This coming Sunday is the 5th Sunday in Lent, Year C. In yesterday’s post all the accusers and the crowd of people had left the scene. This prepares for the fourth and final stage of this story–Jesus’ response to the woman (vv. 10-11). He straightens up and asks for a report of what happened, as if he had been totally oblivious to what took place as he concentrated on his writing. He does not ask her about the charges but rather about that aspect of the situation most heartening to the woman: Woman, where are they? Has no one condemned you? (v. 10). Continue reading
This coming Sunday is the 5th Sunday in Lent, Year C. In yesterday’s post we left the scene with the scribes and Pharisee awaiting Jesus’ answer: “So what do you say?” When he heard what the teachers of the law said, Jesus bent down and started to write on the ground with his finger. This action has been variously interpreted. Some say Jesus was embarrassed to be confronted by a promiscuous woman (unlikely); others, that it was a ploy to gain time to think how best to answer. Some suggest that he was writing the sins of the accusers, a tradition that goes back to St Jerome and which later appeared in 10th century Armenian gospel manuscript. Continue reading
This coming Sunday is the 5th Sunday in Lent, Year C. The gospel for the day is the well-known “woman caught in adultery.” In John 7 the Feast of Tabernacles is underway. Jesus has been publically teaching in the Temple precincts, arousing the interest of the people and the concern of the Jewish religious leadership. The leadership meeting presumably took place on the last (and seventh) day of the feast. They are discussing what to do with Jesus – and murder seems to be on their minds (7:1). Early the next day, Jesus is coming early to the temple to teach on the morning of the added eighth day of the feast, which was a day of rest (Lev 23:39). Continue reading
This coming Sunday is the 5th Sunday in Lent, Year C. The gospel for the day is the well-known “woman caught in adultery.” Interestingly, it does not seem as “well known” in ancient times. It does not appear in the earliest manuscripts of John’s gospel yet it appears in well attested manuscripts. Is it not original to John? Is it a later addition? St. Augustine held that it was authentic but scribes, thinking Jesus was too lenient on the adulterous woman, simply did not copy it into their manuscript. The technical specialists will debate the topic – probably until the second coming, but even the hardest critics admit that the sense of the story is Johannine is its “feel.” Continue reading
This coming Sunday marks the fifth Sunday in Lent (Year C; but if you are attending a Mass at which one of the RCIA scrutinies is celebrating, you will hear readings other readings).You can read a complete commentary on this gospel here.
The story focuses on the murderous impulse of “all the people” (v.2) when the scribes and Pharisees present “a woman who had been caught in adultery ” (v.3). The intention of the scribes and Pharisee was to simply use the woman and her circumstances “so that they could have some charge to bring against [Jesus]” (v.6) in order to fulfill their own murderous intent against Jesus (7:1). Their immediate goal is to trap Jesus between the requirements of the Law (cf. Lev 24:1-6 and Dt 13:10; 17:2-7) and his teaching of forgiveness and reconciliation. Will Jesus show himself to be a true son of Moses and do what the Law requires, i.e. agree that stoning the woman is the God-intended course of action? Will he defy the law and offer forgiveness. Continue reading
A Teaching About Adultery. 27 “You have heard that it was said, ‘You shall not commit adultery.’28 But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna. Continue reading
21 “You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’22 But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.26 Amen, I say to you, you will not be released until you have paid the last penny. Continue reading