From: John 21:1-19
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.
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."
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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 5:111), 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, et cetera -- 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.").
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).
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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.
Saturday, April 17, 2010
Principles and Practices - April 18
Even the Hardest
Since God is our final object and last end, unto whom only and above all things we are to aspire, therefore all things else are to be taken but as the means and helps by which we may the better exercise this ascent unto Him.
-Barbanson-Touchet.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Since God is our final object and last end, unto whom only and above all things we are to aspire, therefore all things else are to be taken but as the means and helps by which we may the better exercise this ascent unto Him.
-Barbanson-Touchet.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 17
THE SINNER'S GRIEF
[continued from yesterday]
...But the evil does not stop there.
No one ever yet did wrong that good might come of it, but sooner or later found reason to repent of his decision.
Whether or not the expected good is gained is beside the mark; more often than not we fail to secure what we worked for, but even if we gain it, we have started a new misery that is worse.
For to yield to evil is to weaken one's own self, one's soul, one's character, one's power for doing good, one's interior peace of mind; without God no man can do anything, it is only in Him who strengthens us that we can do anything at all.
Hence the one evil thing we do leads inevitably to another; we would yield "just this once, and just this far," and we find we have taken the first step in a series of yieldings.
We are not what we were; that is the first agony which torrents of tears seem unable to assuage. We are at the mercy of new forces which before had no hold upon us, and we are less able to resist them; that is a second agony which is close akin to despair.
We have taken our own course, we have separated ourselves from those who before had held us up; and now, in the darkness and gloom, we are hedged about by a sense of loneliness, and untruth, and helpless weakness, which makes life itself an intolerable burden.
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918tts.blogspot.com/uploaded_images/read_more-715070.gif" />
[continued from yesterday]
...But the evil does not stop there.
No one ever yet did wrong that good might come of it, but sooner or later found reason to repent of his decision.
Whether or not the expected good is gained is beside the mark; more often than not we fail to secure what we worked for, but even if we gain it, we have started a new misery that is worse.
For to yield to evil is to weaken one's own self, one's soul, one's character, one's power for doing good, one's interior peace of mind; without God no man can do anything, it is only in Him who strengthens us that we can do anything at all.
Hence the one evil thing we do leads inevitably to another; we would yield "just this once, and just this far," and we find we have taken the first step in a series of yieldings.
We are not what we were; that is the first agony which torrents of tears seem unable to assuage. We are at the mercy of new forces which before had no hold upon us, and we are less able to resist them; that is a second agony which is close akin to despair.
We have taken our own course, we have separated ourselves from those who before had held us up; and now, in the darkness and gloom, we are hedged about by a sense of loneliness, and untruth, and helpless weakness, which makes life itself an intolerable burden.
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918tts.blogspot.com/uploaded_images/read_more-715070.gif" />
Friday, April 16, 2010
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.
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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.
Principles and Practices - April 17
Seek Advice
Know that thou art not fit to be thine own counsellor, and therefore shouldst fear and be diffident of thine own opinions as proceeding from a source that is marred and corrupt. Under this conviction thou wilt, as far as it is possible, always take counsel of some wise and conscientious person, and prefer rather to be led by one better than thyself than to follow thine own devices.
-Pope Leo XIII, Vaughan.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Know that thou art not fit to be thine own counsellor, and therefore shouldst fear and be diffident of thine own opinions as proceeding from a source that is marred and corrupt. Under this conviction thou wilt, as far as it is possible, always take counsel of some wise and conscientious person, and prefer rather to be led by one better than thyself than to follow thine own devices.
-Pope Leo XIII, Vaughan.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 16
THE SINNER'S GRIEF
[continued from yesterday]
...One day there comes a change and with a soul like this the method of the change is almost invariably the same. Hitherto it has had no other comrades and companions than the Angels of Light; no others will it consent to know.
But one day a new Angel of Light appears upon the way. It may be an Angel from without, in the shape of an external fascination for something apparently good; it may be from within, in the desire to do some good thing, to follow some particular inclination of its own, a conversion of a soul, a special good work, anything which will make it turn aside from the track along which it is drawn.
At first all seemingly goes well. There is fruit to show for one's labour, a soul is drawn towards God by one's attention; and one tells oneself that it is good to sacrifice one's own perfection just a little that another may be profited the more.
So this is the next step; one stoops to the soul that is down, one lowers one's own standard a trifle, one gives to the creature one is saving not only its proper due, not only that which, as a creature oneself, one can lawfully bestow upon another, but also a little more, that which belongs irrevocably to one's own best and truest and most loyal Friend....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
[continued from yesterday]
...One day there comes a change and with a soul like this the method of the change is almost invariably the same. Hitherto it has had no other comrades and companions than the Angels of Light; no others will it consent to know.
But one day a new Angel of Light appears upon the way. It may be an Angel from without, in the shape of an external fascination for something apparently good; it may be from within, in the desire to do some good thing, to follow some particular inclination of its own, a conversion of a soul, a special good work, anything which will make it turn aside from the track along which it is drawn.
At first all seemingly goes well. There is fruit to show for one's labour, a soul is drawn towards God by one's attention; and one tells oneself that it is good to sacrifice one's own perfection just a little that another may be profited the more.
So this is the next step; one stoops to the soul that is down, one lowers one's own standard a trifle, one gives to the creature one is saving not only its proper due, not only that which, as a creature oneself, one can lawfully bestow upon another, but also a little more, that which belongs irrevocably to one's own best and truest and most loyal Friend....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Thursday, April 15, 2010
News Updates, 4/15
Some at church call altar crucifix 'pornographic'
They say cross image depicts genitalia on Jesus
Vatican distances itself from cardinal storm
Top prelate linked abuse crisis to homosexuality
Bishop denies women's order recruitment request
Sisters of St. Joseph banned from diocesan media
Fr. Pfleger calls for women bishops, cardinals
...day after priest was honored by Chicago archdiocese
Holocaust-denying bishop 'to miss German trial
SSPX's Williamson was fined 12,000 euros in Regensburg
Pope says Catholic Church needs to do 'penance'
Benedict makes direct reference to sex abuse crisis
New York archbishop praised, though tests await
Dolan like presidential candidate in early primaries
New LA archbishop an 'unapologetic Catholic voice'
Will not hesitate to use his bully pulpit
NYC Catholic hospital files for bankruptcy
St. Vincent Ferrer says its $1 billion in debt
World Health Organization: Obama Makes U.S. Better Than Canada Promoting Abortion
The head of the World Health Organization said yesterday that President Barack Obama has the United States doing a better job than Canada at promoting abortion abroad. Dr. Margaret Chan said more abortion promotion is needed to improve maternal health numbers even though a report shows they're already improving...
[Thre are way too many morons in leadership positions]
Missouri Senate Backs Bill for Pre-Abortion Ultrasound, Waiting Period, Info on Baby
JThe Missouri state Senate signed off on a bill that would provide women the ability to see an ultrasound of their unborn child before an abortion is done. The measure, less broad than a House-approved version, also gives women considering abortions 24 hours to reflect on the ultrasound and information they would receive on fetal development....
Pediatricians warn educators not to promote being 'gay'
A professional organization for pediatricians has dispatched letters to thousands of school superintendents across the United States with a warning that promoting – or "affirming" – the homosexual lifestyle to young children can damage them. The letter was sent just days ago by the American College of Pediatricians, a nonprofit organization funded by members and donors, to school superintendents that tells them plainly, "It is not the school's role to diagnose and attempt to treat any student's medical condition, and certainly not a school's role to 'affirm' a student's perceived personal sexual orientation."...
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.
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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.
Principles and Practices - April 16
The Model of Forgiveness
Hard, proud hearts of men, you who find it so hard to forgive; you whose pride is so easily wounded, so hardly healed, you whose resentment is quickly roused, so long before it dies away; you who cherish enmities for long years, who will not be reconciled, who keep up disagreements, who will not take the first step to the restoration of friendship; who will not humble yourselves in the least degree, who will not condescend to explain a misunderstanding - listen and learn to these words which came from Jesus on the Cross: "Father, forgive them, for they know not what they do."
-Father Hughes.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Hard, proud hearts of men, you who find it so hard to forgive; you whose pride is so easily wounded, so hardly healed, you whose resentment is quickly roused, so long before it dies away; you who cherish enmities for long years, who will not be reconciled, who keep up disagreements, who will not take the first step to the restoration of friendship; who will not humble yourselves in the least degree, who will not condescend to explain a misunderstanding - listen and learn to these words which came from Jesus on the Cross: "Father, forgive them, for they know not what they do."
-Father Hughes.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 15
THE SINNER'S GRIEF
IF to look on and watch a beautiful soul deteriorating before our eyes is an agony almost intolerable, if such an agony leaves behind it a scar upon the heart which nothing can ever quite heal, no less is the internal grief of the deteriorating soul itself a thing terrible to witness.
In some degree we have all felt it - that grief which conscience inflicts on us when we have done something utterly unworthy; but the deeper, gnawing thing, the grief which turns life into an ocean of bitterness, belongs to the soul which has once been good, which still is good, but which has deliberately accepted some special evil into its nature, and refused to let it go.
Such a soul, I do sincerely believe, is the most pitiable thing in all the world; even the great sinner is less in a sense to be pitied, inasmuch as his heart is now hardened and the sense of suffering has been numbed.
Let us watch the process. A child, a youth, a young woman, has learnt by experience what it is to dwell in the tabernacles of the Lord. He has felt the fascination of innocence; he has known what is the happy martyrdom of being fired with the love of Jesus Christ; he has learnt the secret of rejoicing in suffering, or revelling in self-sacrifice, of springing through life with that utter joy of living which belongs peculiarly to the innocent of hand and clean of heart.
To such a soul the course is quite clear; it ascends the Mount of God with unhesitating step, the sun of God's own love shines overhead, the way may be long, the stones may be cutting, but the truth of life is manifest, and it has no hesitation, no remorse, no doubts, nothing but the pure delight of giving, and the craving ever to give more.
One day there comes a change....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
IF to look on and watch a beautiful soul deteriorating before our eyes is an agony almost intolerable, if such an agony leaves behind it a scar upon the heart which nothing can ever quite heal, no less is the internal grief of the deteriorating soul itself a thing terrible to witness.
In some degree we have all felt it - that grief which conscience inflicts on us when we have done something utterly unworthy; but the deeper, gnawing thing, the grief which turns life into an ocean of bitterness, belongs to the soul which has once been good, which still is good, but which has deliberately accepted some special evil into its nature, and refused to let it go.
Such a soul, I do sincerely believe, is the most pitiable thing in all the world; even the great sinner is less in a sense to be pitied, inasmuch as his heart is now hardened and the sense of suffering has been numbed.
Let us watch the process. A child, a youth, a young woman, has learnt by experience what it is to dwell in the tabernacles of the Lord. He has felt the fascination of innocence; he has known what is the happy martyrdom of being fired with the love of Jesus Christ; he has learnt the secret of rejoicing in suffering, or revelling in self-sacrifice, of springing through life with that utter joy of living which belongs peculiarly to the innocent of hand and clean of heart.
To such a soul the course is quite clear; it ascends the Mount of God with unhesitating step, the sun of God's own love shines overhead, the way may be long, the stones may be cutting, but the truth of life is manifest, and it has no hesitation, no remorse, no doubts, nothing but the pure delight of giving, and the craving ever to give more.
One day there comes a change....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Wednesday, April 14, 2010
Gospel for Thursday, 2nd Week of Easter
From: John 3:31-36
The Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [31] "He who comes from above is above all; he who is on the earth belongs to the earth, and of the earth he speaks; He who comes from Heaven is above all. [32] He bears witness to what He has seen and heard, yet no one receives His testimony; [33] he who receives His testimony sets his seal to this, that God is true. [34] For He whom God has sent utters the words of God, for it is not by measure that He gives the Spirit; [35] the Father loves the Son, and has given all things into His hand. [36] He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him."
_______________
Commentary:
31-36. This paragraph shows us Christ's divinity, His relationship with the Father and the Holy Spirit, and the share those have in God's eternal life who believe in Jesus Christ. Outside of faith there is no life nor any room for hope.
___________________________
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 Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [31] "He who comes from above is above all; he who is on the earth belongs to the earth, and of the earth he speaks; He who comes from Heaven is above all. [32] He bears witness to what He has seen and heard, yet no one receives His testimony; [33] he who receives His testimony sets his seal to this, that God is true. [34] For He whom God has sent utters the words of God, for it is not by measure that He gives the Spirit; [35] the Father loves the Son, and has given all things into His hand. [36] He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him."
_______________
Commentary:
31-36. This paragraph shows us Christ's divinity, His relationship with the Father and the Holy Spirit, and the share those have in God's eternal life who believe in Jesus Christ. Outside of faith there is no life nor any room for hope.
___________________________
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.
News Updates, 4/14
Caught On Video: Pfleger's Heresy
Just days after Cardinal George awarded him a lifetime achievement award, the Rev. Michael Pfleger has been caught on tape openly dissenting and teaching heresy from the pulpit during mass! In this stunning video from a Divine Mercy Sunday homily, Fr. Pfleger openly calls for female ordination and female bishops.
[Pfleger is not a Catholic and hasn't been for a long time. He should have been publicly excommunicated and laicized years ago. Well done, Cardinal George, for allowing the cancer to spread!]
Something Must be Done About Fr. Michael Pfleger in Chicago [WDTPRS]
Cardinal George has allowed an honor to be bestowed on Fr. Michael Pfleger. Fr. Pfleger is not "controversial". Fr. Pfleger is an uncontrollable heretic. In the past I have seen Fr. Pfleger more in terms of a loony punchline rather than a serious problem. I have changed my mind. Having stupid ideas about politics is one thing, being supremely imprudent is one thing, but attacking the foundation of the priesthood from his highly visible platform is another. If Card. George will not remove Fr. Pfleger from his mandate as pastor, or remove his faculty to preach and say Mass publicly, the everyone should make an appeal to the Congregation for the Doctrine of the Faith to act....
Ann Coulter: Should gay priests adopt?
Why does the media refuse to make obvious correlations?
German "theologian" urges bishops to disobey pope (Hans Küng)
BERLIN German theologian Hans Kueng is urging bishops to disobey the pope and push for reforms in the Roman Catholic Church.
The atheist Pope-hunters' pathological campaign
Exposes disturbing side to today's campaigning secularism
Judge: Catholic dad can take daughter to Mass
Jewish mother had obtained restraining order
Mexico Church seeks pardon for child sex abuse
Bishops' apology follows Maciel and Legion scandal
'Commissioner' to assume leadership of Legion?
Order awaits Vatican decision about its future
Bishop: Beware pro-choice 'Catholic' group
Says Washington DC-based group endorses use of condoms
Muslims in police uniforms attack Filipino church
Al Qaeda militants blamed for nation's worst attacks
US Catholic Church moving faster on abuse cases
Archbishop Chaput: prompt action 'painful but necessary'
Ireland's Sean Brady suffers heart attack
Embattled cardinal stable after taking ill at church
Retired priest suspended on 'vague allegations'
Police Capt. won't reveal 'gender' of alleged victim
Your Fatima IQ -- QUIZ
From America Needs Fatima:
Ever wonder how much you know about the Fatima message?
Now’s the time to find out by taking the Fatima Quiz.
It won’t take long. About 90 seconds.
Why is it important?
Because Our Lady’s apparition at Fatima is the most spectacular and important supernatural event of the 20th century.
In fact, She foretold a great chastisement and much suffering; even many nations will be annihilated, if Her requests are neglected.
So, our future depends on obeying Our Lady’s Fatima message. But if people don’t know it, how can they practice it?
I know you believe Our Lady’s message deserves to be practiced with love and trust. And you know it’s the supernatural solution to all of our terrible and growing earthly problems... the abortions, same-sex “marriage”, financial downturn, moral corruption and scandal, and war.
That’s why I invite you to: Take the Fatima Quiz
Thank you and may God bless you!
Sincerely,
Robert E. Ritchie
America Needs Fatima
www.ANF.org
Principles and Practices - April 15
The Nature of Union
St. Paul chooses the analogy of marriage to explain the union of the Christian soul with Christ. This comparison was frequently employed in the Old Testament and many times in the New (parable of the Ten Virgins waiting for the Bridegroom). It has been frequently developed by later mystical writers. With St. Paul it is rather indicated than developed. St. Paul explains to the Romans that we have been freed from the law; that we are bound to Christ as a woman whose first husband is dead is married to another.
-Dupperay- Burke.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
St. Paul chooses the analogy of marriage to explain the union of the Christian soul with Christ. This comparison was frequently employed in the Old Testament and many times in the New (parable of the Ten Virgins waiting for the Bridegroom). It has been frequently developed by later mystical writers. With St. Paul it is rather indicated than developed. St. Paul explains to the Romans that we have been freed from the law; that we are bound to Christ as a woman whose first husband is dead is married to another.
-Dupperay- Burke.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 14
THE APOSTLE'S GRIEF
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 Cor. xi. 29.
[continued from yesterday]
...But sometimes there comes an awakening, and then how the tables are turned! The soul that did the harm is embittered for the rest of its life, whether with gnawing remorse, or whether with soothing contrition; it sees what it has done, to itself and to others, it sees what others have done to it and for it, and what they are ever willing to do; and the discovery is terrible indeed. If before there were tears, hard, bitter tears of self-will, now there are tears, many more, from the heart and not only from the eyes.
But they are tears that make others thank God. "Peter, going out, wept bitterly;" but Christ Our Lord rejoiced at the tears that were shed. And so it is often with us. The time may be long, the way may be stony, the agony may drag along, but if we will leave the ninety-nine alone, and go after the strayed one till we find it, please God it will be there at last.
And when it is found to be there it is also found to have been worth while - worth all the suffering, the sleeplessness and long dragging days, though not worth the bitterness of the poor thing that insisted on having its way.
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 Cor. xi. 29.
[continued from yesterday]
...But sometimes there comes an awakening, and then how the tables are turned! The soul that did the harm is embittered for the rest of its life, whether with gnawing remorse, or whether with soothing contrition; it sees what it has done, to itself and to others, it sees what others have done to it and for it, and what they are ever willing to do; and the discovery is terrible indeed. If before there were tears, hard, bitter tears of self-will, now there are tears, many more, from the heart and not only from the eyes.
But they are tears that make others thank God. "Peter, going out, wept bitterly;" but Christ Our Lord rejoiced at the tears that were shed. And so it is often with us. The time may be long, the way may be stony, the agony may drag along, but if we will leave the ninety-nine alone, and go after the strayed one till we find it, please God it will be there at last.
And when it is found to be there it is also found to have been worth while - worth all the suffering, the sleeplessness and long dragging days, though not worth the bitterness of the poor thing that insisted on having its way.
"And when he hath found it, doth he not lay it upon his shoulders, rejoicing? And coming home calleth together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost? I say to you that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance."___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Tuesday, April 13, 2010
Archbishop Burke Slams 'Obstinate Betrayal' of Nuns, Catholic Health Association
This is a MUST READ article:
MUNDELEIN, Illinois, April 12, 2010 (LifeSiteNews.com) - Catholic consecrated religious who openly dissent from the authority of Rome and the church's teaching on life are "an absurdity of the most tragic kind" and should cease identifying themselves as Catholic, said Archbishop Raymond Burke, the head of Rome's Apostolic Signatura.Read more here.
Burke gave the remarks in his keynote address Friday at the Institute for Religious Life’s national meeting at Mundelein Seminary in Illinois. The Institute also honored Burke with their Pro Fidelitate et Virtute Award at a celebration of the legacy of Servant of God Fr. John Hardon, SJ.
. . .
"Who could imagine that consecrated religious would openly, and in defiance of the bishops as successors of the apostles, publicly endorse legislation containing provisions which violated the natural moral law in its most fundamental tenets – the safeguarding and promoting of innocence and defenseless life, and fail to safeguard the demands of the free exercise of conscience for health care workers?" Burke questioned.
. . .
"Religious life lived in the heart of the Church, and for that reason religious congregations are, by their very nature, bound in strictest loyalty to the Roman Pontiff," he said. "It is of course an absurdity of the most tragic kind to have consecrated religious knowingly and obstinately acting against the moral law.
"The spiritual harm done to the individual religious who are disobedient and also the grave scandal caused to the faithful and people in general are of incalculable dimensions."
"Now is the time for us all, and in particular for consecrated persons to stand up for the truth and to call upon our fellow Catholics in leadership to do the same, or to cease identifying themselves as Catholics."
News Updates, 4/13
Pope's No. 2: Sex abuse linked to homosexuality
Cardinal Bertone made comments during news conference
Vatican attacked over Cardinal Bertone's claim
Gay rights group livid that he should point out facts
Pope's birthplace hit with obscene graffiti
German authorities will not release exact wording
Archbishop Burke slams 'obstinate betrayal' of nuns
Vatican official: 'an absurdity of the most tragic kind'
Irish church seeks to weed out pedophiles
...before they become priests
Pro-Abortion Nun at Catholic University of Detroit Mercy
Latest discovery: University board member supports abortion
At least 11,000 students and concerned parents have petitioned the Catholic University of Detroit Mercy to remove links to abortion promoters from its web site. So far the request has not been granted. Links to Planned Parenthood and the National Organization for Women (NOW) are still listed in two places: “career & professional resources” and “external sites of interest.”
Students 'sadistically tormented' at monastery
German report: 173 pages of victims' abuse accounts
Brazilian rancher guilty in nun's murder
Sentenced to 30 years for ordering assassination
How Fr. Maciel built his Legion empire
Mexico City: flashpoint in deepening Legion scandal
False charges filed against 47 Christians in Pakistan
Police try to extract bribe after attacking home
=== Other News ===
Coalition of 27 pro-family groups to confront homosexual "Day of Silence" in schools with walkout!
NOTE: This also applies to private schools and (sad to say) even some parochial schools.
1. Taking action: MassResistance joins coalition of 27 pro-family groups promoting national "Day of Silence Walkout" by parents and kids.
2. How bad is the Day of Silence? Find out here.
3. Local Massachusetts schools prepare for Day of Silence - with help from state government.
4. Hateful and obscene emails and phone calls from homosexual activists to organizers of Day of Silence Walkout.
Missouri Senate Endorses Bill Shrinking Pensions
JEFFERSON CITY, Mo. (AP) -- Missouri senators have endorsed legislation designed to save money through changes to public retirement systems, including increasing the minimum retirement age and requiring workers to contribute to their pensions....
Welcome to the TWILIGHT ZONE!
Gospel for Wednesday, 2nd Week of Easter
From: John 3:16-21
The Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [16] "For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life. [17] For God sent the Son into the world, not to condemn the world, but that the world might be saved through Him. [18] He who believes in Him is not condemned; He who does not believe is condemned already, because He had not believed in the name of the only Son of God. [19] And this is the judgment, that the light has come into world, and men loved darkness rather than light, because their deeds were evil. [20] For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. [21] But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God."
__________________
Commentary:
16-21. These words, so charged with meaning, summarize how Christ's death is the supreme sign of God's love for men (cf. the section on charity in the "Introduction to the Gospel according to John": pp. 31ff above). "`For God so loved the world that He gave His only Son' for its salvation. All our religion is a revelation of God's kindness, mercy and love for us. `God is love' (1 John 4:16), that is, love poured forth unsparingly. All is summed up in this supreme truth, which explains and illuminates everything. The story of Jesus must be seen in this light. `(He) loved me', St. Paul writes. Each of us can and must repeat it for himself--`He loved me, and gave Himself for me' (Galatians 2:20)" ([Pope] Paul VI, "Homily on Corpus Christi", 13 June1976).
Christ's self-surrender is a pressing call to respond to His great love for us: "If it is true that God has created us, that He has redeemed us, that He loves us so much that He has given up His only-begotten Son for us (John 3:16), that He waits for us--every day!--as eagerly as the father of the prodigal son did (cf. Luke 15:11-32), how can we doubt that He wants us to respond to Him with all our love? The strange thing would be not to talk to God, to draw away and forget Him, and busy ourselves in activities which are closed to the constant promptings of His grace" ([St] J. Escriva, "Friends of God", 251).
"Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This [...] is why Christ the Redeemer `fully reveals man to himself'. If we may use the __expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. [...] The one who wishes to understand himself thoroughly [...] must, with his unrest and uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into Him with all his own self, he must `appropriate' and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself.
How precious must man be in the eyes of the Creator, if he `gained so great a Redeemer', ("Roman Missal, Exultet" at Easter Vigil), and if God `gave His only Son' in order that man `should not perish but have eternal life'. [...]
`Increasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection" ([Pope] John Paul II, "Redemptor Hominis", 10).
Jesus demands that we have faith in Him as a first prerequisite to sharing in His love. Faith brings us out of darkness into the light, and sets us on the road to salvation. "He who does not believe is condemned already" (verse 18).
"The words of Christ are at once words of judgment and grace, of life and death. For it is only by putting to death that which is old that we can come to newness of life. Now, although this refers primarily to people, it is also true of various worldly goods which bear the mark both of man's sin and the blessing of God. [...] No one is freed from sin by himself or by his own efforts, no one is raised above himself or completely delivered from his own weakness, solitude or slavery; all have need of Christ, who is the model, master, liberator, savior, and giver of life. Even in the secular history of mankind the Gospel has acted as a leaven in the interests of liberty and progress, and it always offers itself as a leaven with regard to brotherhood, unity and peace" (Vatican II, "Ad Gentes", 8).
___________________________
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 Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [16] "For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life. [17] For God sent the Son into the world, not to condemn the world, but that the world might be saved through Him. [18] He who believes in Him is not condemned; He who does not believe is condemned already, because He had not believed in the name of the only Son of God. [19] And this is the judgment, that the light has come into world, and men loved darkness rather than light, because their deeds were evil. [20] For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. [21] But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God."
__________________
Commentary:
16-21. These words, so charged with meaning, summarize how Christ's death is the supreme sign of God's love for men (cf. the section on charity in the "Introduction to the Gospel according to John": pp. 31ff above). "`For God so loved the world that He gave His only Son' for its salvation. All our religion is a revelation of God's kindness, mercy and love for us. `God is love' (1 John 4:16), that is, love poured forth unsparingly. All is summed up in this supreme truth, which explains and illuminates everything. The story of Jesus must be seen in this light. `(He) loved me', St. Paul writes. Each of us can and must repeat it for himself--`He loved me, and gave Himself for me' (Galatians 2:20)" ([Pope] Paul VI, "Homily on Corpus Christi", 13 June1976).
Christ's self-surrender is a pressing call to respond to His great love for us: "If it is true that God has created us, that He has redeemed us, that He loves us so much that He has given up His only-begotten Son for us (John 3:16), that He waits for us--every day!--as eagerly as the father of the prodigal son did (cf. Luke 15:11-32), how can we doubt that He wants us to respond to Him with all our love? The strange thing would be not to talk to God, to draw away and forget Him, and busy ourselves in activities which are closed to the constant promptings of His grace" ([St] J. Escriva, "Friends of God", 251).
"Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This [...] is why Christ the Redeemer `fully reveals man to himself'. If we may use the __expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. [...] The one who wishes to understand himself thoroughly [...] must, with his unrest and uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into Him with all his own self, he must `appropriate' and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself.
How precious must man be in the eyes of the Creator, if he `gained so great a Redeemer', ("Roman Missal, Exultet" at Easter Vigil), and if God `gave His only Son' in order that man `should not perish but have eternal life'. [...]
`Increasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection" ([Pope] John Paul II, "Redemptor Hominis", 10).
Jesus demands that we have faith in Him as a first prerequisite to sharing in His love. Faith brings us out of darkness into the light, and sets us on the road to salvation. "He who does not believe is condemned already" (verse 18).
"The words of Christ are at once words of judgment and grace, of life and death. For it is only by putting to death that which is old that we can come to newness of life. Now, although this refers primarily to people, it is also true of various worldly goods which bear the mark both of man's sin and the blessing of God. [...] No one is freed from sin by himself or by his own efforts, no one is raised above himself or completely delivered from his own weakness, solitude or slavery; all have need of Christ, who is the model, master, liberator, savior, and giver of life. Even in the secular history of mankind the Gospel has acted as a leaven in the interests of liberty and progress, and it always offers itself as a leaven with regard to brotherhood, unity and peace" (Vatican II, "Ad Gentes", 8).
___________________________
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.
Principles and Practices - April 14
How and What
Man revolted against God, and in punishment for this sin God cursed the earth and pronounced upon man this terrible sentence: 'In the sweat of thy face shalt thou eat bread' (Gen. 3:19). And since then humanity advances, dragging in its exile the long chain of its miseries, and bearing on its brow the mark of anathema and decadence.
-Book of the Professed.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Man revolted against God, and in punishment for this sin God cursed the earth and pronounced upon man this terrible sentence: 'In the sweat of thy face shalt thou eat bread' (Gen. 3:19). And since then humanity advances, dragging in its exile the long chain of its miseries, and bearing on its brow the mark of anathema and decadence.
-Book of the Professed.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 13
THE APOSTLE'S GRIEF
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continuation from yesterday]
...In truth we reckless creatures seldom consider what we are doing when we play fast and loose with right and wrong. We know we make ourselves miserable by it, but we pretend not to care for that; we do not always know how miserable we make others, or if we do we affect not to believe it.
But often enough for the sake of someone else we will a void evil, even when we will not avoid it for our own; and if we would only realise how our own determination hurts the heart of one we love, perhaps we would at least think twice before we acted.
I do not know what good can come of needlessly hurting others; I do not even know what self-satisfaction the most selfish human being can gain by it; yet I do know that many a time in life a soul that is going from good to bad, or from bad to worse, will trample on the hearts of those who love it - a mother's, a father's, a sister's, a brother's, a husband's, a wife's, a truly loving friend's - revelling in the blood that is spilt, even while each stamp of the foot sends agony into its own heart, and when asked why it so acts it will cry out simply that so it chooses.
It is the hardest thing to understand in human life, this deliberate defiance of common human feeling by the soul that determines to have its own way; it is the most fruitful cause of misery in every home; yet it is found again and again, and always the cause is the same....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continuation from yesterday]
...In truth we reckless creatures seldom consider what we are doing when we play fast and loose with right and wrong. We know we make ourselves miserable by it, but we pretend not to care for that; we do not always know how miserable we make others, or if we do we affect not to believe it.
But often enough for the sake of someone else we will a void evil, even when we will not avoid it for our own; and if we would only realise how our own determination hurts the heart of one we love, perhaps we would at least think twice before we acted.
I do not know what good can come of needlessly hurting others; I do not even know what self-satisfaction the most selfish human being can gain by it; yet I do know that many a time in life a soul that is going from good to bad, or from bad to worse, will trample on the hearts of those who love it - a mother's, a father's, a sister's, a brother's, a husband's, a wife's, a truly loving friend's - revelling in the blood that is spilt, even while each stamp of the foot sends agony into its own heart, and when asked why it so acts it will cry out simply that so it chooses.
It is the hardest thing to understand in human life, this deliberate defiance of common human feeling by the soul that determines to have its own way; it is the most fruitful cause of misery in every home; yet it is found again and again, and always the cause is the same....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
Monday, April 12, 2010
News Updates, 4/12
Hillary Clinton a candidate for Supreme Court?
Orin Hatch says her name among possible contenders
Vatican attorney refutes anti-Benedict claims
Says Cardinal Ratzinger did not delay abuse cases
Italian bishop blames Jews for attacks on Pope?
Provoked fury by reportedly suggesting 'Zionists' plan
Did newspaper misquote Italian bishop on Jews?
Denies saying recent Church criticism is a 'Zionist attack'
Connecticut bishops fight sex abuse bill
Say proposed law would put Church institutions at risk
Boston priest calls on Pope to step down
Says only truth can heal church in abuse scandal
Anti-papal media frenzy getting tiresome
Journalists abandon standards to attack Pope
Vatican forgives Beatles for 'Satanic' messages
L'Osservatore Romano focuses on praise for Fab Four
Austrian priest accused of child porn possession
Investigators secured more than 400 files on computer
Latino immigrants hail LA archbishop appointment
Proud that Jose Gomes is 'one of us'
Orin Hatch says her name among possible contenders
Vatican attorney refutes anti-Benedict claims
Says Cardinal Ratzinger did not delay abuse cases
Italian bishop blames Jews for attacks on Pope?
Provoked fury by reportedly suggesting 'Zionists' plan
Did newspaper misquote Italian bishop on Jews?
Denies saying recent Church criticism is a 'Zionist attack'
Connecticut bishops fight sex abuse bill
Say proposed law would put Church institutions at risk
Boston priest calls on Pope to step down
Says only truth can heal church in abuse scandal
Anti-papal media frenzy getting tiresome
Journalists abandon standards to attack Pope
Vatican forgives Beatles for 'Satanic' messages
L'Osservatore Romano focuses on praise for Fab Four
Austrian priest accused of child porn possession
Investigators secured more than 400 files on computer
Latino immigrants hail LA archbishop appointment
Proud that Jose Gomes is 'one of us'
==== Other News ====
'Russia engineered air crash that killed President Kaczynski,' claims Polish MP
The Russian government prevented the Polish president's plane from landing four times to divert him from a ceremony to mark the 70th anniversary of the Katyn massacre, according to an MP. Artur Gorski said the Russians 'came up with some dubious reasons' that the aircraft couldn't land because they feared President Leck Kaczynski's presence would overshadow a similar event hosted by the Russian prime minister a few days before...
Miranda Rights read to Lt. Colonel Terry Lakin
Obama Continues to Refuse to Release Birth Certificate;
Army Doctor’s Pentagon Access Pass Revoked; Computer Seized
Testimony In Kenyan Parliament: Obama Is Kenyan Citizen [PDF]
"If America was living in a situation where they feared ethnicity and did not see itself as a multiparty state or nation, how could a young man born here in Kenya, who is not even a native American, become the President of America? It is because they did away with exclusion."
Gospel for Tuesday, 2nd Week of Easter
From: John 3:7b-15
The Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [7b] "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." [9] Nicodemus said to Him, "How can this be?" [10] Jesus answered him, "Are you a teacher of Israel, and yet you do not understand this? [11] Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen; but you do not receive our testimony. [12] If I have told you earthly things and you do not believe, how can you believe if I tell you Heavenly things? [13] No one has ascended into Heaven but He who descended from Heaven, the Son of Man. [14] And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, [15] that whoever believes in Him may have eternal life."
______________
Commentary:
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, chap. 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. Jn 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. Mt 3:11; Jn 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.
10-12. Even though Nicodemus finds them puzzling, Jesus confirms that His words still stand, and He explains that He speaks about the things of Heaven because that is where He comes from, and to make Himself understood He uses earthly comparisons and images. Even so, this language will fail to convince those who adopt an attitude of disbelief.
St. John Chrysostom comments: "It was was with reason that He said not: `You do not understand,' but: `You do not believe.' When a person baulks and does not readily accept things which it is possible for the mind to receive, he may with reason be accused of stupidity; when he does not accept things which it is not possible to grasp by reason but only by faith, the charge is no longer that of stupidity, but of incredulity" ("Hom. on St. John", 27, 1).
13. This is a formal declaration of the divinity of Jesus. No one has gone up into Heaven and, therefore, no one can have perfect knowledge of God's secrets, except God Himself who became man and came down from Heaven--Jesus, the second Person of the Blessed Trinity, the Son of Man foretold in the Old Testament (cf. Dan 7:13), to whom has been given eternal Lordship over all peoples.
The Word does not stop being God on becoming man: even when He is on earth as man, He is in Heaven as God. It is only after the Resurrection and the Ascension that Christ is in Heaven as man also.
13. This is a formal declaration of the divinity of Jesus. No one has gone up into Heaven and, therefore, no one can have perfect knowledge of God's secrets, except God Himself who became man and came down from Heaven--Jesus, the second Person of the Blessed Trinity, the Son of Man foretold in the Old Testament (cf. Daniel 7:13), to whom has been given eternal lordship over all peoples.
The Word does not stop being God on becoming man: even when He is on earth as man, He is in Heaven as God. It is only after the Resurrection and the Ascension that Christ is in Heaven as man also.
14-15. The bronze serpent which Moses set up on a pole was established by God to cure those who had been bitten by the poisonous serpents in the desert (cf. Numbers 21:8-9). Jesus compares this with His crucifixion, to show the value of His being raised up on the cross: those who look on Him with faith can obtain salvation. We could say that the good thief was the first to experience the saving power of Christ on the cross: he saw the crucified Jesus, the King of Israel, the Messiah, and was immediately promised that he would be in Paradise that very day (cf. Luke 23:39-43).
The Son of God took on our human nature to make known the hidden mystery of God's own life (cf. Mark 4:11; John 1:18; 3:1-13; Ephesians 3:9) and to free from sin and death those who look at Him with faith and love and who accept the cross of every day.
The faith of which our Lord speaks is not just intellectual acceptance of the truths He has taught: it involves recognizing Him as Son of God (cf. 1 John 5:1), sharing His very life (cf. John 1:12) and surrendering ourselves out of love and therefore becoming like Him (cf. John 10:27; 1 John 3:2). But this faith is a gift of God (cf. John 3:3, 5-8), and we should ask Him to strengthen it and increase it as the Apostles did: Lord "increase our faith!" (Luke 17:5). While faith is a supernatural, free gift, it is also a virtue, a good habit, which a person can practise and thereby develop: so the Christian, who already has the divine gift of faith, needs with the help of grace to make explicit acts of faith in order to make this virtue grow.
___________________________
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 Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [7b] "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." [9] Nicodemus said to Him, "How can this be?" [10] Jesus answered him, "Are you a teacher of Israel, and yet you do not understand this? [11] Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen; but you do not receive our testimony. [12] If I have told you earthly things and you do not believe, how can you believe if I tell you Heavenly things? [13] No one has ascended into Heaven but He who descended from Heaven, the Son of Man. [14] And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, [15] that whoever believes in Him may have eternal life."
______________
Commentary:
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, chap. 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. Jn 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. Mt 3:11; Jn 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.
10-12. Even though Nicodemus finds them puzzling, Jesus confirms that His words still stand, and He explains that He speaks about the things of Heaven because that is where He comes from, and to make Himself understood He uses earthly comparisons and images. Even so, this language will fail to convince those who adopt an attitude of disbelief.
St. John Chrysostom comments: "It was was with reason that He said not: `You do not understand,' but: `You do not believe.' When a person baulks and does not readily accept things which it is possible for the mind to receive, he may with reason be accused of stupidity; when he does not accept things which it is not possible to grasp by reason but only by faith, the charge is no longer that of stupidity, but of incredulity" ("Hom. on St. John", 27, 1).
13. This is a formal declaration of the divinity of Jesus. No one has gone up into Heaven and, therefore, no one can have perfect knowledge of God's secrets, except God Himself who became man and came down from Heaven--Jesus, the second Person of the Blessed Trinity, the Son of Man foretold in the Old Testament (cf. Dan 7:13), to whom has been given eternal Lordship over all peoples.
The Word does not stop being God on becoming man: even when He is on earth as man, He is in Heaven as God. It is only after the Resurrection and the Ascension that Christ is in Heaven as man also.
13. This is a formal declaration of the divinity of Jesus. No one has gone up into Heaven and, therefore, no one can have perfect knowledge of God's secrets, except God Himself who became man and came down from Heaven--Jesus, the second Person of the Blessed Trinity, the Son of Man foretold in the Old Testament (cf. Daniel 7:13), to whom has been given eternal lordship over all peoples.
The Word does not stop being God on becoming man: even when He is on earth as man, He is in Heaven as God. It is only after the Resurrection and the Ascension that Christ is in Heaven as man also.
14-15. The bronze serpent which Moses set up on a pole was established by God to cure those who had been bitten by the poisonous serpents in the desert (cf. Numbers 21:8-9). Jesus compares this with His crucifixion, to show the value of His being raised up on the cross: those who look on Him with faith can obtain salvation. We could say that the good thief was the first to experience the saving power of Christ on the cross: he saw the crucified Jesus, the King of Israel, the Messiah, and was immediately promised that he would be in Paradise that very day (cf. Luke 23:39-43).
The Son of God took on our human nature to make known the hidden mystery of God's own life (cf. Mark 4:11; John 1:18; 3:1-13; Ephesians 3:9) and to free from sin and death those who look at Him with faith and love and who accept the cross of every day.
The faith of which our Lord speaks is not just intellectual acceptance of the truths He has taught: it involves recognizing Him as Son of God (cf. 1 John 5:1), sharing His very life (cf. John 1:12) and surrendering ourselves out of love and therefore becoming like Him (cf. John 10:27; 1 John 3:2). But this faith is a gift of God (cf. John 3:3, 5-8), and we should ask Him to strengthen it and increase it as the Apostles did: Lord "increase our faith!" (Luke 17:5). While faith is a supernatural, free gift, it is also a virtue, a good habit, which a person can practise and thereby develop: so the Christian, who already has the divine gift of faith, needs with the help of grace to make explicit acts of faith in order to make this virtue grow.
___________________________
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.
Principles and Practices - April 13
The Great Help
May your charity induce you to go to Holy Communion for the suffering souls, for there is no means more efficacious for their
eternal repose.
-St. Bonaventure.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
May your charity induce you to go to Holy Communion for the suffering souls, for there is no means more efficacious for their
eternal repose.
-St. Bonaventure.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 12
THE APOSTLE'S GRIEF
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continued from yesterday]
...Then comes the revelation. It will be in some gesture, some strange accidental word, some attitude of thought expressed in an idle manner which will reveal the terrible truth to the soul that loves.
Things are not what they were; the rose has received a canker worm; the word has been uttered, the allusion has been made, the deed has been done, which has opened the understanding eyes of one to whom the poor child is dear, and henceforth it seems that there can be no rest for him again.
No; there is no greater agony in human life than to be compelled to watch a human soul deliberately turning to evil before one's very eyes, above all a soul which has already grown long in innocence. The agony has been too much for many before today; it has driven them to murder, or to suicide, or both; they would rather see their child dead but innocent at their feet, than living but beginning to corrupt; they would rather die themselves than live and endure the sight of the robbery of this treasure of their soul.
The reckless child laughs at the agony it causes; it refuses to see the harm that is done; it claims its rights; it rests upon its own strength; it turns with indignation against any word of remonstrance; it will do what it likes and no one shall interfere; it knows its own mind and needs no warning; it takes one step cautiously I at first, it takes a second more coolly, with the third it gets its stride, the fourth begins to run, and stab, stab, stab, stab, goes down into the heart that loves, and sees, and understands, and knows only too well the inevitable end of that career....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continued from yesterday]
...Then comes the revelation. It will be in some gesture, some strange accidental word, some attitude of thought expressed in an idle manner which will reveal the terrible truth to the soul that loves.
Things are not what they were; the rose has received a canker worm; the word has been uttered, the allusion has been made, the deed has been done, which has opened the understanding eyes of one to whom the poor child is dear, and henceforth it seems that there can be no rest for him again.
No; there is no greater agony in human life than to be compelled to watch a human soul deliberately turning to evil before one's very eyes, above all a soul which has already grown long in innocence. The agony has been too much for many before today; it has driven them to murder, or to suicide, or both; they would rather see their child dead but innocent at their feet, than living but beginning to corrupt; they would rather die themselves than live and endure the sight of the robbery of this treasure of their soul.
The reckless child laughs at the agony it causes; it refuses to see the harm that is done; it claims its rights; it rests upon its own strength; it turns with indignation against any word of remonstrance; it will do what it likes and no one shall interfere; it knows its own mind and needs no warning; it takes one step cautiously I at first, it takes a second more coolly, with the third it gets its stride, the fourth begins to run, and stab, stab, stab, stab, goes down into the heart that loves, and sees, and understands, and knows only too well the inevitable end of that career....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
News Updates, 4/11
Richard Dawkins: I will arrest Pope Benedict
Atheist campaigner plans legal ambush during papal visit
AP: Ratzinger 'stalled' defrocking pedophile
Vatican press office: 'document taken out of context'
Judge gives man 50-to-life for killing unborn baby
Murderer stabbed pregnant girlfriend in stomach
Turin shroud displayed for first time in decade
Relic expected to draw some two million pilgrims
Poland's president perishes in plane crash
Lech Kaczynski, wife, and 96 others die in Russia
Poland in mourning after leader's death
Thundering pealing of church bells mark plane crash
Irish Catholic pedophile priest found dead
Abused boys at Catholic school for 23 years
Pope faces growing hostility on visit to Malta
Two-day trip this week overshadowed by abuse scandal
Vatican to offer guide on Church law on abuse
New transparency strategy to deal with scandal
Atheist campaigner plans legal ambush during papal visit
AP: Ratzinger 'stalled' defrocking pedophile
Vatican press office: 'document taken out of context'
Judge gives man 50-to-life for killing unborn baby
Murderer stabbed pregnant girlfriend in stomach
Turin shroud displayed for first time in decade
Relic expected to draw some two million pilgrims
Poland's president perishes in plane crash
Lech Kaczynski, wife, and 96 others die in Russia
Poland in mourning after leader's death
Thundering pealing of church bells mark plane crash
Irish Catholic pedophile priest found dead
Abused boys at Catholic school for 23 years
Pope faces growing hostility on visit to Malta
Two-day trip this week overshadowed by abuse scandal
Vatican to offer guide on Church law on abuse
New transparency strategy to deal with scandal
Sunday, April 11, 2010
Gospel for Monday, 2nd Week of Easter
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.
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.
Principles and Practices - April 12
Meditate on Both
Go into Hell and Purgatory while you live, and you will be sure not to go there after your death, for it is not reasonable that you should have two Hells or two Purgatories.
-St. Bernard.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Go into Hell and Purgatory while you live, and you will be sure not to go there after your death, for it is not reasonable that you should have two Hells or two Purgatories.
-St. Bernard.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The School of Love & Other Essays, April 11
THE APOSTLE'S GRIEF
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continued from yesterday]
...One day we are puzzled. We can point to nothing in particular, we can lay our hands on nothing; the glittering eye is there, the artless confidence of action is there, even the happy laugh, and frank expression, and merry overflow of words.
And yet through and around it all there is something, which we cannot detect, but which was not there before; so thin is the film covering it that we blame ourselves for rash judgment, we tell ourselves that it is at most only a new phase of the soul to which our eyes have not yet been accustomed.
Nevertheless it is there, and remains, and soon finds a clearer definition. The laughing eye still laughs, but perhaps with a certain conscious boldness; the artless confidence of action has something aggressive in it; the frankness is too dramatic, the lauguage too loud, there is an exaggeration somewhere which does not ring true.
And once that jarring is discovered, then begin in the chords of one's own heart a sympathetic jarring, a wondering at it knows not what, an aching that will not be located, a wandering of mind, an aimlessness of action, a reaching out to any kind of relief, a yearning to do something where there is nothing to be done, a craving to shed tears which will not come - al1 these the foresigns of the storm that is about to burst....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
"Who is weak, and I am not weak? Who is scandalised, and I am not on fire?" 2 COR. xi. 29.
[continued from yesterday]
...One day we are puzzled. We can point to nothing in particular, we can lay our hands on nothing; the glittering eye is there, the artless confidence of action is there, even the happy laugh, and frank expression, and merry overflow of words.
And yet through and around it all there is something, which we cannot detect, but which was not there before; so thin is the film covering it that we blame ourselves for rash judgment, we tell ourselves that it is at most only a new phase of the soul to which our eyes have not yet been accustomed.
Nevertheless it is there, and remains, and soon finds a clearer definition. The laughing eye still laughs, but perhaps with a certain conscious boldness; the artless confidence of action has something aggressive in it; the frankness is too dramatic, the lauguage too loud, there is an exaggeration somewhere which does not ring true.
And once that jarring is discovered, then begin in the chords of one's own heart a sympathetic jarring, a wondering at it knows not what, an aching that will not be located, a wandering of mind, an aimlessness of action, a reaching out to any kind of relief, a yearning to do something where there is nothing to be done, a craving to shed tears which will not come - al1 these the foresigns of the storm that is about to burst....
[continued tomorrow]
___________
From The School of Love and Other Essays
by The Most Reverend Alban Goodier, S.J.
Burns, Oates, & Washburn, Ltd. 1918
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