismu billi raw is-sinjali li kien jagħmel.  Imma Ġesu', min-naħa tiegħu, ma kienx jafda fihom, għax hu kien jaf  lil  kulħadd u ma kellux bżonn min jagħtih xhieda fuq il-bniedem, għax hu stess kien jaf x'hemm fil-bniedem. Il-Kelma tal-Mulej

//////////////////////////

 A Burning Love for the Father’s House

A commentary by Fr. Thomas Rosica, CSB

In the Scripture readings for the Third Sunday of Lent (Year B), I would like to focus our reflection on two powerful images present in the texts: that of Jesus purifying Jerusalem's Temple, and St. Paul's message of the cross of Jesus Christ. Both the purifying action of Jesus and Paul's understanding of the cross can be of tremendous help to us as we grow in our knowledge and love of Jesus Christ this Lenten season.

John's account of Jesus' cleansing of the temple is in sharp contrast to the other Gospel accounts of this dramatic story. In the Synoptic Gospels, this scene takes place at the end of the "Palm Sunday Procession" into the holy city. With the people shouting out in triumph, Jesus entered into the temple area, not to do homage but to challenge the temple and its leaders. He overturned the tables of the moneychangers and upset the stalls of those selling birds and animals for the sacrifice. What a teaching moment this was! Jesus quoted from the Scriptures: "My house shall be called a house of prayer for all the nations ... but you have made it a den of robbers" (Mark 11:17, Isaiah 56:6-7, Jeremiah 7:11).

In the Fourth Gospel, the cleansing of the temple takes place at the beginning of Jesus' ministry and not at the beginning of the events of the last days of Jesus' life. The startling words and actions of Jesus in the temple, whether they are from the Synoptic accounts or John's account, took on new meaning for later generations of Christians. "Take these things out of here! Stop making my Father's house a marketplace!" The temple was not a commercial center or shopping mall but rather a holy place of the Father. Like the prophets before him, Jesus tried to awaken the hearts of his people.

Jesus' disciples recall him saying in the temple the words of Psalm 68:10: "Zeal for your house will consume me." I have often understood this verse to mean: "I am filled with a burning love for your house." When the magnificent Temple of Jerusalem had been destroyed by the Romans, and both Jews and Christians grieved at its loss, the followers of Jesus recalled this incident in the temple. Now they could see new meaning in it; it was a sign that the old temple was finished but a new temple was to be built. This new temple would not be of stone and wood and gold. It would be a living temple of holy people (I Peter 2:4-6; Ephesians 2:19-22).

Extreme Jesus

One intriguing aspect of today's Gospel story is the portrait of an angry Jesus in the temple-cleansing scene that gives way to two extremes in our own image of the Lord. Some people wish to transform an otherwise passive Christ into a whip-cracking revolutionary.

Others would like to excise any human qualities of Jesus and paint a very meek, bland character, who smiled, kept silent and never rocked the boat. The errors of the old extreme, however, do not justify a new extremism.

Jesus was not exclusively, not even primarily, concerned with social reform. Rather, he was filled with a deep devotion and burning love for his Father and the things of his Father. He wanted to form new people, created in God's image, who are sustained by his love, and bring that love to others. Jesus' disciples and apostles recognized him as a passionate figure -- one who was committed to life and to losing it for the sake of truth and fidelity. Have we given in to these extremes in our own understanding of and relationship with Jesus? Are we passionate about anything in our lives today? Are we filled with a deep and burning love for the things of God and for his Son, Jesus?

Message of the cross

In writing to the people of Corinth, Paul was addressing numerous disorders and scandals that were present. True communion and unity were threatened by groups and internal divisions that seriously compromised the unity of the Body of Christ. Rather than appealing to complex theological or philosophical words of wisdom to resolve the difficulties, Paul announces Christ to this community: Christ crucified. Paul's strength is not found in persuasive language, but rather, paradoxically, in the weakness of one who trusts only in the "power of God" (I Corinthians 2:1-4).

In St. Paul's First Letter to the Corinthians (1:18, 22-25), we hear about "the message of the cross that is foolishness to those who are perishing, but to us who are being saved, it is the power of God." For St. Paul, the cross represents the center of his theology: To say cross means to say salvation as grace given to every creature.

Paul's simple message of the cross is scandal and foolishness. He states this strongly with the words: "The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. It was the will of God through the foolishness of the proclamation to save those who have faith. For Jews demand signs and Greeks look for wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles."

The "scandal" and the "foolishness" of the cross are precisely in the fact that where there seems to be only failure, sorrow and defeat, precisely there, is all the power of the boundless love of God. The cross is the expression of love and love is the true power that is revealed precisely in this seeming weakness.

St. Paul has experienced this even in his own flesh, and he gives us testimony of this in various passages of his spiritual journey, which have become important points of departure for every disciple of Jesus: "He said to me, 'My grace is sufficient for you, for power is made perfect in weakness'" (2 Corinthians 12:9); and even "God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something" (1 Corinthians 1:28).

The Apostle to the Gentiles identifies himself to such a degree with Christ that he also, even in the midst of so many trials, lives in the faith of the Son of God who loved him and gave himself up for his sins and those of everyone (cf. Galatians 1:4; 2:20).

Today, as we contemplate Jesus' burning love for the things of his Father, and the saving mystery of his cross, let us pray these words:

O God, whose foolishness is wise and whose weakness is strong, by the working of your grace in the disciplines of Lent cleanse the temple of your Church and purify the sanctuary of our hearts. May we be filled with a burning love for your house, and may obedience to your commandments absorb and surround us along this Lenten journey. We ask this through Jesus Christ, the man of the cross, your power and your wisdom, the Lord who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.        /////////////////////////////////////////