Daily Readings.

[damooster]

In my RCIA class (Wednesday evenings), a person each week is supposed to read the daily readings and Gospel from the previous Sunday and explain the reading by doing research. I am scheduled to do this on Wednesday, March 18th, so I am trying to get started on my research.

I know we are in year B, but I read somewhere that if there is an RCIA group attending the Mass, the readings are always year A during the Scrutinies. Is this true? Will we be reading the 3rd Sunday of Lent, Year A, this Sunday, March 15, 2009?

Thank you.

 

[Joannm]

In my RCIA class (Wednesday evenings), a person each week is supposed to read the daily readings and Gospel from the previous Sunday and explain the reading by doing research. I am scheduled to do this on Wednesday, March 18th, so I am trying to get started on my research.

I know we are in year B, but I read somewhere that if there is an RCIA group attending the Mass, the readings are always year A during the Scrutinies. Is this true? Will we be reading the 3rd Sunday of Lent, Year A, this Sunday, March 15, 2009?

Thank you.

Correct, the story of the Samaritian woman at the well. One of my favorite stories.

 

[Texas_Roofer]

yes start here usccb.org/nab/ then go to here usccb.org/nab/readings/031509.shtml the actual readings are usccb.org/nab/readings/031509a.shtml

hint the people turn against Moses, ( a Jew ), The Psalm warns against hard hearts (toward others) . Paul (who preaches to gentiles) includes all in Christ’s work. Jesus rebukes the Jew/Samaritan split and encourages the woman to follow his teachings

Israel was often split into factions thus the Samaritans were split about who were the correct religious leaders and where worship was acceptable.

hope that helps

 

[benedictgal]

yes start here usccb.org/nab/ then go to here usccb.org/nab/readings/031509.shtml the actual readings are usccb.org/nab/readings/031509a.shtml

hint the people turn against Moses, ( a Jew ), The Psalm warns against hard hearts (toward others) . Paul (who preaches to gentiles) includes all in Christ’s work. Jesus rebukes the Jew/Samaritan split and encourages the woman to follow his teachings

Israel was often split into factions thus the Samaritans were split about who were the correct religious leaders and where worship was acceptable.

hope that helps

There is a much deeper message here than just the squabble between the Samaritans and the Jews as to the proper location for worship.

The Samaritan woman went to draw water from the well at about noon, one of the hottest times of the day. Normally, women would go early in the morning, when it is much cooler. She had been rejected, so to speak, by the women because of her situation, having had many husbands and her current state of living with a man who is not her husband (as Jesus pointed out to her). Jesus breaks down two huge barriers. The first one is that he is initiating a conversation with a Samaritan. Note that St. John is very careful about explaining the situation right off the bat. Then, the fact that she is a woman (and not necessarily one of the “acceptable” ones) is another barrier that Jesus pretty much smashes. He is not casting judgment on her present state, but, seeks to challenge her to something deeper. Towards the end of the conversation, she is convinced that He is the Messiah. Mind you, Jesus did not have to work a miracle (while, some may consider the fact that he knew her life story to be one in and of itself).

I believe that this is the message that this Gospel brings to the Elect. If you pay close attention to both this reading and the preface that will be used for this Sunday (that matches the readings), you will find that Jesus not only seeks “water”, but, he thirsts for her Faith in Him (which is what the preface says). Since the OP is now in the last stages before Easter, Jesus presents Himself to the OP just as He did to the Samaritan woman. He thirsts for the OP’s (and the rest of the Elect’s) Faith. Just like, in the end, the Samaritan woman proclaimed Jesus as the Messiah to the Samaritans, the Elect are called to openly profess and proclaim their faith in Christ and His Church.

 

[Texas_Roofer]

There is a much deeper message here than just the squabble between the Samaritans and the Jews as to the proper location for worship.

The Samaritan woman went to draw water from the well at about noon, one of the hottest times of the day. Normally, women would go early in the morning, when it is much cooler. She had been rejected, so to speak, by the women because of her situation, having had many husbands and her current state of living with a man who is not her husband (as Jesus pointed out to her). Jesus breaks down two huge barriers. The first one is that he is initiating a conversation with a Samaritan. Note that St. John is very careful about explaining the situation right off the bat. Then, the fact that she is a woman (and not necessarily one of the “acceptable” ones) is another barrier that Jesus pretty much smashes. He is not casting judgment on her present state, but, seeks to challenge her to something deeper. Towards the end of the conversation, she is convinced that He is the Messiah. Mind you, Jesus did not have to work a miracle (while, some may consider the fact that he knew her life story to be one in and of itself).

I believe that this is the message that this Gospel brings to the Elect. If you pay close attention to both this reading and the preface that will be used for this Sunday (that matches the readings), you will find that Jesus not only seeks “water”, but, he thirsts for her Faith in Him (which is what the preface says). Since the OP is now in the last stages before Easter, Jesus presents Himself to the OP just as He did to the Samaritan woman. He thirsts for the OP’s (and the rest of the Elect’s) Faith. Just like, in the end, the Samaritan woman proclaimed Jesus as the Messiah to the Samaritans, the Elect are called to openly profess and proclaim their faith in Christ and His Church.

If you look at all the readings of the mass I think you can find the bigger picture his heart is not harden to her sins, her gender, or her tribe.

 

[benedictgal]

If you look at all the readings of the mass I think you can find the bigger picture his heart is not harden to her sins, her gender, or her tribe.

But, the incident of Moses in the desert prefigures Jesus. Jesus is the Water, the Living Water, as He refers to Himself in His conversation with the Samaritan woman. The Hebrews were quibbling and complaining about their needs not being met. Even though the Lord had just freed them from the bondage of the Egyptians, they still doubted. Jesus is freeing the Samaritan woman from her bonds. Initially, there is skepticism, but, that soon changes to genuine faith.

 

[Texas_Roofer]

But, the incident of Moses in the desert prefigures Jesus. Jesus is the Water, the Living Water, as He refers to Himself in His conversation with the Samaritan woman. The Hebrews were quibbling and complaining about their needs not being met. Even though the Lord had just freed them from the bondage of the Egyptians, they still doubted. Jesus is freeing the Samaritan woman from her bonds. Initially, there is skepticism, but, that soon changes to genuine faith.

And for the Psalm and the second reading?

• Oh, that today you would hear his voice:
  "Harden not your hearts as at Meribah,
  as in the day of Massah in the desert,

For Christ, while we were still helpless,
died at the appointed time for the ungodly.*

 

[benedictgal]

And for the Psalm and the second reading?

• Oh, that today you would hear his voice:
  "Harden not your hearts as at Meribah,
  as in the day of Massah in the desert,

For Christ, while we were still helpless,
died at the appointed time for the ungodly*.

The problem is that we are picking apart certain pieces and not reading the entire thing as a whole.

As I said in my reply to you, what happened in the desert with Moses is a foreshadowing of what will happen to Jesus. The Lord told Moses to strike the rock so that water would gush forth from it. Jesus, the authentic source of Living Water, wound up being struck by the centurian’s lance and from His side both blood and water flowed out. Thus, by his “stripes, we were/are healed.” Jesus’ death was the result of the hardness of the hearts of the people. When we sin, we show a hardness of heart not unlike our ancestors in the Faith.

St. Paul takes the same thought, only he expresses it differently. The “ungodly” here means “sinners.” When we sin, we willfully place ourselves apart from God, thus our actions are “ungodly.”

The Samaritan woman was justified, so to speak, through her openness. Yes, as I said before, she was skeptical, but, Jesus’ conversation with her inspired something deep and compelling. This is the kind of compellingness that the reading is supposed to inspire within the hearts of the Elect.

The bottom line is that these remaining three Sundays of Lent present challenges for the Elect and are a time of reflection and probing causing them to really scrutinize themselves before they become members of the Church. However, scrutiny should not limit itself to the Elect, but, to all of us as well. I am sure that each of us has had a “woman at the well” experience.

 

[Texas_Roofer]

The problem is that we are picking apart certain pieces and not reading the entire thing as a whole.

As I said in my reply to you, what happened in the desert with Moses is a foreshadowing of what will happen to Jesus. The Lord told Moses to strike the rock so that water would gush forth from it. Jesus, the authentic source of Living Water, wound up being struck by the centurian’s lance and from His side both blood and water flowed out. Thus, by his “stripes, we were/are healed.” Jesus’ death was the result of the hardness of the hearts of the people. When we sin, we show a hardness of heart not unlike our ancestors in the Faith.

St. Paul takes the same thought, only he expresses it differently. The “ungodly” here means “sinners.” When we sin, we willfully place ourselves apart from God, thus our actions are “ungodly.”

The Samaritan woman was justified, so to speak, through her openness. Yes, as I said before, she was skeptical, but, Jesus’ conversation with her inspired something deep and compelling. This is the kind of compellingness that the reading is supposed to inspire within the hearts of the Elect.

The bottom line is that these remaining three Sundays of Lent present challenges for the Elect and are a time of reflection and probing causing them to really scrutinize themselves before they become members of the Church. However, scrutiny should not limit itself to the Elect, but, to all of us as well. I am sure that each of us has had a “woman at the well” experience.

*“Why did you ever make us leave Egypt? Was it just to have us die here of thirst with our children and our **livestock” *"…" What shall I do with this people? a little more and they will stone me!"
Does not sound like a call for Jesus to me nor does "How can you, a Jew, ask me, a Samaritan woman, for a drink?" sounds like hard hearts at least to me

 

[benedictgal]

"Why did you ever make us leave Egypt? Was it just to have us die here of thirst with our children and our **livestock" **"…" What shall I do with this people? a little more and they will stone me!"
Does not sound like a call for Jesus to me nor does "How can you, a Jew, ask me, a Samaritan woman, for a drink?" sounds like hard hearts at least to me

Again, you are isolating things and picking at them line by line instead of looking at the bigger picture. The questions that the Hebrews are raising against Moses and those put forth by the Samaritan woman are not the same, as you have observed; however, there is a connection. The Hebrews expressed doubt. The woman expresses doubt that a Jewish man is even speaking to her. In her response to Jesus, she is speaking in a prejudicial context. Jesus even tells her that he will give her living water to drink and she scoffs at him reminding him that he does not even have a bucket and that the well is deep. The Hebrews scoff at Moses as to how he is going to give them water.

Furthermore, remember, too, that, in another Gospel account, Jesus told his Apostles not to go into the towns of Samaria, as the Good News was supposed to be preached first to the Jews. What we tend to forget is that Samaritans are also children of Jacob. They differ from the Jews (of the stock of Judah) in that when the Northern Kingdom fell, the Assyrians, I believe, moved in and there was intermarriage between their people and the Hebrews left behind (the South Kingdom, mostly Judah and Benjamin, is what fell to the Babylonians–this ultimately led to the destruction of Solomon’s Temple). Those who remained faithful to the God of Jacob practiced what the Samaritan woman referred to her in her conversation with Jesus. They sacrificed at the mountain while the Jews sacrificed in the Temple. The Jews considered Samaritans in a bad light since they were not “pure” (as far as bloodlines were concerned) as they intermarried with Gentiles. Recall that in the Old Testament, the Lord had issued a prohibition to the Hebrews against marrying from outside Israel for fear that the spouses would introduce foreign, false gods that would lead the people away from authentic worship of the True God. Because the Samaritans were the result of mixed unions, the Jews looked down upon them.

The Samaritan woman had two strikes against her already because of her lineage and because of her present situation. She was already shunned by the other women. That would explain why she was the only one drawing water at noon.

St. Paul is writing to the Christians in Rome, who, for the most part, were of Jewish stock (with some Gentiles thrown in for good measure). Remember that Rome had a very large Jewish community, so, they would be very familiar with the passages from the prophets as they would relate to Christ.

Here is the preface for the Third Sunday of Lent which the OP will hear during Mass:

When He asked the woman of Samaria for water to drink,
Christ had already prepared for her the gift of faith.
In His thirst to receive her faith
He awakened in her heart the fire of Your love.

These four lines pretty much sum up the message of the Gospel, and, even the entire readings. While the Hebrews failed to understand the Lord’s provision of water, the Samaritan woman’s actions stand in stark contrast. Jesus gives her the living water and she does not refuse it and she professes her Faith in Him.

 

[Texas_Roofer]

Again, you are isolating things and picking at them line by line instead of looking at the bigger picture. The questions that the Hebrews are raising against Moses and those put forth by the Samaritan woman are not the same, as you have observed; however, there is a connection. The Hebrews expressed doubt. The woman expresses doubt that a Jewish man is even speaking to her.

?? I see no doubt. I see her comment as reminding him it is inappropriate for them to speak. As there is a hard heart relationship between the Jews from southern Israel and Samaria

In her response to Jesus, she is speaking in a prejudicial context. Jesus even tells her that he will give her living water to drink and she scoffs at him reminding him that he does not even have a bucket and that the well is deep. The Hebrews scoff at Moses as to how he is going to give them water.

Moses does not ask for water. Both the people in the desert and the Samaritan woman are passing on salvation for a want of actual water

Furthermore, remember, too, that, in another Gospel account, Jesus told his Apostles not to go into the towns of Samaria, as the Good News was supposed to be preached first to the Jews. What we tend to forget is that Samaritans are also children of Jacob. They differ from the Jews (of the stock of Judah) in that when the Northern Kingdom fell, the Assyrians, I believe, moved in and there was intermarriage between their people and the Hebrews left behind (the South Kingdom, mostly Judah and Benjamin, is what fell to the Babylonians–this ultimately led to the destruction of Solomon’s Temple). Those who remained faithful to the God of Jacob practiced what the Samaritan woman referred to her in her conversation with Jesus. They sacrificed at the mountain while the Jews sacrificed in the Temple. The Jews considered Samaritans in a bad light since they were not “pure” (as far as bloodlines were concerned) as they intermarried with Gentiles. Recall that in the Old Testament, the Lord had issued a prohibition to the Hebrews against marrying from outside Israel for fear that the spouses would introduce foreign, false gods that would lead the people away from authentic worship of the True God. Because the Samaritans were the result of mixed unions, the Jews looked down upon them.

The Priests of the Aaron verses the Priests of the Temple. Really it is submission to the Temple authority; the Samaritan’s said no

The Samaritan woman had two strikes against her already because of her lineage and because of her present situation. She was already shunned by the other women. That would explain why she was the only one drawing water at noon.

I cannot speak for the other womae but I understand she is not following the Law, and yet Jesus does not pursue obedience to the Temple, nor a hard heart toward her

St. Paul is writing to the Christians in Rome, who, for the most part, were of Jewish stock (with some Gentiles thrown in for good measure). Remember that Rome had a very large Jewish community, so, they would be very familiar with the passages from the prophets as they would relate to Christ.

? That is not how I read the Church teachings, also why would he use the term “ungodly”? usccb.org/nab/bible/romans/intro.htm

Here is the preface for the Third Sunday of Lent which the OP will hear during Mass:

These four lines pretty much sum up the message of the Gospel, and, even the entire readings. While the Hebrews failed to understand the Lord’s provision of water, the Samaritan woman’s actions stand in stark contrast. Jesus gives her the living water and she does not refuse it and she professes her Faith in Him.

Personally I think there is more

 

[benedictgal]

?? I see no doubt. I see her comment as reminding him it is inappropriate for them to speak. As there is a hard heart relationship between the Jews from southern Israel and Samaria Moses does not ask for water. Both the people in the desert and the Samaritan woman are passing on salvation for a want of actual water The Priests of the Aaron verses the Priests of the Temple. Really it is submission to the Temple authority; the Samaritan’s said no I cannot speak for the other womae but I understand she is not following the Law, and yet Jesus does not pursue obedience to the Temple, nor a hard heart toward her ? That is not how I read the Church teachings, also why would he use the term “ungodly”? usccb.org/nab/bible/romans/intro.htm
Personally I think there is more

First of all, I never said that Moses was the one asking for water. I would suggest, with all due respect, that you carefully re-read what I have posted. We do agree that the Hebrews were making the issue of water more important than trusting in the Lord who saved them through the waters of the Red Sea. They had already seen the power of the Lord. The Samaritan woman, on the other hand, did not have a clue as to who this particular Jewish Man was until He engaged her in conversation. This conversation brought forth her gradual conversion. Conversion is the ultimate message for the Elect during this particular time, but, not just to the Elect, but, to all of us. Even the psalm which you were picking apart has, as its ultimate message, conversion. “If today you hear his voice, harden not your hearts” is a call to conversion, a very strong one, at that. The psalm admonishes us not to be like Ancient Israel when they rebelled against the Lord at Meribah and Massah in the desert.

The Samaritan woman was following the Law as interpreted by her particular branch of Jacob’s descendants. Jesus told her that there would come a time when neither the mountain nor the Temple would be the center of worship; rather, worship would be in Spirit and Truth. Here He alludes to the new covenant that He would establish, which constitutes the Holy Sacrifice of the Mass.

I have already indicated that “ungodly”, in this sense, would mean that we have engaged in conduct that puts us squarely against God.

I think that you might need to re-read the explanation behind St. Paul’s letter to the Romans. The fact that he spends significant chunks of texts on Israel and the Church would mean that the audience is primarily Jewish-Christian, or, at least, has a good knowledge of the faith of Ancient Israel.

Nothing of what I said contradicts what the Church teaches. With all due respect, the comment that you wrote (indicated in bold) leads me to believe that I am going against what the Church teaches. Nothing could be further from the truth. If I misunderstood the thrust of your remark, then I apologize, but, this has come up once before in another thread.

I am currently taking a course on the letters of St. Paul as taught by my parochial vicar, who is rather orthodox in his teachings. While we have not yet covered Romans, we are taking apart the Epistles, reading them as the Church reads them and not as modern scripture scholars interpret them. That is not to say that all of them are wrong, but, some of them are rather questionable in their commentary.

Yes, while there is more to these readings, the Church does have this particular set for use in the scrutinies for a reason. The preface that I quoted from succinctly states the kernel of the message.

 

[Texas_Roofer]

First of all, I never said that Moses was the one asking for water. I would suggest, with all due respect, that you carefully re-read what I have posted. We do agree that the Hebrews were making the issue of water more important than trusting in the Lord who saved them through the waters of the Red Sea. They had already seen the power of the Lord. The Samaritan woman, on the other hand, did not have a clue as to who this particular Jewish Man was until He engaged her in conversation. This conversation brought forth her gradual conversion. Conversion is the ultimate message for the Elect during this particular time, but, not just to the Elect, but, to all of us. Even the psalm which you were picking apart has, as its ultimate message, conversion. “If today you hear his voice, harden not your hearts” is a call to conversion, a very strong one, at that. The psalm admonishes us not to be like Ancient Israel when they rebelled against the Lord at Meribah and Massah in the desert.

The Samaritan woman was following the Law as interpreted by her particular branch of Jacob’s descendants. Jesus told her that there would come a time when neither the mountain nor the Temple would be the center of worship; rather, worship would be in Spirit and Truth. Here He alludes to the new covenant that He would establish, which constitutes the Holy Sacrifice of the Mass.

I have already indicated that “ungodly”, in this sense, would mean that we have engaged in conduct that puts us squarely against God.

I think that you might need to re-read the explanation behind St. Paul’s letter to the Romans. The fact that he spends significant chunks of texts on Israel and the Church would mean that the audience is primarily Jewish-Christian, or, at least, has a good knowledge of the faith of Ancient Israel.

Nothing of what I said contradicts what the Church teaches. With all due respect, the comment that you wrote (indicated in bold) leads me to believe that I am going against what the Church teaches. Nothing could be further from the truth. If I misunderstood the thrust of your remark, then I apologize, but, this has come up once before in another thread.

I am currently taking a course on the letters of St. Paul as taught by my parochial vicar, who is rather orthodox in his teachings. While we have not yet covered Romans, we are taking apart the Epistles, reading them as the Church reads them and not as modern scripture scholars interpret them. That is not to say that all of them are wrong, but, some of them are rather questionable in their commentary.

Yes, while there is more to these readings, the Church does have this particular set for use in the scrutinies for a reason. The preface that I quoted from succinctly states the kernel of the message.

I do enjoy you so, we are in the season of lent. Lent is about repenting in preparation of the Lord. The hard hearts are a source of sin. All the readings refer to either hard hearts or ungodly, the message is repent your sin, and for go hard hearts.

 

[SMHW]

I’ve been reading your back and forth exchange with some interest. I would just add a couple of points.

First is that since Scripture is a form of divine revelation to us from God, it is very likely that any given story from Scripture has various depths and layers of meaning. But when it comes to the Scriptures as read at Sunday Mass, the OT reading and the Psalm need to be viewed through the lens of the Gospel. That does not dismiss any other important meaning those Scriptures may have. It just may not be the meaning that is significant for a particular day in the Liturgical Year. The way in which an OT story prefigures the New Testament may be of greater Liturgical significance than what would otherwise be the most significant lesson from that OT story.

And secondly, I’d like to suggest that “hardness of heart” isn’t necessarily a conscious act. Or at least it isn’t entirely so.

The woman at the well had apparently alienated herself from her own people. This was on top of her racial/religious alienation from the Jewish people. None of us know the reason why she had had so many husbands and was now living with some other man. Maybe she was just a loose woman. Or maybe it was the only way she knew how to survive. In either case it’s not hard to understand why she was surprised, and probably suspicious, that a man who should despise her was honoring her with a request for water.

Whatever else she may have been, this woman was not ignorant of the beliefs that separated her from the Jews. They engage in some religious sparring, not unlike a Catholic and an Evangelical Christian might do. But while she tries to cling to her religious tradition, Jesus manages to overcome her hardness of heart. She begins to see that her religious tradition was lacking and that even the Jewish form of worship was merely pointing to what was to come.

In both the First Reading and the Gospel, water is a metaphor for a thirst that only God can fill, even if we don’t know or acknowledge that we are thirsty.