A Samaritan woman came to draw water

On the Third Sunday of Lent our Church invites us to first read and reflect on a passage from the book of Exodus (22:20---23:9) entitled "The law concerning aliens and the poor (The Book of the Covenant)". Our treasure, which follows, is from a treatise on John by Saint Augustine, bishop. Saint Augustine was born at Tagaste in Africa in 354. He was unsettled and restlessly searched for the truth until he was converted to the faith in Milan and baptized by Ambrose. Returning to his homeland, he embraced an ascetic life and subsequently was elected bishop of Hippo. For thirty-four years he guided his flock, instructing it with sermons and many writings. He fought bravely against the errors of his time and explained the Faith carefully and cogently through his writings. He is also a preeminent Catholic Doctor of the Church. His writings influenced the development of western philosophy and western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He died in 430. Few ancient Christian authors attempted anything like a complete commentary on the Gospel of John, among them Origen, John Chrysostom and Augustine. Of these, Augustine's must count as the greatest. Unlike Origen's, it has come down to us in its entirety and of the others that remain it is certainly the most theologically profound. John's gospel allows Augustine to range broadly over themes that were his life's work -- the Trinity, the person of Christ, the nature of the Church and its sacraments, the fulfillment of the divine plan. In his preaching, St. Augustine developed an oratorical style based on the classical rhetoric he had learned prior to his conversion which he adapted to the unique demands of Christian preaching. He still recognized the classical ends of rhetoric: to teach, to please, and to persuade. He gave, however, the place of most importance to content: what was said was more important than how it was said. He eschewed the more elaborate figures of speech, using a more direct manner to educate an audience that was, to a great extent, illiterate. The result, however, is not a debased Ciceronian style but a method of preaching that is clear, lively, and well-suited to its purpose. Just as Augustine's oratorical style was subordinated to the demands of preaching the gospel of Christ, so also his method of commentary was similarly influenced by his duty as pastor at Hippo to instruct his flock in matters of faith and morals. His commentary, then, contains more than exegesis. His reflections on Scripture lead him to discussions of both moral action and dogma. Augustine's extemporaneous style and broad range of interests are evident in the tractates included in this volume, in which he comments on chapters 7-12 of St. John's Gospel. These chapters contain some of the best-known episodes from the life of Christ: the encounter with the woman caught in adultery, the healing of the man born blind, the raising of Lazarus from the dead, Mary's anointing of Christ's feet, and Christ's triumphant entrance into Jerusalem. The passages also contain some of Christ's most explicit teaching of his divinity. In unfolding the mysteries contained in these chapters of St. John, Augustine moves easily from exegesis to reflections on moral virtue and doctrine, especially the Trinity and the Incarnation. But he never loses sight of his audience. Even in his comments on the loftiest of ideas, he strives to make teaching accessible to all. These tractates, then give us a glimpse of the man that we do not often get from his other works. Augustine's preaching shows us not only his brilliant mind and rhetorical skills as he expounds upon the Scriptures but also the great love he had for Christ and for the faithful entrusted to his care. The Book of Exodus, the second book of the Pentateuch, takes its name from a Greek word meaning "departure," highlighting the defining event of Israel's history: the Lord's deliverance of His people from slavery in Egypt. Its Hebrew title, Shemoth — "Names" — comes from its opening line, reminding us that God's saving work unfolds within real history, among real persons whom He knows and calls. Exodus continues the sacred story where Genesis ends. The descendants of Jacob, once welcomed in Egypt, find themselves oppressed and enslaved. Into this suffering, God reveals Himself not as distant, but as the One who hears the cry of His people. Through Moses, He performs mighty works, freeing Israel and leading them through the Red Sea — an event the Church has long recognized as a powerful foreshadowing of Baptism and redemption. Yet liberation is only the beginning. At Mount Sinai, God establishes His covenant with Israel. The Law (torah) given through Moses is not merely a set of rules but the framework of a relationship. God saves first; then He teaches His people how to live in the freedom He has given. The moral, civil, and ritual laws form Israel into a holy nation, called to reflect God's own holiness before the world. A striking portion of Exodus is devoted to the tabernacle, the portable sanctuary where God chooses to dwell among His people. This reveals the deeper purpose of salvation: communion. God does not simply rescue Israel from something — He rescues them for something — life in His presence. Even when Israel falls into rebellion, we witness repentance, covenant renewal, and divine mercy. The book culminates with the construction of the tabernacle and the descent of the cloud, the visible sign of God's glorious presence. In Exodus, we see the foundations of Israel's identity: a people redeemed, covenanted, instructed, and indwelt by God. For Catholics, the book speaks not only of ancient history but of the enduring pattern of salvation: God delivers, God binds Himself to His people, God teaches, and God remains with them.