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3rd Sunday Lent :: 3-11 - 2007 C

3rd Sunday Lent :: 3-11 - 2007 C

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Published by: SaintJoseph on Sep 16, 2008
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Sunday of Lent (C) 03-11-07Scripture Readings
Exodus 3:1-8a, 13-15
1 Corinthians 10:1-6, 10-12
Luke 13:1-9
Prepared by
Rev. Peter John Cameron, O.P.
Subject Matter
God empowers us for salvation with his holy Name
Theodicy: why God does not prevent evil and suffering; the redemptive meaning of suffering
The unexpected, mysterious ways that God makes himself evident in our lives
The possibility of personal fruitfulness; the change that Christ looks for/expects in us as aresult of our union with him
The danger of procrastination2.
Exegetical Notes
“The rock was Christ” 
– St. Ambrose: “This surely referred not to his divinity but to his flesh,which flowed over the hearts of the thirsting people with the perpetual stream of his blood.”
“Whoever thinks he is standing secure should take care not to fall” 
– St John Chrysostom:“Anyone who relies on himself will soon fall. For the way in which we stand in this world isnot secure and will not be until we are delivered out of the waves of this present life into thepeaceful haven of eternal rest.”
“If you do not repent” 
 – Luke on repentance: see 3:3, 8; 15:7; 24:47.
“The Galileans may had died by the malice of some human being; the eighteenJerusalemites by chance (they happened to be in the wrong place at the wrong time). But
the fig tree will die expressly because of inactivity and unproductiveness. In the long run thisbecomes ‘the greater sin’” (J. Fitzmyer).
“A fig tree absorbs a specially large amount of nourishment and hence deprives thesurrounding vines of their needed sustenance” (J. Jeremias).
This parable about the barren fig tree in its import is redolent of Christ’s discourse about thevine and the branches (Jn 15:1-10; see also Mic 4:4 and Joel 2:22)—among Christ’s finalwords the night before he dies at the Last Supper: “Apart from me you can do nothing.”3.
References to the Catechism of the Catholic Church
CCC 205:
God calls Moses from the midst of a bush that burns without being consumed….He is the faithful and compassionate God who remembers them and his promises; he comesto free their descendants from slavery. He is the God who, from beyond space and time, cando this and wills to do it, the God who will put his almighty power to work for this plan.”
CCC 206:
“In revealing his mysterious name, YHWH (‘I AM HE WHO IS’, ‘I AM WHO AM’ or‘I AM WHO I AM’), God says who he is and by what name he is to be called. This divinename is mysterious just as God is mystery. It is at once a name revealed and something likethe refusal of a name, and hence it better expresses God as what he is—infinitely aboveeverything that we can understand or say: he is the ‘hidden God’, his name is ineffable, andhe is the God who makes himself close to men.”
CCC 209: “In the reading of Sacred Scripture [by the people of Israel], the revealed name(YHWH) is replaced by the divine title ‘LORD’ (in Hebrew
, in Greek
). It is underthis title that the divinity of Jesus will be acclaimed: ‘Jesus is LORD.’”
CCC 210: “After Israel's sin…the LORD passes before Moses and proclaims, ‘YHWH,YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love andfaithfulness’; Moses then confesses that the LORD is a forgiving God.”
CCC 211:
“The divine name, ‘I Am’ or ‘He Is’, expresses God's faithfulness: despite thefaithlessness of men’s sin and the punishment it deserves, he keeps ‘steadfast love forthousands.’ By going so far as to give up his own Son for us, God reveals that he is ‘rich inmercy.’ By giving his life to free us from sin, Jesus reveals that he himself bears the divinename: ‘When you have lifted up the Son of man, then you will realize that I AM.’”
CCC 213: “The revelation of the ineffable name ‘I AM WHO AM’ contains then the truth thatGod alone IS…. God is the fullness of Being and of every perfection, without origin andwithout end. All creatures receive all that they are and have from him; but he alone is his verybeing, and he is of himself everything that he is.”
CCC 446: “In the Greek translation of the Old Testament, the ineffable Hebrew nameYHWH, by which God revealed himself to Moses, is rendered as
, ‘Lord.’ From then
becomes the more usual name by which to indicate the divinity of Israel's God. TheNew Testament uses this full sense of the title ‘Lord’ both for the Father and—what is new—for Jesus, who is thereby recognized as God Himself.”
CCC 2666: “But the one name that contains everything is the one that the Son of Godreceived in his incarnation: JESUS. The divine name may not be spoken by human lips, butby assuming our humanity the Word of God hands it over to us and we can invoke it: ‘Jesus,’‘YHWH saves.’ The name ‘Jesus’ contains all: God and man and the whole economy ofcreation and salvation. To pray ‘Jesus’ is to invoke him and to call him within us. His nameis the only one that contains the presence it signifies.”(ABOUT THEODICY):
CCC 164: “Even though enlightened by him in whom it believes, faith is often lived indarkness and can be put to the test. The world we live in often seems very far from the onepromised us by faith. Our experiences of evil and suffering, injustice and death, seem tocontradict the Good News; they can shake our faith and become a temptation against it.”
CCC 272: “Faith in God the Father Almighty can be put to the test by the experience of eviland suffering. God can sometimes seem to be absent and incapable of stopping evil. But inthe most mysterious way God the Father has revealed his almighty power in the voluntaryhumiliation and Resurrection of his Son, by which he conquered evil…. It is in Christ'sResurrection and exaltation that the Father has shown forth ‘the immeasurable greatness ofhis power in us who believe’.”
CCC 309: “If God the Father almighty, the Creator of the ordered and good world, cares forall his creatures, why does evil exist? To this question, as pressing as it is unavoidable andas painful as it is mysterious, no quick answer will suffice. Only Christian faith as a wholeconstitutes the answer to this question: the goodness of creation, the drama of sin and thepatient love of God who comes to meet man by his covenants, the redemptive Incarnation ofhis Son, his gift of the Spirit, his gathering of the Church, the power of the sacraments andhis call to a blessed life to which free creatures are invited to consent in advance, but fromwhich, by a terrible mystery, they can also turn away in advance.
There is not a single aspect of the Christian message that is not in part an answer to the question of evil.
CCC 310: “But why did God not create a world so perfect that no evil could exist in it? Withinfinite wisdom and goodness God freely willed to create a world ‘in a state of journeying’towards its ultimate perfection. In God's plan this process of becoming involves theappearance of certain beings and the disappearance of others, the existence of the moreperfect alongside the less perfect, both constructive and destructive forces of nature. Withphysical good there exists also
physical evil 
as long as creation has not reached perfection.”
CCC 313: “‘We know that in everything God works for good for those who love him.’ Theconstant witness of the saints confirms this truth.”
CCC 314: “We firmly believe that God is master of the world and of its history. But the waysof his providence are often unknown to us. Only at the end, when our partial knowledge

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