Posted on 03/07/2015 7:24:02 PM PST by Salvation
March 8, 2015
Reading 1 Ex 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.”
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 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.
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.”
Responsorial Psalm Ps 19:8, 9, 10, 11
R. (John 6:68c) Lord, you have the words of everlasting life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. 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. 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. 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. Lord, you have the words of everlasting life.
Reading 2 1 Cor 1:22-25
Brothers and sisters:
Jews demand signs and Greeks look for wisdom,
but 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.
Verse Before the Gospel Jn 3:16
God so loved the world that he gave his only Son,
so that everyone who believes in him might have eternal life.
Gospel Jn 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.
Year B - Third Sunday of Lent
Destroy this sanctuary, and in three days I will raise it up
John 2:13-25
13 The Passover of the Jews was near, and Jesus went up to Jerusalem.
14 In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables.
15 Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables.
16 He told those who were selling the doves, "Take these things out of here! Stop making my Father's house a marketplace!"
17 His disciples remembered that it was written, "Zeal for your house will consume me."
18 The Jews then said to him, "What sign can you show us for doing this?"
19 Jesus answered them, "Destroy this temple, and in three days I will raise it up."
20 The Jews then said, "This temple has been under construction for forty-six years, and will you raise it up in three days?"
21 But he was speaking of the temple of his body.
22 After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.
23 When he was in Jerusalem during the Passover festival, many believed in his name because they saw the signs that he was doing.
24 But Jesus on his part would not entrust himself to them, because he knew all people
25 and needed no one to testify about anyone; for he himself knew what was in everyone.
Inspiration of the Holy Spirit - From the Sacred Heart of Jesus
Stop making my Father's house a marketplace. As it was said in the Psalm long before I came to do my ministry, "Zeal for your house will consume me", Psalm 69:9, so the time came for me to publicly complain about the lack of reverence to God.
It is indeed most important to respect the house of God, and all the persons and things consecrated to Him. I showed my anger on that day, since the Jews were desecrating my Father’s house. At the same time I prophesied about my resurrection. No one of course could understand, but my apostles remembered those words after the resurrection and their faith became stronger on account of the Holy Scriptures and the words that I spoke.
In God you move, you live and you have your being. You are called to remember that God is always watching you, that there is nothing hidden to him and that you live in His temple, therefore you should be holy as I am Holy.
I called my body a temple, because this is what the body is, the temple of the spirit of God. If you could be more aware of your spirit, you could be inspired to understand that you have to be zealous of that temple in which your spirit dwells.
I am life, the life that exists in the body, I am the spirit that sustains that life, I am the everlasting presence in the temple of life.
For this reason the man and the woman are called to have respect for the body, the temple of life. No wonder I was so upset about the temple of God being turned into a market place, and I was very angry then, imagine the disgusting spectacle I have to watch continually because of the inordinate passions of human beings.
It makes me sorrowful again to think of all the sufferings I had to endure for many souls that are living in perdition and do not accept my call. They are walking straight into hell.
I also feel my disappointment when people come to my temple without reverence, or when they pray and forget to whom they are speaking to. Those who come to me without respect do not achieve anything. I ignore them.
The spiritual person will spend most of the time contemplating spiritual things, by contrast the worldly person becomes engrossed in the temporary pleasures of the world. This is surely the way to perdition unless there is a change.
Only a very pure and humble heart achieves the perfection that gives the continuous gift of being in the presence of God. This is truly the kind of person that touches my heart. To people like that I reveal my words openly, to them I give special graces to follow in my steps and do my works.
My little soul, being good is not good enough. I am asking you to make an effort to eradicate the passions that govern your life, I am asking you in reality to be free of the burdens of this material world by simply repenting of your past sins, by stopping all sinful activity in body and mind to become one of my favorite ones.
Your efforts will be rewarded eternally and you will enjoy my constant presence. You will safely lean on me, and I will grant you peace.
Author: Joseph of Jesus and Mary
The first reading today contains the Ten Commandments and thereby communicates a brief but sweeping summary of the Christian and biblical moral vision. Too often, there is a tendency to reduce the Christian moral vision merely to a set of rules. And it is a sad fact that many resent the the Church for her “rules” because of this reductionist notion of our moral vision.
To be fair, EVERY group and activity has rules. If you join a bowling league there are rules; if you drive on the highway there are rules. If you go work or even to the store there are rules; if you speak a language there are rules. Rules are a necessary reality whenever two or more people interact.
But to see the Christian moral vision or the Ten Commandments simply as a set a rules is to wholly miss the point. For the Commandments seek not so much to have us obey as to have us be open to what God can do for us. They seek not so much to compel us as to conform us to the image of the transformed and glorious humanity that Christ died to give us.
The Commandments do not so much prescribe, as describe what the transformed human person is like. And their imperative form is not to order us about, but rather to convey the power that comes from God’s Word. For the same God who commands, “Let there be light” and thus there is light, also says, “Be holy” and thus conveys to us the power to actually become holy, if we will accept His transformative work. He thus commands to create in us the very holiness He announces.
If we would but see the Commandments as promises, as power, as proleptic (i.e., announcing ahead of time what will become fully the case later), many would be far less resentful and far more joyful in what the Lord offers. Let’s consider aspects of these Commandments that may help us come to a richer understanding of the Christian and biblical moral vision. They describe the life Jesus died to give us, a wholly transformed and increasingly glorified life, as we see sins put to death and every kind of virtue come alive.
I. 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. In this first commandment is the promise that we experience increasing love of God above all things, above all people, and above life in this world.
We were made to know God and to have our life centered on Him. This is what properly orders and orients us. Whenever we value any person or thing above God, our life becomes miserable and disordered very quickly. If we live for money, power, sex, possessions, popularity, or anything other than God, we are unhappy and our life goes out of order very quickly.
In the first commandment, God promises us an increasingly well-ordered heart, one that loves Him and His heavenly kingdom above all earthly things. He promises us freedom from the shackles of this world, which seeks to claim us, divide our hearts, and misdirect our life from its true goal.
In this commandment, the Lord seeks to heal our duplicitous and adulterous hearts and to order us to the “one thing necessary,” which is to know and love God above all things. What a blessing, what a promise, to have our petulant, divided, wounded hearts made whole and directed to God!
So much serenity comes from being focused on the ONE, who is God. And God can do this for us.
II. You shall not take the name of the LORD, your God, in vain. In this commandment, the Lord promises a heart with which to love Him. For to revere the Name of God is to have a deep love for God, a deep sense of wonder and awe. It is also to have experienced God’s tender and abiding love for us. And with this gift to love God comes a heart that is sensitive and open to every gift the Lord wants to give us.
When we love God we keep his ways, not because we have to but because we want to. To fear His name is to revere and love Him, to have deep gratitude to Him, and to be docile and open to His every word. We love God’s name because we love Him.
God can give us this gift to love Him in a deep and abiding way. He promises it in this commandment.
III. 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. In this commandment, the Lord promises us a joyful sense of resting in Him and of allowing Him to minister to us.
Too many today see Church as a duty. But to those who are transformed by God and abide in His love, Holy Mass is the greatest privilege of their lives. What a joy to go and be with God and among God’s people, to hear the joyful shout, and to praise the God we love! What a privilege to be taught by God and fed with His Body and Blood, to be strengthened for every good work!
As the Lord begins to transform our heart, we begin to look forward to the greatest day of the week, Sunday. We joyfully anticipate being with our Lord, hearing His voice, and having deep communion with Him and all the angels and saints.
Yes, God can give us a heart for worship, a desire to praise, a hunger for His Word and for the Body, Blood, Soul, and Divinity of Jesus. No more is Mass a tedious ritual; it is a transformative reality. Again, God promises this, and He can do it for us.
IV. Honor your father and your mother, that you may have a long life in the land which the LORD, your God, is giving you. Here, too, is a promise by God, a promise to give us a deep love for our parents, elders, and lawful authority, and an openness to the wisdom of those who have long preceded us. He promises to cool our pride and the rebelliousness that close us off from the blessings of reverence for the wisdom of elders.
One of the chief problems of the modern age is disrespect for elders. Even those who are not perfect (and none are) have important things to teach us. I probably learned as much from my parents struggles as from their strengths.
Without reverence and respect, there can be no teaching, no handing on of wisdom and knowledge. We live in times that are largely cut off from the past and we tend to be dismissive of previous generations.
Because of our pride, there comes forth a hermeneutic of discontinuity, of disconnectedness from the past. We do a lot of stupid things today and we seem to lack the wisdom that was common in the past. In this commandment, the Lord promises us a heart that is docile (i.e., open to instruction), a heart that reveres and listens to the wisdom of elders, lawful authority, and past generations.
The Lord wants to unlock for us the collected wisdom of thousands of years of experience, wherein He taught our ancestors and guided them over and through many trials, difficulties, victories, and joys. In this commandment, the Lord describes and promises to quell the rebelliousness and pride that lock us down and turn us inward on ourselves.
V. You shall not kill. In this commandment, the Lord promises to quell the anger, hate, resentfulness, and vengefulness that eat at us and unleash terrible destruction.
The Lord describes a transformed person, one who has authority over his anger and is able to love even his enemies, one who is able to forgive and maintain serenity even under trial.
The Lord describes a person who loves and respects life, a person who works to build up life in others rather than tearing it down.
He describes a person who reverences the sacredness of every human life and sees in it the hand and the love of God.
God describes here one who is joyful in this life, ecstatic over the prospect of eternal life, and eager to share life and love with others, both here and in the life to come. What a gift it is simply to love others! And God can do this for us.
VI. You shall not commit adultery. Here the Lord promises to quell the often unruly passions of lust. He declares that the transformed human person has authority over his or her sexuality. The Lord also offers us a joyful reverence for the sacredness of human life and for marriage.
Too many people today are slaves to sexuality through addiction to pornography. Many struggle with fornication, masturbation, and adultery. Homosexual acting out is also a terrible problem today. And the consequences of all the sexual bondage of our times are high: STDs, AIDS, abortion, teenage pregnancy, single motherhood (absent fatherhood), high divorce rates, cohabitation, and the huge toll all this takes on children who are raised amidst this confusion and lack of proper family foundations.
God wants to set us free. He wants to cool our lusts, to give us authority over our sexuality, and to bring us to sexual maturity.
The transformed human person God describes here reverences the gift of sexuality and knows its purpose and place. God can give us pure hearts and minds, and He promises it in this commandment.
VII. You shall not steal. In this commandment, the Lord wants to instill in us a gratitude for what we have, to quell our greed, and to cool our fear. For some steal out of fear that they do not have enough, others on account of greed, still others because they are not satisfied with what they have.
God also wants to give us a love for the poor and a desire to share our excess with them. For if I have two coats, one of them belongs to the poor. To withhold my excess from the poor unreasonably is a form of theft.
The transformed human person God describes is generous, grateful, and increasingly free of the fear that makes him hoard. Here, too, God promises a new and generous heart. He who commands it is He who will accomplish it.
VIII. You shall not bear false witness against your neighbor. God here describes and promises a great love for the truth and a respect for the reputation of others. In a way, there is nothing more precious in human terms than our reputation, for by it all other doors are opened.
The transformed human person loves others and is eager to point out their gifts, even while some would detract or calumniate. He is not interested in sharing or hearing unnecessary information about others and says only the good things that people really need to hear.
The transformed person speaks the truth in love. He has a well-trained tongue and speaks only to glorify God. His conversation is always full of grace, seasoned with salt (Col 4:6). God, who commands this, is the same God who can and will do this for us.
IX & X . 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. Here the Lord whats to quell within us the fires of greed. Greed is the insatiable desire for more. And when greed takes off, we are miserable, never having enough, always wanting and needing more.
The Lord wants to set us free from the aching desire to possess what another has.
He wants to give us a heart that is increasingly focused upon and satisfied with the good things waiting for us in Heaven. Once again, the Lord describes the transformed human person as one freed from enslaving passions.
God who commands this is also the God who can do this.
See how different this understanding is from merely seeing the Christian and biblical moral vision as rules? They are not rules; they are releases. They are not hoops to jump through; they are hopes that inspire. How do you see the Commandments?
In the Gospel today, Jesus cleanses the temple, saying that they have turned it into a marketplace. But you are the Temple of God, and the danger for us is that we sell ourselves short by accepting mediocrity. We sell our souls to the world, the flesh, and the devil, taking in exchange their false and empty promises.
The Lord enters the temple of our souls and seeks to drive out every huckster who seeks to buy us out. Jesus has already paid the price of our redemption. And our totally transformed life, the life described in the commandments and the moral vision of the Scriptures, is the life that Christ died to give us. Do not settle for anything less. 99 1/2% won’t do; got to make 100!
3rd Sunday of Lent
March 23, 2003
Reading I: Exodus 20:1-17 II: 1Cor 1:22-25
13 The Passover of the Jews was near, and Jesus went up to Jerusalem.
14 In the temple, he found people selling cattle, sheep, and doves, and the money changers seated at their tables.
15 Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables.
16 He told those who were selling the doves, "Take these things out of here! Stop making my Father's house a marketplace!"
17 His disciples remembered that it was written, "Zeal for your house will consume me."
18 The Jews then said to him, "What sign can you show us for doing this?"
19 Jesus answered them, "Destroy this temple, and in three days I will raise it up."
20 The Jews then said, "This temple has been under construction for forty-six years, and will you raise it up in three days?"
21 But he was speaking of the temple of his body.
22 After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.
23 When he was in Jerusalem during the Passover festival, many believed in his name because they saw the signs that he was doing.
24 But Jesus on his part would not entrust himself to them,
25 because he knew all people and needed no one to testify about anyone; for he himself knew what was in everyone.
Faith in Jesus: The disciples remembered what Jesus said and done, and "they believed in the scripture and the word that Jesus had spoken." (v.22).
-- Saint Colette of Corbie
Just A Minute (Listen) Some of EWTN's most popular hosts and guests in a collection of one minute inspirational messages. A different message each time you click. |
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The Angel of the Lord declared to Mary:
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
And the Word was made Flesh: And dwelt among us.
Amen. |
Feast Day: March 8
Born: March 8, 1495, Montemor-o-Novo, Portugal
Died: March 8, 1550, Granada, Spain
Canonized: October 16, 1690, Rome by Pope Alexander VIII
Patron of: alcoholics; bookbinders; dying people; firefighters; heart patients; hospital workers; publishers; sick people
Saint John of God, Religious
Optional Memorial
March 8th
Painting of Saint John of God by Pedro de Raxis
Born at Montemoro Novo, Portugal, 8 March, 1495, of devout Christian parents; died at Granada, 8 March, 1550. The wonders attending the saints birth heralded a life many-sided in its interests, but dominated throughout by implicit fidelity to the grace of God. A Spanish priest whom he followed to Oropeza, Spain, in his ninth year left him in charge of the chief shepherd of the place, to whom he gradually endeared himself through his punctuality and fidelity to duty, as well as his earnest piety. When he had reached manhood, to escape his mastery well-meant, but persistent, offer of his daughter's hand in marriage, John took service for a time in the army of Charles V, and on the renewal of the proposal he enlisted in a regiment on its way to Austria to do battle with the Turks. Succeeding years found him first at his birthplace, saddened by the news of his mother's premature death, which had followed close upon his mysterious disappearance; then a shepherd at Seville and still later at Gibraltar, on the way to Africa, to ransom with his liberty Christians held captive by the Moors. He accompanied to Africa a Portuguese family just expelled from the country, to whom charity impelled him to offer his services. On the advice of his confessor he soon returned to Gilbratar, where, brief as had been the time since the invention of the printing-press, he inaugurated the Apostolate of the printed page, by making the circuit of the towns and villages about Gilbratar, selling religious books and pictures, with practically no margin of profit, in order to place them within the reach of all.
It was during this period of his life that he is said to have been granted the vision of the Infant Jesus, Who bestowed on him the name by which he was later known, John of God, also bidding him to go to Granada. There he was so deeply impressed by the preaching of Blessed John of Avila that he distributed his worldly goods and went through the streets of the city, beating his breast and calling on God for mercy. For some time his sanity was doubted by the people and he was dealt with as a madman, until the zealous preacher obliged him to desist from his lamentations and take some other method of atoning for his past life. He then made a pilgrimage to the shrine of Our Lady of Guadelupe, where the nature of his vocation was revealed to him by the Blessed Virgin. Returning to Granada, he gave himself up to the service of the sick and poor, renting a house in which to care for them and after furnishing it with what was necessary, he searched the city for those afflicted with all manner of disease, bearing on his shoulders any who were unable to walk.
For some time he was alone in his charitable work soliciting by night the needful supplies, and by day attending scrupulously to the needs of his patients and the rare of the hospital; but he soon received the co-operation of charitable priests and physicians. Many beautiful stories are related of the heavenly guests who visited him during the early days of herculean tasks, which were lightened at times by St.Raphael in person. To put a stop to the saint's habit of exchanging his cloak with any beggar he chanced to meet, Don Sebastian Ramirez, Bishop of Tuy, had made for him a habit, which was later adopted in all its essentials as the religious garb of his followers, and he imposed on him for all time the name given him by the Infant Jesus, John of God. The saint's first two companions, Antonio Martin and Pedro Velasco, once bitter enemies who had scandalised all Granada with their quarrels and dissipations, were converted through his prayers and formed the nucleus of a flourishing congregation. The former advanced so far on the way of perfection that the saint on his death-bed commended him to his followers as his successor in the government of the order. The latter, Peter the Sinner, as he called himself, became a model of humility and charity.
Among the many miracles which are related of the saint the most famous is the one commemorated in the Office of his feast, his rescue of all the inmates during a fire in the Grand Hospital at Granada, he himself passing through the flames unscathed. His boundless charity extended to widows and orphans, those out of employment, poor students, and fallen women. After thirteen years of severe mortification, unceasing prayer, and devotion to his patients, he died amid the lamentations of all the inhabitants of Granada. His last illness had resulted from an heroic but futile effort to save a young man from drowning. The magistrates and nobility of the city crowded about his death-bed to express their gratitude for his services to the poor, and he was buried with the pomp usually reserved for princes. He was beatified by Urban VIII, 21 September, 1638, and canonized by Alexander VIII, 16 October, 1690. Pope Leo XIII made St. John of God patron of hospitals and the dying.
Principle Source: Catholic Encyclopedia 1913
Collect:
O God, who filled Saint John of God
with a spirit of compassion,
grant, we pray,
that, giving ourselves to works of charity,
we may merit to be found among the elect in your Kingdom.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in unity of the Holy Spirit,
one God, for ever and ever. +Amen.
First Reading: 1 John 3:14-18
We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. Any one who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren. But if any one has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him? Little children, let us not love in word or speech but in deed and in truth.
Gospel Reading: Matthew 25:31-40
"When the Son of man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. Before Him will be gathered all the nations, and He will separate them one from another as a shepherd separates the sheep from the goats, and He will place the sheep at His right hand, but the goats at the left. Then the King will say to those at His right hand, 'Come, O blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you welcomed Me, I was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me.' Then the righteous will answer Him, 'Lord, when did we see Thee hungry and feed Thee, or thirsty and give Thee drink? And when did we see Thee a stranger and welcome Thee, or naked and clothe Thee? And when did we see thee sick or in prison and visit Thee?' And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these My brethren, you did it to Me.'
A reading from a letter of St John of God (Cartas y Escritos 18-19; 48-50)
Christ is faithful and provides all things
"If we kept before us the mercy of God, we would never be deficient in doing good, while strength was in us. For, when we make over to the poor, out of the love of God, what he himself has given us, his promise is that we shall receive a hundredfold in eternal happiness. That indeed is a fortunate and happy way of gaining a profit! Who will not give over whatever he has to this best of merchants! He administers our business himself, and begs us with outstretched arms to turn to him and weep for our sins, and become servants in love, first for ourselves, and then for our neighbour. For just as water extinguishes a fire, just so does charity blot out our sins. So many people come here that I very often wonder how they can possibly be provided for. But Jesus Christ provides all things and feeds everyone. Many of the poor come into this house of God because the city of Granada is large and very cold, especially now in winter. There are now more than one hundred and ten people living in this house, including the sick, the healthy, the servants and pilgrims. Because the house is open to everyone, it takes in all manner of sick people. There are people with useless limbs, the maimed, the lepers, the dumb, the insane, paralytics, and some who are suffering from cancer. Others are afflicted with senility, and there are many children, as well as the innumerable travellers and pilgrims who arrive here, and whom we provide with fire, salt and water, as well as pots to cook their food. There is no charge made for all this, but Christ is our provider.
So, I am working here in debt, and I am a captive for the sake of Jesus Christ. Often I owe so much that I dare not go out, in case I am seized for my debts. And when I see so many of my brethren in poverty, and my neighbours suffering beyond their strength, and oppressed in mind or body by so many cares, and am unable to help them, it causes me exceeding sorrow. But I trust in Christ who knows my heart. Then I say, ‘Accursed is the man who puts his trust in men, and not in Christ alone.’ You will be separated from men, whether you like it or not. But Christ is faithful and is with us always, and he provides all things. We are right to give him thanks. Amen."
Prayer
Lord, you filled the heart of Saint John of God with compassion for his fellow-men. Grant that, loving our neighbour as he did, we may be called to share with your saints in the joys of your kingdom. (We make our prayer) through our Lord.
Prepared by Pontifical University Saint Thomas Aquinas
St. John of God's Signature
St. John of God
Feast Day: March 08
Born: 1495 :: Died: 1550
St. John was born at Montemoro Novo, Evora in Portugal to poor, but deeply Christian parents. John was a restless boy. For a while he was a shepherd, then a soldier, then a storekeeper. During his adult years he traveled over much of Europe. He and his friends wandered far away from God and lived bad lives.
By the time John was forty, he began to feel empty and sad about the life he was wasting away. In church he heard a preaching of the holy missionary, John of Avila and John realized what a sinner he had become. He began to weep right out loud.
In the days that followed, St. John of Avila helped John begin his life again with hope and courage. John of God began to live differently. Prayer and penance became part of his daily life.
The bishop then gave him the name “John of God” because he changed his selfish life completely and truly became "of God." John of God began to realize how much poverty and suffering filled the lives of people.
He began nursing the sick in the hospitals and asylums. Then he found that many people were too poor to have hospital care. Who would take care of them? He decided that, for the love of God, he would.
When he was forty-five, John rented a house at Granada in Spain to care for the poor, sick, homeless and unwanted. The house became a small hospital where every person in need was welcomed. Many of his patients and those who came to help got converted. John gradually formed a religious order for the care of the poor called Brothers of St. John of God.
Some people must have wondered if John was as holy as he seemed. Once, a marquis disguised himself as a beggar and knocked on John's door, asking for alms. John cheerfully gave him all the money he had.
The marquis went away very impressed. The next day a messenger arrived at John's door with a letter of explanation from the Marquis and the money was also returned. In addition, the marquis sent 150 gold crowns. He also had enough fresh bread, meat and eggs delivered every morning to the hospital for all the patients and staff.
John's motto was: "Labor without stopping. Do all the good works you can while you still have the time." After ten years of hard work in his hospital, St. John became sick himself. He died on his birthday in 1550.
Reflection: "If we look forward to receiving God's mercy, we can never fail to do good so long as we have the strength. For if we share with the poor, out of love for God, whatever he has given to us, we shall receive, according to his promise, a hundredfold in eternal happiness." -St. John of God
33 "Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and leased it to tenants, and went into another country. 34 When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; 35 and the tenants took his servants and beat one, killed another, and stoned another. 36 Again he sent other servants, more than the first; and they did the same to them. 37 Afterward he sent his son to them, saying, They will respect my son.' 38 But when the tenants saw the son, they said to themselves, This is the heir; come, let us kill him and have his inheritance.' 39 And they took him and cast him out of the vineyard, and killed him. 40 When therefore the owner of the vineyard comes, what will he do to those tenants?" 41 They said to him, "He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the fruits in their seasons."
42 Jesus said to them, "Have you never read in the Scriptures:
The very stone which the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes'?
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it. 44 And he who falls on this stone will be broken to pieces; but when it falls on any one, it will crush him."
45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. 46 But when they tried to arrest him, they feared the multitudes, because they held him to be a prophet.
Matthew 21:33-41: The parable of the Wicked Tenants is an allegory- i.e., each of its details is important and symbolic (cf. Is 5:1-2). The householder is God (21:33) and the vineyard is Jerusalem (21:33). The tenants are Israel's leaders (21:33, 45) while the servants are OT prophets persecuted for warning Israel of its sins (21:34; cf. 23:37). The son is Jesus, who will be thrown out of the vineyard and crucified outside the city (21:39; cf. Jn 19:17, 20). Because of the wickedness of the tenants, God will put them to death (21:41) when he judges Jerusalem in A.D. 70. He will entrust the New Covenant kingdom to the other tenants in the Church (16:17-19; 18:17-19). See note on Mt 24:1
Lent Day 19 – The Cleansing of the Temple
by Fr. Robert Barron
The Temple in Jerusalem was everything for ancient Jews. The Temple was the religious center of the nation, as well as the political and cultural capital. To get some idea of its importance, we would have to think of the Vatican, the United Nations, and the Sorbonne. For the Biblical Jews, the Temple was more than a religious meeting place; it was God’s house, the place where God made his dwelling on earth, the tabernacle of Yahweh.
So what did it mean for a provincial prophet to come into the holy city of Jerusalem and make a ruckus in the Temple? Well, you can surely imagine. What if someone burst into St. Peter’s Basilica and began shouting and turning things over and announcing judgment? It would be shocking and embarrassing beyond words.
To make matters worse, Jesus says something that is as shocking as his actions.
When they ask him to justify what he has done, he says, “I will destroy this Temple and in three days rebuild it.” He says he will destroy the most sacred symbol imaginable.
So what was he doing and why? First, in showing his lordship over even this most sacred symbol, he was announcing who he was—God. Second, he was instituting a new Temple—the temple of his own body. The authentic dwelling place of God, the sanctuary that replaces the corrupt sanctuaries of religion is the temple of his crucified and risen body. Jesus himself is the place where God dwells, and we, in the measure that we are grafted on to him, are temples of the Holy Spirit.
Today the Church is the sacred Temple of Christ’s body. It is most itself when it gathers to pray as his body and around his body and blood.
Does this mean that the Church, in its institutional dimension, is beyond criticism? Obviously not. Sometimes we need the Lord to come into the Temple and clean it out.
Does it mean that, individually, we are clean and pure? No, and this Lent we might invite Jesus in for a little spring-cleaning. What in our “Temple” needs to be purified? How have we allowed the moneychangers to invade the sacred space? What would arouse the anger of Jesus if he toured around inside our house?
Daily Readings for:March 08, 2015
(Readings on USCCB website)
Collect: O God, author of every mercy and of all goodness, who in fasting, prayer and almsgiving have shown us a remedy for sin, look graciously on this confession of our lowliness, that we, who are bowed down by our conscience, may always be lifted up by your mercy. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
RECIPES
o Spring, Fall or Winter Sunday Dinner Menu
ACTIVITIES
o Explaining the Mass and Sacraments
PRAYERS
o Prayer for the Third Week of Lent
o Book of Blessings: Blessing Before and After Meals: Lent (1st Plan)
LIBRARY
o I Will Arise and Return to My Father | Pope John Paul II
· Lent: March 8th
· Third Sunday of Lent
Old Calendar: Third Sunday of Lent
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 (John 2:12-14)."
Today is the Feast of St. John of God which is superseded by the Sunday Liturgy.
Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.
Sunday Readings
The first reading is taken from the Book of Exodus 20:1-17. When God had freed the Chosen People from the slavery of Egypt, He led them to Mount Sinai. There he made a Covenant with the Israelites through which He promised to make them His own people, to lead them into the Promised Land, and to protect them from their enemies there. The Israelites were to reverence Him and Him only as their Lord, and they were to obey the moral and cultic laws which He laid down for them.
The second reading is from the letter of St. Paul to the Corinthians 1:22-25. In these few sentences St. Paul gives us the basic reasons which motivated opposition to the gospel message on the part of Jews and Gentiles. The Jews because Christ did not fit the preconceived ideas they had formed of the Messiah and the Gentiles because they looked to philosophy or human "wisdom" for the solution of man's problems.
The Gospel is from St. John 2:13-25. If we had only the Synoptic gospels (Mt., Mk., Lk.) we could easily conclude that Jesus spent almost all his public life and did all his preaching in Galilee and its neighborhood. St. John who wrote his gospel several years later corrects this false impression by mentioning visits made by our Lord to Jerusalem, He gave the "leaders of the people" in Jerusalem plenty of opportunity of hearing his message and his claims. He also worked some astounding miracles in or near the city. For instance, the man crippled for thirty-eight years (Jn. 5); the man born blind (Jn. 9), the raising of Lazarus; who had been four days buried (Jn. 11). St. John makes it very clear that the leaders (the priests and Pharisees) in Jerusalem were given every opportunity to learn who Jesus was, and every help to believe in him, but they would not. The fault was theirs, therefore, and the loss.
On this particular visit he made it clear to them that he was someone special, someone close to God whose house they were desecrating, and whom he even called his Father. In hidden language he told them that they would put him to death but that that would not be the end, for he would rise again. Some of them seem to have remembered this saying of his after they had put him to death, for they asked Pilate to place a guard on his tomb lest his disciples should remove the body and pretend he had risen for: "we recall," they said, "that this impostor said while he was still living, 'after three days I shall rise again"' (Mt. 27 : 63). But even the miracle of his resurrection did not affect the majority of them. They had made up their minds and "there are none so blind as those who will not see."
The reasons for their blindness were the same as those that keep millions of the neo-pagans of today from accepting and living the Christian faith. These, like the priests and Pharisees of Jerusalem in the year 28, are so immersed in the affairs of this world that they can give no thought to their own future. Their eyes are so fixed on the earthly objectives that they have set themselves, that they can see nothing else. The priests and Pharisees wanted more than political freedom from Rome. They had hopes that their Messiah would give them a great world empire, and with it wealth and power without limit. Our contemporaries' aims may not go so far, but worldly aims are important enough in their eyes to make them exclude from their minds the thought of anything higher. Yet, they have more than enough reminders whichever way they turn to recall their minds to the historical facts of Christianity. This is 2006 A.D., that is 2006 years since the birth of Christ. Who was he, why was he born, why does the world divide its history into before he came, B.C., and after he came, A.D.? In every town and village of our once Christian western world there is a church or two with steeples pointing to the sky. Why? What do churches mean to men? Near every town there are cemeteries or "sleeping places," according to the meaning of that Greek word. Are those buried there only sleeping and waiting to be called, if not already called, or are they finished forever just like the ox or the unthinking cow that may be buried in the next field.
The agnostics and free-thinkers of our day should start to think about the real facts of life—the central ones of which are that Christ, who was the Son of God, took our human nature and lived for some time on this earth, so that he would raise us up to sonship with God. He suffered crucifixion, because the world was full of sin when he came. But his death made atonement to the heavenly Father for all the sins of the world. His resurrection from the dead was the prelude and the guarantee that we shall all rise to a life of glory in heaven, if only we have followed him faithfully during our years on earth.
Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.
The Station is in the basilica of St. Lawrence outside the walls. The name of this, the most celebrated of the martyrs of Rome, would remind the catechumens that the faith they were about to profess would require them to be ready for many sacrifices. In the primitive Church, the third Sunday in Lent was called Scrutiny Sunday, because it was on this day that they began to examine the catechumens, who were to be admitted to Baptism on Easter night.
John | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
John 2 |
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13. | And the pasch of the Jews was at hand, and Jesus went up to Jerusalem. | Et prope erat Pascha Judæorum, et ascendit Jesus Jerosolymam : | και εγγυς ην το πασχα των ιουδαιων και ανεβη εις ιεροσολυμα ο ιησους |
14. | And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. | et invenit in templo vendentes boves, et oves, et columbas, et numularios sedentes. | και ευρεν εν τω ιερω τους πωλουντας βοας και προβατα και περιστερας και τους κερματιστας καθημενους |
15. | And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. | Et cum fecisset quasi flagellum de funiculis, omnes ejecit de templo, oves quoque, et boves, et numulariorum effudit æs, et mensas subvertit. | και ποιησας φραγελλιον εκ σχοινιων παντας εξεβαλεν εκ του ιερου τα τε προβατα και τους βοας και των κολλυβιστων εξεχεεν το κερμα και τας τραπεζας ανεστρεψεν |
16. | And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic. | Et his qui columbas vendebant, dixit : Auferte ista hinc, et nolite facere domum patris mei, domum negotiationis. | και τοις τας περιστερας πωλουσιν ειπεν αρατε ταυτα εντευθεν μη ποιειτε τον οικον του πατρος μου οικον εμποριου |
17. | And his disciples remembered, that it was written: The zeal of thy house hath eaten me up. | Recordati sunt vero discipuli ejus quia scriptum est : Zelus domus tuæ comedit me. | εμνησθησαν δε οι μαθηται αυτου οτι γεγραμμενον εστιν ο ζηλος του οικου σου καταφαγεται με |
18. | The Jews, therefore, answered, and said to him: What sign dost thou shew unto us, seeing thou dost these things? | Responderunt ergo Judæi, et dixerunt ei : Quod signum ostendis nobis, quia hæc facis ? | απεκριθησαν ουν οι ιουδαιοι και ειπον αυτω τι σημειον δεικνυεις ημιν οτι ταυτα ποιεις |
19. | Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. | Respondit Jesus, et dixit eis : Solvite templum hoc, et in tribus diebus excitabo illud. | απεκριθη ιησους και ειπεν αυτοις λυσατε τον ναον τουτον και εν τρισιν ημεραις εγερω αυτον |
20. | The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? | Dixerunt ergo Judæi : Quadraginta et sex annis ædificatum est templum hoc, et tu in tribus diebus excitabis illud ? | ειπον ουν οι ιουδαιοι τεσσαρακοντα και εξ ετεσιν ωκοδομηθη ο ναος ουτος και συ εν τρισιν ημεραις εγερεις αυτον |
21. | But he spoke of the temple of his body. | Ille autem dicebat de templo corporis sui. | εκεινος δε ελεγεν περι του ναου του σωματος αυτου |
22. | When therefore he was risen again from the dead, his disciples remembered, that he had said this, and they believed the scripture, and the word that Jesus had said. | Cum ergo resurrexisset a mortuis, recordati sunt discipuli ejus, quia hoc dicebat, et crediderunt scripturæ et sermoni quem dixit Jesus. | οτε ουν ηγερθη εκ νεκρων εμνησθησαν οι μαθηται αυτου οτι τουτο ελεγεν και επιστευσαν τη γραφη και τω λογω ω ειπεν ο ιησους |
John | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
John 4 |
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5. | He cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph. | Venit ergo in civitatem Samariæ, quæ dicitur Sichar, juxta prædium quod dedit Jacob Joseph filio suo. | ερχεται ουν εις πολιν της σαμαρειας λεγομενην συχαρ πλησιον του χωριου ο εδωκεν ιακωβ ιωσηφ τω υιω αυτου |
6. | Now Jacob's well was there. Jesus therefore being wearied with his journey, sat thus on the well. It was about the sixth hour. | Erat autem ibi fons Jacob. Jesus ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat quasi sexta. | ην δε εκει πηγη του ιακωβ ο ουν ιησους κεκοπιακως εκ της οδοιποριας εκαθεζετο ουτως επι τη πηγη ωρα ην ωσει εκτη |
7. | There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink. | Venit mulier de Samaria haurire aquam. Dicit ei Jesus : Da mihi bibere. | ερχεται γυνη εκ της σαμαρειας αντλησαι υδωρ λεγει αυτη ο ιησους δος μοι πιειν |
8. | For his disciples were gone into the city to buy meats. | (Discipuli enim ejus abierant in civitatem ut cibos emerent.) | οι γαρ μαθηται αυτου απεληλυθεισαν εις την πολιν ινα τροφας αγορασωσιν |
9. | Then that Samaritan woman saith to him: How dost thou, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans. | Dicit ergo ei mulier illa Samaritana : Quomodo tu, Judæus cum sis, bibere a me poscis, quæ sum mulier Samaritana ? non enim coutuntur Judæi Samaritanis. | λεγει ουν αυτω η γυνη η σαμαρειτις πως συ ιουδαιος ων παρ εμου πιειν αιτεις ουσης γυναικος σαμαρειτιδος ου γαρ συγχρωνται ιουδαιοι σαμαρειταις |
10. | Jesus answered, and said to her: If thou didst know the gift of God, and who he is that saith to thee, Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water. | Respondit Jesus, et dixit ei : Si scires donum Dei, et quis est qui dicit tibi : Da mihi bibere, tu forsitan petisses ab eo, et dedisset tibi aquam vivam. | απεκριθη ιησους και ειπεν αυτη ει ηδεις την δωρεαν του θεου και τις εστιν ο λεγων σοι δος μοι πιειν συ αν ητησας αυτον και εδωκεν αν σοι υδωρ ζων |
11. | The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep; from whence then hast thou living water? | Dicit ei mulier : Domine, neque in quo haurias habes, et puteus altus est : unde ergo habes aquam vivam ? | λεγει αυτω η γυνη κυριε ουτε αντλημα εχεις και το φρεαρ εστιν βαθυ ποθεν ουν εχεις το υδωρ το ζων |
12. | Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? | Numquid tu major es patre nostro Jacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii ejus, et pecora ejus ? | μη συ μειζων ει του πατρος ημων ιακωβ ος εδωκεν ημιν το φρεαρ και αυτος εξ αυτου επιεν και οι υιοι αυτου και τα θρεμματα αυτου |
13. | Jesus answered, and said to her: Whosoever drinketh of this water, shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever: | Respondit Jesus, et dixit ei : Omnis qui bibit ex aqua hac, sitiet iterum ; qui autem biberit ex aqua quam ego dabo ei, non sitiet in æternum : | απεκριθη ιησους και ειπεν αυτη πας ο πινων εκ του υδατος τουτου διψησει παλιν |
14. | But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. | sed aqua quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam. | ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον |
15. | The woman saith to him: Sir, give me this water, that I may not thirst, nor come hither to draw. | Dicit ad eum mulier : Domine, da mihi hanc aquam, ut non sitiam, neque veniam huc haurire. | λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχομαι ενθαδε αντλειν |
16. | Jesus saith to her: Go, call thy husband, and come hither. | Dicit ei Jesus : Vade, voca virum tuum, et veni huc. | λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε |
17. | The woman answered, and said: I have no husband. Jesus said to her: Thou hast said well, I have no husband: | Respondit mulier, et dixit : Non habeo virum. Dicit ei Jesus : Bene dixisti, quia non habeo virum ; | απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω |
18. | For thou hast had five husbands: and he whom thou now hast, is not thy husband. This thou hast said truly. | quinque enim viros habuisti, et nunc, quem habes, non est tuus vir : hoc vere dixisti. | πεντε γαρ ανδρας εσχες και νυν ον εχεις ουκ εστιν σου ανηρ τουτο αληθες ειρηκας |
19. | The woman saith to him: Sir, I perceive that thou art a prophet. | Dicit ei mulier : Domine, video quia propheta es tu. | λεγει αυτω η γυνη κυριε θεωρω οτι προφητης ει συ |
20. | Our fathers adored on this mountain, and you say, that at Jerusalem is the place where men must adore. | Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Jerosolymis est locus ubi adorare oportet. | οι πατερες ημων εν τω ορει τουτω προσεκυνησαν και υμεις λεγετε οτι εν ιεροσολυμοις εστιν ο τοπος οπου δει προσκυνειν |
21. | Jesus saith to her: Woman, believe me, that the hour cometh, when you shall neither on this mountain, not in Jerusalem, adore the Father. | Dicit ei Jesus : Mulier, crede mihi, quia venit hora, quando neque in monte hoc, neque in Jerosolymis adorabitis Patrem. | λεγει αυτη ο ιησους γυναι πιστευσον μοι οτι ερχεται ωρα οτε ουτε εν τω ορει τουτω ουτε εν ιεροσολυμοις προσκυνησετε τω πατρι |
22. | You adore that which you know not: we adore that which we know; for salvation is of the Jews. | Vos adoratis quod nescitis : nos adoramus quod scimus, quia salus ex Judæis est. | υμεις προσκυνειτε ο ουκ οιδατε ημεις προσκυνουμεν ο οιδαμεν οτι η σωτηρια εκ των ιουδαιων εστιν |
23. | But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him. | Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quærit, qui adorent eum. | αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον |
24. | God is a spirit; and they that adore him, must adore him in spirit and in truth. | Spiritus est Deus : et eos qui adorant eum, in spiritu et veritate oportet adorare. | πνευμα ο θεος και τους προσκυνουντας αυτον εν πνευματι και αληθεια δει προσκυνειν |
25. | The woman saith to him: I know that the Messias cometh (who is called Christ); therefore, when he is come, he will tell us all things. | Dicit ei mulier : Scio quia Messias venit (qui dicitur Christus) : cum ergo venerit ille, nobis annuntiabit omnia. | λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα |
26. | Jesus saith to her: I am he, who am speaking with thee. | Dicit ei Jesus : Ego sum, qui loquor te. | λεγει αυτη ο ιησους εγω ειμι ο λαλων σοι |
27. | And immediately his disciples came; and they wondered that he talked with the woman. Yet no man said: What seekest thou? or, why talkest thou with her? | Et continuo venerunt discipuli ejus, et mirabantur quia cum muliere loquebatur. Nemo tamen dixit : Quid quæris ? aut, Quid loqueris cum ea ? | και επι τουτω ηλθον οι μαθηται αυτου και εθαυμασαν οτι μετα γυναικος ελαλει ουδεις μεντοι ειπεν τι ζητεις η τι λαλεις μετ αυτης |
28. | The woman therefore left her waterpot, and went her way into the city, and saith to the men there: | Reliquit ergo hydriam suam mulier, et abiit in civitatem, et dicit illis hominibus : | αφηκεν ουν την υδριαν αυτης η γυνη και απηλθεν εις την πολιν και λεγει τοις ανθρωποις |
29. | Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ? | Venite, et videte hominem qui dixit mihi omnia quæcumque feci : numquid ipse est Christus ? | δευτε ιδετε ανθρωπον ος ειπεν μοι παντα οσα εποιησα μητι ουτος εστιν ο χριστος |
30. | They went therefore out of the city, and came unto him. | Exierunt ergo de civitate et veniebant ad eum. | εξηλθον εκ της πολεως και ηρχοντο προς αυτον |
31. | In the mean time the disciples prayed him, saying: Rabbi, eat. | Interea rogabant eum discipuli, dicentes : Rabbi, manduca. | εν δε τω μεταξυ ηρωτων αυτον οι μαθηται λεγοντες ραββι φαγε |
32. | But he said to them: I have meat to eat, which you know not. | Ille autem dicit eis : Ego cibum habeo manducare, quem vos nescitis. | ο δε ειπεν αυτοις εγω βρωσιν εχω φαγειν ην υμεις ουκ οιδατε |
33. | The disciples therefore said one to another: Hath any man brought him to eat? | Dicebant ergo discipuli ad invicem : Numquid aliquis attulit ei manducare ? | ελεγον ουν οι μαθηται προς αλληλους μη τις ηνεγκεν αυτω φαγειν |
34. | Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work. | Dicit eis Jesus : Meus cibus est ut faciam voluntatem ejus qui misit me, ut perficiam opus ejus. | λεγει αυτοις ο ιησους εμον βρωμα εστιν ινα ποιω το θελημα του πεμψαντος με και τελειωσω αυτου το εργον |
35. | Do you not say, There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest. | Nonne vos dicitis quod adhuc quatuor menses sunt, et messis venit ? Ecce dico vobis : levate oculos vestros, et videte regiones, quia albæ sunt jam ad messem. | ουχ υμεις λεγετε οτι ετι τετραμηνος εστιν και ο θερισμος ερχεται ιδου λεγω υμιν επαρατε τους οφθαλμους υμων και θεασασθε τας χωρας οτι λευκαι εισιν προς θερισμον ηδη |
36. | And he that reapeth receiveth wages, and gathereth fruit unto life everlasting: that both he that soweth, and he that reapeth, may rejoice together. | Et qui metit, mercedem accipit, et congregat fructum in vitam æternam : ut et qui seminat, simul gaudeat, et qui metit. | και ο θεριζων μισθον λαμβανει και συναγει καρπον εις ζωην αιωνιον ινα και ο σπειρων ομου χαιρη και ο θεριζων |
37. | For in this is the saying true: That it is one man that soweth, and it is another that reapeth. | In hoc enim est verbum verum : quia alius est qui seminat, et alius est qui metit. | εν γαρ τουτω ο λογος εστιν ο αληθινος οτι αλλος εστιν ο σπειρων και αλλος ο θεριζων |
38. | I have sent you to reap that in which you did not labour: others have laboured, and you have entered into their labours. | Ego misi vos metere quod vos non laborastis : alii laboraverunt, et vos in labores eorum introistis. | εγω απεστειλα υμας θεριζειν ο ουχ υμεις κεκοπιακατε αλλοι κεκοπιακασιν και υμεις εις τον κοπον αυτων εισεληλυθατε |
39. | Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done. | Ex civitate autem illa multi crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis : Quia dixit mihi omnia quæcumque feci. | εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα |
40. | So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days. | Cum venissent ergo ad illum Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos dies. | ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας |
41. | And many more believed in him because of his own word. | Et multo plures crediderunt in eum propter sermonem ejus. | και πολλω πλειους επιστευσαν δια τον λογον αυτου |
42. | And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him, and know that this is indeed the Saviour of the world. | Et mulieri dicebant : Quia jam non propter tuam loquelam credimus : ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. | τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος |
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