Fifth Sunday of Lent
Year C
by Roland Faley, TOR

Readings
Is 43:16 - 21
Phil 3:8 - 14
Jn 8:1 - 11

Theme: The Power of the Resurrection

Second Isaiah sees the impressive events of the original exodus as but a prelude to the Jews' repatriation after the exile. It is God's creative power that is at work in both events. Paul summarizes the meaning of his life in being identified with the dead and risen Christ. The power of God which effected the resurrection is now brought to bear in the life of every Christian through the work of the Spirit. Nowhere is God's saving power more evident than in the forgiveness of sins. In today's gospel Jesus forgives the sinful woman and restores her friendship with God

First Reading

The return from Babylon is seen as a singular act of God's saving power. This passage from Isaiah is introduced by Yahweh's self presentation: "I am the Lord, your Holy One, the Creator of Israel, your King" (v15). What follows is an illustration of that power. What was seen first in the creation of the universe continues in the triumph of the Hebrews over the Egyptians and is to be manifested again in the return from the Babylonian exile.

The passage through the Reed Sea is recalled as Yahweh triumphs over the sea and the Egyptian army (vv16f; Ex 15:19ff). As great an event as that was, it can be overlooked in light of what is to come (vv19ff). The on-going creation will produce irrigation in desert regions and a new highway to be traversed. Even the wild animals will see the "hand of God" in all of this (v20). Finally a new people will be formed that will see and honor Yahweh as their benefactor (v21). Yahweh who is identified as Creator in the opening verse of the chapter continues to manifest his power in acts of redemption.

Responsorial Psalm -- Ps 126

This is a prayer for assistance in time of need. It can be divided into two parts: a recalling of past favors (vv1ff) and a plea for present assistance (vv4ff). The psalm is best situated in the post-exilic period, probably in a time of hunger and drought. As in the first reading, the return from exile as a moment of divine favor is strongly underscored (vv1ff); it had apologetic value as well, with the Gentiles recognizing God's deliverance.

As the floor of the Negeb in the south of Palestine is inundated by the winter rains, may Yahweh's favor be experienced by his people (v4). The contrast between the sorrowful sower and the joyful reaper may be proverbial (v9). The imagery is vivid of fertility and abundance following quickly in the wake of agricultural hardship.

Second Reading

The passage is one of the richest in the entire Pauline corpus and can be divided into two parts: Paul's present life in Christ (vv8 - 11) and that which it augurs for the future (vv12ff).

The great gain for Paul is the knowledge of Christ Jesus (v8), i.e. an experience of Christ arising from the intimate unity which binds Christ and the Christian. For Paul it is termed "living in Christ" (v9a; Gal 2:20). This "knowledge" makes all former accomplishments or titles, like those mentioned earlier in the chapter (vv3:5f), fade into insignificance as something disposable, simply rubbish (v8). The "knowledge" of Christ for Paul has two dimensions: a fusion into Christ's suffering and death and into his resurrection with its life-giving power (v10). The Christian in his or her death to self becomes conformed to the death side of Christ (Gal 2:19f) by which, through the cross, the Christian dies to the world and the world to the Christian (Gal 6:14). But there is more than that. The Christian's suffering, especially that on behalf of the church, becomes an extension of what Christ endured; it is appropriated by him and becomes part of his total offering to the Father. This offering of both the head and the body makes up for what is lacking in Christ's personal offering (Col 1:24).

The second dimension of this "knowledge" of Christ is to experience the power of the resurrection. Christ rose from the dead constituted Son of God in the "spirit of holiness" (Rom 1:4). This is the Spirit which has brought about his resurrection and is destined to be shared with those who come to him in faith. Paul "knows" Christ because of the Spirit, received at the time of his conversion (Acts 9:17). It is this same Spirit that makes possible death to the flesh (Gal 5:16 - 25) and empowers Paul in his apostolic mission (Acts 13:2f). To live in Christ, then, means conformity to him in his death and resurrection.

In this passage Paul also presents a succinct summary of his teaching on justification (v9), given at length in Romans and Galatians. If one is "found in Christ," it is because he or she has first been found by Christ. Righteousness justifies. It has its source in God's righteousness or covenant fidelity which is extended and conferred on the believer (Rom 3:21f). This justification is not due to any human achievement or law observance. It is pure gift and comes solely through faith in the saving work of Christ.

Finally Paul speaks of the future aspect of justification (vv12ff). There is a "not yet" connected with the "now" of personal righteousness. That is the final summing up or terminal point, a destiny arrived at through fidelity and growth. Perfect maturity (v12): a possible allusion to the stages of development found in the mystery religions of Paul's time. In speaking of the future eschatological moment, Paul uses the athletic imagery of the race. He presses on toward the prize with the hope of having the race's judge call him to the raised platform to confer the honor (v14), "upward calling" (literally "call from above"). As the athlete focuses on his goal and sacrifices all to reach it, so too Paul concentrates on the finish line. It remains only for him to persevere.

Third Reading

This is one of the most poignant and touching accounts of Jesus' ministry. Quite apart from its inspiring lesson, the narrative has long been beset by difficulties of acceptance. The main problems center around its canonicity, i.e. recognition as an authentic part of the scriptures, and its authorship, i.e. whether or not it was originally a part of John's gospel. As regards the canonical question, the story is absent from the major Greek manuscripts of the gospels. This absence from important ancient sources militates against canonicity, although the passage does appear in later Latin manuscripts. Since it appears in the Vulgate of St. Jerome, its authenticity as inspired scripture has never been contested in Catholic circles. The story itself has an authentic ring in terms of Jesus' ministry. There are reasons why it may not have appeared at an early date, e.g. its seeming incompatability with the strict penitential discipline of the early church.
A stronger case can be made for its not being Johannine. It reflects neither the language nor the style of John. In some manuscripts it is placed after Luke 21:38, which makes reference to Jesus' stay on the Mount of Olives (v1). Its present location in John may be due to the context of Jesus' claim to being non-judgmental (8:15). At any rate, this question should not detract from its important teaching on sin and forgiveness.

The woman has been taken in the act of adultery, punishable by death according to Jewish law (Deut 22:23f). At this time the carrying out of the punishment would have been academic, since Rome had withdrawn Jewish authorization for capital punishment (Jn 18:31). It does, however, place Jesus in a serious dilemma. In stating his position, he would have to uphold either Moses or Rome (vv5f). Jesus' writing on the ground remains enigmatic; there is only room for conjecture. A plausible case can be made for an allusion to Jeremiah 17:13; the Hebrew reads: "Those turning aside (from you) shall be written on the earth," a reference to the woman's accusers.

Jesus proposes a counter-dilemma (v7). Ordinarily the witnesses to the crime are the ones to execute judgment (Deut 17:7). Since Rome had withheld the right to execute, Jesus' proposal is didactic in character. Clearly the sinless person is not be found. As the accusers depart and the two remain alone, Jesus removes any hint of condemnation. Her acquittal means forgiveness, with the single injunction to sin no more (v11). The action of Jesus is certainly one of compassion. But it is also an exercise of the power proper to God alone. Elsewhere Jesus implies that a spiritual healing demands more than one which is physical (Mk 2:7 - 11). God's creative power continues as salvific in the ministry of Jesus.

There was nothing that evoked stronger reaction in Jesus' opponents than his claim to forgive sin. It was seen as blasphemous, an appropriation of power proper to God alone. What is true on both sides is that sin was considered a serious and weighty matter. One wonders if the same can be said today. Jesus' compassion for the sinner is real. His treatment of the woman in today's gospel is sensitive and non-threatening. But his final words tell her to desist.

Sin is something only God can eradicate. Other miracles are only a shadow of what it means to overcome sin. Jesus does it, and willingly, but he is anything but casual about it. The mindset of today is often just the opposite. Modern society dismisses sin; it is explained away in terms of culturally conditioned attitudes or guilt-producing anxieties. If ours is a biblical faith, then we have to say that the Judeo-Christian tradition sees it differently.

Paul's treatment of the sorrow and joy (death and resurrection) dimensions of faith has much more than academic value. Our union with Christ makes our suffering his and his resurrection ours. Those two great moments in salvation are woven into the fabric of every Christian's life. Our final victory, the attainment of the prize, will not be ours alone. It will be his as well. And our suffering, especially in the interests of faith, is not borne alone. In a very real sense Christ bears it with us. We are an extension of his offering on the cross. This is not merely consoling language. Paul's body of Christ may be hard to grasp but it is very real. The battle and the victory are shared. Our lives become part of Christ's gift to the father.

Homiletic and Catechetical Helps

1. Creation: Genesis, the exodus, post-exilic return, Christian redemption.
2. The power of God: creation, redemption, forgiveness.
3. Power: its Christian and its worldly meaning.
4. To know Christ in his death and resurrection.
5. Examples of experiential knowledge.
6. Athletic imagery and the moral life: examples today.
7. Lessons to be learned from Jesus and the sinful woman.
8. The power of God in relation to sin.
9. Personal attitudes toward sin.
10. Personal attitudes toward forgiveness.