Reverencing & Restoration: Caring for Earth

THIRD SUNDAY

INTRODUCTION

In a collaborative effort with the staff of the Catholic Institute of Education in South Africa, we offer this resource as a compliment to the inserts prepared on the theme of Caring for Creation and Catholic Social Justice values.

This reflection guide contains separate reflections on the scripture readings for each of the five Sundays of Lent. Each reflection includes questions for reflection or discussion. The reflections focus on the issue of environmental justice. We are in a critical moment as the human family on planet Earth, and we need to reflect on how we relate in thought, word and deed to the Creation of which we are an integral part. We need a change of heart in order to realize deeply that "the fundamental relation between humanity and nature is one of caring for creation."1 That this is a key perspective of Christian faith is pointed out by Pope John Paul II: "Christians, in particular, realize that their responsibility within creation and their duty towards nature and the Creator are an essential part of their faith." 2

A printable PDF document of each week's reflection is available for download.

February 27, 2005 - Exodus 17:3-7, Psalm 95, John 4:5-42, Romans 5:1-2; 5-8

Water features in three readings and is an important image in the fourth. It is a distinguishing feature of our planet earth, and essential to life. It represents the new life of baptism offered to us in and with Christ, and refers to the cleansing action of the Holy Spirit. It represents the availability of spiritual refreshment to us. Yet just as we need to look after our spiritual well-being, so we need to look after our sources of water.

In the first reading, the people of Israel have moved into the harsh terrain of the desert of Zin, still some way from Horeb or Sinai. Liberation from Pharoah's house is hard - there is no easy walk to freedom. Of course, they, like we often do, grumbled: 'Why did you bring us out of Egypt? … Was it so that I should die of thirst, my children too, and my cattle?' And yet, the Exodus narratives counter this murmuring with reference to how Yahweh does provide: manna, water, even - albeit later - a 'constitution' - basic needs for individual and communal life.

The Psalm enjoins people of God, such as Israel, such as ourselves, to 'praise Yahweh joyfully', to acclaim the 'Rock of our safety' and to come into God's presence 'with thanksgiving'. God is our maker, 'we are the people he pastures, the flock that he guides'. Although Israel is now a settled nation (like us?), we, like Israel, can recall the Exodus, and a nomadic resonance can be found in the way God guides us to pasturage. The link with the first reading and God's sustaining action is clear. But, as with many Psalms, there is a twist, also related to the first reading: the voice of Yahweh, reminds the hearer of Meribah and Massah - places of trial and contention - and the unreliability of those who are called 'people of God'.

The gospel places a thirsty Jesus, between Judea and Galilee, in Samaria, at a well. Wells mark the route of seasonal nomadic migrations for pasture, determine the paths of travel and trade, become markers on pilgrimages, are claimed by faith tradition - this one is named for Jacob. Wells bring people together. They provide village households, particularly through the work of women, with water. They are sites of hospitality - where strangers ought not to be denied access to water. But wells are vulnerable - the water table may drop and the well be left dry; human waste may contaminate the water supply; an animal may fall in, drown, and poison the water as it decays; enemies may poison the well; one party may seek to deny another access to water…

The readings culminate positively. The Gospel attests that Jesus offers living water to us - Jews, Samaritans, Christians alike. If we drink of this, then, as Paul seeks to convince us, 'by faith we are judged righteous and at peace with God'; that our hope is 'not deceptive, because the love of God has been poured into our hearts by the Holy Spirit which has been given us'.

• 'Is Yahweh with us, or not?' What signs orient our search for an answer to this question?
  
• In what ways looking back can we see where our ancestors, elders, or our governments engaged in life sustaining actions that benefit communities? Have we built wells? Can we describe our parish or homes as being like wells? What do we do with the 'love of God' that has been poured into our hearts?
  
• Have we thought about the water resources our neighbourhoods depend on? How is this water supply managed? Is it being looked after? Is the water we use secured by depriving others of water? Do the poor have access? Think of regional conflict situations. What role does the control of resources like water play in conflicts such as those in Israel / Palestine or Darfur in the Sudan?
• Jesus, in the dialogue with the woman, calls Jews and Samaritans beyond their own particular traditions. Are you in a place of conflict? How might you be able to hear what your opponents have to say? How can you - together - find a way beyond this situation of conflict?
  

1 US Catholic Bishops.1991. Renewing the Earth
2John Paul II.1990. Peace With God The Creator, Peace With All Of Creation: Message for the World Day of Peace.

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Last updated February 17, 2005
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