Readings:
- Leviticus 19:1–2, 11–19, 25
- John 10:22–38
As we journey through the somber and contemplative days of Passiontide, the Church invites us to focus more intensely on the suffering Christ, not merely in His physical agony, but also in the spiritual rejection and hardness of heart He encounters. Today’s readings draw a stark contrast: the lofty call to holiness in Leviticus, and the rejection of Holiness Incarnate in the Gospel of John.
“Be ye holy, because I the Lord your God am holy.” (Lev 19:2, Douay-Rheims)
This verse, at the head of today’s reading from Leviticus, resounds like a trumpet in the stillness of Lent. It is not a suggestion or a poetic aspiration, but a divine command. The Lord sets before Israel a moral code that reflects His own nature—truthfulness, justice, mercy, and separation from the customs of the nations.
This law, with its detailed prescriptions, is not arbitrary. It is a formation in divine likeness: “Thou shalt not steal… neither lie… neither swear falsely… thou shalt not oppress thy neighbour…” (cf. vv. 11–13). In these laws, the heart of God is revealed—not distant or impersonal, but deeply concerned with the dignity of human relationships, fairness, compassion for the weak, and integrity of worship.
And yet, this same law was but a preparation. As St.
You said:
write a blog post reflection about Lev 19:1-2, 11-19, 25 and John 10:22-38 in the spirit of Feria Quarta infra Hebdomadam Passionis citing the Church Fathers
ChatGPT said:
Certainly! Here is a traditional Catholic blog-style reflection on Leviticus 19:1–2, 11–19, 25 and John 10:22–38, written in the spirit of Feria Quarta infra Hebdomadam Passionis (Wednesday in Passion Week), and drawing on the wisdom of the Church Fathers. This reflection is suitable for meditative reading and Lenten devotion.
Passiontide Wednesday Reflection: “Be Ye Holy” and the Rejected Holiness
Scripture Readings:
- Leviticus 19:1–2, 11–19, 25
- John 10:22–38
As Passiontide deepens, the Church’s liturgy begins to draw us closer to the mystery of Christ’s rejection and the darkening road to Calvary. The sacred texts chosen for this Wednesday in Passion Week place before our eyes the eternal call to holiness and the tragic irony of the Holy One being cast out.
I. “Be ye holy, because I the Lord your God am holy.” (Leviticus 19:2, DRC)
The call from Leviticus is not merely an ancient code—it is an invitation into the divine life. The Lord, through Moses, reveals His own character as the model for all conduct. Holiness is not abstract; it is deeply practical: “Thou shalt not steal… neither lie… neither swear falsely… Thou shalt not go about as a talebearer among thy people” (vv. 11–16). These laws form what St. John Chrysostom would later call “the architecture of the soul,” a shaping of interior virtue through exterior fidelity.
St. Cyril of Alexandria comments that this holiness is a “participation in the divine nature” (cf. 2 Peter 1:4), begun in obedience and perfected in charity. The early Church Fathers often saw these commandments not only as moral guidelines but as types and shadows of the virtues made manifest in Christ Himself. St. Irenaeus writes: “The Law prepared man for the Word, and the Word fulfilled the Law in Himself.” The integrity demanded in Leviticus reaches its fullness in Christ, who is Truth Himself.
Furthermore, the command “thou shalt love thy friend as thyself” (Lev. 19:18) foreshadows Christ’s own teaching of love as the greatest commandment. Origen saw this verse as a precursor to the Gospel’s radical charity, which finds its full light in Christ’s Passion, where Love is not just commanded, but crucified.
II. “I and the Father are one.” (John 10:30)
In John’s Gospel, the call to holiness is met with resistance. The same God who spoke in Leviticus now walks among His people in the flesh—and they seek to stone Him.
This moment at the Feast of the Dedication (Hanukkah), when Christ declares His oneness with the Father, is one of profound theological revelation. But it also becomes a flashpoint of rejection. “Thou, being a man, makest thyself God,” they cry (v. 33). What they perceive as blasphemy is in fact the fulfillment of all holiness: God dwelling among us.
St. Athanasius, in his treatise On the Incarnation, defends this very truth: “He became what we are, that He might make us what He is.” Christ’s claim is not arrogance, but the very heart of divine condescension—God’s desire to lift man into union with Himself. The scandal lies not in His claim, but in their hardness of heart.
St. Augustine preaches powerfully on this passage: “They saw a man, and did not believe in God; they saw the flesh, and did not perceive the Word.” (Tractate on John, 48.9). The same people who had the Law were now rejecting its fulfillment. The Holy One, who is the perfect fulfillment of Leviticus’ call, stands before them—yet their eyes are blind, their hearts like stone.
III. Passiontide’s Warning and Hope
The juxtaposition of Leviticus and John today is striking. In the Old Testament, God calls for holiness; in the New, God is Holiness—and He is rejected.
This moment in Passiontide is meant to sober us. How often have we, too, failed to recognize Christ in our midst? How often have we clung to a surface religiosity while resisting the radical transformation Christ demands?
And yet, this is also a moment of mercy. Christ does not revile His persecutors, nor does He withdraw His claim. He speaks truth to them patiently: “If I do not the works of my Father, believe me not” (v. 37). His works testify, His sheep hear His voice—even if many turn away.
In this lies our hope. St. Gregory the Great reminds us: “The medicine is offered even to those who refuse it.” Even in the face of rejection, Christ continues to offer His divine life. Passiontide calls us not to despair at our failures, but to kneel at the threshold of Calvary with open hearts.
Conclusion: The Path of True Holiness
To “be holy” is no longer merely to observe laws, but to abide in Christ who is Holiness Himself. The holiness of Leviticus is now made incarnate in the One who was despised and rejected for our sake. Let us not follow the example of those who picked up stones. Let us instead follow the example of the saints, who saw in Christ the fulfillment of all the Law, and in His Passion, the invitation to eternal life.
Let us live Passiontide not merely as spectators, but as penitents and lovers of the Crucified.
Domine Iesu, sanctifica me in veritate tua. Fac me sanctum, sicut tu es sanctus.