What is the message of the 3rd Sunday of Lent?

The third Sunday of Lent marks a midpoint in the Lenten season and is a reminder that our journey towards Easter and the resurrection of Jesus Christ is one of hope and joy . In today's gospel reading, we hear about the encounter between Jesus and the Samaritan woman at the well.

What is the intercession for the third Sunday in Lent 2024?

Third Sunday of Lent We pray for everyone who struggles to get enough food to eat . May God guide us all to share what we can and to work together so that everyone may look to the future with hope. Lord, in your mercy…

What is the reflection on the 3rd Sunday of Lent 2024?

Lent is an opportunity to do our Spiritual Spring Cleaning as we await the promised day of Resurrection . May we allow the love of God to direct us and open our hearts and lives. We give God all praise as Jesus washes of guilt. We are God's dwelling.

What is the homily for the 3rd Sunday in Ordinary Time?

The truth is that the men Jesus called were ordinary. We know that four were fishermen and that there would be no reason to call them to live, work, and minister together apart from the purposes of the Kingdom of God.

What Scripture do you read for the 3rd Sunday of Lent?

Readings: Exodus 20:1-17 . Psalm 19 . 1 Corinthians 1:18-25 .

What is the prayer for the 3rd Sunday before Lent?

O God, you know us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright: grant to us such strength and protection as may support us in all dangers and carry us through all temptations; through Jesus Christ your Son our Lord, who is alive and ...

What Psalm is on the third Sunday in Lent?

Psalm 63:1-8 my soul thirsts for you, my flesh faints for you, as in a barren and dry land where there is no water. that I might behold your power and your glory. my lips shall give you praise.

What is the homily on the third Sunday of Lent year B?

So, as today's gospel reading tells us, Jesus makes a whip of cord and drives out the merchants, along with their cattle and sheep. He overturns the tables of the money-changers and scatters their coins on the ground. Then he tells the pigeons sellers to take their pigeons away with them (Jn 2: 14-15).

What is the theme of the third week of Lent?

This is the story of a woman who encountered Jesus at the well . She comes to the well in the middle of the noonday heat so as to avoid the other women of her town for fear of encountering their judgment upon her, for she was a sinful woman. At the well she encounters Jesus.

What does the 3rd week of Lent mean?

The Israelites, too, went through periods when their commitment declined, even as God was guiding them through the desert toward the Promised Land. In the Scripture Readings for the Third Week of Lent, we see God forming His covenant with the Chosen People and confirming it with a blood sacrifice .

Fr Frank’s Homily: Third Sunday of Lent (2024)

Homily for the Third Sunday of Lent, Year B

Exodus 20:1-17; Psalm 19;1 Corinthians 1:22-25; John 2:13-25

05 March 2024

Listen at https://soundcloud.com/frank-brennan-6/homily-3324

On this third Sunday of Lent we hear one of the Old Testament versions of Yahweh’s proclamation of the ten commandments. In the Book of Exodus, Chapter 20, Yahweh gives us a preamble before setting down the all too familiar commandments:

‘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.’

The laying down of the law takes place in the context of Yahweh’s infinite mercy and love – bestowed not just down to the third or fourth generation but to the thousandth generation.

There is always tension between prescriptive laws and the abundant blessing of God’s mercy and love. At times as Church we tend to focus on certain neuralgic issues, drawing a line in the sand, convincing ourselves that there are clear guidelines for all, especially in relation to sinful situations or complex arrangements in which the clergy are unlikely ever to find themselves. Pope Francis has definitely blurred those lines or given others licence to blur them in the name of love and mercy in ways never contemplated or allowed by his predecessors John Paul and Benedict.

This being the weekend of the Sydney Gay and Lesbian Mardi Gras, it might be appropriate to reflect on the recent declaration of the Dicastery for the Doctrine of the Faith on the ‘Blessings of Couples in Irregular Situations and of Couples of the Same Sex’. Pope Francis’ handpicked new head of the Dicastery from Argentina Víctor Manuel Cardinal Fernández issued the declaration Fiducia supplicans a week before Christmas[1]. It caused immediate ructions. Some people, including gay rights activists, were very happy; others were upset; and many were confused. I have heard a variety of viewpoints in our parish communities, with a request for some conversation and guidance. The dicastery even took the thoroughly modern approach of issuing a press release early in the new year ‘to help clarify the reception ofFiducia supplicans, while recommending at the same time a full and calm reading of theDeclarationso as to better understand its meaning and purpose’.[2]

The Dicastery in rather folksy style said: ‘Since some have raised the question of what these blessings might look like, let us look at a concrete example: let us imagine that among a large number making a pilgrimage a couple of divorced people, now in a new union, say to the priest: “Please give us a blessing, we cannot find work, he is very ill, we do not have a home and life is becoming very difficult: may God help us!”. In this case, the priest can recite a simple prayer like this:“Lord, look at these children of yours, grant them health, work, peace and mutual help. Free them from everything that contradicts your Gospel and allow them to live according to your will. Amen”.Then it concludes with the sign of the cross on each of the two persons. We are talking about something that lasts about 10 or 15 seconds. Does it make sense to deny these kinds of blessings to these two people who ask for them? Is it not more appropriate to support their faith, whether it be small or great, to assist them in their weaknesses with a divine blessing, and to channel that openness to transcendence which could lead them to be more faithful to the Gospel?’

The press release then returned to more legalistic form stating: ‘In order to avoid any doubt, theDeclarationadds that, when the blessing is requested by a couple in an irregular situation, “even though it is expressed outside the rites prescribed by the liturgical books, this blessing should never be imparted in concurrence with the ceremonies of a civil union, and not even in connection with them. Nor can it be performed with any clothing, gestures, or words that are proper to a wedding. The same applies when the blessing is requested by a same-sex couple”. It remains clear, therefore, that the blessing must not take place in a prominent place within a sacred building, or in front of an altar, as this also would create confusion.’

This did not satisfy the critics of the declaration, particularly a large number of the African bishops who were upset about what it could mean for their congregations. Pope Francis, being interviewed on Italian television a couple of weeks after the press release said: ‘Sometimes decisions are not accepted, but in most cases when decisions are not accepted, it is because they are not understood. The danger is that if I don’t like something and I put it (the opposition) in my heart, I become a resistance and jump to ugly conclusions’.[3]

People could be forgiven for not understanding quite what was being said. For example, could a priest do a blessing for a same sex couple or couldn’t he?

Fr James Martin SJ, a strong advocate for LGBTQ+ persons in the church, a friend of Francis and a participant in the recent Synod, said: ‘The distinction between these blessings and a sacramental marriage was abundantly clear in the original declaration. These blessings are not to be confused with a marriage ceremony. It’s also clear that it is a blessing of a same-sex couple, not simply two people who happen to be standing together in front of the priest.’[4]

After speaking to the Irish bishops a week later, Martin said: ‘My sense is that the document means what it says: priests can, under certain circ*mstances, bless same-sex couples. And we should note that this phrase is in the document: same-sex couples. So, it is not merely two people who happen to be standing together in front of a priest, but a couple.’[5]

Fr Frank O’Loughlin who was Director of the Melbourne Liturgy Office and lecturer in liturgy and sacramental theology at Catholic Theological College has now published a suggested liturgy of blessing to be used by Australian priests. He suggests this Initial Prayer:

‘Father, by the power of your Spirit you have filled the hearts of your faithful people with gifts of love for one another. Hear the prayer we offer for A and B. Increase in them your Spirit that they may live in the light of your gospel.’

He then provides a suggested list of scripture readings. He suggests that a homily then be delivered touching on the couple’s expression of commitment to each other.

Then follows some suggested Prayers of the Faithful:

‘We pray for A and B that in their life’sjourney they may be a blessing to each other;

We pray for their families and friends who support and surround them;

We pray that they may know the patience, kindness and selflessness which are marks of Christian love;

Fr Frank’s Homily: Third Sunday of Lent (2024)

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