REFLECTION
In the Gospel, the thirst of the Samaritan
women is a profound thirst
and her openness to the living water offered
by Jesus and her gradual journey to faith are
what is at the heart of this text.
She moves from a superficial understanding
that Jesus may be offering her a permanent
supply of water to a deeper appreciation
of him as one who intimately understands
the yearning of the human heart
and offers her a way forward.
Not only does the woman come to faith
but she is instrumental in leading others
to belief as well, using the classic words
of invitation to discipleship in John’s Gospel:
‘Come and see a man … I wonder if he is the
Christ?’

REFLECTION
In biblical tradition a mountain is
often used to situate close encounters
between God and His people.
In this text Jesus’ appearance takes on
the imagery of the divine.
Those who join Jesus are significant:
Moses was the receiver of the Law
and Elijah was the first Prophet.
Here the Law and the Prophets,
the fullness of scripture,
meet Jesus transfigured.
Understandably, the disciples are terrified
and Peter suggests they build three tents.
This would allow them to remain on the
mountain and contemplate the face of God.
But this is to misunderstand the true call
of the disciple. Gazing heavenwards is not
enough – the disciple must also listen and act..
The mystery of this response will only become
clear when placed in the context of the death
and resurrection of Jesus.
There can be no side- stepping of the cross
and its invitation to all who are followers
of Jesus that they too must lose themselves
for the sake of others.

REFLECTION
The Baptist had promised that Jesus would
baptise with the Holy Spirit and at His baptism
the Holy Spirit had descend on Him.
Now that same Spirit drives Jesus
into the wilderness.
He is not the master of His own destiny.
He is the object of the action of God.
There is no murmur of opposition to this.
Jesus accepts God’s Spirit and God’s will.
As a consequence, the harmony of creation is
restored and Jesus ‘is with’ the wild beasts.
It is a fulfilment of the prophecy of Isaiah that
‘the wolf shall live with the lamb, the leopard
shall lie down with the kid, and the calf and the
lion and fatling together’ (Is. 11:6-7).
The new creation has begun in the person of
Jesus, the Christ, the Son of God.
Indeed, he proclaims that the Kingdom
of God is close at hand.
But Jesus also summons his followers to repent
and believe the Good News.
Lent is a time to listen attentively to the Gospel
and to turn back to the ways of the Father.
It is a time for us to consider how close we are
to the Kingdom of God.

REFLECTION
The church recognises the dual aspect of healing
as a physical and spiritual reality. ‘The Lord
Jesus Christ …. who forgave the sins of the
paralytic and restored him to bodily health has
willed the church to continue …. his work of
healing and salvation. This is the purpose of the
two sacraments of healing: the sacrament of
Penance and the sacrament of Anointing of the
Sick’ (CC #1421).
Sin is the root of human unhappiness.
It is selfish and self-centred.
It separates us from others, from God and from
the best parts of ourselves.
God’s forgiveness is the only possible
answer to sin.
While sin divides, strips people of their dignity
and causes anxiety and guilt, forgiveness
reconciles, restores self-respect
and removes the burden of guilt.

REFLECTION
This is yet another confrontation
between Jesus and evil.
In recent gospels, we have seen Jesus
overcome possessing demons, sickness
and social taboos; many of the themes
merge in this text.
The leper takes an audacious step
in approaching Jesus, defying all the rules
and conventions of his society.
Despite his exclusion and isolation,
he has not lost hope. Jesus reacts
in exactly the opposite way from that
which may be expected.
He is moved by pity not revulsion.
Instead of sending the man away
he responds with immense compassion
to the man’s courage and faith.
He reaches out and touches him.
This is not only an act of ritual impurity
but of human foolhardiness!
Not wanting to be known as a
miracle worker, Jesus orders the leper
not to speak of his cure but to undergo
the necessary rituals to enable him to re-enter
the people of Israel.
The priest should be able to recognise that,
in the cure of the leper, the prophecy of Isaiah
is being fulfilled and the Messiah is among them.
The great irony is that by curing the leper and
allowing his re-entry into the community,
Jesus places himself in a position where
he is forced to go out into isolation in places
where no one lived.