Blessed are the clean of heart, for they will see God

On Wednesday of the Third Week of Lent our Church invites us to first read and reflect on a passage from the book of Exodus (33:7-11, 18-23; 34:5-9, 29-35) entitled "The full revelation of God to Moses". Our treasure, which follows, is from a book addressed to Autolycus by Saint Theophilus of Antioch, bishop. Saint Theophilus lived in the second century and was the seventh bishop of Antioch. His writings indicate that he was born a pagan and was led to embrace Christianity by studying the Holy Scriptures, especially the prophetical books. He was noted for his zeal as a shepherd in driving away heretics who were attacking Christ's flock. He made contributions to the departments of Christian literature, polemics, exegetics, and apologetics. Saint Theophilus wrote a work called Apology to Autolycus, addressed to a pagan friend who questioned Christianity. In this writing he carefully explained that the Christian faith is not irrational or superstitious but deeply reasonable and rooted in truth. He showed how the teachings of Scripture reveal the true God and offer a fuller understanding of creation, morality, and human destiny. One of his most significant contributions is that he was the first known Christian writer to use the term "Trinity" (Greek Trias) when speaking about God—referring to God, His Word (Logos), and His Wisdom. While later theology would develop this teaching more fully, Theophilus helped lay an early foundation for the Church's understanding of the mystery of the Father, Son, and Holy Spirit. He also emphasized that God created the world freely and lovingly out of nothing, a teaching that distinguished Christianity from many Greek philosophical ideas about eternal matter. For Theophilus, creation itself reveals God's wisdom and invites humanity to know and love Him. 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.