From: John 6:30-35
The Discourse on the Bread of Life (Continuation)
[30] So they said to Him (Jesus), "Then what sign do You do, that we may see, and believe You? What work do You perform? [31] Our fathers ate the manna in the wilderness; as it is written, `He gave them bread from Heaven to eat.'"
[32] Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from Heaven; My Father gives you the true bread from Heaven. [33] For the bread of God is that which comes down from Heaven, and gives life to the world." [34] They said to Him, "Lord, give us this bread always."
[35] Jesus said them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst."
_______________________
Commentary:
28-34. This dialogue between Jesus and His hearers is reminiscent of the episode of the Samaritan woman (cf. John 4:11-15). On that occasion Jesus was speaking about water springing up to eternal life; here, He speaks of bread coming down from Heaven to give to the world. There, the woman was asking Jesus if He was greater than Jacob; here the people want to know if He can compare with Moses (cf. Exodus 16:13). "The Lord spoke of Himself in a way that made Him seem superior to Moses, for Moses never dared to say that he would give food which would never perish but would endure to eternal life. Jesus promises much more than Moses. Moses promised a kingdom, and a land flowing with milk and honey, good health and other temporal blessings [...], plenty for the belly, but food which perishes; whereas Christ promised food which never perishes but which endures forever" (St. Augustine, "In Ioann. Evang.", 25:12).
These people know that the manna--food which the Jews collected every day during the journey through the wilderness (cf. Exodus 16:13ff)-- symbolized messianic blessings; which was why they asked our Lord for a dramatic sign like the manna. But there was no way they could suspect that the manna was a figure of a great supernatural messianic gift which Christ was bringing to mankind--the Blessed Eucharist. In this dialogue and in the first part of the discourse (verses 35-47), the main thing Jesus is trying to do is bring them to make an act of faith in Him, so that He can then openly reveal to them the mystery of the Blessed Eucharist--that He is the bread "which comes down from Heaven, and gives life to the world" (verse 33). Also, St. Paul explains that the manna and the other marvels which happened in the wilderness were a clear prefiguring of Jesus Christ (cf. 1 Corinthians 10:3-4).
The disbelieving attitude of these Jews prevented them from accepting what Jesus revealed. To accept the mystery of the Eucharist, faith is required, as [Pope] Paul VI stressed: "In the first place we want to remind you that the Eucharist is a very great mystery; strictly speaking, to use the words of sacred liturgy, it is `the mystery of faith'. This is something well known to you but it is essential to the purpose of rejecting any poisonous rationalism. Many martyrs have witnessed to it with their blood. Distinguished Fathers and Doctors of the Church in unbroken succession have taught and professed it. [...] We must, therefore, approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation" ("Mysterium Fidei").
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" ([St] J. Escriva, "The Way", 582).
_________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Showing posts with label Easter. Show all posts
Showing posts with label Easter. Show all posts
Monday, May 09, 2011
Sunday, May 08, 2011
Gospel for Monday, 3rd Week of Easter
From: John 6:22-29
The People Look for Jesus
[22] On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. [23] However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. [24] So when the people saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.
The Discourse on the Bread of Life
[25] When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" [26] Jesus answered them, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not labor for the food which perishes, but the food which endures to eternal life, which the Son of Man will give to you; for on Him has God the Father set His seal." [28] Then they said to Him, "What must we do, to be doing the works of God?" [29] Jesus answered them, "This is the work of God, that you believe in Him He has sent."
______________________
Commentary:
26. Our Lord begins by pointing out that their attitudes are wrong: if they have the right attitude they will be able to understand His teaching in the eucharistic discourse. "You seek me", St. Augustine comments, "for the flesh, not for the spirit. How many seek Jesus for no other purpose than that He may do them good in this present life! [...] Scarcely ever is Jesus sought for Jesus' sake" ("In Ioann.
Evang.", 25, 10).
This verse marks the beginning of the discourse on the bread of life which goes up to verse 59. It opens with an introduction in the form of a dialogue between Jesus and the Jews (verses 26-34), in which our Lord reveals Himself as the bringer of the messianic gifts. Then comes the first part of the discourse (verses 35-47), in which Jesus presents Himself as the Bread of Life, in the sense that faith in Him is food for eternal life. In the second part (verses 48-59) Christ reveals the mystery of the Eucharist: He is the Bread of Life who gives Himself sacramentally as genuine food.
27. Bodily food helps keep us alive in this world; spiritual food sustains and develops supernatural life, which will last forever in Heaven. This food, which only God can give us, consists mainly in the gift of faith and sanctifying grace. Through God's infinite love we are given, in the Blessed Eucharist, the very author of these gifts, Jesus Christ, as nourishment for our souls.
"On Him has God the Father set His seal": our Lord here refers to the authority by virtue of which He can give men the gifts He has referred to: for, being God and man, Jesus' human nature is the instrument by means of which the Second Person of the Blessed Trinity acts. St. Thomas Aquinas comments on this sentence as follows: "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. ...When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally (eternal generation), which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" ("Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The People Look for Jesus
[22] On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. [23] However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. [24] So when the people saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.
The Discourse on the Bread of Life
[25] When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" [26] Jesus answered them, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not labor for the food which perishes, but the food which endures to eternal life, which the Son of Man will give to you; for on Him has God the Father set His seal." [28] Then they said to Him, "What must we do, to be doing the works of God?" [29] Jesus answered them, "This is the work of God, that you believe in Him He has sent."
______________________
Commentary:
26. Our Lord begins by pointing out that their attitudes are wrong: if they have the right attitude they will be able to understand His teaching in the eucharistic discourse. "You seek me", St. Augustine comments, "for the flesh, not for the spirit. How many seek Jesus for no other purpose than that He may do them good in this present life! [...] Scarcely ever is Jesus sought for Jesus' sake" ("In Ioann.
Evang.", 25, 10).
This verse marks the beginning of the discourse on the bread of life which goes up to verse 59. It opens with an introduction in the form of a dialogue between Jesus and the Jews (verses 26-34), in which our Lord reveals Himself as the bringer of the messianic gifts. Then comes the first part of the discourse (verses 35-47), in which Jesus presents Himself as the Bread of Life, in the sense that faith in Him is food for eternal life. In the second part (verses 48-59) Christ reveals the mystery of the Eucharist: He is the Bread of Life who gives Himself sacramentally as genuine food.
27. Bodily food helps keep us alive in this world; spiritual food sustains and develops supernatural life, which will last forever in Heaven. This food, which only God can give us, consists mainly in the gift of faith and sanctifying grace. Through God's infinite love we are given, in the Blessed Eucharist, the very author of these gifts, Jesus Christ, as nourishment for our souls.
"On Him has God the Father set His seal": our Lord here refers to the authority by virtue of which He can give men the gifts He has referred to: for, being God and man, Jesus' human nature is the instrument by means of which the Second Person of the Blessed Trinity acts. St. Thomas Aquinas comments on this sentence as follows: "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. ...When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally (eternal generation), which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" ("Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, May 07, 2011
Gospel for the 3rd Sunday of Easter
From: Luke 24:13-35
The Road To Emmaus
[13] That very day two of them (disciples) were going to a village named Emmaus, about seven miles from Jerusalem, [14] and talking with each other about all these things that had happened. [15] While they were talking and discussing together, Jesus Himself drew near and went with them. [16] But their eyes were kept from recognizing Him. [17] And He said to them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad. [18] Then one of them, named Cleopas, answered Him, "Are You the only visitor to Jerusalem who does not know the things that have happened there in these days?" [19] And He said to them, "What things?" And they said to Him, "Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, [20] and how our chief priests and rulers delivered Him up to be condemned to death, and crucified Him. [21] But we had hoped that He was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. [22] Moreover, some women of our company amazed us. They were at the tomb early in the morning [23] and did not find His body; and they came back saying that they had even seen a vision of angels, who said that He was alive. [24] Some of those who were with us went to the tomb, and found it just as the women had said; but Him they did not see." [25] And He said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! [26] Was it not necessary that the Christ should suffer these things and enter into His glory?" [27] And beginning with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself.
[28] So they drew near to the village to which they were going. He appeared to be going further, [29] but they constrained Him, saying, "Stay with us, for it is toward evening and the day is now far spent." So He went in to stay with them. [30] When He was at table with them, He took the bread and blessed, and broke it, and gave it to them. [31] And their eyes were opened and they recognized Him; and He vanished out of their sight. [32] They said to each other, "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?" [33] And they rose that same hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them, [34] who said, "The Lord is risen indeed, and has appeared to Simon!" [35] Then they told what had happened on the road, and how He was known to them in the breaking of the bread.
______________________
Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood changes from sadness to joy; they begin to hope again, and feel the need to share their joy ith others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It shows our Lord's zeal for souls. "As He is walking along, Christ meets two men who have nearly lost all hope. They are beginning to feel that life has no meaning for them. Christ understands their sorrow; He sees into their heart and communicates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples stop Him and practically force Him to stay with them. They recognize Him later when He breaks the bread. The Lord, they exclaimed, has been with us! `And they said to each other: "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Christian should make Christ present among men. He ought to act in such a way that those who know Him sense `the aroma of Christ' (cf. 2 Corinthians 2:15). Men should be able to recognize the Master in His disciples" ([St] J. Escriva, "Christ Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives us a very good idea of the disillusionment felt by His disciples after His apparent total failure. Cleopas' words summarize Christ's life and mission (verse 19), His passion and death (verse 20), the despair felt by His disciples (verse 21), and the events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to Me" (John 5:39). In saying this He indicated the best way for us to get to know Him. Pope Paul VI points out that today also frequent reading of and devotion to Holy Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook and to draw from it genuine inspiration and unsurpassable examples" ([Pope] Paul VI, "Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the meaning of all the Scriptural passages concerning the Messiah. "Was it not necessary that the Christ should suffer these things and enter into His glory?": with these words He disabuses them of the notion of an earthly and political Messiah and shows them that Christ's mission is a supernatural one--to save all mankind.
Sacred Scripture contained the prophecy that God would bring about salvation through the redemptive passion and death of the Messiah. The Cross does not mean failure: it is the route chosen by God for Christ to achieve definitive victory over sin and death (cf. 1 Corinthians1:23-24). Many of our Lord's contemporaries failed to understand His supernatural mission because they misinterpreted the Old Testament texts. No one knew the meaning of Sacred Scripture like Jesus. And, after Him, only the Church has the mission and responsibility of conserving Scripture and interpreting it correctly: "All that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give them new and lasting hope. "There were two disciples on their way to Emmaus. They were walking along at a normal pace, like so many other travelers on that road. And there, without any fuss, Jesus appears to them, and walks with them, His conversation helping to alleviate their tiredness. I can well imagine the scene, just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with wheat, and venerable olive trees, their branches shimmering in the soft glowing light.
"Jesus joins them as they go along their way. Lord, how great you are, in everything! But You move me even more when You come down to our level, to follow us and to seek us in the hustle and bustle of each day. Lord, grant us a childlike spirit, pure eyes and a clear mind so that we may recognize You when You come without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without realizing it, have been deeply stirred by the words and love shown by God made man, are sorry to see Him leaving. For Jesus `appeared to be going further' (Luke 24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him freely, when we begin to grasp the purity of His Love which He has placed in our souls. We have to hold Him back (`they constrained Him') and beg Him: `Stay with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us--always short on daring, perhaps because we are insincere, or because we feel embarrassed. Deep down, what we are really thinking is: `Stay with us, because our souls are shrouded in darkness and You alone are the light. You alone can satisfy this longing that consumes us.' For `we know full well which among all things fair and honorable is the best--to possess God for ever' (St. Gregory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his companion, when Christ breaks the bread; and, though He vanishes once more from sight, we too will find strength to start out once more--though night is falling--to tell the others about Him, because so much joy cannot be kept in one heart alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the entire world has become an Emmaus, for the Lord has opened up all the divine paths of the earth" ([St] J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise spontaneously to the lips of your professional companions when they meet you along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there they find the Apostles and some other disciples gathered together with Peter, to whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in a very special way and where the prophets carried out their main ministry. God willed that Christ should suffer, die and rise again in Jerusalem, and from there the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New Testament the Church of Christ is described as "the Jerusalem above" (Galatians 4:26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Revelation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special intervention of Providence, moved to Rome, thereby making that city the center of the Church. Just as Peter strengthened these first disciples in the faith, so too Christians of all generations have recourse to the See of Peter to strengthen their faith and thereby build up the unity of the Church: "Take away the Pope and the Catholic Church would no longer be catholic. Moreover, without the supreme, effective and authoritative pastoral office of Peter the unity of Christ's Church would collapse. It would be vain to look for other principles of unity in place of the true one established by Christ Himself [...]. We would add that this cardinal principle of holy Church is not a supremacy of spiritual pride and a desire to dominate mankind, but a primacy of service, ministration and love. It is no vapid rhetoric which confers on Christ's vicar the title: `Servant of the servants of God'" ([Pope] Paul VI, "Ecclesiam Suam", 83).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Road To Emmaus
[13] That very day two of them (disciples) were going to a village named Emmaus, about seven miles from Jerusalem, [14] and talking with each other about all these things that had happened. [15] While they were talking and discussing together, Jesus Himself drew near and went with them. [16] But their eyes were kept from recognizing Him. [17] And He said to them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad. [18] Then one of them, named Cleopas, answered Him, "Are You the only visitor to Jerusalem who does not know the things that have happened there in these days?" [19] And He said to them, "What things?" And they said to Him, "Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, [20] and how our chief priests and rulers delivered Him up to be condemned to death, and crucified Him. [21] But we had hoped that He was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. [22] Moreover, some women of our company amazed us. They were at the tomb early in the morning [23] and did not find His body; and they came back saying that they had even seen a vision of angels, who said that He was alive. [24] Some of those who were with us went to the tomb, and found it just as the women had said; but Him they did not see." [25] And He said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! [26] Was it not necessary that the Christ should suffer these things and enter into His glory?" [27] And beginning with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself.
[28] So they drew near to the village to which they were going. He appeared to be going further, [29] but they constrained Him, saying, "Stay with us, for it is toward evening and the day is now far spent." So He went in to stay with them. [30] When He was at table with them, He took the bread and blessed, and broke it, and gave it to them. [31] And their eyes were opened and they recognized Him; and He vanished out of their sight. [32] They said to each other, "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?" [33] And they rose that same hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them, [34] who said, "The Lord is risen indeed, and has appeared to Simon!" [35] Then they told what had happened on the road, and how He was known to them in the breaking of the bread.
______________________
Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood changes from sadness to joy; they begin to hope again, and feel the need to share their joy ith others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It shows our Lord's zeal for souls. "As He is walking along, Christ meets two men who have nearly lost all hope. They are beginning to feel that life has no meaning for them. Christ understands their sorrow; He sees into their heart and communicates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples stop Him and practically force Him to stay with them. They recognize Him later when He breaks the bread. The Lord, they exclaimed, has been with us! `And they said to each other: "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Christian should make Christ present among men. He ought to act in such a way that those who know Him sense `the aroma of Christ' (cf. 2 Corinthians 2:15). Men should be able to recognize the Master in His disciples" ([St] J. Escriva, "Christ Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives us a very good idea of the disillusionment felt by His disciples after His apparent total failure. Cleopas' words summarize Christ's life and mission (verse 19), His passion and death (verse 20), the despair felt by His disciples (verse 21), and the events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to Me" (John 5:39). In saying this He indicated the best way for us to get to know Him. Pope Paul VI points out that today also frequent reading of and devotion to Holy Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook and to draw from it genuine inspiration and unsurpassable examples" ([Pope] Paul VI, "Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the meaning of all the Scriptural passages concerning the Messiah. "Was it not necessary that the Christ should suffer these things and enter into His glory?": with these words He disabuses them of the notion of an earthly and political Messiah and shows them that Christ's mission is a supernatural one--to save all mankind.
Sacred Scripture contained the prophecy that God would bring about salvation through the redemptive passion and death of the Messiah. The Cross does not mean failure: it is the route chosen by God for Christ to achieve definitive victory over sin and death (cf. 1 Corinthians1:23-24). Many of our Lord's contemporaries failed to understand His supernatural mission because they misinterpreted the Old Testament texts. No one knew the meaning of Sacred Scripture like Jesus. And, after Him, only the Church has the mission and responsibility of conserving Scripture and interpreting it correctly: "All that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give them new and lasting hope. "There were two disciples on their way to Emmaus. They were walking along at a normal pace, like so many other travelers on that road. And there, without any fuss, Jesus appears to them, and walks with them, His conversation helping to alleviate their tiredness. I can well imagine the scene, just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with wheat, and venerable olive trees, their branches shimmering in the soft glowing light.
"Jesus joins them as they go along their way. Lord, how great you are, in everything! But You move me even more when You come down to our level, to follow us and to seek us in the hustle and bustle of each day. Lord, grant us a childlike spirit, pure eyes and a clear mind so that we may recognize You when You come without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without realizing it, have been deeply stirred by the words and love shown by God made man, are sorry to see Him leaving. For Jesus `appeared to be going further' (Luke 24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him freely, when we begin to grasp the purity of His Love which He has placed in our souls. We have to hold Him back (`they constrained Him') and beg Him: `Stay with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us--always short on daring, perhaps because we are insincere, or because we feel embarrassed. Deep down, what we are really thinking is: `Stay with us, because our souls are shrouded in darkness and You alone are the light. You alone can satisfy this longing that consumes us.' For `we know full well which among all things fair and honorable is the best--to possess God for ever' (St. Gregory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his companion, when Christ breaks the bread; and, though He vanishes once more from sight, we too will find strength to start out once more--though night is falling--to tell the others about Him, because so much joy cannot be kept in one heart alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the entire world has become an Emmaus, for the Lord has opened up all the divine paths of the earth" ([St] J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise spontaneously to the lips of your professional companions when they meet you along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there they find the Apostles and some other disciples gathered together with Peter, to whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in a very special way and where the prophets carried out their main ministry. God willed that Christ should suffer, die and rise again in Jerusalem, and from there the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New Testament the Church of Christ is described as "the Jerusalem above" (Galatians 4:26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Revelation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special intervention of Providence, moved to Rome, thereby making that city the center of the Church. Just as Peter strengthened these first disciples in the faith, so too Christians of all generations have recourse to the See of Peter to strengthen their faith and thereby build up the unity of the Church: "Take away the Pope and the Catholic Church would no longer be catholic. Moreover, without the supreme, effective and authoritative pastoral office of Peter the unity of Christ's Church would collapse. It would be vain to look for other principles of unity in place of the true one established by Christ Himself [...]. We would add that this cardinal principle of holy Church is not a supremacy of spiritual pride and a desire to dominate mankind, but a primacy of service, ministration and love. It is no vapid rhetoric which confers on Christ's vicar the title: `Servant of the servants of God'" ([Pope] Paul VI, "Ecclesiam Suam", 83).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Friday, May 06, 2011
Gospel for Saturday, 2nd Week of Easter
From: John 6:16-21
Jesus Walks on the Water
[16] When evening came, His (Jesus') disciples went down to the sea, [17] got into the boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. [18] The sea rose because a strong wind was blowing. [19] When they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat. They were frightened, [20] but He said to them, "It is I; do not be afraid." [21] Then they were glad to take Him into the boat, and immediately the boat was at the land to which they were going.
_______________________
Commentary:
16-21. It seems the disciples were disconcerted because darkness had fallen, the sea was getting rough and Jesus had still not appeared. But our Lord does not abandon them; when they had been rowing for some five kilometers (three miles), He arrives unexpectedly, walking on the water--to strengthen their faith, which was still weak.
In meditating on this episode Christian tradition has seen the boat as symbolizing the Church, which will have to cope with many difficulties and which our Lord has promised to help all through the centuries (cf. Matthew 28:20); the Church, therefore, will always remain firm. St. Thomas Aquinas comments: "The wind symbolizes the temptations and persecution the Church will suffer due to lack of love. For, as St. Augustine says, when love grows cold, the sea become rougher and the boat begins to founder. Yet the wind, the storm, the waves and the darkness will fail to put it off course and wreck it" ("Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Walks on the Water
[16] When evening came, His (Jesus') disciples went down to the sea, [17] got into the boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. [18] The sea rose because a strong wind was blowing. [19] When they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat. They were frightened, [20] but He said to them, "It is I; do not be afraid." [21] Then they were glad to take Him into the boat, and immediately the boat was at the land to which they were going.
_______________________
Commentary:
16-21. It seems the disciples were disconcerted because darkness had fallen, the sea was getting rough and Jesus had still not appeared. But our Lord does not abandon them; when they had been rowing for some five kilometers (three miles), He arrives unexpectedly, walking on the water--to strengthen their faith, which was still weak.
In meditating on this episode Christian tradition has seen the boat as symbolizing the Church, which will have to cope with many difficulties and which our Lord has promised to help all through the centuries (cf. Matthew 28:20); the Church, therefore, will always remain firm. St. Thomas Aquinas comments: "The wind symbolizes the temptations and persecution the Church will suffer due to lack of love. For, as St. Augustine says, when love grows cold, the sea become rougher and the boat begins to founder. Yet the wind, the storm, the waves and the darkness will fail to put it off course and wreck it" ("Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Thursday, May 05, 2011
Gospel for Friday, 2nd Week of Easter
From: John 6:1-15
The Miracle of the Loaves and Fish
[1] After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiberias. [2] And a multitude followed Him, because they saw the signs which He did on those who were diseased. [3] Jesus went up into the hills, and there sat down with His disciples. [4] Now the Passover, the feast of the Jews, was at hand. [5] Lifting up His eyes, then, seeing that a multitude was coming to Him, Jesus said to Philip, "How are we to buy bread, so that these people may eat?" [6] This He said to test them, for He Himself knew what He would do. [7] Philip answered Him, "Two hundred denarii would not buy enough bread for each of them to get a little." [8] One of His disciples, Andrew, Simon Peter's brother, said to Him, [9] "There is a lad here who has five barley loaves and two fish; but what are they among so many?" [10] Jesus said, "Make the people sit down." Now there was much grass in the place; so men sat down, in number about five thousand. [11] Jesus then took the loaves, and when He had given thanks, He distributed them to those who were seated; so also the fish, as much as they wanted. [12] And when they had eaten their fill, He told His disciples, "Gather up the fragments left over, that nothing may be lost." [13] So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. [14] When the people saw the sign which He had done, they said, "This is indeed the prophet who is to come into the world!" [15] Perceiving then that they were about to come and take Him by force to make Him king, Jesus withdrew again to the hills by Himself.
_______________
Commentary:
1. This is the second lake formed by the river Jordan. It is sometimes described in the Gospels as the "Lake of Gennesaret" (Luke 5:1), because that is the name of the area on the north-eastern bank of the lake, and sometimes as the "Sea of Galilee" (Matthew 4:18; 15:29; Mark 1:16; 7:31), after the region in which it is located. St. John also calls it the "Sea of Tiberias" (cf. 21:1), after the city of that name which Herod Antipas founded and named after the Emperor Tiberius. InJesus' time there were a number of towns on the shore of this lake--Tiberias, Magdala, Capernaum, Bethsaida, etc.--and the shore was often the setting for His preaching.
2. Although St. John refers to only seven miracles and does not mention others which are reported in the Synoptics, in this verse and more expressly at the end of the Gospel (20:30; 21:25) he says that the Lord worked many miracles; the reason why the evangelist, under God's inspiration, chose these seven must surely be because they best suited His purpose--to highlight certain facets of the mystery of Christ. He now goes on to recount the miracle of the multiplication of the loaves and the fish, a miracle directly connected with the discourses at Capernaum in which Jesus presents Himself as "the bread of life" (6:35, 48).
4. St. John's Gospel often mentions Jewish feasts when referring to events in our Lord's public ministry--as in the case here (cf. "The Dates of the Life of our Lord Jesus Christ", in the "The Navarre Bible: St. Mark", pp. 49ff, and "Introduction to the Gospel according to St. John", pp. 13ff above).
Shortly before this Passover Jesus works the miracle of the multiplication of the loaves and the fish, which prefigures the Christian Easter and the mystery of the Blessed Eucharist, as He Himself explains in the discourse, beginning at verse 26 in which He promises Himself as nourishment for our souls.
5-9. Jesus is sensitive to people's material and spiritual needs. Here we see Him take the initiative to satisfy the hunger of the crowd of people who have been following Him.
Through these conversations and the miracle He is going to work, Jesus also teaches His disciples to trust in Him whenever they meet up with difficulties in their apostolic endeavors in the future: they should engage in them using whatever resources they have--even if they are plainly inadequate, as was the case with the five loaves and two fish. He will supply what is lacking. In the Christian life we must put what we have at the service of our Lord, even if we do not think it amounts to very much. He can make meager resources productive.
"We must, then, have faith and not be dispirited. We must not be stopped by any kind of human calculation. To overcome the obstacles we have to throw ourselves into the task so that the very effort we make will open up new paths" ([St] J. Escriva, "Christ Is Passing By", 160).
10. The evangelist gives us an apparently unimportant piece of information: "there was much grass in the place." This indicates that the miracle took place in the height of the Palestinian spring, very near the Passover, as mentioned in verse 4. There are very few bigmeadows in Palestine; even today there is one on the eastern bank of the Lake of Gennesaret, called El-Batihah, where five thousand people could fit seated: it may have been the site of this miracle.
11. The account of the miracle begins with almost the very same words as those which the Synoptics and St. Paul use to describe the institution of the Eucharist (cf. Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:25). This indicates that the miracle, in addition to being an _expression of Jesus' mercy towards the needy, is a symbol of the Blessed Eucharist, about which our Lord will speak a little later on (cf. John 6:26-59).
12-13. The profusion of detail shows how accurate this narrative is--the names of the Apostles who address our Lord (verses 5,8), the fact that they were barley loaves (verse 9), the boy who provided the wherewithal (verse 9) and, finally, Jesus telling them to gather up the leftovers.
This miracle shows Jesus' divine power over matter, and His largesse recalls the abundance of messianic benefits which the prophets had foretold (cf. Jeremiah 31:14).
Christ's instruction to pick up the leftovers teaches us that material resources are gifts of God and should not be wasted: they should be used in a spirit of poverty (cf. note on Mark 6:42). In this connection Paul VI pointed out that "after liberally feeding the crowds, the Lord told His disciples to gather up what was left over, lest anything should be lost (cf. John 6:12). What an excellent lesson in thrift--in the finest and fullest meaning of the term--for our age, given as it is to wastefulness! It carries with it the condemnation of a whole concept of society wherein consumption tends to become an end in itself, with contempt for the needy, and to the detriment, ultimately, of those very people who believed themselves to be its beneficiaries, having become incapable of perceiving that man is called to a higher destiny" ([Pope] Paul VI, "Address to Participants at the World Food Conference", 9 November 1974).
14-15. The faith which the miracle causes in the hearts of these people is still very imperfect: they recognize Him as the Messiah promised in the Old Testament (cf. Deuteronomy 18:15), but they are thinking in terms of an earthly, political messianism; they want to make Him king because they think the Messiah's function is to free them from Roman domination.
Our Lord, who later on (verses 26-27) will explain the true meaning of the multiplication of the loaves and the fish, simply goes away, to avoid the people proclaiming Him for what He is not. In His dialogue with Pilate (cf. John 18:36) He will explain that His kingship "is not of this world": "The Gospels clearly show that for Jesus anything that would alter His mission as the Servant of Yahweh was a temptation (cf. Matthew 4:8: Luke 4:5). He does not accept the position of those who mixed the things of God with merely political attitudes (cf. Matthew
22:21; Mark 12:17; John 18:36). [...] The perspective of His mission is much deeper. It consists in complete salvation through transforming, peacemaking, pardoning, and reconciling love. There is no doubt, moreover, that all this makes many demands on the Christian who wishes truly to serve his least brethren, the poor, the needy, the outcast; in a word, all those who in their lives reflect the sorrowing face of the Lord (cf. "Lumen Gentium", 8)" ([Pope] John Paul II, "Opening Address to the Third General Conference of Latin American Bishops", 28 January 1979).
Christianity, therefore, must not be confused with any social or political ideology, however excellent. "I do not approve of committed Christians in the world forming a political-religious movement. That would be madness, even if it were motivated by a desire to spread the spirit of Christ in all the activities of men. What we have to do is put God in the heart of every single person, no matter who he is. Let us try to speak then in such a way that every Christian is able to bear witness to the faith he professes by example and word in his own circumstances, which are determined alike by his place in the Church and in civil life, as well as by ongoing events.
"By the very fact of being a man, a Christian has a full right to live in the world. If he lets Christ live and reign in his heart, he will feel--quite noticeably--the saving effectiveness of our Lord in everything he does" ([St] J. Escriva, "Christ Is Passing By", 183).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Miracle of the Loaves and Fish
[1] After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiberias. [2] And a multitude followed Him, because they saw the signs which He did on those who were diseased. [3] Jesus went up into the hills, and there sat down with His disciples. [4] Now the Passover, the feast of the Jews, was at hand. [5] Lifting up His eyes, then, seeing that a multitude was coming to Him, Jesus said to Philip, "How are we to buy bread, so that these people may eat?" [6] This He said to test them, for He Himself knew what He would do. [7] Philip answered Him, "Two hundred denarii would not buy enough bread for each of them to get a little." [8] One of His disciples, Andrew, Simon Peter's brother, said to Him, [9] "There is a lad here who has five barley loaves and two fish; but what are they among so many?" [10] Jesus said, "Make the people sit down." Now there was much grass in the place; so men sat down, in number about five thousand. [11] Jesus then took the loaves, and when He had given thanks, He distributed them to those who were seated; so also the fish, as much as they wanted. [12] And when they had eaten their fill, He told His disciples, "Gather up the fragments left over, that nothing may be lost." [13] So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. [14] When the people saw the sign which He had done, they said, "This is indeed the prophet who is to come into the world!" [15] Perceiving then that they were about to come and take Him by force to make Him king, Jesus withdrew again to the hills by Himself.
_______________
Commentary:
1. This is the second lake formed by the river Jordan. It is sometimes described in the Gospels as the "Lake of Gennesaret" (Luke 5:1), because that is the name of the area on the north-eastern bank of the lake, and sometimes as the "Sea of Galilee" (Matthew 4:18; 15:29; Mark 1:16; 7:31), after the region in which it is located. St. John also calls it the "Sea of Tiberias" (cf. 21:1), after the city of that name which Herod Antipas founded and named after the Emperor Tiberius. InJesus' time there were a number of towns on the shore of this lake--Tiberias, Magdala, Capernaum, Bethsaida, etc.--and the shore was often the setting for His preaching.
2. Although St. John refers to only seven miracles and does not mention others which are reported in the Synoptics, in this verse and more expressly at the end of the Gospel (20:30; 21:25) he says that the Lord worked many miracles; the reason why the evangelist, under God's inspiration, chose these seven must surely be because they best suited His purpose--to highlight certain facets of the mystery of Christ. He now goes on to recount the miracle of the multiplication of the loaves and the fish, a miracle directly connected with the discourses at Capernaum in which Jesus presents Himself as "the bread of life" (6:35, 48).
4. St. John's Gospel often mentions Jewish feasts when referring to events in our Lord's public ministry--as in the case here (cf. "The Dates of the Life of our Lord Jesus Christ", in the "The Navarre Bible: St. Mark", pp. 49ff, and "Introduction to the Gospel according to St. John", pp. 13ff above).
Shortly before this Passover Jesus works the miracle of the multiplication of the loaves and the fish, which prefigures the Christian Easter and the mystery of the Blessed Eucharist, as He Himself explains in the discourse, beginning at verse 26 in which He promises Himself as nourishment for our souls.
5-9. Jesus is sensitive to people's material and spiritual needs. Here we see Him take the initiative to satisfy the hunger of the crowd of people who have been following Him.
Through these conversations and the miracle He is going to work, Jesus also teaches His disciples to trust in Him whenever they meet up with difficulties in their apostolic endeavors in the future: they should engage in them using whatever resources they have--even if they are plainly inadequate, as was the case with the five loaves and two fish. He will supply what is lacking. In the Christian life we must put what we have at the service of our Lord, even if we do not think it amounts to very much. He can make meager resources productive.
"We must, then, have faith and not be dispirited. We must not be stopped by any kind of human calculation. To overcome the obstacles we have to throw ourselves into the task so that the very effort we make will open up new paths" ([St] J. Escriva, "Christ Is Passing By", 160).
10. The evangelist gives us an apparently unimportant piece of information: "there was much grass in the place." This indicates that the miracle took place in the height of the Palestinian spring, very near the Passover, as mentioned in verse 4. There are very few bigmeadows in Palestine; even today there is one on the eastern bank of the Lake of Gennesaret, called El-Batihah, where five thousand people could fit seated: it may have been the site of this miracle.
11. The account of the miracle begins with almost the very same words as those which the Synoptics and St. Paul use to describe the institution of the Eucharist (cf. Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:25). This indicates that the miracle, in addition to being an _expression of Jesus' mercy towards the needy, is a symbol of the Blessed Eucharist, about which our Lord will speak a little later on (cf. John 6:26-59).
12-13. The profusion of detail shows how accurate this narrative is--the names of the Apostles who address our Lord (verses 5,8), the fact that they were barley loaves (verse 9), the boy who provided the wherewithal (verse 9) and, finally, Jesus telling them to gather up the leftovers.
This miracle shows Jesus' divine power over matter, and His largesse recalls the abundance of messianic benefits which the prophets had foretold (cf. Jeremiah 31:14).
Christ's instruction to pick up the leftovers teaches us that material resources are gifts of God and should not be wasted: they should be used in a spirit of poverty (cf. note on Mark 6:42). In this connection Paul VI pointed out that "after liberally feeding the crowds, the Lord told His disciples to gather up what was left over, lest anything should be lost (cf. John 6:12). What an excellent lesson in thrift--in the finest and fullest meaning of the term--for our age, given as it is to wastefulness! It carries with it the condemnation of a whole concept of society wherein consumption tends to become an end in itself, with contempt for the needy, and to the detriment, ultimately, of those very people who believed themselves to be its beneficiaries, having become incapable of perceiving that man is called to a higher destiny" ([Pope] Paul VI, "Address to Participants at the World Food Conference", 9 November 1974).
14-15. The faith which the miracle causes in the hearts of these people is still very imperfect: they recognize Him as the Messiah promised in the Old Testament (cf. Deuteronomy 18:15), but they are thinking in terms of an earthly, political messianism; they want to make Him king because they think the Messiah's function is to free them from Roman domination.
Our Lord, who later on (verses 26-27) will explain the true meaning of the multiplication of the loaves and the fish, simply goes away, to avoid the people proclaiming Him for what He is not. In His dialogue with Pilate (cf. John 18:36) He will explain that His kingship "is not of this world": "The Gospels clearly show that for Jesus anything that would alter His mission as the Servant of Yahweh was a temptation (cf. Matthew 4:8: Luke 4:5). He does not accept the position of those who mixed the things of God with merely political attitudes (cf. Matthew
22:21; Mark 12:17; John 18:36). [...] The perspective of His mission is much deeper. It consists in complete salvation through transforming, peacemaking, pardoning, and reconciling love. There is no doubt, moreover, that all this makes many demands on the Christian who wishes truly to serve his least brethren, the poor, the needy, the outcast; in a word, all those who in their lives reflect the sorrowing face of the Lord (cf. "Lumen Gentium", 8)" ([Pope] John Paul II, "Opening Address to the Third General Conference of Latin American Bishops", 28 January 1979).
Christianity, therefore, must not be confused with any social or political ideology, however excellent. "I do not approve of committed Christians in the world forming a political-religious movement. That would be madness, even if it were motivated by a desire to spread the spirit of Christ in all the activities of men. What we have to do is put God in the heart of every single person, no matter who he is. Let us try to speak then in such a way that every Christian is able to bear witness to the faith he professes by example and word in his own circumstances, which are determined alike by his place in the Church and in civil life, as well as by ongoing events.
"By the very fact of being a man, a Christian has a full right to live in the world. If he lets Christ live and reign in his heart, he will feel--quite noticeably--the saving effectiveness of our Lord in everything he does" ([St] J. Escriva, "Christ Is Passing By", 183).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Sunday, May 01, 2011
Gospel for Monday, 2nd Week of Easter
Memorial: St Athanasius, Bishop and Doctor
From: John 3:1-8
The Visit of Nicodemus
[1] Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [2] This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these things that You do, unless God is with Him." [3] Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the Kingdom of God." [4] Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" [5] Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God. [6] That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. [7] Do not marvel that I said to you, `You must be born anew.' [8] The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes and whether it goes; so it is with every one who is born of the Spirit."
_________________________
Commentary:
1-21. Nicodemus was a member of the Sanhedrin of Jerusalem (cf. John 7:50). He must also have been an educated man, probably a scribe or teacher of the Law: Jesus addresses him as a "teacher of Israel". He would have been what is called an intellectual--a person who reasons things out, for whom the search for truth is a basic part of life. He was, naturally, much influenced by the Jewish intellectual climate of his time. However, if divine things are to be understood, reason is not enough: a person must be humble. The first thing Christ is going to do in His conversation with Nicodemus is to highlight the need for this virtue; that is why He does not immediately answer his questions: instead, He shows him how far he is from true wisdom: "Are you a teacher of Israel, and yet you do not understand this?" Nicodemus needs to recognize that, despite all his studies, he is still ignorant of the things of God. As St. Thomas Aquinas comments: "The Lord does not reprove him to offend him but rather because Nicodemus still relies on his own learning; therefore He desired, by having him experience this humiliation, to make him a fit dwelling-place for the Holy Spirit" ("Commentary on St. John, in loc."). From the way the conversation develops Nicodemus obviously takes this step of humility and sits before Jesus as disciple before master. Then our Lord reveals to him the mysteries of faith. From this moment onwards Nicodemus will be much wiser than all those colleagues of his who have not taken this step.
Human knowledge, on whatever scale, is something minute compared with the truths--simple to state but extremely profound--of the articles of faith (cf. Ephesians 3:15-19; 1 Corinthians 2:9). Divine truths need to be received with the simplicity of a child (without which we cannot enter the Kingdom of Heaven); then, they can be meditated on right through one's life and studied with a sense of awe, aware that divine things are always far above our heads.
1-2. Throughout this intimate dialogue, Nicodemus behaves with great refinement: he addresses Jesus with respect and calls Him Rabbi, Master. He had probably been impressed by Christ's miracles and preaching and wanted to know more. The way he reacts to our Lord's teaching is not yet very supernatural, but he is noble and upright. His visiting Jesus by night, for fear of the Jews (cf. John 19:39) is very understandable, given his position as a member of the Sanhedrin: but he takes the risk and goes to see Jesus.
When the Pharisees tried to arrest Jesus (John 7:32), failing to do so because he had such support among the people, Nicodemus energetically opposed the injustice of condemning a man without giving him a hearing; he also showed no fear, at the most difficult time of all, by honoring the dead body of the Lord (John 19:39).
3-8. Nicodemus' first question shows that he still has doubts about Jesus (is He a prophet, is He the Messiah?); and our Lord replies to him in a completely unexpected way: Nicodemus presumed He would say something about His mission and, instead, He reveals to him an astonishing truth: one must be born again, in a spiritual birth, by water and the Spirit; a whole new world opens up before Nicodemus.
Our Lord's words also paint a limitless horizon for the spiritual advancement of any Christian who willingly lets himself or herself be led by divine grace and the gifts of the Holy Spirit, which are infused at Baptism and enhanced by the Sacraments. As well as opening his soul to God, the Christian also needs to keep at bay his selfish appetites and the inclinations of pride, if he is to understand what God is teaching him in his soul: "therefore must the soul be stripped of all things created, and of its own actions and abilities--namely, of its understanding, perception and feelings--so that, when all that is unlike God and unconformed to Him is cast out, the soul may receive the likeness of God; and nothing will then remain in it that is not the will of God and it will thus be transformed in God. Wherefore, although it is true that, as we have said, God is ever in the soul, giving it, and through His presence conserving within it, its natural being, yet He does not always communicate supernatural being to it. For this is communicated only by love and grace, which not all souls possess; and all those that posses it have it not in the same degree; for some have attained more degrees of love and others fewer. Wherefore God communicates Himself most to that soul that has progressed farthest in love; namely, that has its will in closest conformity with the will of God. And the soul that has attained complete conformity and likeness of will is totally united and transformed in God supernaturally" (St. John of the Cross, "Ascent of Mount Carmel", Book II, Chapter 5).
Jesus speaks very forcefully about man's new condition: it is no longer a question of being born of the flesh, of the line of Abraham (cf. John 1:13), but of being reborn through the action of the Holy Spirit, by means of water. This is our Lord's first reference to Christian Baptism, confirming John the Baptist's prophecy (cf. Matthew 3:11; John 1:33) that He had come to institute a baptism with the Holy Spirit.
"Nicodemus had not yet savored this Spirit and this life. [...] He knew but one birth, which is from Adam and Eve; that which is from God and the Church, he did not know; he knew only the paternity which engenders to death; he did not yet know the paternity which engenders to life. [...] Whereas there are two births, he knew only of one. One is of earth, the other is of Heaven; one is of the flesh, the other of the Spirit; one of mortality, the other of eternity; one of male and female, the other of God and the Church. But the two are each unique; neither one nor the other can be repeated" (St. Augustine, "In Ioann. Evang"., 11, 6).
Our Lord speaks of the wonderful effects the Holy Spirit produces in the soul of the baptized. Just as with the wind--when it blows we realize its presence, we hear it whistling, but we do not know where it came from, or where it will end up--so with the Holy Spirit, the Divine "Breath" ("pneuma") given us in Baptism: we do not know how He comes to penetrate our heart but He makes His presence felt by the change in the conduct of whoever receives Him.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: John 3:1-8
The Visit of Nicodemus
[1] Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [2] This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these things that You do, unless God is with Him." [3] Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the Kingdom of God." [4] Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" [5] Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God. [6] That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. [7] Do not marvel that I said to you, `You must be born anew.' [8] The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes and whether it goes; so it is with every one who is born of the Spirit."
_________________________
Commentary:
1-21. Nicodemus was a member of the Sanhedrin of Jerusalem (cf. John 7:50). He must also have been an educated man, probably a scribe or teacher of the Law: Jesus addresses him as a "teacher of Israel". He would have been what is called an intellectual--a person who reasons things out, for whom the search for truth is a basic part of life. He was, naturally, much influenced by the Jewish intellectual climate of his time. However, if divine things are to be understood, reason is not enough: a person must be humble. The first thing Christ is going to do in His conversation with Nicodemus is to highlight the need for this virtue; that is why He does not immediately answer his questions: instead, He shows him how far he is from true wisdom: "Are you a teacher of Israel, and yet you do not understand this?" Nicodemus needs to recognize that, despite all his studies, he is still ignorant of the things of God. As St. Thomas Aquinas comments: "The Lord does not reprove him to offend him but rather because Nicodemus still relies on his own learning; therefore He desired, by having him experience this humiliation, to make him a fit dwelling-place for the Holy Spirit" ("Commentary on St. John, in loc."). From the way the conversation develops Nicodemus obviously takes this step of humility and sits before Jesus as disciple before master. Then our Lord reveals to him the mysteries of faith. From this moment onwards Nicodemus will be much wiser than all those colleagues of his who have not taken this step.
Human knowledge, on whatever scale, is something minute compared with the truths--simple to state but extremely profound--of the articles of faith (cf. Ephesians 3:15-19; 1 Corinthians 2:9). Divine truths need to be received with the simplicity of a child (without which we cannot enter the Kingdom of Heaven); then, they can be meditated on right through one's life and studied with a sense of awe, aware that divine things are always far above our heads.
1-2. Throughout this intimate dialogue, Nicodemus behaves with great refinement: he addresses Jesus with respect and calls Him Rabbi, Master. He had probably been impressed by Christ's miracles and preaching and wanted to know more. The way he reacts to our Lord's teaching is not yet very supernatural, but he is noble and upright. His visiting Jesus by night, for fear of the Jews (cf. John 19:39) is very understandable, given his position as a member of the Sanhedrin: but he takes the risk and goes to see Jesus.
When the Pharisees tried to arrest Jesus (John 7:32), failing to do so because he had such support among the people, Nicodemus energetically opposed the injustice of condemning a man without giving him a hearing; he also showed no fear, at the most difficult time of all, by honoring the dead body of the Lord (John 19:39).
3-8. Nicodemus' first question shows that he still has doubts about Jesus (is He a prophet, is He the Messiah?); and our Lord replies to him in a completely unexpected way: Nicodemus presumed He would say something about His mission and, instead, He reveals to him an astonishing truth: one must be born again, in a spiritual birth, by water and the Spirit; a whole new world opens up before Nicodemus.
Our Lord's words also paint a limitless horizon for the spiritual advancement of any Christian who willingly lets himself or herself be led by divine grace and the gifts of the Holy Spirit, which are infused at Baptism and enhanced by the Sacraments. As well as opening his soul to God, the Christian also needs to keep at bay his selfish appetites and the inclinations of pride, if he is to understand what God is teaching him in his soul: "therefore must the soul be stripped of all things created, and of its own actions and abilities--namely, of its understanding, perception and feelings--so that, when all that is unlike God and unconformed to Him is cast out, the soul may receive the likeness of God; and nothing will then remain in it that is not the will of God and it will thus be transformed in God. Wherefore, although it is true that, as we have said, God is ever in the soul, giving it, and through His presence conserving within it, its natural being, yet He does not always communicate supernatural being to it. For this is communicated only by love and grace, which not all souls possess; and all those that posses it have it not in the same degree; for some have attained more degrees of love and others fewer. Wherefore God communicates Himself most to that soul that has progressed farthest in love; namely, that has its will in closest conformity with the will of God. And the soul that has attained complete conformity and likeness of will is totally united and transformed in God supernaturally" (St. John of the Cross, "Ascent of Mount Carmel", Book II, Chapter 5).
Jesus speaks very forcefully about man's new condition: it is no longer a question of being born of the flesh, of the line of Abraham (cf. John 1:13), but of being reborn through the action of the Holy Spirit, by means of water. This is our Lord's first reference to Christian Baptism, confirming John the Baptist's prophecy (cf. Matthew 3:11; John 1:33) that He had come to institute a baptism with the Holy Spirit.
"Nicodemus had not yet savored this Spirit and this life. [...] He knew but one birth, which is from Adam and Eve; that which is from God and the Church, he did not know; he knew only the paternity which engenders to death; he did not yet know the paternity which engenders to life. [...] Whereas there are two births, he knew only of one. One is of earth, the other is of Heaven; one is of the flesh, the other of the Spirit; one of mortality, the other of eternity; one of male and female, the other of God and the Church. But the two are each unique; neither one nor the other can be repeated" (St. Augustine, "In Ioann. Evang"., 11, 6).
Our Lord speaks of the wonderful effects the Holy Spirit produces in the soul of the baptized. Just as with the wind--when it blows we realize its presence, we hear it whistling, but we do not know where it came from, or where it will end up--so with the Holy Spirit, the Divine "Breath" ("pneuma") given us in Baptism: we do not know how He comes to penetrate our heart but He makes His presence felt by the change in the conduct of whoever receives Him.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, April 30, 2011
Gospel for Second Sunday of Easter (Divine Mercy Sunday)
From: John 20:19-31
Jesus Appears to the Disciples
[19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
[24] Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. [25] So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe."
[26] Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." [27] Then He said to Thomas, "Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing." [28] Thomas answered Him, "My Lord and my God!" [29] Jesus said to him, "Have you believed because you have seen Me? Blessed are those who have not seen and yet believe."
[30] Now Jesus did many other signs in the presence of the disciples, which are not written in this book; [31] but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.
_____________________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. `As the Father hath sent Me, even so I send you' (John 20:21). `As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: `He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" ([Pope] Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime __expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" ([Pope] Pius XII, "Mystici Corporis").
24-28. Thomas' doubting moves our Lord to give him special proof that His risen body is quite real. By so doing He bolsters the faith of those who would later on find faith in Him. "Surely you do not think", [Pope] St. Gregory the Great comments, "that is was a pure accident that the chosen disciple was missing; who on his return was told about the appearance and on hearing about it doubted; doubting, so that he might touch and believe by touching? It was not an accident; God arranged that it should happen. His clemency acted in this wonderful way so that through the doubting disciple touching the wounds in His Master's body, our own wounds of incredulity might be healed. [...] And so the disciple, doubting and touching, was changed into a witness of the truth of the Resurrection" ("In Evangelia Homiliae", 26, 7).
Thomas' reply is not simply an exclamation: it is an assertion, an admirable act of faith in the divinity of Christ: "My Lord and my God!" These words are an ejaculatory prayer often used by Christians, especially as an act of faith in the real presence of Christ in the Blessed Eucharist.
29. [Pope] St. Gregory the Great explains these words of our Lord as follows: "By St. Paul saying `faith is the assurance of things hoped for, the conviction of things unseen' (Hebrews 11:1), it becomes clear that faith has to do with things which are not seen, for those which are seen are no longer the object of faith, but rather of experience. Well then, why is Thomas told, when he saw and touched, `Because you have seen, you have believed?' Because he saw one thing, and believed another. It is certain that mortal man cannot see divinity; therefore, he saw the man and recognized Him as God, saying, `My Lord and my God.' In conclusion: seeing, he believed, because contemplating that real man he exclaimed that He was God, whom he could not see" ("In Evangelia Homiliae", 27, 8).
Like everyone else Thomas needed the grace of God to believe, but in addition to this grace he was given an exceptional proof; his faith would have had more merit had he accepted the testimony of the other Apostles. Revealed truths are normally transmitted by word, by the testimony of other people who, sent by Christ and aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). "So faith comes from what is heard, and what is heard comes from the preaching of Christ" (Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient guarantees of credibility, and by accepting that preaching man "offers the full submission of his intellect and will to God who reveals, willingly assenting to the revelation given" (Vatican II, "Dei Verbum", 5).
"What follows pleases us greatly: `Blessed are those who have not seen and yet believe.' For undoubtedly it is we who are meant, who confess with our soul Him whom we have not seen in the flesh. It refers to us, provided we live in accordance with the faith, for only he truly believes who practices what the believes" ("In Evangelia Homiliae", 26, 9).
30-31. This is a kind of first epilogue or conclusion to the Gospel of St. John. The more common opinion is that he added Chapter 21 later, which covers such important events as the triple confession of St. Peter, confirmation of his primacy and our Lord's prophecy about the death of the beloved disciple. These verses sum up the inspired writer's whole purpose in writing his Gospel--to have men believe that Jesus was the Messiah, the Christ announced by the prophets in the Old Testament, the Son of God, so that by believing this saving truth, which is the core of Revelation, they might already begin to partake of eternal life (cf. John 1:12, 2:23; 3:18; 14:13; 15:16; 16:23-26).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus Appears to the Disciples
[19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
[24] Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. [25] So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe."
[26] Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." [27] Then He said to Thomas, "Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing." [28] Thomas answered Him, "My Lord and my God!" [29] Jesus said to him, "Have you believed because you have seen Me? Blessed are those who have not seen and yet believe."
[30] Now Jesus did many other signs in the presence of the disciples, which are not written in this book; [31] but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.
_____________________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. `As the Father hath sent Me, even so I send you' (John 20:21). `As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: `He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" ([Pope] Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime __expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" ([Pope] Pius XII, "Mystici Corporis").
24-28. Thomas' doubting moves our Lord to give him special proof that His risen body is quite real. By so doing He bolsters the faith of those who would later on find faith in Him. "Surely you do not think", [Pope] St. Gregory the Great comments, "that is was a pure accident that the chosen disciple was missing; who on his return was told about the appearance and on hearing about it doubted; doubting, so that he might touch and believe by touching? It was not an accident; God arranged that it should happen. His clemency acted in this wonderful way so that through the doubting disciple touching the wounds in His Master's body, our own wounds of incredulity might be healed. [...] And so the disciple, doubting and touching, was changed into a witness of the truth of the Resurrection" ("In Evangelia Homiliae", 26, 7).
Thomas' reply is not simply an exclamation: it is an assertion, an admirable act of faith in the divinity of Christ: "My Lord and my God!" These words are an ejaculatory prayer often used by Christians, especially as an act of faith in the real presence of Christ in the Blessed Eucharist.
29. [Pope] St. Gregory the Great explains these words of our Lord as follows: "By St. Paul saying `faith is the assurance of things hoped for, the conviction of things unseen' (Hebrews 11:1), it becomes clear that faith has to do with things which are not seen, for those which are seen are no longer the object of faith, but rather of experience. Well then, why is Thomas told, when he saw and touched, `Because you have seen, you have believed?' Because he saw one thing, and believed another. It is certain that mortal man cannot see divinity; therefore, he saw the man and recognized Him as God, saying, `My Lord and my God.' In conclusion: seeing, he believed, because contemplating that real man he exclaimed that He was God, whom he could not see" ("In Evangelia Homiliae", 27, 8).
Like everyone else Thomas needed the grace of God to believe, but in addition to this grace he was given an exceptional proof; his faith would have had more merit had he accepted the testimony of the other Apostles. Revealed truths are normally transmitted by word, by the testimony of other people who, sent by Christ and aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). "So faith comes from what is heard, and what is heard comes from the preaching of Christ" (Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient guarantees of credibility, and by accepting that preaching man "offers the full submission of his intellect and will to God who reveals, willingly assenting to the revelation given" (Vatican II, "Dei Verbum", 5).
"What follows pleases us greatly: `Blessed are those who have not seen and yet believe.' For undoubtedly it is we who are meant, who confess with our soul Him whom we have not seen in the flesh. It refers to us, provided we live in accordance with the faith, for only he truly believes who practices what the believes" ("In Evangelia Homiliae", 26, 9).
30-31. This is a kind of first epilogue or conclusion to the Gospel of St. John. The more common opinion is that he added Chapter 21 later, which covers such important events as the triple confession of St. Peter, confirmation of his primacy and our Lord's prophecy about the death of the beloved disciple. These verses sum up the inspired writer's whole purpose in writing his Gospel--to have men believe that Jesus was the Messiah, the Christ announced by the prophets in the Old Testament, the Son of God, so that by believing this saving truth, which is the core of Revelation, they might already begin to partake of eternal life (cf. John 1:12, 2:23; 3:18; 14:13; 15:16; 16:23-26).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Thursday, April 28, 2011
Gospel for Friday Within the Octave of Easter
From: John 21:1-14
The Miraculous Draught of Fish
[1] After this Jesus revealed Himself again to the disciples by the Sea of Tiberias; and He revealed Himself in this way. [2] Simon Peter, Thomas called the Twin, Nathaniel of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. [3] Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing.
[4] Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. [5] Jesus said to them, "Children, have you any fish?" They answered Him, "No." [6] He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish. [7] That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. [8] But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
[9] When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. [10] Jesus said to them, "Bring some fish that you have just caught." [11] So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. [12] Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask Him, "Who are you?" They knew it was the Lord. [13] Jesus came and took the bread and gave it to them, and so with the fish. [14] This was now the third time that Jesus was revealed to the disciples after He was raised from the dead.
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Commentary:
1-3. There are some very significant things in this account: we find the disciples "by the Sea of Tiberias", which means they have done what the risen Christ had told them to do (cf. Matthew 28:7); they are together, which shows that there is a close fraternity among them; Peter takes the initiative, which in a way shows his authority; and they have gone back to their old jobs as fishermen, probably waiting for our Lord to give them new instructions.
This episode is reminiscent of the first miraculous draught of fish (cf. Luke 5:1-11), where our Lord promised Peter He would make him a fisher of men; now He is going to confirm his mission as visible head of the Church.
4-8. The risen Jesus goes in search of His disciples, to encourage them and tell them more about the great mission He has entrusted to them. This account describes a very moving scene, our Lord together with His own: "He passes by, close to His Apostles, close to those souls who have given themselves to Him, and they do not realize He is there. How often Christ is not only near us, but in us; yet we still live in such a human way!... They, the disciples, recall what they have heard so often from their Master's lips: fisher of men, apostles. And they realize that all things are possible, because it is He who is directing their fishing.
"Whereupon `the disciple whom Jesus loved said to Peter, It is the Lord!' Love, love is farsighted. Love is the first to appreciate kindness. The adolescent Apostle, who felt a deep and firm affection for Jesus, because he loved Christ with all the purity and tenderness of a heart that had never been corrupted, exclaimed: `It is the Lord!'"
"`When Simon Peter heard that it was the Lord, he put on his clothes and sprang into the sea.' Peter personifies faith. Full of marvelous daring, he leaps into the sea. With a love like John's and a faith like Peter's, what is there that can stop us?" ([St] J. Escriva, "Friends of God", 265-266).
9-14. We can sense here the deep impression this appearance of the risen Jesus must have made on the Apostles, and how sweet a memory St. John kept of it. After His resurrection Jesus showed the same tenderness as characterized His public ministry. He makes use of natural things--the fire, the fish, etc.--to show that He really is there, and He maintains the familiar tone typical of when He lived with the disciples.
The Fathers and Doctors of the Church have often dwelt on the mystical meaning of this episode: the boat is the Church, whose unity is symbolized by the net which is not torn; the sea is the world, Peter in the boat stands for supreme authority of the Church, and the number of fish signifies the number of the elect (cf. St. Thomas Aquinas, "Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Miraculous Draught of Fish
[1] After this Jesus revealed Himself again to the disciples by the Sea of Tiberias; and He revealed Himself in this way. [2] Simon Peter, Thomas called the Twin, Nathaniel of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. [3] Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing.
[4] Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. [5] Jesus said to them, "Children, have you any fish?" They answered Him, "No." [6] He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish. [7] That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. [8] But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
[9] When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. [10] Jesus said to them, "Bring some fish that you have just caught." [11] So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. [12] Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask Him, "Who are you?" They knew it was the Lord. [13] Jesus came and took the bread and gave it to them, and so with the fish. [14] This was now the third time that Jesus was revealed to the disciples after He was raised from the dead.
_______________
Commentary:
1-3. There are some very significant things in this account: we find the disciples "by the Sea of Tiberias", which means they have done what the risen Christ had told them to do (cf. Matthew 28:7); they are together, which shows that there is a close fraternity among them; Peter takes the initiative, which in a way shows his authority; and they have gone back to their old jobs as fishermen, probably waiting for our Lord to give them new instructions.
This episode is reminiscent of the first miraculous draught of fish (cf. Luke 5:1-11), where our Lord promised Peter He would make him a fisher of men; now He is going to confirm his mission as visible head of the Church.
4-8. The risen Jesus goes in search of His disciples, to encourage them and tell them more about the great mission He has entrusted to them. This account describes a very moving scene, our Lord together with His own: "He passes by, close to His Apostles, close to those souls who have given themselves to Him, and they do not realize He is there. How often Christ is not only near us, but in us; yet we still live in such a human way!... They, the disciples, recall what they have heard so often from their Master's lips: fisher of men, apostles. And they realize that all things are possible, because it is He who is directing their fishing.
"Whereupon `the disciple whom Jesus loved said to Peter, It is the Lord!' Love, love is farsighted. Love is the first to appreciate kindness. The adolescent Apostle, who felt a deep and firm affection for Jesus, because he loved Christ with all the purity and tenderness of a heart that had never been corrupted, exclaimed: `It is the Lord!'"
"`When Simon Peter heard that it was the Lord, he put on his clothes and sprang into the sea.' Peter personifies faith. Full of marvelous daring, he leaps into the sea. With a love like John's and a faith like Peter's, what is there that can stop us?" ([St] J. Escriva, "Friends of God", 265-266).
9-14. We can sense here the deep impression this appearance of the risen Jesus must have made on the Apostles, and how sweet a memory St. John kept of it. After His resurrection Jesus showed the same tenderness as characterized His public ministry. He makes use of natural things--the fire, the fish, etc.--to show that He really is there, and He maintains the familiar tone typical of when He lived with the disciples.
The Fathers and Doctors of the Church have often dwelt on the mystical meaning of this episode: the boat is the Church, whose unity is symbolized by the net which is not torn; the sea is the world, Peter in the boat stands for supreme authority of the Church, and the number of fish signifies the number of the elect (cf. St. Thomas Aquinas, "Commentary on St. John, in loc.").
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Wednesday, April 27, 2011
Gospel for Thursday in the Octave of Easter
From: Luke 24:35-48
[35] Then they (the disciples) told what had happened on the road, and how He (Jesus) was known to them in the breaking of the bread.
Jesus Appears To The Eleven And Their Companions
[36] As they were saying this, Jesus Himself stood among them, and said to them, "Peace to you!" [37] But they were startled and frightened, and supposed that they saw a spirit. [38] And He said to them, "Why are you troubled, and why do questionings rise in your hearts? [39] See My hands and My feet, that it is I Myself; handle Me, and see; for a spirit has not flesh and bones as you see that I have." [40] And when He had said this, He showed them His hands and His feet. [41] Andwhile they still disbelieved for joy, and wondered, He said to them, "Have you anything here to eat?" [42] They gave Him a piece of broiled fish, [43] and He took it and ate before them.
Jesus' Last Instructions And Leave-Taking
[44] Then He said to them, "These are My words which I spoke to you, while I was still with you, that everything written about Me in the law of Moses and the prophets and the psalms must be fulfilled." [45] Then He opened their minds to understand the Scriptures, [46] and He said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, [47] and that repentance and forgiveness of sins should be preached in His name to all nations, beginning from Jerusalem. [48] You are witnesses of these things."
_____________
Commentary:
36-43. This appearance of the risen Jesus is reported by St. Luke and St. John (cf. John 20:19-23). St. John reports the institution of the sacrament of Penance, whereas St. Luke puts the stress on the disciples' difficulty in accepting the miracle of the Resurrection, despite the angels' testimony to the women (cf. Matthew 28:5-7; Mark 16:5-7; Luke 24:4-11) and despite the witness of those who had already seen the risen Lord (cf. Matthew 28:9-10; Mark 16:9-13; Luke 24:13ff; John 20:11-18).
Jesus appears all of a sudden, when the doors are closed (cf. John 20:19), which explains their surprised reaction. St. Ambrose comments that "He penetrated their closed retreat not because His nature was incorporeal, but because He had the quality of a resurrected body" ("Expositio Evangelii Sec. Lucam, in loc".). "Subtility", which is one of the qualities of a glorified body, means that "the body is totally subject to the soul and ever ready to obey its wishes" "St. Pius V Catechism", I, 12, 13), with the result that it can pass through material obstacles without any difficulty.
This scene showing Christ's condescension to confirm for them the truth of His resurrection has a charm all of its own.
41-43. Although His risen body is incapable of suffering, and therefore has no need of food to nourish it, our Lord confirms His disciples' faith in His resurrection by giving them these two proofs--inviting them to touch Him and eating in their presence. "For myself, I know and believe that our Lord was in the flesh even after the Resurrection. And when He came to Peter and his companions, He said to them, `Here, feel Me and see that I am not a bodiless ghost.' They touched Him and believed, and were convinced that He was flesh and spirit [...]. Moreover, after the Resurrection, He ate and drank with them like a man of flesh and blood, though spiritually one with the Father" (St. Ignatius of Antioch, "Letter to the Christians at Smyrna", III, 1-3).
44-49. St. Matthew stresses that the Old Testament prophecies are fulfilled in Christ, because His immediate audience were Jews, who would accept this as proof that Jesus was indeed the promised Messiah. St. Luke does not usually argue along these lines because He is writing for Gentiles; however, in this epilogue he does report, in a summarized way, Christ's statement to the effect that everything foretold about Him had come true. By doing so He shows the unity of Old and New Testaments and that Jesus is truly the Messiah.
46. From St. Luke's account we have seen how slow the Apostles were to grasp Jesus' prophecy of His death and resurrection (cf. 9:45; 18:34). Now that the prophecy is fulfilled Jesus reminds them that it was necessary for the Christ to suffer and to rise from the dead (cf. Acts 2:1-4).
The Cross is a mystery, in our own life as well as in Christ's: "Jesus suffers to carry out the will of the Father. And you, who also want to carry out the most holy Will of God, following the steps of the Master, can you complain if you meet suffering on your way?" ([St] J. Escriva, "The Way", 213).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
[35] Then they (the disciples) told what had happened on the road, and how He (Jesus) was known to them in the breaking of the bread.
Jesus Appears To The Eleven And Their Companions
[36] As they were saying this, Jesus Himself stood among them, and said to them, "Peace to you!" [37] But they were startled and frightened, and supposed that they saw a spirit. [38] And He said to them, "Why are you troubled, and why do questionings rise in your hearts? [39] See My hands and My feet, that it is I Myself; handle Me, and see; for a spirit has not flesh and bones as you see that I have." [40] And when He had said this, He showed them His hands and His feet. [41] Andwhile they still disbelieved for joy, and wondered, He said to them, "Have you anything here to eat?" [42] They gave Him a piece of broiled fish, [43] and He took it and ate before them.
Jesus' Last Instructions And Leave-Taking
[44] Then He said to them, "These are My words which I spoke to you, while I was still with you, that everything written about Me in the law of Moses and the prophets and the psalms must be fulfilled." [45] Then He opened their minds to understand the Scriptures, [46] and He said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, [47] and that repentance and forgiveness of sins should be preached in His name to all nations, beginning from Jerusalem. [48] You are witnesses of these things."
_____________
Commentary:
36-43. This appearance of the risen Jesus is reported by St. Luke and St. John (cf. John 20:19-23). St. John reports the institution of the sacrament of Penance, whereas St. Luke puts the stress on the disciples' difficulty in accepting the miracle of the Resurrection, despite the angels' testimony to the women (cf. Matthew 28:5-7; Mark 16:5-7; Luke 24:4-11) and despite the witness of those who had already seen the risen Lord (cf. Matthew 28:9-10; Mark 16:9-13; Luke 24:13ff; John 20:11-18).
Jesus appears all of a sudden, when the doors are closed (cf. John 20:19), which explains their surprised reaction. St. Ambrose comments that "He penetrated their closed retreat not because His nature was incorporeal, but because He had the quality of a resurrected body" ("Expositio Evangelii Sec. Lucam, in loc".). "Subtility", which is one of the qualities of a glorified body, means that "the body is totally subject to the soul and ever ready to obey its wishes" "St. Pius V Catechism", I, 12, 13), with the result that it can pass through material obstacles without any difficulty.
This scene showing Christ's condescension to confirm for them the truth of His resurrection has a charm all of its own.
41-43. Although His risen body is incapable of suffering, and therefore has no need of food to nourish it, our Lord confirms His disciples' faith in His resurrection by giving them these two proofs--inviting them to touch Him and eating in their presence. "For myself, I know and believe that our Lord was in the flesh even after the Resurrection. And when He came to Peter and his companions, He said to them, `Here, feel Me and see that I am not a bodiless ghost.' They touched Him and believed, and were convinced that He was flesh and spirit [...]. Moreover, after the Resurrection, He ate and drank with them like a man of flesh and blood, though spiritually one with the Father" (St. Ignatius of Antioch, "Letter to the Christians at Smyrna", III, 1-3).
44-49. St. Matthew stresses that the Old Testament prophecies are fulfilled in Christ, because His immediate audience were Jews, who would accept this as proof that Jesus was indeed the promised Messiah. St. Luke does not usually argue along these lines because He is writing for Gentiles; however, in this epilogue he does report, in a summarized way, Christ's statement to the effect that everything foretold about Him had come true. By doing so He shows the unity of Old and New Testaments and that Jesus is truly the Messiah.
46. From St. Luke's account we have seen how slow the Apostles were to grasp Jesus' prophecy of His death and resurrection (cf. 9:45; 18:34). Now that the prophecy is fulfilled Jesus reminds them that it was necessary for the Christ to suffer and to rise from the dead (cf. Acts 2:1-4).
The Cross is a mystery, in our own life as well as in Christ's: "Jesus suffers to carry out the will of the Father. And you, who also want to carry out the most holy Will of God, following the steps of the Master, can you complain if you meet suffering on your way?" ([St] J. Escriva, "The Way", 213).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Tuesday, April 26, 2011
Gospel for Wednesday within the Octave of Easter
From: Luke 24:13-35
The Road To Emmaus
[13] That very day two of them (disciples) were going to a village named Emmaus, about seven miles from Jerusalem, [14] and talking with each other about all these things that had happened. [15] While they were talking and discussing together, Jesus Himself drew near and went with them. [16] But their eyes were kept from recognizing Him. [17] And He said to them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad. [18] Then one of them, named Cleopas, answered Him, "Are You the only visitor to Jerusalem who does not know the things that have happened there in these days?" [19] And He said to them, "What things?" And they said to Him, "Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, [20] and how our chief priests and rulers delivered Him up to be condemned to death, and crucified Him. [21] But we had hoped that He was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. [22] Moreover, some women of our company amazed us. They were at the tomb early in the morning [23] and did not find His body; and they came back saying that they had even seen a vision of angels, who said that He was alive. [24] Some of those who were with us went to the tomb, and found it just as the women had said; but Him they did not see." [25] And He said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! [26] Was it not necessary that the Christ should suffer these things and enter into His glory?" [27] And beginning with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself.
[28] So they drew near to the village to which they were going. He appeared to be going further, [29] but they constrained Him, saying, "Stay with us, for it is toward evening and the day is now far spent." So He went in to stay with them. [30] When He was at table with them, He took the bread and blessed, and broke it, and gave it to them. [31] And their eyes were opened and they recognized Him; and He vanished out of their sight. [32] They said to each other, "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?" [33] And they rose that same hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them, [34] who said, "The Lord is risen indeed, and has appeared to Simon!" [35] Then they told what had happened on the road, and how He was known to them in the breaking of the bread.
______________________
Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood changes from sadness to joy; they begin to hope again, and feel the need to share their joy ith others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It shows our Lord's zeal for souls. "As He is walking along, Christ meets two men who have nearly lost all hope. They are beginning to feel that life has no meaning for them. Christ understands their sorrow; He sees into their heart and communicates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples stop Him and practically force Him to stay with them. They recognize Him later when He breaks the bread. The Lord, they exclaimed, has been with us! `And they said to each other: "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Christian should make Christ present among men. He ought to act in such a way that those who know Him sense `the aroma of Christ' (cf. 2 Corinthians 2:15). Men should be able to recognize the Master in His disciples" ([St] J. Escriva, "Christ Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives us a very good idea of the disillusionment felt by His disciples after His apparent total failure. Cleopas' words summarize Christ's life and mission (verse 19), His passion and death (verse 20), the despair felt by His disciples (verse 21), and the events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to Me" (John 5:39). In saying this He indicated the best way for us to get to know Him. Pope Paul VI points out that today also frequent reading of and devotion to Holy Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook and to draw from it genuine inspiration and unsurpassable examples" ([Pope] Paul VI, "Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the meaning of all the Scriptural passages concerning the Messiah. "Was it not necessary that the Christ should suffer these things and enter into His glory?": with these words He disabuses them of the notion of an earthly and political Messiah and shows them that Christ's mission is a supernatural one--to save all mankind.
Sacred Scripture contained the prophecy that God would bring about salvation through the redemptive passion and death of the Messiah. The Cross does not mean failure: it is the route chosen by God for Christ to achieve definitive victory over sin and death (cf. 1 Corinthians1:23-24). Many of our Lord's contemporaries failed to understand His supernatural mission because they misinterpreted the Old Testament texts. No one knew the meaning of Sacred Scripture like Jesus. And, after Him, only the Church has the mission and responsibility of conserving Scripture and interpreting it correctly: "All that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give them new and lasting hope. "There were two disciples on their way to Emmaus. They were walking along at a normal pace, like so many other travelers on that road. And there, without any fuss, Jesus appears to them, and walks with them, His conversation helping to alleviate their tiredness. I can well imagine the scene, just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with wheat, and venerable olive trees, their branches shimmering in the soft glowing light.
"Jesus joins them as they go along their way. Lord, how great you are, in everything! But You move me even more when You come down to our level, to follow us and to seek us in the hustle and bustle of each day. Lord, grant us a childlike spirit, pure eyes and a clear mind so that we may recognize You when You come without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without realizing it, have been deeply stirred by the words and love shown by God made man, are sorry to see Him leaving. For Jesus `appeared to be going further' (Luke 24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him freely, when we begin to grasp the purity of His Love which He has placed in our souls. We have to hold Him back (`they constrained Him') and beg Him: `Stay with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us--always short on daring, perhaps because we are insincere, or because we feel embarrassed. Deep down, what we are really thinking is: `Stay with us, because our souls are shrouded in darkness and You alone are the light. You alone can satisfy this longing that consumes us.' For `we know full well which among all things fair and honorable is the best--to possess God for ever' (St. Gregory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his companion, when Christ breaks the bread; and, though He vanishes once more from sight, we too will find strength to start out once more--though night is falling--to tell the others about Him, because so much joy cannot be kept in one heart alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the entire world has become an Emmaus, for the Lord has opened up all the divine paths of the earth" ([St] J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise spontaneously to the lips of your professional companions when they meet you along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there they find the Apostles and some other disciples gathered together with Peter, to whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in a very special way and where the prophets carried out their main ministry. God willed that Christ should suffer, die and rise again in Jerusalem, and from there the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New Testament the Church of Christ is described as "the Jerusalem above" (Galatians 4:26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Revelation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special intervention of Providence, moved to Rome, thereby making that city the center of the Church. Just as Peter strengthened these first disciples in the faith, so too Christians of all generations have recourse to the See of Peter to strengthen their faith and thereby build up the unity of the Church: "Take away the Pope and the Catholic Church would no longer be catholic. Moreover, without the supreme, effective and authoritative pastoral office of Peter the unity of Christ's Church would collapse. It would be vain to look for other principles of unity in place of the true one established by Christ Himself [...]. We would add that this cardinal principle of holy Church is not a supremacy of spiritual pride and a desire to dominate mankind, but a primacy of service, ministration and love. It is no vapid rhetoric which confers on Christ's vicar the title: `Servant of the servants of God'" ([Pope] Paul VI, "Ecclesiam Suam", 83).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Road To Emmaus
[13] That very day two of them (disciples) were going to a village named Emmaus, about seven miles from Jerusalem, [14] and talking with each other about all these things that had happened. [15] While they were talking and discussing together, Jesus Himself drew near and went with them. [16] But their eyes were kept from recognizing Him. [17] And He said to them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad. [18] Then one of them, named Cleopas, answered Him, "Are You the only visitor to Jerusalem who does not know the things that have happened there in these days?" [19] And He said to them, "What things?" And they said to Him, "Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, [20] and how our chief priests and rulers delivered Him up to be condemned to death, and crucified Him. [21] But we had hoped that He was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. [22] Moreover, some women of our company amazed us. They were at the tomb early in the morning [23] and did not find His body; and they came back saying that they had even seen a vision of angels, who said that He was alive. [24] Some of those who were with us went to the tomb, and found it just as the women had said; but Him they did not see." [25] And He said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! [26] Was it not necessary that the Christ should suffer these things and enter into His glory?" [27] And beginning with Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself.
[28] So they drew near to the village to which they were going. He appeared to be going further, [29] but they constrained Him, saying, "Stay with us, for it is toward evening and the day is now far spent." So He went in to stay with them. [30] When He was at table with them, He took the bread and blessed, and broke it, and gave it to them. [31] And their eyes were opened and they recognized Him; and He vanished out of their sight. [32] They said to each other, "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?" [33] And they rose that same hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them, [34] who said, "The Lord is risen indeed, and has appeared to Simon!" [35] Then they told what had happened on the road, and how He was known to them in the breaking of the bread.
______________________
Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood changes from sadness to joy; they begin to hope again, and feel the need to share their joy ith others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It shows our Lord's zeal for souls. "As He is walking along, Christ meets two men who have nearly lost all hope. They are beginning to feel that life has no meaning for them. Christ understands their sorrow; He sees into their heart and communicates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples stop Him and practically force Him to stay with them. They recognize Him later when He breaks the bread. The Lord, they exclaimed, has been with us! `And they said to each other: "Did not our hearts burn within us while He talked to us on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Christian should make Christ present among men. He ought to act in such a way that those who know Him sense `the aroma of Christ' (cf. 2 Corinthians 2:15). Men should be able to recognize the Master in His disciples" ([St] J. Escriva, "Christ Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives us a very good idea of the disillusionment felt by His disciples after His apparent total failure. Cleopas' words summarize Christ's life and mission (verse 19), His passion and death (verse 20), the despair felt by His disciples (verse 21), and the events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you think that in them you have eternal life; and it is they that bear witness to Me" (John 5:39). In saying this He indicated the best way for us to get to know Him. Pope Paul VI points out that today also frequent reading of and devotion to Holy Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook and to draw from it genuine inspiration and unsurpassable examples" ([Pope] Paul VI, "Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the meaning of all the Scriptural passages concerning the Messiah. "Was it not necessary that the Christ should suffer these things and enter into His glory?": with these words He disabuses them of the notion of an earthly and political Messiah and shows them that Christ's mission is a supernatural one--to save all mankind.
Sacred Scripture contained the prophecy that God would bring about salvation through the redemptive passion and death of the Messiah. The Cross does not mean failure: it is the route chosen by God for Christ to achieve definitive victory over sin and death (cf. 1 Corinthians1:23-24). Many of our Lord's contemporaries failed to understand His supernatural mission because they misinterpreted the Old Testament texts. No one knew the meaning of Sacred Scripture like Jesus. And, after Him, only the Church has the mission and responsibility of conserving Scripture and interpreting it correctly: "All that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give them new and lasting hope. "There were two disciples on their way to Emmaus. They were walking along at a normal pace, like so many other travelers on that road. And there, without any fuss, Jesus appears to them, and walks with them, His conversation helping to alleviate their tiredness. I can well imagine the scene, just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with wheat, and venerable olive trees, their branches shimmering in the soft glowing light.
"Jesus joins them as they go along their way. Lord, how great you are, in everything! But You move me even more when You come down to our level, to follow us and to seek us in the hustle and bustle of each day. Lord, grant us a childlike spirit, pure eyes and a clear mind so that we may recognize You when You come without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without realizing it, have been deeply stirred by the words and love shown by God made man, are sorry to see Him leaving. For Jesus `appeared to be going further' (Luke 24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him freely, when we begin to grasp the purity of His Love which He has placed in our souls. We have to hold Him back (`they constrained Him') and beg Him: `Stay with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us--always short on daring, perhaps because we are insincere, or because we feel embarrassed. Deep down, what we are really thinking is: `Stay with us, because our souls are shrouded in darkness and You alone are the light. You alone can satisfy this longing that consumes us.' For `we know full well which among all things fair and honorable is the best--to possess God for ever' (St. Gregory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his companion, when Christ breaks the bread; and, though He vanishes once more from sight, we too will find strength to start out once more--though night is falling--to tell the others about Him, because so much joy cannot be kept in one heart alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the entire world has become an Emmaus, for the Lord has opened up all the divine paths of the earth" ([St] J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise spontaneously to the lips of your professional companions when they meet you along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there they find the Apostles and some other disciples gathered together with Peter, to whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in a very special way and where the prophets carried out their main ministry. God willed that Christ should suffer, die and rise again in Jerusalem, and from there the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New Testament the Church of Christ is described as "the Jerusalem above" (Galatians 4:26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Revelation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special intervention of Providence, moved to Rome, thereby making that city the center of the Church. Just as Peter strengthened these first disciples in the faith, so too Christians of all generations have recourse to the See of Peter to strengthen their faith and thereby build up the unity of the Church: "Take away the Pope and the Catholic Church would no longer be catholic. Moreover, without the supreme, effective and authoritative pastoral office of Peter the unity of Christ's Church would collapse. It would be vain to look for other principles of unity in place of the true one established by Christ Himself [...]. We would add that this cardinal principle of holy Church is not a supremacy of spiritual pride and a desire to dominate mankind, but a primacy of service, ministration and love. It is no vapid rhetoric which confers on Christ's vicar the title: `Servant of the servants of God'" ([Pope] Paul VI, "Ecclesiam Suam", 83).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Monday, April 25, 2011
Gospel for Tuesday in the Octave of Easter
From: John 20:11-18
The Appearance To Mary Magdalene
[11] But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; [12] and she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. [13] They said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid Him." [14] Saying this, she turned around and saw Jesus standing, but she did not know that it was Jesus. [15] Jesus said to her, "Woman, why are you weeping? Whom do you seek?" Supposing Him to be gardener, she said to Him, "Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away." [16] Jesus said to her, "Mary." She turned and said to Him in Hebrew, "Rabboni!" (which means Teacher). [17] Jesus said to her, "Do not hold Me, for I have not yet ascended to the Father; but go to My brethren and say to them, I am ascending to My Father and your Father, to My God and your God." [18] Mary Magdalene went and said to the disciples, "I have seen the Lord"; and she told them that He had said these things to her.
______________
Commentary:
11-18. Mary's affection and sensitivity lead her to be concerned about what has become of the dead body of Jesus. This woman out of whom seven demons were cast (cf. Luke 8:2) stayed faithful during His passion and even now her love is still ardent: our Lord had freed her from the Evil One and she responded to that grace humbly and generously.
After consoling Mary Magdalene, Jesus gives her a message for the Apostles, whom He tenderly calls His "brethren". This message implies that He and they have the same Father, though each in an essentially different way: "I am ascending to My Father"-my own Father by nature-"and to your Father"-for He is your Father through the adoption I have won for you and by My death. Jesus, the Good Shepherd, shows His great mercy and understanding by gathering together all His disciples who had abandoned Him during His passion and were now in hiding for fear of the Jews (John 20:19).
Mary Magdalene's perseverance teaches us that anyone who sincerely keeps searching for Jesus Christ will eventually find Him. Jesus' gesture in calling His disciples His "brethren" despite their having run away should fill us with love in the midst of our own infidelities.
15. From Jesus' dialogue with Mary Magdalene, we can see the frame of mind all His disciples must have been in: they were not expecting the resurrection.
17. "Do not hold Me": the use of the negative imperative in the Greek, reflected in the New Vulgate ("noli me tenere") indicates that our Lord is telling Mary to release her hold of Him, to let Him go, since she will have another chance to see Him before His ascension into Heaven.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Appearance To Mary Magdalene
[11] But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; [12] and she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. [13] They said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid Him." [14] Saying this, she turned around and saw Jesus standing, but she did not know that it was Jesus. [15] Jesus said to her, "Woman, why are you weeping? Whom do you seek?" Supposing Him to be gardener, she said to Him, "Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away." [16] Jesus said to her, "Mary." She turned and said to Him in Hebrew, "Rabboni!" (which means Teacher). [17] Jesus said to her, "Do not hold Me, for I have not yet ascended to the Father; but go to My brethren and say to them, I am ascending to My Father and your Father, to My God and your God." [18] Mary Magdalene went and said to the disciples, "I have seen the Lord"; and she told them that He had said these things to her.
______________
Commentary:
11-18. Mary's affection and sensitivity lead her to be concerned about what has become of the dead body of Jesus. This woman out of whom seven demons were cast (cf. Luke 8:2) stayed faithful during His passion and even now her love is still ardent: our Lord had freed her from the Evil One and she responded to that grace humbly and generously.
After consoling Mary Magdalene, Jesus gives her a message for the Apostles, whom He tenderly calls His "brethren". This message implies that He and they have the same Father, though each in an essentially different way: "I am ascending to My Father"-my own Father by nature-"and to your Father"-for He is your Father through the adoption I have won for you and by My death. Jesus, the Good Shepherd, shows His great mercy and understanding by gathering together all His disciples who had abandoned Him during His passion and were now in hiding for fear of the Jews (John 20:19).
Mary Magdalene's perseverance teaches us that anyone who sincerely keeps searching for Jesus Christ will eventually find Him. Jesus' gesture in calling His disciples His "brethren" despite their having run away should fill us with love in the midst of our own infidelities.
15. From Jesus' dialogue with Mary Magdalene, we can see the frame of mind all His disciples must have been in: they were not expecting the resurrection.
17. "Do not hold Me": the use of the negative imperative in the Greek, reflected in the New Vulgate ("noli me tenere") indicates that our Lord is telling Mary to release her hold of Him, to let Him go, since she will have another chance to see Him before His ascension into Heaven.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, April 23, 2011
Gospel for Easter Sunday, The Resurrection of the Lord
From: John 20:1-9
The Empty Tomb
[1] Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. [2] So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid Him." [3 ]Peter then came out with the other disciple, and they went toward the tomb. [4] They both ran, but the other disciple outran Peter and reached the tomb first; [5] and stooping to look in, he saw the linen cloths lying there, but he did not go in. [6] Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, [7] and the napkin, which had been on His head, not lying with the linen cloths but rolled up in a place by itself. [8] Then the other disciple, who reached the tomb first, also went in, and he saw and believed; [9] for as yet they did not know the Scripture, that He must rise from the dead.
_________________________
Commentary:
1-2. All four Gospels report the first testimonies of the holy women and the disciples regarding Christ's glorious resurrection, beginning with the fact of the empty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the various appearances of the risen Jesus.
Mary Magdalene was one of the women who provided for our Lord during His journeys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him right up to His final moments (John 19:25), and she saw where His body was laid (Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the tomb. The Gospel points out that she went "early, when it was still dark": her love and veneration led her to go without delay, to be with our Lord's body.
4. The Fourth Gospel makes it clear that, although the women, and specifically Mary Magdalene, were the first to reach the tomb, the Apostles were the first to enter it and see the evidence that Christ had risen (the empty tomb, the linen clothes "lying" and the napkin in a place by itself). Bearing witness to this will be an essential factor in the mission which Christ will entrust to them: "You shall be My witnesses in Jerusalem...and to the end of the earth" (Acts 1:8; cf. Acts 2:32).
John, who reached the tomb first (perhaps because he was the younger), did not go in, out of deference to Peter. This is an indication that Peter was already regarded as leader of the Apostles.
5-7. The words the Evangelist uses to describe what Peter and he saw in the empty tomb convey with vivid realism the impression it made on them, etching on their memory details which at first sight seem irrelevant. The whole scene inside the tomb in some way caused them to intuit that the Lord had risen. Some of the words contained in the account need further explanation, so terse is the translation.
"The linen clothes lying there": the Greek participle translated as "lying there" seems to indicate that the clothes were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared--as if it had come out of the clothes and bandages without their being unrolled, passing right through them (just as later He entered the Cenacle when the doors were shut). This would explain the clothes being "fallen", "flat" "lying", which is how the Greek literally translates, after Jesus' body--which had filled them--left them. One can readily understand how this would amaze a witness, how unforgettable the scene would be.
"The napkin...rolled up in a place by itself": the first point to note is that the napkin, which had been wrapped round the head, was not on top of the clothes, but placed on one side. The second, even more surprising thing is that, like the clothes, it was still rolled up but, unlike the clothes, it still had a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as "rolled", seems to indicate.
From these details concerning the empty tomb one deduces that Jesus' body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (cf. John 11:44).
8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the two Apostles realized that there was no question of any robbery, which was what she thought had happened, because they saw the special way the clothes and napkin were; they know began to understand what the Master had so often told them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke 9:22; etc....)
The empty tomb and the other facts were perceptible to the senses; but the resurrection, even though it had effects that could be tested by experience, requires faith if it is to be accepted. Christ's resurrection is a real, historic fact: His body and soul were re-united. But since His was a glorious resurrection unlike Lazarus', far beyond our capacity in this life to understand what happened, and outside the scope of sense experience, a special gift of God is required--the gift of faith--to know and accept as a certainty this fact which, while it is historical, is also supernatural. Therefore, St. Thomas Aquinas can say that "the individual arguments taken alone are not sufficient proof of Christ's resurrection, but taken together, in a cumulative way, they manifest it perfectly. Particularly important in this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testimony (cf. Luke 24:4-7) and Christ's own post-resurrection word confirmed by miracles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)" (St. Thomas Aquinas, "Summa Theologiae", III, q. 55, a. 6 ad 1).
In addition to Christ's predictions about His passion, death and resurrection (cf. John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also foretells the glorious victory of the Messiah and, in some way, His resurrection (cf. Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true meaning of Sacred Scripture after the resurrection, particularly once they receive the Holy Spirit, who fully enlightens their minds to understand the content of the Word of God. It is easy to imagine the surprise and elation they all feel when Peter and John tell them what they have seen in the tomb.
______________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Empty Tomb
[1] Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. [2] So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid Him." [3 ]Peter then came out with the other disciple, and they went toward the tomb. [4] They both ran, but the other disciple outran Peter and reached the tomb first; [5] and stooping to look in, he saw the linen cloths lying there, but he did not go in. [6] Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, [7] and the napkin, which had been on His head, not lying with the linen cloths but rolled up in a place by itself. [8] Then the other disciple, who reached the tomb first, also went in, and he saw and believed; [9] for as yet they did not know the Scripture, that He must rise from the dead.
_________________________
Commentary:
1-2. All four Gospels report the first testimonies of the holy women and the disciples regarding Christ's glorious resurrection, beginning with the fact of the empty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the various appearances of the risen Jesus.
Mary Magdalene was one of the women who provided for our Lord during His journeys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him right up to His final moments (John 19:25), and she saw where His body was laid (Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the tomb. The Gospel points out that she went "early, when it was still dark": her love and veneration led her to go without delay, to be with our Lord's body.
4. The Fourth Gospel makes it clear that, although the women, and specifically Mary Magdalene, were the first to reach the tomb, the Apostles were the first to enter it and see the evidence that Christ had risen (the empty tomb, the linen clothes "lying" and the napkin in a place by itself). Bearing witness to this will be an essential factor in the mission which Christ will entrust to them: "You shall be My witnesses in Jerusalem...and to the end of the earth" (Acts 1:8; cf. Acts 2:32).
John, who reached the tomb first (perhaps because he was the younger), did not go in, out of deference to Peter. This is an indication that Peter was already regarded as leader of the Apostles.
5-7. The words the Evangelist uses to describe what Peter and he saw in the empty tomb convey with vivid realism the impression it made on them, etching on their memory details which at first sight seem irrelevant. The whole scene inside the tomb in some way caused them to intuit that the Lord had risen. Some of the words contained in the account need further explanation, so terse is the translation.
"The linen clothes lying there": the Greek participle translated as "lying there" seems to indicate that the clothes were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared--as if it had come out of the clothes and bandages without their being unrolled, passing right through them (just as later He entered the Cenacle when the doors were shut). This would explain the clothes being "fallen", "flat" "lying", which is how the Greek literally translates, after Jesus' body--which had filled them--left them. One can readily understand how this would amaze a witness, how unforgettable the scene would be.
"The napkin...rolled up in a place by itself": the first point to note is that the napkin, which had been wrapped round the head, was not on top of the clothes, but placed on one side. The second, even more surprising thing is that, like the clothes, it was still rolled up but, unlike the clothes, it still had a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as "rolled", seems to indicate.
From these details concerning the empty tomb one deduces that Jesus' body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (cf. John 11:44).
8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the two Apostles realized that there was no question of any robbery, which was what she thought had happened, because they saw the special way the clothes and napkin were; they know began to understand what the Master had so often told them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke 9:22; etc....)
The empty tomb and the other facts were perceptible to the senses; but the resurrection, even though it had effects that could be tested by experience, requires faith if it is to be accepted. Christ's resurrection is a real, historic fact: His body and soul were re-united. But since His was a glorious resurrection unlike Lazarus', far beyond our capacity in this life to understand what happened, and outside the scope of sense experience, a special gift of God is required--the gift of faith--to know and accept as a certainty this fact which, while it is historical, is also supernatural. Therefore, St. Thomas Aquinas can say that "the individual arguments taken alone are not sufficient proof of Christ's resurrection, but taken together, in a cumulative way, they manifest it perfectly. Particularly important in this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testimony (cf. Luke 24:4-7) and Christ's own post-resurrection word confirmed by miracles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)" (St. Thomas Aquinas, "Summa Theologiae", III, q. 55, a. 6 ad 1).
In addition to Christ's predictions about His passion, death and resurrection (cf. John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also foretells the glorious victory of the Messiah and, in some way, His resurrection (cf. Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true meaning of Sacred Scripture after the resurrection, particularly once they receive the Holy Spirit, who fully enlightens their minds to understand the content of the Word of God. It is easy to imagine the surprise and elation they all feel when Peter and John tell them what they have seen in the tomb.
______________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, May 22, 2010
Gospel for Pentecost Sunday
From: John 20:19-23
Jesus Appears to the Disciples
[19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
______________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. 'As the Father hath sent Me, even so I send you' (John 20:21). 'As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: 'He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" (Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" (Pius XII, "Mystici Corporis").
_________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Jesus Appears to the Disciples
[19] On the evening of that day, the first day of the week, the doors shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." [20] When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. [21] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." [22] And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. [23] If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."
______________
Commentary:
19-20. Jesus appears to the Apostles on the evening of the day of which He rose. He presents Himself in their midst without any need for the doors to be opened, by using the qualities of His glorified body; but in order to dispel any impression that He is only a spirit He shows them His hands and His side: there is no longer any doubt about its being Jesus Himself, about His being truly risen from the dead. He greets them twice using the words of greeting customary among the Jews, with the same tenderness as He previously used put into this salutation. These friendly words dispel the fear and shame the Apostles must have been feeling at behaving so disloyally during His passion: He has created the normal atmosphere of intimacy, and now He will endow them with transcendental powers.
21. Pope Leo XIII explained how Christ transferred His own mission to the Apostles: "What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. 'As the Father hath sent Me, even so I send you' (John 20:21). 'As Thou didst send Me into the world, so I have sent them into the world' (John 17:18). [...] When about to ascend into Heaven, He sends His Apostles in virtue of the same power by which He had been sent from the Father; and He charges them to spread abroad and propagate His teachings (cf. Matthew 28:18), so that those obeying the Apostles might be saved, and those disobeying should perish (cf. Mark 16:16). [...] Hence He commands that the teaching of the Apostles should be religiously accepted and piously kept as if it were His own: 'He who hears you hears Me, and he who rejects you rejects Me' (Luke 10:16). Wherefore the Apostles are ambassadors of Christ as He is the ambassador of the Father" (Leo XIII, "Satis Cognitum"). In this mission the bishops are the successors of the Apostles: "Christ sent the Apostles as He Himself had been sent by the Father, and then through the Apostles made their successors, the bishops, sharers in His consecration and mission. The function of the bishops' ministry was handed over in a subordinate degree to priests so that they might be appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ" (Vatican II, "Presbyterorum Ordinis", 2).
22-23. The Church has always understood--and has in fact defined--that Jesus Christ here conferred on the Apostles authority to forgive sins, a power which is exercised in the Sacrament of Penance. "The Lord then especially instituted the Sacrament of Penance when, after being risen from the dead, He breathed upon His disciples and said: "Receive the Holy Spirit...' The consensus of all the Fathers has always acknowledged that by this action so sublime and words so clear the power of forgiving and retaining sins was given to the Apostles and their lawful successors for reconciling the faithful who have fallen after Baptism" (Council of Trent, "De Paenitentia", Chapter 1).
The Sacrament of Penance is the most sublime expression of God's love and mercy towards men, described so vividly in Jesus' parable of the prodigal son (cf. Luke 15:11-32). The Lord always awaits us, with His arms wide open, waiting for us to repent--and then He will forgive us and restore us to the dignity of being His sons.
The Popes have consistently recommended Christians to have regular recourse to this Sacrament: "For a constant and speedy advancement in the path of virtue we highly recommend the pious practice of frequent Confession, introduced by the Church under the guidance of the Holy Spirit; for by this means we grow in a true knowledge of ourselves and in Christian humility, bad habits are uprooted, spiritual negligence and apathy are prevented, the conscience is purified and the will strengthened, salutary spiritual direction is obtained, and grace is increased by the efficacy of the Sacrament itself" (Pius XII, "Mystici Corporis").
_________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Friday, May 21, 2010
Gospel for Saturday, 7th Week of Easter
From: John 21:20-25
Peter's Primacy (Continuation)
[20] Peter turned and saw following them the disciple whom Jesus loved, and who had lain close to His breast at the supper and had said, "Lord, who is it that is going to betray You?" [21] When Peter saw Him, he said to Jesus, "Lord, what about this man?" [22] Jesus said to him, "If it is My will that he remain until I come, what is that to you? Follow Me!" [23] The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is My will that he remain until I come, what is that to you?"
Conclusion
[24] This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true.
[25] But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
_____________________
Commentary:
20-23. According to St. Irenaeus ("Against Heresies", II, 22, 5; III, 3, 4) St. John outlived all the other Apostles, into the reign of Trajan (98-117 A.D.). Possibly the evangelist wrote these verses to dispel the idea that he would not die. According to the text, Jesus does not reply to Peter's question. The important thing is not to be curious about what the future will bring but to serve the Lord faithfully, keeping to the way He has marked out for one.
24. This is an appeal to the testimony of the disciple "whom Jesus loved" as a guarantee of the veracity of everything contained in the book: everything which this Gospel says should be accepted by its readers as being absolutely true.
Many modern commentators think that verses 24 and 25 were added by disciples of the Apostle, as a conclusion to the Gospel, when it began to be circulated, a short time after St. John completed it. Be that as it may, the fact is that both verses are to be found in all extant manuscripts of the Fourth Gospel.
25. St. John's account, written under the inspiration of the Holy Spirit, has as its purpose the strengthening of our faith in Jesus Christ through reflecting on what our Lord said and did. Like the Fourth Gospel, we shall never be able to capture the full richness and depth of our Lord's personality. "Once one begins to be interested in Christ, one's interest can never cease. There is always something more to be known, to be said--infinitely more. St. John the Evangelist ends his Gospel making this very point (John 21:25). Everything to do with Christ is so rich, there are such depths for us to explore; such light, strength, joy, desire have their source in Him. [...] His coming to the world, His presence in history and culture and [...] His vital relationship with our conscience: everything suggests that it is unseemly, unscientific and irreverent ever to think that we need not and cannot advance further in contemplation of Jesus Christ" ([Pope] Paul VI, "General Audience", 20 February 1974).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Peter's Primacy (Continuation)
[20] Peter turned and saw following them the disciple whom Jesus loved, and who had lain close to His breast at the supper and had said, "Lord, who is it that is going to betray You?" [21] When Peter saw Him, he said to Jesus, "Lord, what about this man?" [22] Jesus said to him, "If it is My will that he remain until I come, what is that to you? Follow Me!" [23] The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, "If it is My will that he remain until I come, what is that to you?"
Conclusion
[24] This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true.
[25] But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
_____________________
Commentary:
20-23. According to St. Irenaeus ("Against Heresies", II, 22, 5; III, 3, 4) St. John outlived all the other Apostles, into the reign of Trajan (98-117 A.D.). Possibly the evangelist wrote these verses to dispel the idea that he would not die. According to the text, Jesus does not reply to Peter's question. The important thing is not to be curious about what the future will bring but to serve the Lord faithfully, keeping to the way He has marked out for one.
24. This is an appeal to the testimony of the disciple "whom Jesus loved" as a guarantee of the veracity of everything contained in the book: everything which this Gospel says should be accepted by its readers as being absolutely true.
Many modern commentators think that verses 24 and 25 were added by disciples of the Apostle, as a conclusion to the Gospel, when it began to be circulated, a short time after St. John completed it. Be that as it may, the fact is that both verses are to be found in all extant manuscripts of the Fourth Gospel.
25. St. John's account, written under the inspiration of the Holy Spirit, has as its purpose the strengthening of our faith in Jesus Christ through reflecting on what our Lord said and did. Like the Fourth Gospel, we shall never be able to capture the full richness and depth of our Lord's personality. "Once one begins to be interested in Christ, one's interest can never cease. There is always something more to be known, to be said--infinitely more. St. John the Evangelist ends his Gospel making this very point (John 21:25). Everything to do with Christ is so rich, there are such depths for us to explore; such light, strength, joy, desire have their source in Him. [...] His coming to the world, His presence in history and culture and [...] His vital relationship with our conscience: everything suggests that it is unseemly, unscientific and irreverent ever to think that we need not and cannot advance further in contemplation of Jesus Christ" ([Pope] Paul VI, "General Audience", 20 February 1974).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Thursday, May 20, 2010
Gospel for Friday, 7th Week of Easter
Optional Memorial: St Christopher Magallanes, Priest and Martyr, and Companions, Martyrs
Optional Memorial (Canada): St Eugène de Mazenod, Bishop
From: John 21:15-19
Peter's Primacy
[15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord; you know that I love You." He said to him, "Feed My lambs." [16] A second time He said to him, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord, you know I love You." He said to him, "Tend My sheep." [17] He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know everything; You know that I love You." Jesus said to him, "Feed My sheep. [18] Truly, truly I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." [19] (This He said to show by what death he was to glorify God.) And after this He said to him, "Follow Me."
_________________________
Commentary:
15-17. Jesus Christ had promised Peter that he would be the primate of the Church (cf. Matthew 16:16-19 and note on the same). Despite his three denials during our Lord's passion, Christ now confers on him the primacy He promised.
"Jesus questions Peter, three times, as if to give him a triple chance to atone for his triple denial. Peter has learned his lesson from the bitter experience of his wretchedness. Aware of his weakness, he is deeply convinced that rash claims are pointless. Instead he puts everything in Christ's hands. `Lord, You know well that I love You" ([St] J. Escriva, "Friends of God", 267). The primacy was given to Peter directly and immediately. So the Church has always understood--and so Vatican I defined: "We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ our Lord. [...] And it was upon Simon Peter alone that Jesus after His resurrection bestowed the jurisdiction of chief pastor and ruler over all His fold in the words: "Feed My lambs; feed My sheep" ("Pastor Aeternus", Chapter 1).
The primacy is a grace conferred on Peter and his successors, the popes; it is one of the basic elements in the Church, designed to guard and protect its unity: "In order that the episcopate also might be one and undivided, and that [...] the multitude of the faithful might be kept secure in the oneness of faith and communion, He set Blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation" ("Pastor Aeternus, Dz-Sch 3051"; cf. Vatican II, "Lumen Gentium", 18). Therefore, the primacy of Peter is perpetuated in each of his successors: this is something which Christ disposed; it is not based on human legislation or custom.
By virtue of the primacy, Peter, and each of his successors, is the shepherd of the whole Church and vicar of Christ on earth, because he exercises vicariously Christ's own authority. Love for the Pope, whom St. Catherine of Siena used to call "the sweet Christ on earth", should express itself in prayer, sacrifice and obedience.
18-19. According to Tradition, St. Peter followed his Master to the point of dying by crucifixion, head downwards, "Peter and Paul suffered martyrdom in Rome during Nero's persecution of Christians, which took place between the years 64 and 68. St. Clement, the successor of the same Peter in the See of the Church of Rome, recalls this when, writing to the Corinthians, he puts before them `the generous example of these two athletes': `due to jealousy and envy, those who were the principal and holiest columns suffered persecution and fought the fight unto death'" ([Pope] Paul VI, "Petrum Et Paulum").
"Follow Me!": these words would have reminded the Apostle of the first call he received (cf. Matthew 4:19) and of the fact that Christ requires of His disciples complete self-surrender: "If any man would come after Me, let him deny himself and take up the Cross daily and follow Me" (Luke 9:23). St. Peter himself, in one of his letters, also testifies to the Cross being something all Christians must carry: "For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in His steps" (1 Peter 2:21).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Optional Memorial (Canada): St Eugène de Mazenod, Bishop
From: John 21:15-19
Peter's Primacy
[15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord; you know that I love You." He said to him, "Feed My lambs." [16] A second time He said to him, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord, you know I love You." He said to him, "Tend My sheep." [17] He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know everything; You know that I love You." Jesus said to him, "Feed My sheep. [18] Truly, truly I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." [19] (This He said to show by what death he was to glorify God.) And after this He said to him, "Follow Me."
_________________________
Commentary:
15-17. Jesus Christ had promised Peter that he would be the primate of the Church (cf. Matthew 16:16-19 and note on the same). Despite his three denials during our Lord's passion, Christ now confers on him the primacy He promised.
"Jesus questions Peter, three times, as if to give him a triple chance to atone for his triple denial. Peter has learned his lesson from the bitter experience of his wretchedness. Aware of his weakness, he is deeply convinced that rash claims are pointless. Instead he puts everything in Christ's hands. `Lord, You know well that I love You" ([St] J. Escriva, "Friends of God", 267). The primacy was given to Peter directly and immediately. So the Church has always understood--and so Vatican I defined: "We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ our Lord. [...] And it was upon Simon Peter alone that Jesus after His resurrection bestowed the jurisdiction of chief pastor and ruler over all His fold in the words: "Feed My lambs; feed My sheep" ("Pastor Aeternus", Chapter 1).
The primacy is a grace conferred on Peter and his successors, the popes; it is one of the basic elements in the Church, designed to guard and protect its unity: "In order that the episcopate also might be one and undivided, and that [...] the multitude of the faithful might be kept secure in the oneness of faith and communion, He set Blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation" ("Pastor Aeternus, Dz-Sch 3051"; cf. Vatican II, "Lumen Gentium", 18). Therefore, the primacy of Peter is perpetuated in each of his successors: this is something which Christ disposed; it is not based on human legislation or custom.
By virtue of the primacy, Peter, and each of his successors, is the shepherd of the whole Church and vicar of Christ on earth, because he exercises vicariously Christ's own authority. Love for the Pope, whom St. Catherine of Siena used to call "the sweet Christ on earth", should express itself in prayer, sacrifice and obedience.
18-19. According to Tradition, St. Peter followed his Master to the point of dying by crucifixion, head downwards, "Peter and Paul suffered martyrdom in Rome during Nero's persecution of Christians, which took place between the years 64 and 68. St. Clement, the successor of the same Peter in the See of the Church of Rome, recalls this when, writing to the Corinthians, he puts before them `the generous example of these two athletes': `due to jealousy and envy, those who were the principal and holiest columns suffered persecution and fought the fight unto death'" ([Pope] Paul VI, "Petrum Et Paulum").
"Follow Me!": these words would have reminded the Apostle of the first call he received (cf. Matthew 4:19) and of the fact that Christ requires of His disciples complete self-surrender: "If any man would come after Me, let him deny himself and take up the Cross daily and follow Me" (Luke 9:23). St. Peter himself, in one of his letters, also testifies to the Cross being something all Christians must carry: "For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in His steps" (1 Peter 2:21).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Wednesday, May 19, 2010
Gospel for Thursday, 7th Week of Easter
From: John 17:20-26
The Priestly Prayer of Jesus (Continuation)
(Jesus lifted His eyes to Heaven and said,) [20] "I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."
____________________________
Commentary:
20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. "We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion" ([Pope] Paul VI, "Creed of the People of God", 21). Moreover, Christ's prayer also indicates what the basis of the Church's unity will be and what effects will follow from it.
The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. "The Lord Jesus, when praying to the Father `that they may all be one...even as we are one' (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself" (Vatican II, "Gaudium Et Spes", 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity--"consummati in unum"--is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).
The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God's special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus' prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). "Thou hast loved them even as Thou hast loved Me": this, according to St. Thomas Aquinas, "does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me" ("Commentary on St. John, in loc."). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus' feelings--which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.
20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. "That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 20).
The apostolic origin and basis of the Church is what is termed its "apostolicity", a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of theApostles and proclaiming the same teaching as they did. "The sacred synod teached that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)" (Vatican II, "Lumen Gentium", 20).
21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.
The Second Vatican Council, speaking of the principles of ecumenism, links the Church's unity with her universality: "Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God" ("Unitatis Redintegratio", 1). This universality is another characteristic of the Church, technically described as "catholicity". "For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.
"In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic', writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition--by whatever name it may be called--all the forms of virtue, in deeds and in words and in every kind of spiritual life' ("Catechesis", 18, 23)" ([St] J. Escriva, "In Love with the Church", 9).
Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. "A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe that Thou hast sent Me' (John 17:21).
"Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement' ("Unitatis Redintegratio", 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.
"Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion', without which there is no real ecumenism. (cf. "Unitatis Redintegratio", 7).
"Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it" ([Pope] John Paul II, "General Audience", 17 January 1979).
22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: "Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified" (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: "Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all' (Ephesians 4:4-6)" ([St] J. Escriva, "In Love with the Church", 5).
24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, "I desire", not "I pray", indicates that He is asking for the most important thing of all, for what His Father wants--that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the Church--the salvation of souls.
As long as we are on earth we share in God's life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God's truth, for rendering Him true worship and communicating the life of grace, she keeps alive people's hope of attaining the fullness of eternal life: "The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)" (Vatican II, "Lumen Gentium", 48).
25-26. God's revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: "God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light" ([Pope] Paul VI, "Creed of the People of God").
Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons--primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself ("I made known to them Thy name"), thus fulfilling what He had announced: "No one knows the Father except the Son and any one to whom the Son chooses to reveal Him" (Matthew 11:27).
Christ continues to make known His Father's love, by means of the Church, in which He is always present: "I am with you always, to the close of the age" (Matthew 28:20).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Priestly Prayer of Jesus (Continuation)
(Jesus lifted His eyes to Heaven and said,) [20] "I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."
____________________________
Commentary:
20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. "We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion" ([Pope] Paul VI, "Creed of the People of God", 21). Moreover, Christ's prayer also indicates what the basis of the Church's unity will be and what effects will follow from it.
The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. "The Lord Jesus, when praying to the Father `that they may all be one...even as we are one' (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself" (Vatican II, "Gaudium Et Spes", 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity--"consummati in unum"--is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).
The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God's special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus' prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). "Thou hast loved them even as Thou hast loved Me": this, according to St. Thomas Aquinas, "does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me" ("Commentary on St. John, in loc."). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus' feelings--which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.
20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. "That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 20).
The apostolic origin and basis of the Church is what is termed its "apostolicity", a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of theApostles and proclaiming the same teaching as they did. "The sacred synod teached that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)" (Vatican II, "Lumen Gentium", 20).
21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.
The Second Vatican Council, speaking of the principles of ecumenism, links the Church's unity with her universality: "Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God" ("Unitatis Redintegratio", 1). This universality is another characteristic of the Church, technically described as "catholicity". "For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.
"In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic', writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition--by whatever name it may be called--all the forms of virtue, in deeds and in words and in every kind of spiritual life' ("Catechesis", 18, 23)" ([St] J. Escriva, "In Love with the Church", 9).
Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. "A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe that Thou hast sent Me' (John 17:21).
"Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement' ("Unitatis Redintegratio", 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.
"Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion', without which there is no real ecumenism. (cf. "Unitatis Redintegratio", 7).
"Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it" ([Pope] John Paul II, "General Audience", 17 January 1979).
22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: "Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified" (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: "Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all' (Ephesians 4:4-6)" ([St] J. Escriva, "In Love with the Church", 5).
24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, "I desire", not "I pray", indicates that He is asking for the most important thing of all, for what His Father wants--that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the Church--the salvation of souls.
As long as we are on earth we share in God's life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God's truth, for rendering Him true worship and communicating the life of grace, she keeps alive people's hope of attaining the fullness of eternal life: "The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)" (Vatican II, "Lumen Gentium", 48).
25-26. God's revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: "God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light" ([Pope] Paul VI, "Creed of the People of God").
Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons--primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself ("I made known to them Thy name"), thus fulfilling what He had announced: "No one knows the Father except the Son and any one to whom the Son chooses to reveal Him" (Matthew 11:27).
Christ continues to make known His Father's love, by means of the Church, in which He is always present: "I am with you always, to the close of the age" (Matthew 28:20).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
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