APRIL 30
558 SAINT PIUS V, POPE, RELIGIOUS
CCC: Cross Reference:
1 Cor 4:1 859, 1117; 1 Cor 4:5 678
Ps 110 447; Ps 110:1 659; Ps 110:4 1537
Jn 21:13-15 645; Jn 21:15-17 553, 881, 1429, 1551
From the Common of Pastors: For a Pope. p. 1805, OR
FIRST READING
1 Corinthians 4:1-5
Brothers and sisters:
Thus should one regard us: as servants of Christ
and stewards of the mysteries of God. Now it is of course required of stewards
that they be found trustworthy.
It does not concern me in the least
that I be judged by you or any human tribunal; I do not even pass judgment on myself; I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord.
Therefore do not make any judgment before the appointed time,
until the Lord comes,
for he will bring to light what is hidden in darkness
and will manifest the motives of our hearts,
and then everyone will receive praise from God.
RESPONSORIAL PSALM
Psalm 110:1, 2,3,4
R. (4b) You are a priest for ever, in the line of Melchizedek.
The Lord said to my Lord: "Sit at my right hand till I make your enemies your footstool."
R. You are a priest for ever, in the line of Melchizedek.
The scepter of your power the Lord will stretch forth from Zion: "Rule in the midst of your enemies."
R. You are a priest for ever, in the line of Melchizedek.
"Yours is princely power in the day of your birth, in holy splendor, before the daystar, like the dew, I have begotten you."
R. You are a priest for ever, in the line of Melchizedek.
The Lord has sworn, and he will not repent:
"You are a priest forever, according to the order of Melchizedek."
R. You are a priest for ever, in the line of Melchizedek.
GOSPEL
John 21:15-17
After Jesus had revealed himself to his disciples
and eaten breakfast with them, he said to Simon Peter,
"Simon, son of John, do you love me more than these?"
Simon Peter answered him, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." He then said to Simon Peter a second time,
"Simon, son of John, do you love me?"
Simon Peter answered him, "Yes, Lord, you know that I love you." Jesus said to him, "Tend my sheep." He said to him the third time,
"Simon, son of John, do you love me?"
Peter was distressed that Jesus had said to him a 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."
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Wednesday, April 30, 2008
Tuesday, April 29, 2008
SAINT CATHERINE OF SIENA, VIRGIN AND DOCTOR OF THE CHURCH
APRIL 29
557 SAINT CATHERINE OF SIENA, VIRGIN AND DOCTOR OF THE CHURCH
MEMORIAL
CCC Cross Reference:
1 Jn 1:5 214; 1 Jn 1:6 2470; 1 Jn 1:7-2:2 2631; 1 Jn 1:8-10 827; 1 Jn 1:8-9 1847; 1 Jn 1:8 1425; 1 Jn 1:10 2147;1 Jn 2:1-2 1460; 1 Jn 2:1 519, 692, 2634; 1 Jn 2:2 605, 606
Ps 103 304
Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
From the Common of Virgins, p. 1857, OR
FIRST READING
1 John 1:5-2:2
Beloved:
This is the message that we have heard from Jesus Christ and proclaim to you: God is light,
and in him there is no darkness at all.
If we say, "We have fellowship with him,"
while we continue to walk in darkness,
we lie and do not act in truth.
But if we walk in the light as he is in the light,
then we have fellowship with one another,
and the Blood of his Son Jesus cleanses us from all sin. If we say, "We are without sin," we deceive ourselves, and the truth is not in us.
If we acknowledge our sins, he is faithful and just
and will forgive our sins and cleanse us from every wrongdoing. If we say, "We have not sinned," we make him a liar,
and his word is not in us.
My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
RESPONSORIAL PSALM
Psalm 103:1-2, 3-4, 8-9, 13-14, 17-18
R. (1) O, bless the Lord, my soul!
Bless the LORD, O my soul;
and all my being, bless his holy name!
Bless the LORD, O my soul;
and forget not all his benefits.
R. O, bless the Lord, my soul!
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. O, bless the Lord, my soul!
Merciful and gracious is the LORI),
slow to anger and abounding in kindness.
He will not always chide,
nor does he keep his wrath forever.
R. O, bless the Lord, my soul!
As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. O, bless the Lord, my soul!
But the kindness of the LORI) is from eternity
to eternity toward those who fear him,
And his justice toward his children's children
among those who keep his covenant.
R. O, bless the Lord, my soul!
GOSPEL
Matthew 11:25-30
At that time Jesus responded:
"I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father. No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened, and I will give you rest.
Take my yoke upon you and learn from me, for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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557 SAINT CATHERINE OF SIENA, VIRGIN AND DOCTOR OF THE CHURCH
MEMORIAL
CCC Cross Reference:
1 Jn 1:5 214; 1 Jn 1:6 2470; 1 Jn 1:7-2:2 2631; 1 Jn 1:8-10 827; 1 Jn 1:8-9 1847; 1 Jn 1:8 1425; 1 Jn 1:10 2147;1 Jn 2:1-2 1460; 1 Jn 2:1 519, 692, 2634; 1 Jn 2:2 605, 606
Ps 103 304
Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
From the Common of Virgins, p. 1857, OR
FIRST READING
1 John 1:5-2:2
Beloved:
This is the message that we have heard from Jesus Christ and proclaim to you: God is light,
and in him there is no darkness at all.
If we say, "We have fellowship with him,"
while we continue to walk in darkness,
we lie and do not act in truth.
But if we walk in the light as he is in the light,
then we have fellowship with one another,
and the Blood of his Son Jesus cleanses us from all sin. If we say, "We are without sin," we deceive ourselves, and the truth is not in us.
If we acknowledge our sins, he is faithful and just
and will forgive our sins and cleanse us from every wrongdoing. If we say, "We have not sinned," we make him a liar,
and his word is not in us.
My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one.
He is expiation for our sins,
and not for our sins only but for those of the whole world.
RESPONSORIAL PSALM
Psalm 103:1-2, 3-4, 8-9, 13-14, 17-18
R. (1) O, bless the Lord, my soul!
Bless the LORD, O my soul;
and all my being, bless his holy name!
Bless the LORD, O my soul;
and forget not all his benefits.
R. O, bless the Lord, my soul!
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. O, bless the Lord, my soul!
Merciful and gracious is the LORI),
slow to anger and abounding in kindness.
He will not always chide,
nor does he keep his wrath forever.
R. O, bless the Lord, my soul!
As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. O, bless the Lord, my soul!
But the kindness of the LORI) is from eternity
to eternity toward those who fear him,
And his justice toward his children's children
among those who keep his covenant.
R. O, bless the Lord, my soul!
GOSPEL
Matthew 11:25-30
At that time Jesus responded:
"I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father. No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened, and I will give you rest.
Take my yoke upon you and learn from me, for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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Monday, April 28, 2008
Monday of the Sixth Week of Easter
291 Monday of the Sixth Week of Easter
CCC Cross Reference:
Acts 16:15 1226, 1252
Jn 15:26 244, 248, 263, 692, 719, 729, 1433, 2671
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Reading 1
Acts 16:11-15
We set sail from Troas, making a straight run for Samothrace,
and on the next day to Neapolis, and from there to Philippi,
a leading city in that district of Macedonia and a Roman colony.
We spent some time in that city.
On the sabbath we went outside the city gate along the river
where we thought there would be a place of prayer.
We sat and spoke with the women who had gathered there.
One of them, a woman named Lydia, a dealer in purple cloth,
from the city of Thyatira, a worshiper of God, listened,
and the Lord opened her heart to pay attention
to what Paul was saying.
After she and her household had been baptized,
she offered us an invitation,
“If you consider me a believer in the Lord,
come and stay at my home,” and she prevailed on us.
Responsorial Psalm
Ps 149:1b-2, 3-4, 5-6a and 9b
R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
Sing to the Lord a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the Lord loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches.
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Gospel
Jn 15:26—16:4a
Jesus said to his disciples:
“When the Advocate comes whom I will send you from the Father,
the Spirit of truth who proceeds from the Father,
he will testify to me.
And you also testify,
because you have been with me from the beginning.
“I have told you this so that you may not fall away.
They will expel you from the synagogues;
in fact, the hour is coming when everyone who kills you
will think he is offering worship to God.
They will do this because they have not known either the Father or me.
I have told you this so that when their hour comes you may remember that I told you.”
Readings from the Jerusalem Bible
First reading Acts 16:11 – 15
Sailing from Troas we made a straight run for Samothrace; the next day for Neapolis, and from there for Philippi, a Roman colony and the principal city of that particular district of Macedonia. After a few days in this city we went along the river outside the gates as it was the sabbath and this was a customary place for prayer. We sat down and preached to the women who had come to the meeting. One of these women was called Lydia, a devout woman from the town of Thyatira who was in the purple-dye trade. She listened to us, and the Lord opened her heart to accept what Paul was saying. After she and her household had been baptized she sent us an invitation: ‘If you really think me a true believer in the Lord,’ she said ‘come and stay with us’; and she would take no refusal.
Responsorial Psalm: Psalm 149:1-6,9
Gospel John 15:26 - 16:4
Jesus said:
‘When the Advocate comes,
whom I shall send to you from the Father,
the Spirit of truth who issues from the Father,
he will be my witness.
And you too will be witnesses,
because you have been with me from the outset.
‘I have told you all this that your faith may not be shaken.
They will expel you from the synagogues,
and indeed the hour is coming
when anyone who kills you
will think he is doing a holy duty for God.
They will do these things
because they have never known
either the Father or myself.
But I have told you all this,
so that when the time for it comes
you may remember that I told you.’
Readings and Commentary From the Navareer Bible
Monday of the 6th Week of Easter
From: Acts 16:11-15
They Go Over Into Macedonia
--------------------------------------------
[11] Setting sail therefore from Troas we made a direct voyage to Samothrace, and the following day to Neapolis, [12] and from there to Philippi, which is the leading city of the district of Macedonia, and a Roman colony.
The Conversion of Lydia
-----------------------------------
We remained in this city some days; [13] and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and spoke to the women who had come together. [14] One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshipper of God. The Lord opened her heart to give heed to what was said by Paul. [15] And when she was baptized, with her household, she besought us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.
*********************************************************************************************
Commentary:
12. Philippi was a prosperous city, founded by the father of Alexander the Great (in the 4th century B.C.). Nearby, in 42 B.C., there took place the battle in which those who assassinated Julius Caesar were defeated. Octavius raised Philippi to the status of a "colonia" and endowed it with many privileges.
Very few Jews lived in the city, as can be seen from the fact that it had no synagogue (for there to be a synagogue there had to be at least ten Jewish men living in a place). The text refers only to a group of women who met on the riverside to pray -- a location probably chosen for the purpose of ritual purification.
14. Lydia was probably a surname taken from the region this woman came from. She was not a Jew by birth but a "God-fearer" (cf. note on Acts 2:5-11). God chose her from this group of women to enlighten her with the light of faith, opening her heart to understand the words of the Apostle. Origen explains that "God opens our mouth, our ears and our eyes to make us say, hear and see divine things" ("In Ex. Hom.", III, 2). This shows that we can and ought to address God using the words of the Church's liturgy: "Open my lips, Lord, to bless your holy name; clean my heart from all evil thoughts; enlighten my understanding and inflame my will... so that I merit to be admitted to Your presence" ("Liturgy of the Hours", Introductory Prayer).
When Christians address God, they ask Him for the grace to pray well--not only at times of prayer but also in the course of everyday activities: "Lord, be the beginning and end of all that we do and say. Prompt our actions with Your grace, and complete them with Your all-powerful help" ("ibid.", Morning Prayer, Monday, First Week).
This episode shows faith to be a gift from God, stemming from His goodness and wisdom: for "no one can give his assent to the Gospel message in a truly salvific way except it be by the light and inspiration of the Holy Spirit: He it is who gives to all the power necessary for affirming and believing the truth" (Vatican I, "Dei Filius", Chapter 3).
15. St. Luke's succinct account shows that Lydia's good dispositions allow St. Paul's preaching to bear fruit very quickly. Her whole family receives Baptism and she insists on the Apostles' staying in her house. "Look at her wisdom, how full of humility her words are: 'If you have judged me to be faithful to the Lord.' Nothing could be more persuasive. Who would not have been softened by these words. She did not simply request or entreat: she left them free to decide and yet by her insistence obliged them to stay at her house. See how she straightaway bears fruit and accounts her calling a great gain" (St. John Chrysostom, "Hom. On Acts", 35).
It is worth reflecting on the fact that Christianity began in Europe through a house-wife's response to God's calling. Lydia set about her mission to Christianize the whole world from within, starting with her own family. Commenting on the role of women in the spread of Christianity, St. Escriva says: "The main thing is that like Mary, who was a woman, a virgin and a mother, they live with their eyes on God repeating her words 'fiat mihi secundum verbum tuum' (Luke 1:38) 'let it be done to me according to your word'. On these words depends the faithfulness to one's personal vocation -- which is always unique and non-transferable -- which will make us all cooperators in the work of salvation which God carries out in us and in the entire world" ("Conversations", 112).
*********************************************************************************************
From: John 15:26-16:4a
A Hostile World (Continuation)
--------------------------------------------
(Jesus said to His disciples,) [26] "But when the Counsellor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, He will bear witness to Me; [27] and you also are witnesses, because you have been with Me from the beginning.
The Action of the Holy Spirit
-----------------------------------------
[1] "I have said all this to you to keep you from falling away. [2] They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. [3] And they will do this because they have not known the Father, nor Me. [4a] But I have said these things to you, that when their hour comes you may remember that I told you of them."
*********************************************************************************************
Commentary:
26-27. Just before the Ascension our Lord will again charge the Apostles with the mission to bear witness to Him (cf. Acts 1:8). They have been witnesses to the public ministry, death and resurrection of Christ, which is a condition for belonging to the Apostolic College, as we see when Matthias is elected to take the place of Judas (cf. Acts 1:21-22). But the public preaching of the Twelve and the life of the Church will not start until the Holy Spirit comes.
Every Christian should be living witness to Jesus, and the Church as a whole is a permanent testimony to Him: "The mission of the Church is carried out by means of that activity through which, in obedience to Christ's command and moved by the grace and love of the Holy Spirit, the Church makes itself fully present to all men and peoples in order to lead them to the faith, freedom and peace of Christ by the example of its life and preaching, by the sacraments and other means of grace" (Vatican II, "Ad Gentes", 5).
2-3. Fanaticism can even bring a person to think that it is permissible to commit a crime in order to serve the cause of religion--as happened with those Jews who persecuted Jesus to the point of bringing about His death, and who later persecuted the Church. Paul of Tarsus was a typical example of misguided zeal (cf. Acts 22:3-16); but once Paul realized he was wrong he changed and became one of Christ's most fervent apostles. As Jesus predicted, the Church has often experienced this sort of fanatical, diabolical hatred. At other times this false zeal, though not so obvious, takes the form of systematic and unjust opposition to the things of God. "In the moments of struggle and opposition, when perhaps 'the good' fill your way with obstacles, lift up your apostolic heart: listen to Jesus as He speaks of the grain of mustard seed and of the leaven. And say to Him: 'edissere nobis parabolam': explain the parable to me.'
"And you will feel the joy of contemplating the victory to come: the birds of the air lodging in the branches of your apostolate, now only in its beginnings, and the whole of the meal leavened" (St. J. Escriva, "The Way", 695).
In these cases, as our Lord also pointed out, those who persecute God's true servants think they are serving Him: they confuse God's interest with a deformed idea of religion.
4. Here Jesus prophesies not only His own death (cf. Matthew 16:21-23) but also the persecution His disciples will suffer. He forewarns them of the contradictions they will experience so that they will not be scandalized or depressed when they do arise; in fact, difficulties will give them an opportunity to demonstrate their faith.
*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
CCC Cross Reference:
Acts 16:15 1226, 1252
Jn 15:26 244, 248, 263, 692, 719, 729, 1433, 2671
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Reading 1
Acts 16:11-15
We set sail from Troas, making a straight run for Samothrace,
and on the next day to Neapolis, and from there to Philippi,
a leading city in that district of Macedonia and a Roman colony.
We spent some time in that city.
On the sabbath we went outside the city gate along the river
where we thought there would be a place of prayer.
We sat and spoke with the women who had gathered there.
One of them, a woman named Lydia, a dealer in purple cloth,
from the city of Thyatira, a worshiper of God, listened,
and the Lord opened her heart to pay attention
to what Paul was saying.
After she and her household had been baptized,
she offered us an invitation,
“If you consider me a believer in the Lord,
come and stay at my home,” and she prevailed on us.
Responsorial Psalm
Ps 149:1b-2, 3-4, 5-6a and 9b
R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
Sing to the Lord a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the Lord loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches.
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.
Gospel
Jn 15:26—16:4a
Jesus said to his disciples:
“When the Advocate comes whom I will send you from the Father,
the Spirit of truth who proceeds from the Father,
he will testify to me.
And you also testify,
because you have been with me from the beginning.
“I have told you this so that you may not fall away.
They will expel you from the synagogues;
in fact, the hour is coming when everyone who kills you
will think he is offering worship to God.
They will do this because they have not known either the Father or me.
I have told you this so that when their hour comes you may remember that I told you.”
Readings from the Jerusalem Bible
First reading Acts 16:11 – 15
Sailing from Troas we made a straight run for Samothrace; the next day for Neapolis, and from there for Philippi, a Roman colony and the principal city of that particular district of Macedonia. After a few days in this city we went along the river outside the gates as it was the sabbath and this was a customary place for prayer. We sat down and preached to the women who had come to the meeting. One of these women was called Lydia, a devout woman from the town of Thyatira who was in the purple-dye trade. She listened to us, and the Lord opened her heart to accept what Paul was saying. After she and her household had been baptized she sent us an invitation: ‘If you really think me a true believer in the Lord,’ she said ‘come and stay with us’; and she would take no refusal.
Responsorial Psalm: Psalm 149:1-6,9
The Lord takes delight in his people.
or
Alleluia!
Sing a new song to the Lord,
his praise in the assembly of the faithful.
Let Israel rejoice in its Maker,
let Zion’s sons exult in their king.
The Lord takes delight in his people.
or
Alleluia!
Let them praise his name with dancing
and make music with timbrel and harp.
For the Lord takes delight in his people.
He crowns the poor with salvation.
The Lord takes delight in his people.
or
Alleluia!
Let the faithful rejoice in their glory,
shout for joy and take their rest.
Let the praise of God be on their lips:
this honour is for all his faithful.
The Lord takes delight in his people.
or
Alleluia!
Gospel John 15:26 - 16:4
Jesus said:
‘When the Advocate comes,
whom I shall send to you from the Father,
the Spirit of truth who issues from the Father,
he will be my witness.
And you too will be witnesses,
because you have been with me from the outset.
‘I have told you all this that your faith may not be shaken.
They will expel you from the synagogues,
and indeed the hour is coming
when anyone who kills you
will think he is doing a holy duty for God.
They will do these things
because they have never known
either the Father or myself.
But I have told you all this,
so that when the time for it comes
you may remember that I told you.’
Readings and Commentary From the Navareer Bible
Monday of the 6th Week of Easter
From: Acts 16:11-15
They Go Over Into Macedonia
--------------------------------------------
[11] Setting sail therefore from Troas we made a direct voyage to Samothrace, and the following day to Neapolis, [12] and from there to Philippi, which is the leading city of the district of Macedonia, and a Roman colony.
The Conversion of Lydia
-----------------------------------
We remained in this city some days; [13] and on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and spoke to the women who had come together. [14] One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshipper of God. The Lord opened her heart to give heed to what was said by Paul. [15] And when she was baptized, with her household, she besought us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.
*********************************************************************************************
Commentary:
12. Philippi was a prosperous city, founded by the father of Alexander the Great (in the 4th century B.C.). Nearby, in 42 B.C., there took place the battle in which those who assassinated Julius Caesar were defeated. Octavius raised Philippi to the status of a "colonia" and endowed it with many privileges.
Very few Jews lived in the city, as can be seen from the fact that it had no synagogue (for there to be a synagogue there had to be at least ten Jewish men living in a place). The text refers only to a group of women who met on the riverside to pray -- a location probably chosen for the purpose of ritual purification.
14. Lydia was probably a surname taken from the region this woman came from. She was not a Jew by birth but a "God-fearer" (cf. note on Acts 2:5-11). God chose her from this group of women to enlighten her with the light of faith, opening her heart to understand the words of the Apostle. Origen explains that "God opens our mouth, our ears and our eyes to make us say, hear and see divine things" ("In Ex. Hom.", III, 2). This shows that we can and ought to address God using the words of the Church's liturgy: "Open my lips, Lord, to bless your holy name; clean my heart from all evil thoughts; enlighten my understanding and inflame my will... so that I merit to be admitted to Your presence" ("Liturgy of the Hours", Introductory Prayer).
When Christians address God, they ask Him for the grace to pray well--not only at times of prayer but also in the course of everyday activities: "Lord, be the beginning and end of all that we do and say. Prompt our actions with Your grace, and complete them with Your all-powerful help" ("ibid.", Morning Prayer, Monday, First Week).
This episode shows faith to be a gift from God, stemming from His goodness and wisdom: for "no one can give his assent to the Gospel message in a truly salvific way except it be by the light and inspiration of the Holy Spirit: He it is who gives to all the power necessary for affirming and believing the truth" (Vatican I, "Dei Filius", Chapter 3).
15. St. Luke's succinct account shows that Lydia's good dispositions allow St. Paul's preaching to bear fruit very quickly. Her whole family receives Baptism and she insists on the Apostles' staying in her house. "Look at her wisdom, how full of humility her words are: 'If you have judged me to be faithful to the Lord.' Nothing could be more persuasive. Who would not have been softened by these words. She did not simply request or entreat: she left them free to decide and yet by her insistence obliged them to stay at her house. See how she straightaway bears fruit and accounts her calling a great gain" (St. John Chrysostom, "Hom. On Acts", 35).
It is worth reflecting on the fact that Christianity began in Europe through a house-wife's response to God's calling. Lydia set about her mission to Christianize the whole world from within, starting with her own family. Commenting on the role of women in the spread of Christianity, St. Escriva says: "The main thing is that like Mary, who was a woman, a virgin and a mother, they live with their eyes on God repeating her words 'fiat mihi secundum verbum tuum' (Luke 1:38) 'let it be done to me according to your word'. On these words depends the faithfulness to one's personal vocation -- which is always unique and non-transferable -- which will make us all cooperators in the work of salvation which God carries out in us and in the entire world" ("Conversations", 112).
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From: John 15:26-16:4a
A Hostile World (Continuation)
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(Jesus said to His disciples,) [26] "But when the Counsellor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, He will bear witness to Me; [27] and you also are witnesses, because you have been with Me from the beginning.
The Action of the Holy Spirit
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[1] "I have said all this to you to keep you from falling away. [2] They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. [3] And they will do this because they have not known the Father, nor Me. [4a] But I have said these things to you, that when their hour comes you may remember that I told you of them."
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Commentary:
26-27. Just before the Ascension our Lord will again charge the Apostles with the mission to bear witness to Him (cf. Acts 1:8). They have been witnesses to the public ministry, death and resurrection of Christ, which is a condition for belonging to the Apostolic College, as we see when Matthias is elected to take the place of Judas (cf. Acts 1:21-22). But the public preaching of the Twelve and the life of the Church will not start until the Holy Spirit comes.
Every Christian should be living witness to Jesus, and the Church as a whole is a permanent testimony to Him: "The mission of the Church is carried out by means of that activity through which, in obedience to Christ's command and moved by the grace and love of the Holy Spirit, the Church makes itself fully present to all men and peoples in order to lead them to the faith, freedom and peace of Christ by the example of its life and preaching, by the sacraments and other means of grace" (Vatican II, "Ad Gentes", 5).
2-3. Fanaticism can even bring a person to think that it is permissible to commit a crime in order to serve the cause of religion--as happened with those Jews who persecuted Jesus to the point of bringing about His death, and who later persecuted the Church. Paul of Tarsus was a typical example of misguided zeal (cf. Acts 22:3-16); but once Paul realized he was wrong he changed and became one of Christ's most fervent apostles. As Jesus predicted, the Church has often experienced this sort of fanatical, diabolical hatred. At other times this false zeal, though not so obvious, takes the form of systematic and unjust opposition to the things of God. "In the moments of struggle and opposition, when perhaps 'the good' fill your way with obstacles, lift up your apostolic heart: listen to Jesus as He speaks of the grain of mustard seed and of the leaven. And say to Him: 'edissere nobis parabolam': explain the parable to me.'
"And you will feel the joy of contemplating the victory to come: the birds of the air lodging in the branches of your apostolate, now only in its beginnings, and the whole of the meal leavened" (St. J. Escriva, "The Way", 695).
In these cases, as our Lord also pointed out, those who persecute God's true servants think they are serving Him: they confuse God's interest with a deformed idea of religion.
4. Here Jesus prophesies not only His own death (cf. Matthew 16:21-23) but also the persecution His disciples will suffer. He forewarns them of the contradictions they will experience so that they will not be scandalized or depressed when they do arise; in fact, difficulties will give them an opportunity to demonstrate their faith.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
Saturday, April 26, 2008
Sixth Sunday of Easter
55A Sixth Sunday of Easter
Catechism Links
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 243, 388, 692, 729, 1433, 1848: the Holy Spirit as Advocate/Consoler
CCC 1083, 2670-2672: invoking the Holy Spirit
CCC Cross Reference:
Acts 8:9-24 2121; Acts 8:12-13 1226; Acts 8:14-17 1315; Acts 8:15-17 1288; Acts 8:17-19 699
1 Pt 3:18-19 632
Jn 14:16-17 729, 2615; Jn 14:16 692; Jn 14:17 243, 687, 2466, 2671; Jn 14:18 788
Back to Deacon’s Bench '08
Back to SOW II '11
Back to SOW II '14
Back to SOW II '17
Back to SOW II '20
Back to SOW II '23
Reading 1
Acts 8:5-8, 14-17
Philip went down to the city of Samaria
and proclaimed the Christ to them.
With one accord, the crowds paid attention to what was said by Philip
when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice,
came out of many possessed people,
and many paralyzed or crippled people were cured.
There was great joy in that city.
Now when the apostles in Jerusalem
heard that Samaria had accepted the word of God,
they sent them Peter and John,
who went down and prayed for them,
that they might receive the Holy Spirit,
for it had not yet fallen upon any of them;
they had only been baptized in the name of the Lord Jesus.
Then they laid hands on them
and they received the Holy Spirit.
Responsorial Psalm
Ps 66:1-3, 4-5, 6-7, 16, 20
R. (1) Let all the earth cry out to God with joy.
or:
R. Alleluia.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
Reading II
1 Pt 3:15-18
Beloved:
Sanctify Christ as Lord in your hearts.
Always be ready to give an explanation
to anyone who asks you for a reason for your hope,
but do it with gentleness and reverence, keeping your conscience clear,
so that, when you are maligned,
those who defame your good conduct in Christ
may themselves be put to shame.
For it is better to suffer for doing good,
if that be the will of God, than for doing evil.
For Christ also suffered for sins once,
the righteous for the sake of the unrighteous,
that he might lead you to God.
Put to death in the flesh,
he was brought to life in the Spirit.
Gospel
Jn 14:15-21
Jesus said to his disciples:
“If you love me, you will keep my commandments.
And I will ask the Father,
and he will give you another Advocate to be with you always,
the Spirit of truth, whom the world cannot accept,
because it neither sees nor knows him.
But you know him, because he remains with you,
and will be in you.
I will not leave you orphans; I will come to you.
In a little while the world will no longer see me,
but you will see me, because I live and you will live.
On that day you will realize that I am in my Father
and you are in me and I in you.
Whoever has my commandments and observes them
is the one who loves me.
And whoever loves me will be loved by my Father,
and I will love him and reveal myself to him.”
Readings from the Jerusalem Bible
First reading Acts 8:5 – 17
Philip went to a Samaritan town and proclaimed the Christ to them. The people united in welcoming the message Philip preached, either because they had heard of the miracles he worked or because they saw them for themselves. There were, for example, unclean spirits that came shrieking out of many who were possessed, and several paralytics and cripples were cured. As a result there was great rejoicing in that town.
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, and they went down there, and prayed for the Samaritans to receive the Holy Spirit, for as yet he had not come down on any of them: they had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit.
Responsorial Psalm: Psalm 65(66):1-7,16,20
Cry out with joy to God, all the earth.
or
Alleluia!
Cry out with joy to God all the earth,
O sing to the glory of his name.
O render him glorious praise.
Say to God: ‘How tremendous your deeds!
Cry out with joy to God, all the earth.
or
Alleluia!
‘Before you all the earth shall bow;
shall sing to you, sing to your name!’
Come and see the works of God,
tremendous his deeds among men.
Cry out with joy to God, all the earth.
or
Alleluia!
He turned the sea into dry land,
they passed through the river dry-shod.
Let our joy then be in him;
he rules for ever by his might.
Cry out with joy to God, all the earth.
or
Alleluia!
Come and hear, all who fear God.
I will tell what he did for my soul:
Blessed be God who did not reject my prayer
nor withhold his love from me.
Cry out with joy to God, all the earth.
or
Alleluia!
Second reading 1 Peter 3:15 – 18
Simply reverence the Lord Christ in your hearts, and always have your answer ready for people who ask you the reason for the hope that you all have. But give it with courtesy and respect and with a clear conscience, so that those who slander you when you are living a good life in Christ may be proved wrong in the accusations that they bring. And if it is the will of God that you should suffer, it is better to suffer for doing right than for doing wrong.
Why, Christ himself, innocent though he was, had died once for sins, died for the guilty, to lead us to God. In the body he was put to death, in the spirit he was raised to life.
If the Ascension of the Lord is going to be celebrated next Sunday, the alternative Second Reading and Gospel shown here (which would otherwise have been read on that Sunday) may be used today.
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Alternative second reading 1 Peter 4:13-16 ©
If you can have some share in the sufferings of Christ, be glad, because you will enjoy a much greater gladness when his glory is revealed. It is a blessing for you when they insult you for bearing the name of Christ, because it means that you have the Spirit of glory, the Spirit of God resting on you. None of you should ever deserve to suffer for being a murderer, a thief, a criminal or an informer; but if anyone of you should suffer for being a Christian, then he is not to be ashamed of it; he should thank God that he has been called one.
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Gospel John 14:15 – 21
Jesus said:
‘If you love me you will keep my commandments.
I shall ask the Father,
and he will give you another Advocate
to be with you for ever,
that Spirit of truth
whom the world can never receive
since it neither sees nor knows him;
but you know him,
because he is with you, he is in you.
I will not leave you orphans;
I will come back to you.
In a short time the world will no longer see me;
but you will see me,
because I live and you will live.
On that day you will understand that I am in my Father
and you in me and I in you.
Anybody who receives my commandments and keeps them
will be one who loves me;
and anybody who loves me will be loved by my Father,
and I shall love him and show myself to him.’
Readings and Commentary from the Navarre Bible
6th Sunday of Easter
From: Acts 8:5-8, 14-17
Philip's Preaching in Samaria
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[5] Philip went down to a city of Samaria, and proclaimed to them the Christ. [6] And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. [7] For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. [8] So there was much joy in that city.
Peter and John in Samaria
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[14] Now when the Apostles at Jerusalem heard that Samaria had received the Word of God, they sent to them Peter and John, [15] who came down and prayed for them that they might receive the Holy Spirit; [16] for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. [17] Then they laid their hands on them and they received the Holy Spirit.
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Commentary:
5. This is not Philip the Apostle (1:13) but one of the seven deacons appointed to look after Christians in need (6:5). The Gospel is proclaimed to the Samaritans -- who also were awaiting the Messiah. This means that it now spreads beyond the borders of Judea once and for all, and our Lord's promise (Acts 1:8) is fulfilled: "You shall by My witnesses in Jerusalem and in all Judea and Samaria."
The despised Samaritans became the first to benefit from the Gospel's determination to spread all over the world. We can sense St. Luke's pleasure in reporting its proclamation to the Samaritans; earlier he had already showed them in a favorable light: he is the only Evangelist to recount the parable of the Good Samaritan (cf. Luke 10:30-37) and to mention that the leper who came back to thank Jesus after being cured was a Samaritan (cf. Luke 17:16). On the Samaritans in general, see the note on John 4:20.
14-17. Here we see the Apostles exercising through Peter and John the authority they have over the entire Church. The two Apostles proceed to confirm the disciples recently baptized by Philip: we may presume that in addition to laying their hands on them to communicate the Holy Spirit, the Apostles made sure that they had a correct grasp of the central points of the Gospel message. At this time the Apostles constituted the spiritual center of the Church and took an active interest in ensuring that the new communities were conscious of the links -- doctrinal and affective -- that united them to the mother community in Jerusalem.
This passage bears witness to the existence of Baptism and the gift of the Holy Spirit (or Confirmation) as two distinct sacramental rites. The most important effects Christian Baptism has are the infusion of initial grace and the remission of Original Sin and any personal sin; it is the first sacrament a person receives, which is why it is called the "door of the Church".
There is a close connection between Baptism and Confirmation, so much so that in the early centuries of Christianity, Confirmation was administered immediately after Baptism. There is a clear distinction between these two sacraments of Christian initiation, which helps us understand the different effects they have. A useful comparison is the difference, in natural life, between conception and later growth (cf. "St. Pius V Catechism", II, 3, 5). "As nature intends that all her children should grow and attain full maturity [...], so the Catholic Church, the common mother of all, earnestly wishes that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be completed" ("ibid.", II, 3, 7).
"The nature of the Sacrament of Confirmation," John Paul II explains, "grows out of this endowment of strength which the Holy Spirit communicates to each baptized person, to make him or her--as the well-known language of the Catechism puts it--a perfect Christian and soldier of Christ, ready to witness boldly to His resurrection and its redemptive power: 'You shall be My witnesses' (Acts 1:8)"
("Homily", 25 May 1980). "All Christians, incorporated into Christ and His Church by Baptism, are consecrated to God. They are called to profess the faith which they have received. By the Sacrament of Confirmation they are further endowed by the Holy Spirit with special strength to be witnesses of Christ and sharers in His mission of salvation" ("Homily in Limerick", 1 October 1979). "This is a sacrament which in a special way associates us with the mission of the Apostles, in that it inserts each baptized person into the apostolate of the Church" ("Homily in Cracow", 10 June 1979). In the Sacrament of Confirmation divine grace anticipates the aggressive and demoralizing temptations a young Christian man or woman is likely to experience, and reminds them of the fact that they have a vocation to holiness; it makes them feel more identified with the Church, their Mother, and helps them live in accordance with their Catholic beliefs and convictions. From their formative years Christ makes them defenders of the faith.
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From: Psalm 66: 1-3, 4-5, 6-7, 16, 20
Praise to God for having rescued the people and the psalmist
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[1] Make a joyful noise to God, all the earth;
[2] sing the glory of his name;
give to him glorious praise!
[3] Say to God, "How terrible are thy deeds!
So great is thy power that thy enemies cringe before thee
[4] All the earth worships thee;
they sing praises to thee,
sing praises to thy name."
[5] Come and see what God has done:
he is terrible in his deeds among men.
[6] He turned the sea into dry land;
men passed through the river on foot.
There did we rejoice in him,
[7] who rules by his might for ever,
whose eyes keep watch on the nations
let not the rebellious exalt themselves.
[16] Come and hear, all you who fear God
and I will tell what he has done for me.
[17] I cried aloud to him,
and he was extolled with my tongue.
[18] If I had cherished iniquity in my heart,
the Lord would not have listened.
[19] But truly God has listened;
he has given heed to the voice of my prayer.
[20] Blessed be God,
because be has not rejected my prayer
or removed his steadfast love from me!
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Commentary:
Psalm 66. Attention now focuses on the salvation of the people (vv. 5- 1 2), already alluded to in the praise contained in the previous psalm (cf. P 65:5). The psalmist also proclaims that God has listened to his entreaty (v.16- 19), thereby giving personal testimony to what was said in Psalm 65:2: "O thou who hearest prayer!" This psalm therefore continues the prayer of praise begun in Psalm 64.
It opens with an invitation to all the earth to proclaim the name of the Lord (vv. 1-4), and then goes on to spell out why this should be done (vv. 5- 12): he enabled Israel to pass through the waters (a sign of his power over all the nation: vv. 5- 7), and he delivered it from the ' disasters of a defeat that it underwent as a test (vv. 8- 12). Then comes the psalmist's personal thanksgiving (vv.13-20): he promises to fulfil his vow ( vv. 13-15) and testifies that God has listened to his prayer (vv. 16-20).
The invitation to praise God, with which all these psalms are imbued is reinforced for Christians when they remember not only what God did for Israel of old but also what he has done for his new people, the Church. He enables the Church, too, to survive all the trials she suffers over the course of centuries . When praying this psalm, every Christian can feel individually chosen by God in Christ" to live for the praise of his glory" (Eph 1:12, 14).
66:1-4. The initial invitation is addressed to all the earth, as a sign that God is in charge and sends his blessing upon it (cf. Ps 47:1) and it is followed by references to the "name" of God (vv. , 4), that is, it has to do with the God w ho has revealed himself to Israel (cf. Ex 3:14ff).
66:5-7. The psalmist invites his hearers to "see what God has done" because these wondrous works and their effects can be seen in the temple insofar as they are celebrated there. He recalls the crossing of the Red Sea (cf. Ex 14- 15) and of the Jordan (cf. Josh 3:7-17). The power of God can also be discerned in the very existence of his people, whom God protects from the Gentile nations (v. 7). All have reason to recall benefits received from God: "When the soul recalls the gifts he has received from God over a long time, and contemplates the graces that God gives him in abundance in the present, or turns his eyes to the future and the infinite reward that God has stored up for those who love him, he gives thanks in the midst of inexpressible waves of joy" (Cassian, Collationes, 9).
66:16-20. His promise is followed by acknowledgment of the benefit he ha received. The "Come and hear" cf. v. 16 links up with the "Come and see" (cf. v. 5). As also happens in the psalm in which enemies figure (cf. Ps 17; 59), the psalmist's innocence is the under lying reason why he is blessed, and why he has been vindicated (v. 18).
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From: 1 Peter 3:15-18
Undeserved Suffering is a Blessing
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[15] But in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence; [16] and keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame. [17] For it is better to suffer for doing right, if that should be God's will, than for doing wrong.
Christ's Suffering and Glorification
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[18] For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.
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Commentary:
3:13 - 4:19. The sacred writer now makes a series of appeals designed to give hope to Christians suffering unjustly on account of Jesus' name: he reminds them that every baptized person is called to share in the paschal mystery of Christ, that is, in his sufferings and in his glorification; just as he, after suffering unjustly, was glorified (3:18-22), so too those who now suffer for Christ will have a part in his glorious triumph (4:13-14).
The section begins and ends speaking about the Christian meaning of tribulation (3:13-17 and 4:12-19): trials should not make them feel cowed or ashamed, nor should they come as a surprise; on the contrary, they should fill them with joy and lead them to glorify God for letting them partake in our Lord's suffering.
The Apostle also points to one of the reasons for the misunderstandings they experience: after Baptism they have broken with their previous sinful life and that is something pagans cannot understand (4:1-6). Also, Christians should remember that life is something very transient, and therefore they should practice prayer and charity (4:7-11).
13-17. These verses act as an introduction to the central theme of this section (3: 13-4:19). They seem to be directed to people who are surprised to encounter persecution despite doing good (v. 13). Opposition should not dismay them; their calumniators will come to realize their mistake (v. 16).
St Peter's words of advice have a very positive ring about them; they are really an application of the beatitude in which our Lord says, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven" (Mt 5:11-12).
St Peter's teachings have a perennial value for disciples of Christ, for (as history clearly shows) fidelity to the Master brings with it persecution (cf. Jn 15:18-22; 2 Tim 3:12), sometimes open and violent persecution, sometimes persecution of a more subtle type, in the form of calumny, humiliation and other hazards.
The counsel St Peter gives is very positive in tone--a kind of application of the Beatitude which says, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven" (Mt 15:11-12).
15. "Reverence Christ as Lord": literally, "Hallow", as in the Our Father. The words imply recognition of the divinity of Jesus Christ: he is called Lord ("Kyrios"), a name proper to God; and they are told to "glorify" or "reverence" him, that is, render him the worship that is due to God alone. Even in the midst of difficulties the entire Christian life should be a hymn of praise to God; by acting in this way, Christians are living out their holy, royal priesthood (1 Pet 2:4-10; cf. Vatican II, "Presbyterorum Ordinis", 1).
"To account for the hope that is in you": he is not referring to defending oneself before the courts, for official persecution had not yet become widespread in Asia Minor (cf. note on 2:11-12). He seems, rather, to be referring to the obligation to bear witness to their faith and hope, for all baptized persons should always, by word and example, make known their faith known to others.
18-22. This passage may include parts of a Creed used in early Christian baptismal instruction. It very clearly expresses the essence of faith in Jesus Christ, as preached from the beginning by the Apostles (cf. Acts 2:14-36; 1 Cor 15:1ff) and as articulated in the Apostles' Creed "He was crucified, died and was buried. He descended into hell; the third day he rose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty."
Jesus Christ, who suffers for the sins of mankind--"the righteous for the unrighteous" -- and then is glorified, gives meaning to the sufferings of Christians. "Oh, how great thanks am I bound to return to you for having shown me and all the faithful the right and good way to your everlasting kingdom! For your life is our life; and by holy patience we walk on to you, who are our crown. If you had not gone before and taught us, who would care to follow? Alas, how many would have stayed afar off and a great way behind if they had not had before their eyes your wonderful example!" ("The Imitation of Christ", 3, 18).
18. "Christ has died for sins once for all": our Lord's sacrifice is unrepeatable (cf. Heb 9:12-28; 10:10) and superabundantly sufficient to obtain the remission of all sins. The fruits of the Cross are applied to man, in a special way, by means of the sacraments, particularly by taking part in the Mass, the unbloody renewal of the sacrifice of Calvary.
"Being put to death in the flesh but made alive in the spirit": there is disagreement among commentators as to what "flesh" and "spirit" mean here. Some identify them with our concepts of body and soul--"dead as regards the body, alive as regards the soul". Others see them as equivalent to the humanity-divinity of our Lord: "dead as far as his human nature is concerned, alive (continues to live) as far as his divinity is concerned". Finally, having regard to the meaning these terms have in the Old Testament the phrase may refer to the earthly condition of our Lord compared with the glorious condition he had after his resurrection; in which case it would be an early form of words used to convey the idea that Jesus Christ, on dying, left his mortal condition behind for ever in order to move into his glorious, immortal state through his resurrection (cf. 1 Cor 15:35-49).
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From: John 14:15-21
The Promise of the Holy Spirit
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Jesus said to His disciples: [15] "If you love Me, you will keep My commandments. [16] And I will pray the Father, and He will give you another Counsellor, to be with you for ever. [17] even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; you know Him, for He dwells with you, and will be in you.
[18] "I will not leave you desolate; I will come to you. [19] Yet a little while, and the world will see Me no more, but you will see Me; because I live, you will live also. [20] In that day you will know that I am in My Father, and you in Me, and I in you. [21] He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him, and manifest Myself to him."
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Commentary:
15. Genuine love must express itself in deeds. "This indeed is love: obeying and believing in the loved one" (St. John Chrysostom, "Hom. on St. John", 74). Therefore, Jesus wants us to understand that love of God, if it is to be authentic, must be reflected in a life of generous and faithful self-giving obedient to the Will of God: he who accepts God's commandments and obeys them, he it is who loves Him (cf. John 14:21). St. John himself exhorts us in another passage not to "love in word or speech but in deed and in truth" (1 John 3:18), and he teaches us that "this is the love of God, that we keep His commandments" (1 John 5:3).
16-17. On a number of occasions the Lord promises the Apostles that He will send them the Holy Spirit (cf. 14:26; 15:36; 16:7-14; Matthew 10:20). Here He tells them that one result of His mediation with the Father will be the coming of the Paraclete. The Holy Spirit in fact does come down on the disciples after our Lord's ascension (cf. Acts 2:1-13), sent by the Father and by the Son. In promising here that through Him the father will send them the Holy Spirit, Jesus is revealing the mystery of the Blessed Trinity.
"Consoler": the Greek word sometimes anglicized as "paraclete" means etymologically "called to be beside one" to accompany, to console, protect, defend. Hence the word is translated as Consoler, Advocate, etc. Jesus speaks of the Holy Spirit as "another Consoler", because He will be given them in Christ's place as Advocate or Defender to help them, since Jesus is going to ascend to Heaven. In 1 John 2:1 Jesus Christ is described as a Paraclete: "We have an advocate with the Father, Jesus Christ, the righteous". Jesus Christ, then, also is our Advocate and Mediator in Heaven where He is with the Father (cf. Hebrews 7:25). It is now the role of the Holy Spirit to guide, protect and vivify the Church, "for there are, as we know, two factors which Christ has promised and arranged in different ways to continue His mission [...]: the apostolate and the Spirit. The apostolate is the external and objective factor, it forms the material body, so to speak, of the Church and is the source of her visible and social structures. The Holy Spirit acts internally within each person, as well as on the whole community, animating, vivifying, sanctifying" (Paul VI, "Opening Address at the Third Session of Vatican II", 14 September 1964).
The Holy Spirit is our Consoler as we make our way in this world amid difficulties and the temptation to feel depressed. "In spite of our great limitations, we can look up to Heaven with confidence and joy: God loves us and frees us from our sins. The presence and the action of the Holy Spirit in the Church are a foretaste of eternal happiness, of the joy and peace for which we are destined by God" (St. J. Escriva, "Christ Is Passing By", 128).
18-20. At various points in the Supper we can see the Apostles growing sad when the Lord bid them farewell (cf. John 15:16; 16:22). Jesus speaks to them with great tenderness, calling them "little children" (John 13:33) and "friends" (John 15:15), and He promises that He will not leave them alone, for He will send the Holy Spirit, and He Himself will return to be with them again. And in fact He will see them again after the Resurrection when He appears to them over a period of forty days to tell them about the Kingdom of God (cf. Acts 1:3). When He ascends into Heaven they will see Him no longer; yet Jesus still continues to be in the midst of His disciples as He promised He would (cf. Matthew 28:20), and we will see Him face to face in Heaven. "Then it shall be that we will be able to see that which we believe. For even now He is with us, and we in Him [...]; but now we know by believing, whereas then we shall know by beholding.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
Catechism Links
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 243, 388, 692, 729, 1433, 1848: the Holy Spirit as Advocate/Consoler
CCC 1083, 2670-2672: invoking the Holy Spirit
CCC Cross Reference:
Acts 8:9-24 2121; Acts 8:12-13 1226; Acts 8:14-17 1315; Acts 8:15-17 1288; Acts 8:17-19 699
1 Pt 3:18-19 632
Jn 14:16-17 729, 2615; Jn 14:16 692; Jn 14:17 243, 687, 2466, 2671; Jn 14:18 788
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Reading 1
Acts 8:5-8, 14-17
Philip went down to the city of Samaria
and proclaimed the Christ to them.
With one accord, the crowds paid attention to what was said by Philip
when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice,
came out of many possessed people,
and many paralyzed or crippled people were cured.
There was great joy in that city.
Now when the apostles in Jerusalem
heard that Samaria had accepted the word of God,
they sent them Peter and John,
who went down and prayed for them,
that they might receive the Holy Spirit,
for it had not yet fallen upon any of them;
they had only been baptized in the name of the Lord Jesus.
Then they laid hands on them
and they received the Holy Spirit.
Responsorial Psalm
Ps 66:1-3, 4-5, 6-7, 16, 20
R. (1) Let all the earth cry out to God with joy.
or:
R. Alleluia.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
or:
R. Alleluia.
Reading II
1 Pt 3:15-18
Beloved:
Sanctify Christ as Lord in your hearts.
Always be ready to give an explanation
to anyone who asks you for a reason for your hope,
but do it with gentleness and reverence, keeping your conscience clear,
so that, when you are maligned,
those who defame your good conduct in Christ
may themselves be put to shame.
For it is better to suffer for doing good,
if that be the will of God, than for doing evil.
For Christ also suffered for sins once,
the righteous for the sake of the unrighteous,
that he might lead you to God.
Put to death in the flesh,
he was brought to life in the Spirit.
Gospel
Jn 14:15-21
Jesus said to his disciples:
“If you love me, you will keep my commandments.
And I will ask the Father,
and he will give you another Advocate to be with you always,
the Spirit of truth, whom the world cannot accept,
because it neither sees nor knows him.
But you know him, because he remains with you,
and will be in you.
I will not leave you orphans; I will come to you.
In a little while the world will no longer see me,
but you will see me, because I live and you will live.
On that day you will realize that I am in my Father
and you are in me and I in you.
Whoever has my commandments and observes them
is the one who loves me.
And whoever loves me will be loved by my Father,
and I will love him and reveal myself to him.”
Readings from the Jerusalem Bible
First reading Acts 8:5 – 17
Philip went to a Samaritan town and proclaimed the Christ to them. The people united in welcoming the message Philip preached, either because they had heard of the miracles he worked or because they saw them for themselves. There were, for example, unclean spirits that came shrieking out of many who were possessed, and several paralytics and cripples were cured. As a result there was great rejoicing in that town.
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them, and they went down there, and prayed for the Samaritans to receive the Holy Spirit, for as yet he had not come down on any of them: they had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit.
Responsorial Psalm: Psalm 65(66):1-7,16,20
Cry out with joy to God, all the earth.
or
Alleluia!
Cry out with joy to God all the earth,
O sing to the glory of his name.
O render him glorious praise.
Say to God: ‘How tremendous your deeds!
Cry out with joy to God, all the earth.
or
Alleluia!
‘Before you all the earth shall bow;
shall sing to you, sing to your name!’
Come and see the works of God,
tremendous his deeds among men.
Cry out with joy to God, all the earth.
or
Alleluia!
He turned the sea into dry land,
they passed through the river dry-shod.
Let our joy then be in him;
he rules for ever by his might.
Cry out with joy to God, all the earth.
or
Alleluia!
Come and hear, all who fear God.
I will tell what he did for my soul:
Blessed be God who did not reject my prayer
nor withhold his love from me.
Cry out with joy to God, all the earth.
or
Alleluia!
Second reading 1 Peter 3:15 – 18
Simply reverence the Lord Christ in your hearts, and always have your answer ready for people who ask you the reason for the hope that you all have. But give it with courtesy and respect and with a clear conscience, so that those who slander you when you are living a good life in Christ may be proved wrong in the accusations that they bring. And if it is the will of God that you should suffer, it is better to suffer for doing right than for doing wrong.
Why, Christ himself, innocent though he was, had died once for sins, died for the guilty, to lead us to God. In the body he was put to death, in the spirit he was raised to life.
If the Ascension of the Lord is going to be celebrated next Sunday, the alternative Second Reading and Gospel shown here (which would otherwise have been read on that Sunday) may be used today.
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Alternative second reading 1 Peter 4:13-16 ©
If you can have some share in the sufferings of Christ, be glad, because you will enjoy a much greater gladness when his glory is revealed. It is a blessing for you when they insult you for bearing the name of Christ, because it means that you have the Spirit of glory, the Spirit of God resting on you. None of you should ever deserve to suffer for being a murderer, a thief, a criminal or an informer; but if anyone of you should suffer for being a Christian, then he is not to be ashamed of it; he should thank God that he has been called one.
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Gospel John 14:15 – 21
Jesus said:
‘If you love me you will keep my commandments.
I shall ask the Father,
and he will give you another Advocate
to be with you for ever,
that Spirit of truth
whom the world can never receive
since it neither sees nor knows him;
but you know him,
because he is with you, he is in you.
I will not leave you orphans;
I will come back to you.
In a short time the world will no longer see me;
but you will see me,
because I live and you will live.
On that day you will understand that I am in my Father
and you in me and I in you.
Anybody who receives my commandments and keeps them
will be one who loves me;
and anybody who loves me will be loved by my Father,
and I shall love him and show myself to him.’
Readings and Commentary from the Navarre Bible
6th Sunday of Easter
From: Acts 8:5-8, 14-17
Philip's Preaching in Samaria
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[5] Philip went down to a city of Samaria, and proclaimed to them the Christ. [6] And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. [7] For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. [8] So there was much joy in that city.
Peter and John in Samaria
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[14] Now when the Apostles at Jerusalem heard that Samaria had received the Word of God, they sent to them Peter and John, [15] who came down and prayed for them that they might receive the Holy Spirit; [16] for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. [17] Then they laid their hands on them and they received the Holy Spirit.
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Commentary:
5. This is not Philip the Apostle (1:13) but one of the seven deacons appointed to look after Christians in need (6:5). The Gospel is proclaimed to the Samaritans -- who also were awaiting the Messiah. This means that it now spreads beyond the borders of Judea once and for all, and our Lord's promise (Acts 1:8) is fulfilled: "You shall by My witnesses in Jerusalem and in all Judea and Samaria."
The despised Samaritans became the first to benefit from the Gospel's determination to spread all over the world. We can sense St. Luke's pleasure in reporting its proclamation to the Samaritans; earlier he had already showed them in a favorable light: he is the only Evangelist to recount the parable of the Good Samaritan (cf. Luke 10:30-37) and to mention that the leper who came back to thank Jesus after being cured was a Samaritan (cf. Luke 17:16). On the Samaritans in general, see the note on John 4:20.
14-17. Here we see the Apostles exercising through Peter and John the authority they have over the entire Church. The two Apostles proceed to confirm the disciples recently baptized by Philip: we may presume that in addition to laying their hands on them to communicate the Holy Spirit, the Apostles made sure that they had a correct grasp of the central points of the Gospel message. At this time the Apostles constituted the spiritual center of the Church and took an active interest in ensuring that the new communities were conscious of the links -- doctrinal and affective -- that united them to the mother community in Jerusalem.
This passage bears witness to the existence of Baptism and the gift of the Holy Spirit (or Confirmation) as two distinct sacramental rites. The most important effects Christian Baptism has are the infusion of initial grace and the remission of Original Sin and any personal sin; it is the first sacrament a person receives, which is why it is called the "door of the Church".
There is a close connection between Baptism and Confirmation, so much so that in the early centuries of Christianity, Confirmation was administered immediately after Baptism. There is a clear distinction between these two sacraments of Christian initiation, which helps us understand the different effects they have. A useful comparison is the difference, in natural life, between conception and later growth (cf. "St. Pius V Catechism", II, 3, 5). "As nature intends that all her children should grow and attain full maturity [...], so the Catholic Church, the common mother of all, earnestly wishes that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be completed" ("ibid.", II, 3, 7).
"The nature of the Sacrament of Confirmation," John Paul II explains, "grows out of this endowment of strength which the Holy Spirit communicates to each baptized person, to make him or her--as the well-known language of the Catechism puts it--a perfect Christian and soldier of Christ, ready to witness boldly to His resurrection and its redemptive power: 'You shall be My witnesses' (Acts 1:8)"
("Homily", 25 May 1980). "All Christians, incorporated into Christ and His Church by Baptism, are consecrated to God. They are called to profess the faith which they have received. By the Sacrament of Confirmation they are further endowed by the Holy Spirit with special strength to be witnesses of Christ and sharers in His mission of salvation" ("Homily in Limerick", 1 October 1979). "This is a sacrament which in a special way associates us with the mission of the Apostles, in that it inserts each baptized person into the apostolate of the Church" ("Homily in Cracow", 10 June 1979). In the Sacrament of Confirmation divine grace anticipates the aggressive and demoralizing temptations a young Christian man or woman is likely to experience, and reminds them of the fact that they have a vocation to holiness; it makes them feel more identified with the Church, their Mother, and helps them live in accordance with their Catholic beliefs and convictions. From their formative years Christ makes them defenders of the faith.
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From: Psalm 66: 1-3, 4-5, 6-7, 16, 20
Praise to God for having rescued the people and the psalmist
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[1] Make a joyful noise to God, all the earth;
[2] sing the glory of his name;
give to him glorious praise!
[3] Say to God, "How terrible are thy deeds!
So great is thy power that thy enemies cringe before thee
[4] All the earth worships thee;
they sing praises to thee,
sing praises to thy name."
[5] Come and see what God has done:
he is terrible in his deeds among men.
[6] He turned the sea into dry land;
men passed through the river on foot.
There did we rejoice in him,
[7] who rules by his might for ever,
whose eyes keep watch on the nations
let not the rebellious exalt themselves.
[16] Come and hear, all you who fear God
and I will tell what he has done for me.
[17] I cried aloud to him,
and he was extolled with my tongue.
[18] If I had cherished iniquity in my heart,
the Lord would not have listened.
[19] But truly God has listened;
he has given heed to the voice of my prayer.
[20] Blessed be God,
because be has not rejected my prayer
or removed his steadfast love from me!
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Commentary:
Psalm 66. Attention now focuses on the salvation of the people (vv. 5- 1 2), already alluded to in the praise contained in the previous psalm (cf. P 65:5). The psalmist also proclaims that God has listened to his entreaty (v.16- 19), thereby giving personal testimony to what was said in Psalm 65:2: "O thou who hearest prayer!" This psalm therefore continues the prayer of praise begun in Psalm 64.
It opens with an invitation to all the earth to proclaim the name of the Lord (vv. 1-4), and then goes on to spell out why this should be done (vv. 5- 12): he enabled Israel to pass through the waters (a sign of his power over all the nation: vv. 5- 7), and he delivered it from the ' disasters of a defeat that it underwent as a test (vv. 8- 12). Then comes the psalmist's personal thanksgiving (vv.13-20): he promises to fulfil his vow ( vv. 13-15) and testifies that God has listened to his prayer (vv. 16-20).
The invitation to praise God, with which all these psalms are imbued is reinforced for Christians when they remember not only what God did for Israel of old but also what he has done for his new people, the Church. He enables the Church, too, to survive all the trials she suffers over the course of centuries . When praying this psalm, every Christian can feel individually chosen by God in Christ" to live for the praise of his glory" (Eph 1:12, 14).
66:1-4. The initial invitation is addressed to all the earth, as a sign that God is in charge and sends his blessing upon it (cf. Ps 47:1) and it is followed by references to the "name" of God (vv. , 4), that is, it has to do with the God w ho has revealed himself to Israel (cf. Ex 3:14ff).
66:5-7. The psalmist invites his hearers to "see what God has done" because these wondrous works and their effects can be seen in the temple insofar as they are celebrated there. He recalls the crossing of the Red Sea (cf. Ex 14- 15) and of the Jordan (cf. Josh 3:7-17). The power of God can also be discerned in the very existence of his people, whom God protects from the Gentile nations (v. 7). All have reason to recall benefits received from God: "When the soul recalls the gifts he has received from God over a long time, and contemplates the graces that God gives him in abundance in the present, or turns his eyes to the future and the infinite reward that God has stored up for those who love him, he gives thanks in the midst of inexpressible waves of joy" (Cassian, Collationes, 9).
66:16-20. His promise is followed by acknowledgment of the benefit he ha received. The "Come and hear" cf. v. 16 links up with the "Come and see" (cf. v. 5). As also happens in the psalm in which enemies figure (cf. Ps 17; 59), the psalmist's innocence is the under lying reason why he is blessed, and why he has been vindicated (v. 18).
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From: 1 Peter 3:15-18
Undeserved Suffering is a Blessing
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[15] But in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence; [16] and keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame. [17] For it is better to suffer for doing right, if that should be God's will, than for doing wrong.
Christ's Suffering and Glorification
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[18] For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.
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Commentary:
3:13 - 4:19. The sacred writer now makes a series of appeals designed to give hope to Christians suffering unjustly on account of Jesus' name: he reminds them that every baptized person is called to share in the paschal mystery of Christ, that is, in his sufferings and in his glorification; just as he, after suffering unjustly, was glorified (3:18-22), so too those who now suffer for Christ will have a part in his glorious triumph (4:13-14).
The section begins and ends speaking about the Christian meaning of tribulation (3:13-17 and 4:12-19): trials should not make them feel cowed or ashamed, nor should they come as a surprise; on the contrary, they should fill them with joy and lead them to glorify God for letting them partake in our Lord's suffering.
The Apostle also points to one of the reasons for the misunderstandings they experience: after Baptism they have broken with their previous sinful life and that is something pagans cannot understand (4:1-6). Also, Christians should remember that life is something very transient, and therefore they should practice prayer and charity (4:7-11).
13-17. These verses act as an introduction to the central theme of this section (3: 13-4:19). They seem to be directed to people who are surprised to encounter persecution despite doing good (v. 13). Opposition should not dismay them; their calumniators will come to realize their mistake (v. 16).
St Peter's words of advice have a very positive ring about them; they are really an application of the beatitude in which our Lord says, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven" (Mt 5:11-12).
St Peter's teachings have a perennial value for disciples of Christ, for (as history clearly shows) fidelity to the Master brings with it persecution (cf. Jn 15:18-22; 2 Tim 3:12), sometimes open and violent persecution, sometimes persecution of a more subtle type, in the form of calumny, humiliation and other hazards.
The counsel St Peter gives is very positive in tone--a kind of application of the Beatitude which says, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven" (Mt 15:11-12).
15. "Reverence Christ as Lord": literally, "Hallow", as in the Our Father. The words imply recognition of the divinity of Jesus Christ: he is called Lord ("Kyrios"), a name proper to God; and they are told to "glorify" or "reverence" him, that is, render him the worship that is due to God alone. Even in the midst of difficulties the entire Christian life should be a hymn of praise to God; by acting in this way, Christians are living out their holy, royal priesthood (1 Pet 2:4-10; cf. Vatican II, "Presbyterorum Ordinis", 1).
"To account for the hope that is in you": he is not referring to defending oneself before the courts, for official persecution had not yet become widespread in Asia Minor (cf. note on 2:11-12). He seems, rather, to be referring to the obligation to bear witness to their faith and hope, for all baptized persons should always, by word and example, make known their faith known to others.
18-22. This passage may include parts of a Creed used in early Christian baptismal instruction. It very clearly expresses the essence of faith in Jesus Christ, as preached from the beginning by the Apostles (cf. Acts 2:14-36; 1 Cor 15:1ff) and as articulated in the Apostles' Creed "He was crucified, died and was buried. He descended into hell; the third day he rose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty."
Jesus Christ, who suffers for the sins of mankind--"the righteous for the unrighteous" -- and then is glorified, gives meaning to the sufferings of Christians. "Oh, how great thanks am I bound to return to you for having shown me and all the faithful the right and good way to your everlasting kingdom! For your life is our life; and by holy patience we walk on to you, who are our crown. If you had not gone before and taught us, who would care to follow? Alas, how many would have stayed afar off and a great way behind if they had not had before their eyes your wonderful example!" ("The Imitation of Christ", 3, 18).
18. "Christ has died for sins once for all": our Lord's sacrifice is unrepeatable (cf. Heb 9:12-28; 10:10) and superabundantly sufficient to obtain the remission of all sins. The fruits of the Cross are applied to man, in a special way, by means of the sacraments, particularly by taking part in the Mass, the unbloody renewal of the sacrifice of Calvary.
"Being put to death in the flesh but made alive in the spirit": there is disagreement among commentators as to what "flesh" and "spirit" mean here. Some identify them with our concepts of body and soul--"dead as regards the body, alive as regards the soul". Others see them as equivalent to the humanity-divinity of our Lord: "dead as far as his human nature is concerned, alive (continues to live) as far as his divinity is concerned". Finally, having regard to the meaning these terms have in the Old Testament the phrase may refer to the earthly condition of our Lord compared with the glorious condition he had after his resurrection; in which case it would be an early form of words used to convey the idea that Jesus Christ, on dying, left his mortal condition behind for ever in order to move into his glorious, immortal state through his resurrection (cf. 1 Cor 15:35-49).
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From: John 14:15-21
The Promise of the Holy Spirit
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Jesus said to His disciples: [15] "If you love Me, you will keep My commandments. [16] And I will pray the Father, and He will give you another Counsellor, to be with you for ever. [17] even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; you know Him, for He dwells with you, and will be in you.
[18] "I will not leave you desolate; I will come to you. [19] Yet a little while, and the world will see Me no more, but you will see Me; because I live, you will live also. [20] In that day you will know that I am in My Father, and you in Me, and I in you. [21] He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him, and manifest Myself to him."
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Commentary:
15. Genuine love must express itself in deeds. "This indeed is love: obeying and believing in the loved one" (St. John Chrysostom, "Hom. on St. John", 74). Therefore, Jesus wants us to understand that love of God, if it is to be authentic, must be reflected in a life of generous and faithful self-giving obedient to the Will of God: he who accepts God's commandments and obeys them, he it is who loves Him (cf. John 14:21). St. John himself exhorts us in another passage not to "love in word or speech but in deed and in truth" (1 John 3:18), and he teaches us that "this is the love of God, that we keep His commandments" (1 John 5:3).
16-17. On a number of occasions the Lord promises the Apostles that He will send them the Holy Spirit (cf. 14:26; 15:36; 16:7-14; Matthew 10:20). Here He tells them that one result of His mediation with the Father will be the coming of the Paraclete. The Holy Spirit in fact does come down on the disciples after our Lord's ascension (cf. Acts 2:1-13), sent by the Father and by the Son. In promising here that through Him the father will send them the Holy Spirit, Jesus is revealing the mystery of the Blessed Trinity.
"Consoler": the Greek word sometimes anglicized as "paraclete" means etymologically "called to be beside one" to accompany, to console, protect, defend. Hence the word is translated as Consoler, Advocate, etc. Jesus speaks of the Holy Spirit as "another Consoler", because He will be given them in Christ's place as Advocate or Defender to help them, since Jesus is going to ascend to Heaven. In 1 John 2:1 Jesus Christ is described as a Paraclete: "We have an advocate with the Father, Jesus Christ, the righteous". Jesus Christ, then, also is our Advocate and Mediator in Heaven where He is with the Father (cf. Hebrews 7:25). It is now the role of the Holy Spirit to guide, protect and vivify the Church, "for there are, as we know, two factors which Christ has promised and arranged in different ways to continue His mission [...]: the apostolate and the Spirit. The apostolate is the external and objective factor, it forms the material body, so to speak, of the Church and is the source of her visible and social structures. The Holy Spirit acts internally within each person, as well as on the whole community, animating, vivifying, sanctifying" (Paul VI, "Opening Address at the Third Session of Vatican II", 14 September 1964).
The Holy Spirit is our Consoler as we make our way in this world amid difficulties and the temptation to feel depressed. "In spite of our great limitations, we can look up to Heaven with confidence and joy: God loves us and frees us from our sins. The presence and the action of the Holy Spirit in the Church are a foretaste of eternal happiness, of the joy and peace for which we are destined by God" (St. J. Escriva, "Christ Is Passing By", 128).
18-20. At various points in the Supper we can see the Apostles growing sad when the Lord bid them farewell (cf. John 15:16; 16:22). Jesus speaks to them with great tenderness, calling them "little children" (John 13:33) and "friends" (John 15:15), and He promises that He will not leave them alone, for He will send the Holy Spirit, and He Himself will return to be with them again. And in fact He will see them again after the Resurrection when He appears to them over a period of forty days to tell them about the Kingdom of God (cf. Acts 1:3). When He ascends into Heaven they will see Him no longer; yet Jesus still continues to be in the midst of His disciples as He promised He would (cf. Matthew 28:20), and we will see Him face to face in Heaven. "Then it shall be that we will be able to see that which we believe. For even now He is with us, and we in Him [...]; but now we know by believing, whereas then we shall know by beholding.
*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
Thursday, April 24, 2008
SAINT FIDELIS OF SIGMARINGEN, PRIEST AND MARTYR
APRIL 24
554 SAINT FIDELIS OF SIGMARINGEN, PRIEST AND MARTYR
CCC Cross Reference:
Col 1:24 307, 618, 1508; Col 1:27 568, 772
Ps 34:3 716; Ps 34:8 336
Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
From the Common of Martyrs, p. 1782, or the Common of Pastors, p. 1805, OR
FIRST READING
Colossians 1:24-29
Brothers and sisters:
I rejoice in my sufferings for your sake,
and in my flesh I am filling up
what is lacking in the afflictions of Christ on behalf of his Body, which is the Church, of which I am a minister
in accordance with God's stewardship given to me to bring to completion for you the word of God,
the mystery hidden from ages and from generations past.
But now it has been manifested to his holy ones,
to whom God chose to make known the riches of the glory of this mystery among the Gentiles;
it is Christ in you, the hope for glory.
It is him whom we proclaim,
admonishing everyone and teaching everyone with all wisdom,
that we may present everyone perfect in Christ. For this I labor and struggle,
in accord with the exercise of his power working within me.
RESPONSORIAL PSALM
Psalm 34:2-3, 4-5, 6-7, 8-9
R. (5) The Lord delivered me from all my fears.
I will bless the Lord at all times;
his praise shall be ever in my mouth.
Let my soul glory in the Lord;
the lowly will hear and be glad.
R. The Lord delivered me from all my fears.
Glorify the Lord with me,
let us together extol his name.
I sought the Lord, and he answered me
and delivered me from all my fears.
R. The Lord delivered me from all my fears.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the Lord heard,
and from all his distress he saved him.
R. The Lord delivered me from all my fears.
The angel of the Lord encamps
around those who fear him, and delivers them.
Taste and see how good the Lord is;
blessed the man who takes refuge in him.
R. The Lord delivered me from all my fears.
GOSPEL
John 17:20-26
Jesus raised his eyes to heaven and said: "Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me,
that they may be brought to perfection as one, that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known, that the love with which you loved me
may be in them and I in them."
Back to Memorial Bench
554 SAINT FIDELIS OF SIGMARINGEN, PRIEST AND MARTYR
CCC Cross Reference:
Col 1:24 307, 618, 1508; Col 1:27 568, 772
Ps 34:3 716; Ps 34:8 336
Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
From the Common of Martyrs, p. 1782, or the Common of Pastors, p. 1805, OR
FIRST READING
Colossians 1:24-29
Brothers and sisters:
I rejoice in my sufferings for your sake,
and in my flesh I am filling up
what is lacking in the afflictions of Christ on behalf of his Body, which is the Church, of which I am a minister
in accordance with God's stewardship given to me to bring to completion for you the word of God,
the mystery hidden from ages and from generations past.
But now it has been manifested to his holy ones,
to whom God chose to make known the riches of the glory of this mystery among the Gentiles;
it is Christ in you, the hope for glory.
It is him whom we proclaim,
admonishing everyone and teaching everyone with all wisdom,
that we may present everyone perfect in Christ. For this I labor and struggle,
in accord with the exercise of his power working within me.
RESPONSORIAL PSALM
Psalm 34:2-3, 4-5, 6-7, 8-9
R. (5) The Lord delivered me from all my fears.
I will bless the Lord at all times;
his praise shall be ever in my mouth.
Let my soul glory in the Lord;
the lowly will hear and be glad.
R. The Lord delivered me from all my fears.
Glorify the Lord with me,
let us together extol his name.
I sought the Lord, and he answered me
and delivered me from all my fears.
R. The Lord delivered me from all my fears.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the Lord heard,
and from all his distress he saved him.
R. The Lord delivered me from all my fears.
The angel of the Lord encamps
around those who fear him, and delivers them.
Taste and see how good the Lord is;
blessed the man who takes refuge in him.
R. The Lord delivered me from all my fears.
GOSPEL
John 17:20-26
Jesus raised his eyes to heaven and said: "Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me,
that they may be brought to perfection as one, that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known, that the love with which you loved me
may be in them and I in them."
Back to Memorial Bench
Wednesday, April 23, 2008
SAINT GEORGE, MARTYR
APRIL 23
553 SAINT GEORGE, MARTYR
CCC Cross Reference:
Rv 21:1-22, 5 117; Rv 21:5 1044; Rv 21:6 694, 1137; Rv 21:7 2788
Lk 9:23 1435
From the Common of Martyrs, p. 1782, OR
FIRST READING
Revelation 21:5-7
The One who was seated on the throne said: "Behold, I make all things new." Then he said, "Write these words down,
for they are trustworthy and true."
He said to me, "They are accomplished.
I am the Alpha and the Omega, the beginning and the end.
To the thirsty I will give a gift
from the spring of life-giving water. The victor will inherit these gifts, and I shall be his God,
and he will be my son."
RESPONSORIAL PSALM
Psalm 126:1 be-2, 2-3, 4-5, 6
R. (5) Those who sow in tears, shall reap rejoicing.
When the Lord brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. Those who sow in tears, shall reap rejoicing.
Then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us;
we are glad indeed.
R. Those who sow in tears, shall reap rejoicing.
Restore our fortunes, O Lord,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. Those who sow in tears, shall reap rejoicing.
Although they go forth weeping,
carrying the seed to be sown, They shall come back rejoicing,
carrying their sheaves.
R. Those who sow in tears, shall reap rejoicing.
GOSPEL
Luke 9:23-26
Jesus said to all,
"If anyone wishes to come after me, he must deny himself
and take up his cross daily and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will save it.
What profit is there for one to gain the whole world
yet lose or forfeit himself?
Whoever is ashamed of me and of my words,
the Son of Man will be ashamed of
when he comes in his glory
and in the glory of the Father and of the holy angels."
Back to Memorial Bench
553 SAINT GEORGE, MARTYR
CCC Cross Reference:
Rv 21:1-22, 5 117; Rv 21:5 1044; Rv 21:6 694, 1137; Rv 21:7 2788
Lk 9:23 1435
From the Common of Martyrs, p. 1782, OR
FIRST READING
Revelation 21:5-7
The One who was seated on the throne said: "Behold, I make all things new." Then he said, "Write these words down,
for they are trustworthy and true."
He said to me, "They are accomplished.
I am the Alpha and the Omega, the beginning and the end.
To the thirsty I will give a gift
from the spring of life-giving water. The victor will inherit these gifts, and I shall be his God,
and he will be my son."
RESPONSORIAL PSALM
Psalm 126:1 be-2, 2-3, 4-5, 6
R. (5) Those who sow in tears, shall reap rejoicing.
When the Lord brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. Those who sow in tears, shall reap rejoicing.
Then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us;
we are glad indeed.
R. Those who sow in tears, shall reap rejoicing.
Restore our fortunes, O Lord,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. Those who sow in tears, shall reap rejoicing.
Although they go forth weeping,
carrying the seed to be sown, They shall come back rejoicing,
carrying their sheaves.
R. Those who sow in tears, shall reap rejoicing.
GOSPEL
Luke 9:23-26
Jesus said to all,
"If anyone wishes to come after me, he must deny himself
and take up his cross daily and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will save it.
What profit is there for one to gain the whole world
yet lose or forfeit himself?
Whoever is ashamed of me and of my words,
the Son of Man will be ashamed of
when he comes in his glory
and in the glory of the Father and of the holy angels."
Back to Memorial Bench
Monday, April 21, 2008
SAINT ANSELM, BISHOP AND DOCTOR OF THE CHURCH
APRIL 21
552 SAINT ANSELM, BISHOP AND DOCTOR OF THE CHURCH
CCC Cross Reference:
Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565
Ps 34:3 716; Ps 34:8 336
Mt 7:21-27 1970; Mt 7:21 443, 1821, 2611, 2826; Mt 7:28-29 581
From the Common of Pastors, p. 1805, or the Common of Doctors of the Church, p. 1838, OR
FIRST READING
Ephesians 3:14-19
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named, that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self, and that Christ may dwell in your hearts through faith; that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.
RESPONSORIAL PSALM
Psalm 34:2-3, 4-5, 6-7, 8-9, 10-11
R. (2) I will bless the Lord at all times.
or:
R. (9) Taste and see the goodness of the Lord.
I will bless the Lord at all times;
his praise shall be ever in my mouth.
Let my soul glory in the Lord;
the lowly will hear and be glad.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Glorify the Lord with me,
let us together extol his name.
I sought the Lord, and he answered me
and delivered me from all my fears.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the Lord heard,
and from all his distress he saved him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
The angel of the Lord encamps
around those who fear him, and delivers them.
Taste and see how good the Lord is;
blessed the man who takes refuge in him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Fear the Lord, you his holy ones,
for nought is lacking to those who fear him. The great grow poor and hungry;
but those who seek the Lord want for no good thing.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
GOSPEL
Matthew 7:21-29
Jesus said to his disciples:
"Not everyone who says to me, 'Lord, Lord,' will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven. Many will say to me on that day,
`Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?' Then I will declare to them solemnly,
`I never knew you. Depart from me, you evildoers.'
"Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock. And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand. The rain fell, the floods came,
and the winds blew and buffeted the house. And it collapsed and was completely ruined."
When Jesus finished these words,
the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes.
Back to Memorial Bench
552 SAINT ANSELM, BISHOP AND DOCTOR OF THE CHURCH
CCC Cross Reference:
Eph 3:14 239, 2214, 2367; Eph 3:16-17 1073, 2714; Eph 3:16 1995; Eph 3:18-21 2565
Ps 34:3 716; Ps 34:8 336
Mt 7:21-27 1970; Mt 7:21 443, 1821, 2611, 2826; Mt 7:28-29 581
From the Common of Pastors, p. 1805, or the Common of Doctors of the Church, p. 1838, OR
FIRST READING
Ephesians 3:14-19
Brothers and sisters:
I kneel before the Father,
from whom every family in heaven and on earth is named, that he may grant you in accord with the riches of his glory
to be strengthened with power through his Spirit in the inner self, and that Christ may dwell in your hearts through faith; that you, rooted and grounded in love,
may have strength to comprehend with all the holy ones what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.
RESPONSORIAL PSALM
Psalm 34:2-3, 4-5, 6-7, 8-9, 10-11
R. (2) I will bless the Lord at all times.
or:
R. (9) Taste and see the goodness of the Lord.
I will bless the Lord at all times;
his praise shall be ever in my mouth.
Let my soul glory in the Lord;
the lowly will hear and be glad.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Glorify the Lord with me,
let us together extol his name.
I sought the Lord, and he answered me
and delivered me from all my fears.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the Lord heard,
and from all his distress he saved him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
The angel of the Lord encamps
around those who fear him, and delivers them.
Taste and see how good the Lord is;
blessed the man who takes refuge in him.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
Fear the Lord, you his holy ones,
for nought is lacking to those who fear him. The great grow poor and hungry;
but those who seek the Lord want for no good thing.
R. I will bless the Lord at all times.
or:
R. Taste and see the goodness of the Lord.
GOSPEL
Matthew 7:21-29
Jesus said to his disciples:
"Not everyone who says to me, 'Lord, Lord,' will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven. Many will say to me on that day,
`Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?' Then I will declare to them solemnly,
`I never knew you. Depart from me, you evildoers.'
"Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock. And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand. The rain fell, the floods came,
and the winds blew and buffeted the house. And it collapsed and was completely ruined."
When Jesus finished these words,
the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes.
Back to Memorial Bench
Sunday, April 20, 2008
Fifth Sunday of Easter
52A Fifth Sunday of Easter
Catechism Links
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 661, 1025-1026, 2795: Christ opens for us the way to heaven
CCC 151, 1698, 2614, 2466: believing in Jesus
CCC 1569-1571: the order of deacons
CCC 782, 803, 1141, 1174, 1269, 1322: “a chosen race, a royal priesthood”
CCC Cross Reference:
Acts 6:6 2632; Acts 6:7 595, 1569
1 Pt 2:1-10 2769; 1 Pt 2:4-5 1141, 1179; 1 Pt 2:4 552; 1 Pt 2:5 756, 901, 1268, 1330, 1546; 1 Pt 2:9 709, 782, 803, 1141, 1268, 1546
Jn 14:1 151; Jn 14:2-3 2795; Jn 14:2 661; Jn 14:3 1025; Jn 14:6 74, 459, 1698, 2466, 2614; Jn 14:9-10 470; Jn 14:9 516
Back to Deacon’s Bench '08
Back to SOW II '11
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Back to SOW II '23
Reading 1
Acts 6:1-7
As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.
Responsorial Psalm
Ps 33:1-2, 4-5, 18-19
R. (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Exult, you just, in the Lord;
praise from the upright is fitting.
Give thanks to the Lord on the harp;
with the ten-stringed lyre chant his praises.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Reading II
1 Pt 2:4-9
Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.
You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.
Gospel
Jn 14:1-12
Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”
Readings from the Jerusalem Bible
First reading Acts 6:1 – 7
About this time, when the number of disciples was increasing, the Hellenists made a complaint against the Hebrews: in the daily distribution their own widows were being overlooked. So the Twelve called a full meeting of the disciples and addressed them, ‘It would not be right for us to neglect the word of God so as to give out food; you, brothers, must select from among yourselves seven men of good reputation, filled with the Spirit and with wisdom; we will hand over this duty to them, and continue to devote ourselves to prayer and to the service of the word.’ The whole assembly approved of this proposal and elected Stephen, a man full of faith and of the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus of Antioch, a convert to Judaism. They presented these to the apostles, who prayed and laid their hands on them.
The word of the Lord continued to spread: the number of disciples in Jerusalem was greatly increased, and a large group of priests made their submission to the faith.
Responsorial Psalm: Psalm 32(33):1-2,4-5,18-19
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
Ring out your joy to the Lord, O you just;
for praise is fitting for loyal hearts.
Give thanks to the Lord upon the harp,
with a ten-stringed lute sing him songs.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
For the word of the Lord is faithful
and all his works to be trusted.
The Lord loves justice and right
and fills the earth with his love.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
The Lord looks on those who revere him,
on those who hope in his love,
to rescue their souls from death,
to keep them alive in famine.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
Second reading 1 Peter 2:4 – 9
The Lord is the living stone, rejected by men but chosen by God and precious to him; set yourselves close to him so that you too, the holy priesthood that offers the spiritual sacrifices which Jesus Christ has made acceptable to God, may be living stones making a spiritual house. As scripture says: See how I lay in Zion a precious cornerstone that I have chosen and the man who rests his trust on it will not be disappointed. That means that for you who are believers, it is precious; but for unbelievers, the stone rejected by the builders has proved to be the keystone, a stone to stumble over, a rock to bring men down. They stumble over it because they do not believe in the word; it was the fate in store for them.
But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of the darkness into his wonderful light.
Gospel John 14:1 – 12
Jesus said:
‘Do not let your hearts be troubled.
Trust in God still, and trust in me.
There are many rooms in my Father’s house;
if there were not, I should have told you.
I am going now to prepare a place for you,
and after I have gone and prepared you a place,
I shall return to take you with me;
so that where I am
you may be too.
You know the way to the place where I am going.’
Thomas said, ‘Lord, we do not know where you are going, so how can we know the way?’ Jesus said:
‘I am the Way, the Truth and the Life.
No one can come to the Father except through me.
If you know me, you know my Father too.
From this moment you know him and have seen him.’
Philip said, ‘Lord, let us see the Father and then we shall be satisfied.’ ‘Have I been with you all this time, Philip,’ said Jesus to him ‘and you still do not know me?
‘To have seen me is to have seen the, Father,
so how can you say, “Let us see the Father”?
Do you not believe
that I am in the Father and the Father is in me?
The words I say to you I do not speak as from myself:
it is the Father, living in me, who is doing this work.
You must believe me when I say
that I am in the Father and the Father is in me;
believe it on the evidence of this work, if for no other reason.
I tell you most solemnly,
whoever believes in me
will perform the same works as I do myself,
he will perform even greater works,
because I am going to the Father.
Readings and Commentary from the Navarre Bible
5th Sunday of Easter
From: Acts 6:1-7
The Appointment of the Seven Deacons
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[1] Now in these days when the disciples were increasing in numbers, the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution. [2] And the Twelve summoned the body of the disciples and said, "It is not right that we should give up preaching the Word of God to serve tables. [3] Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. [4] But we will devote ourselves to prayer and to the ministry of the Word." [5] And what they said pleased the whole multitude, and they chose Stephen, a man full of faith of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. [6] These they set before the Apostles, and they prayed and laid their hands upon them.
[7] And the Word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.
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Commentary:
1-6. A new section of the book begins at this point. It is introduced by reference to two groups in the early community, identified by their background prior to their conversion -- the Hellenists and the Hebrews. From this chapter onwards, Christians are referred to as "disciples"; in other words this term is no longer applied only to the Apostles and to those who were adherents of Jesus during His life on earth; all the baptized are "disciples". Jesus is the Lord of His Church and the Teacher of all: after His ascension into Heaven He teaches, sanctifies and governs Christians through the ministry of the Apostles, initially, and after the Apostles' death, through the ministry of their successors, the Pope and the bishops, who are aided by priests.
Hellenists were Jews who had been born and lived for a time outside Palestine. They spoke Greek and had synagogues of their own where the Greek translation of Scripture was used. They had a certain amount of Greek culture; the Hebrews would have also had some, but not as much. The Hebrews were Jews born in Palestine; they spoke Aramaic and used the Hebrew Bible in their synagogues. This difference of backgrounds naturally carried over into the Christian community during its early years, but it would be wrong to see it as divisive or to imagine that there were two opposed factions in early Christianity. Before the Church was founded there existed in Jerusalem a well-established Hellenist Jewish community -- an influential and sizeable grouping.
This chapter relates the establishment by the Apostles of "the seven": this is the second, identifiable group of disciples entrusted with a ministry in the Church, the first being "the Twelve".
Although St. Luke does not clearly present this group as constituting a holy "order", it is quite clear that the seven have been given a public role in the community, a role which extends beyond distribution of relief. We shall now see Philip and Stephen preaching and baptizing--sharing in some ways in the ministry of the Apostles, involved in "care of souls".
St. Luke uses the term "diakonia" (service), but he does not call the seven "deacons". Nor do later ancient writers imply that these seven were deacons (in the later technical sense of the word)--constituting with priests and Bishops the hierarchy of the Church. Therefore, we do not know for certain whether the diaconate as we know it derives directly from "the seven". St. John Chrysostom, for example, has doubts about this (cf. "Hom. on Acts", 14). However, it is at least possible that the ministry described here played a part in the instituting of the diaconate proper.
In any event, the diaconate is a form of sacred office of apostolic origin. At ordination deacons take on an obligation to perform--under the direction of the diocesan bishop--certain duties to do with evangelization, catechesis, organization of liturgical ceremonies, Christian initiation of catechumens and neophytes, and Church charitable and social welfare work.
The Second Vatican Council teaches that "at a lower level of the hierarchy are to be found deacons, who receive the imposition of hands `not unto the priesthood, but unto the ministry'. For, strengthened by sacramental grace they are dedicated to the people of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity. It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be custodian and distributor of the Eucharist, in the name of the Church to assist at and to bless marriages, to bring Viaticum to the dying, to read Sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer of the faithful, to administer sacramentals, and to officiate at funeral and burial services" ("Lumen Gentium", 29).
2-4. The Twelve establish a principle which they consider basic: their apostolic ministry is so absorbing that they have no time to do other things. In this particular case an honorable and useful function -- distribution of food -- cannot be allowed to get in the way of another even more important task essential to the life of the Church and of each of its members. "They speak of it 'not being right' in order to show that the two duties cannot in this case be made compatible" (Chrysostom, "Hom. on Acts", 14).
The main responsibility of the pastors of the Church is the preaching of the Word of God, the administration of the Sacraments and the government of the people of God. Any other commitment they take on should be compatible with their pastoral work and supportive of it, in keeping with the example given by Christ: He cured people's physical ailments in order to reach their souls, and He preached justice and peace as signs of the Kingdom of God.
"A mark of our identity which no doubt ought to encroach upon and no objection eclipse is this: as pastors, we have been chosen by the mercy of the Supreme Pastor (cf. 1 Peter 5:4), in spite of our inadequacy, to proclaim with authority the Word of God, to assemble the scattered people of God, to nourish this people on the road to salvation, to maintain it in that unity of which we are, at different levels, active and living instruments, and increasingly to keep this community gathered around Christ faithful to its deepest vocation" (Paul VI, "Evangelii Nuntiandi", 68).
A priest should be avid for the Word of God, [Pope] John Paul II emphasizes; he should embrace it in its entirety, meditate on it, study it assiduously and spread it through his example and preaching (cf. e.g., "Addresses" in Ireland and the United States, 1 October and 3 October 1979 respectively). His whole life should be a generous proclamation of Christ. Therefore, he should avoid the temptation to "temporal leadership: that can easily be a source of division whereas he should be a sign and promoter of unity and fraternity" ("To the Priests of Mexico", 27 January 1979).
This passage allows us to see the difference between election and appointment to a ministry in the Church. A person can be elected or designated by the faithful; but power to carry out that ministry (which implies a calling from God) is something he must receive through ordination, which the Apostles confer. "The Apostles leave it to the body of the disciples to select the [seven], in order that it should not seem that they favor some in preference to others" (Chrysostom, "Hom. on Acts", 14). However, those designated for ordination are not representatives or delegates of the Christian community; they are ministers of God. They have received a calling and, by the imposition of hands, God -- not men – gives them a spiritual power which equips them to govern the Christian community, make and administer the Sacraments and preach the Word.
Christian pastoral office, that is, the priesthood of the New Testament in its various degrees, does not derive from family relationship, as was the case of the Levitical priesthood in the Old Testament; nor is it a type of commissioning by the community. The initiative lies with the grace of God, who calls whom He chooses.
5. All the people chosen have Greek names. One of them is a "proselyte", that is, a pagan who became a Jew through circumcision and observance of the Law of Moses.
6. The Apostles establish the seven in their office or ministry through prayer and the laying on of hands. This latter gesture is found sometimes in the Old Testament, principally as a rite of ordination of Levites (cf. Numbers 8:10) and as a way of conferring power and wisdom on Joshua, Moses' successor as leader of Israel (Numbers 27:20; Deuteronomy 13:9).
Christians have retained this rite, as can be seen quite often in Acts. Sometimes it symbolizes curing (9:12, 17; 28:8), in line with the example given by our Lord in Luke 4:40. It is also a rite of blessing, as when Paul and Barnabas are sent out on their first apostolic journey (13:3); and it is used as a post-baptismal rite for bringing down the Holy Spirit (8:17; 19:5).
In this case it is a rite for the ordination of ministers of the Church--the first instance of sacred ordination reported by Acts (cf. 1 Timothy 4:14; 5:22; 2 Timothy 5:22). "St. Luke is brief. He does not say how they were ordained, but simply that it was done with prayer, because it was an ordination. The hand of a man is laid [upon a person], but the whole work is of God and it is His hand which touches the head of the one ordained" (Chrysostom, "Hom. on Acts", 14).
The essential part of the rite of ordination of deacons is the laying on of hands; this is done in silence, on the candidate's head, and then a prayer is said to God asking Him to send the Holy Spirit to the person being ordained.
7. As in earlier chapters, St. Luke here refers to the spread of the Church—this time reporting the conversion of "a great many of the priests". Many scholars think that these would have come from the lower ranks of the priesthood (like Zechariah: cf. Luke 1:5) and not from the greatly priestly families, which were Sadducees and enemies of the new-born church (cf. 4:1; 5:17). Some have suggested that these priests may have included members of the Qumran sect. However, the only evidence we have to go on is what St. Luke says here.
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From Psalm 33: 33:1-2, 4-5, 18-19
[1] Rejoice in the LORD, O you righteous!
Praise befits the upright.
[2] Praise the LORD with the lyre,
make melody to him with the harp of ten strings!
[3] Sing to him a new song,
play skilfully on the strings, with loud shouts.
[4] For the word of the LORD is upright;
and all his work is done in faithfulness.
[5] He loves righteousness and justice;
the earth is full of the steadfast love of the LORD.
[18] Behold, the eye of the LORD is on those who fear him ,on those who hope in his stead fast love,
[19] that he may deliver their soul from death,
and keep them alive in famine.
Psalm 33. The previous psalm ended with a call to "all you upright in he art" (Ps 32:11) to rejoice in the Lord; now that joy is expressed in the form of praise. The psalmist knows that the Lord sees everyone (vv. 13-15) and that he watches over those who fear him (v. 18), just as he promised in Psalm 32:8 to anyone who confessed his sin to him. The steadfast love of God that the psalmist experienced in Psalm 31:8 and proclaimed for those who trust in Him (Ps 31: I 0 ), is now ,seen in Psalm 33 as embracing all who inhabit the earth.
The psalm clearly has the structure of a hymn of praise. It begins with an invitation to praise the Lord (vv. 1-3 ); 11 goes on to outline why he should be praised (this is the body of the psalm : vv. 4-19); and it ends with the people proclaiming that they trust in the Lord (vv. 20-22). The reasons given for this praise are: above everything else, God's faithfulness and steadfast love (vv. 5), then his great power as manifested in creation (vv. 6-9), then his choice of Israel (vv. 10- 12), and finally his providential care of all (vv. 13- 19). When Christians read this psalm, they praise God not only for what is said here but also, and more fervently still, for his revelation of himself through Jesus Christ.
33:1-3. Praise of God calls for up rightness of heart and also external solemnity: the "lyre" and the "harp" were instruments used by the Levites (cf. 1 Chron 15:16). " A new song" (v. 3) is a reference either to the text or its music , or else to a response to a new act of deliverance by God (cf. Ps 96:1-2; 98:1- 2). There is always something new about praise due to the circumstances in which it is sung. Commenting on v. 3, St Augustine says: " Everybody wonders how he should sing to the Lord. Sing to him, but sing well. He will not listen to a song that offends his ears. Sing well, my brothers.[... ] Who, then, thinks himself so great a master as to sing for God? Who can claim to sit in judgment on the cantor? Who can listen with a truly critical ear? This verse tells of the way you ought to sing to Him: do not be concerned with words , as if word were able to convey what brings delight to God. Sing with joy. The song sung with joy is the song that pleases God. And to sing with joy is to recognize that we cannot put into words what our heart feel " ( Enarrationes in Psalmos, 32, 7-8).
33:4-5. Attention is focussed first on God himself; he has revealed himself always to be faithful.
33:6-9. There is a strong echo here of the first chapter of Genes is, although now the emphasis is laid on the ongoing nature of God's action (v. 9). Some Fathers, (for example, St Athanasius , St. Augustine , St. Gregory) see the "Word" and the "Breath" as being reference to the persons of the Son and the Holy Spirit.
3:13- 19. The psalmist is in awe of God's providence over mankind: he made every human being and he reads the hearts of all (vv. 13-15). Among them, not even the powerful (the "king", the " warrior": vv. 16-17) can be saved by their own strength: they all owe their lives to God's help (vv. 18 - 19 ).
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From: 1 Peter 2:4-9
The Priesthood Common to All Believers
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[4] Come to Him, to that living stone, rejected by men but to God's sight chosen and precious; [5] and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. [6] For it stands in Scripture: "Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and he who believes in Him will not be put to shame." [7] To you therefore who believe, He is precious, but for those who do not believe, "The very stone which the builders rejected has become the head of the corner," [8] and "A stone that will make men stumble, a rock that will make them fall"; for they stumble because they disobey the Word, as they were destined to do.
[9] But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of Him who called you out of darkness into His marvelous light.
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Commentary:
4-10. Baptism makes us members of the Church. The sacred writer uses the idea of constructing a building (verses 4-8) to explain that Christians together go to make up the one, true people of God (verses 9-19). The whole passage is built on quotations from the Old Testament, possibly ones used in early apostolic catechesis.
The Church is like a spiritual building of which Christ is the cornerstone, that is, the stone which supports the entire structure (cf. "Lumen Gentium", 6). Christians have to be living stones united to Christ by faith and grace, thereby forming a solid temple in which "spiritual sacrifices" are offered which are "acceptable to God" (verse 5). The closer their union with Christ, the stronger the building: "All of us who believe in Christ Jesus", Origen explains, "are called 'living stones' [...]. For if you, who are listening to me, want to prepare yourself better for the construction of this building, and be one of the stones closest to the foundation, you need to realize that Christ Himself is the foundation of the building we are describing. As the Apostle Paul tells us, 'no other foundation can any one lay than that which is laid, which is Jesus Christ' (1 Corinthians 3:11)" ("In Iesu Nave", 9, 1).
8. Applying to Christ what the prophet Isaiah says of Yahweh (cf. Isaiah 8:14; note on 1 Peter 2:13), St. Peter shows how, for those who do not believe in Christ, the cornerstone becomes "a stone that will make men stumble, a rock that will make them fall"; Simon prophesied as much to the Blessed Virgin in the temple (cf. Luke 2:34).
"As they were destined to do": this does not mean that God predestined some to damnation. God wants all men to be saved (cf. 1 Timothy 2:4), and that was why Jesus Christ became man; but for someone to be saved, his free response is necessary, and man can oppose God's salvific plan and reject grace. It should be remembered that in the language of the Bible, particularly the Old Testament, sometimes no distinction is made between what God orders or wills and what He simply allows to happen (cf. Romans 9:14-33 and notes on the same.
9-10. In contrast with those who reject faith (verses 7-8), believers form the true Israel, the true people of God. In this people the titles applied to Israel in the Old Testament find their full meaning: they are "a chosen race" (cf. Exodus 19:5-6), a people convoked by God to sing His praises (cf. Isaiah 43:20-21). Their election is something Christians should glory in; it makes demands on them: Christians are set apart for God, they belong to Him (cf. 1 Corinthians 6:19), for the blood of Christ has been paid as their ransom (cf. 1 Peter 1:18-21). So, they must not remain passive; they have to preach the greatness of God and bring many other souls to Him: "the Good News of the Kingdom which is coming and which has begun is meant", says Pope Paul VI, "for all people of all times. Those who have received the Good News and who have been gathered by it into the community of salvation can and must communicate and spread it" ("Evangelii Nuntiandi", 13).
In this people there is only one priest, Jesus Christ, and one sacrifice, that which He offered on the cross and which is renewed in the Mass. But all Christians, through the sacraments of Baptism and Confirmation, obtain a share in the priesthood of Christ and are thereby equipped to mediate in a priestly way between God and man and to take an active part in divine worship; by so doing they can turn all their actions into "spiritual sacrifices acceptable to God" (1 Peter 2:5). Theirs is a true priesthood, although it is essentially different from the ministerial priesthood for those who receive the sacrament of Order: "Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless ordered one to another; each in its own proper way shares in the one priesthood of Christ. The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the eucharistic sacrifice and offers it to God in the name of all the people. The faithful indeed, by virtue of their royal priesthood, participate in the offering of the Eucharist. They exercise that priesthood, too, by the reception of the Sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and active charity" (Vatican II, "Lumen Gentium", 10: cf. "Prebyterorum Ordinis", 2).
And the same Council says, apropos of those "spiritual sacrifices" (verse 5) by which Christians sanctify the world from within, that "all their works, prayers and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit--indeed even the hardships of life if patiently borne--all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most frequently be offered to the Father along with the body of our Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God" ("Lumen Gentium", 34).
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From: John 14:1-12
Jesus Reveals the Father
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(Jesus said to His disciples,) [1] "Let not your hearts be troubled; believe in God, believe also in Me. [2] In My Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? [3] And when I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. [4] And you know the way where I am going." [5] Thomas said to Him, "Lord, we do not know where You are going; how can we know the way?" [6] Jesus said to him, "I am the Way, and the Truth, and the Life; no one comes to the Father, but by Me." [7] "If you had known Me, you would have known My Father also; henceforth you know Him and have seen Him.
[8] Philip said to Him, "Lord, show us the Father, and we shall be satisfied." [9] Jesus said to him, "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father?' [10] Do you not believe that I am in the Father and the Father in Me? The words that I say to you I do not speak on My own authority; but the Father who dwells in Me does His works. [11] Believe Me that I am in the Father and the Father in Me; or else believe Me for the sake of the words themselves.
[12] "Truly, truly, I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do, because I go to the Father.
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Commentary:
1-3. Apparently this prediction of Peter's denial has saddened the disciples. Jesus cheers them up by telling them that He is going away to prepare a place for them in Heaven, for Heaven they will eventually attain, despite their shortcomings and dragging their feet. The return which Jesus refers to includes His Second Coming (Parousia) at the end of the world (cf. 1 Corinthians 4:5; 11:26; 1 Thessalonians 4:16-17; 1 John 2:28) and His meeting with each soul after death: Christ has prepared a Heavenly dwelling-place through His work of redemption. Therefore, His words can be regarded as being addressed not only to the Twelve but also to everyone who believes in Him over the course of the centuries. The Lord will bring with Him into glory all those who have believed in Him and have stayed faithful to Him.
4-7. The Apostles did not really understand what Jesus was telling them: hence Thomas' question. The Lord explains that He is the way to the Father. "It was necessary for Him to say 'I am the Way' to show them that they really knew what they thought they were ignorant of, because they knew Him" (St. Augustine, "In. Ioann. Evang.", 66, 2).
Jesus is the way to the Father--through what He teaches, for by keeping to His teaching we will reach Heaven; through faith, which He inspires, because He came to this world so "that whoever believes in Him may have eternal life" (John 3:15); through His example, since no one can go to the Father without imitating the Son; through His merits, which make it possible for us to enter our Heavenly home; and above all He is the way because He reveals the Father, with whom He is one because of His divine nature.
"Just as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Savior in meditation, and observing His words, His actions, and His affections, shall learn, with the help of His grace, to speak, to act, and to will like Him.
"We must pause here...; we can reach God the Father by no other route ... ; the Divinity could not be well contemplated by us in this world below if it were not united to the sacred humanity of the Savior, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations" (St. Francis de Sales, "Introduction to the Devout Life", Part II, Chapter 1, 2).
"I am the way": He is the only path linking Heaven and Earth. "He is speaking to all men, but in a special way He is thinking of people who, like you and me, are determined to take our Christian vocation seriously: He wants God to be forever in our thoughts, on our lips and in everything we do, including our most ordinary and routine actions.
"Jesus is the way. Behind Him on this Earth of ours He has left the clear outlines of His footprints. They are indelible signs which neither the erosion of time nor the treachery of the Evil One have been able to erase" (St. J. Escriva, "Friends of God", 127).
Jesus' words do much more than provide an answer to Thomas' question; He tells us: "I am the Way, and the Truth, and the Life". Being the Truth and the Life is something proper to the Son of God become man, who St. John says in the prologue of his Gospel is "full of grace and truth" (1:14). He is the Truth because by coming to this world He shows that God is faithful to His promises, and because He teaches the truth about who God is and tells us that true worship must be "in spirit and truth" (John 4:23). He is Life because from all eternity He has divine life with His Father (cf. John 1:4), and because He makes us, through grace, sharers in that divine life. This is why the Gospel says: "This is eternal life, that they know Thee, the only true God, and Jesus Christ whom Thou has sent" (John 17:3).
By His reply Jesus is, "as it were, saying, By which route do you want to go? I am the Way. To where do you want to go? I am the Truth. Where do you want to remain? I am the Life. Every man can attain an understanding of the Truth and the Life; but not all find the Way. The wise of this world realize that God is eternal life and knowable truth; but the Word of God, who is Truth and Life joined to the Father, has become the Way by taking a human nature. Make your way contemplating His humility and you will reach God" (St. Augustine, "De Verbis Domini Sermones", 54).
8-11. The Apostles still find our Lord's words very mysterious, because they cannot understand the oneness of the Father and the Son. Hence Philip's persistence. Then Jesus "upbraids the Apostle for not yet knowing Him, even though His works are proper to God--walking on the water, controlling the wind, forgiving sins, raising the dead. This is why He reproves him: for not recognizing His divine condition through His human nature" (St. Augustine, "De Trinitate", Book 7).
Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All manifestations of God, or "theophanies", have been through some medium; they are only a reflection of God's greatness. The highest expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. "He did this by the total fact of His presence and self-manifestation--by words and works, signs and miracles, but above all by His death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life" (Vatican II, "Dei Verbum", 4).
12-14. Before leaving this world, the Lord promises His Apostles to make them sharers in His power so that God's salvation may be manifested through them. These "works" are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus' own insofar as, by the Apostles' ministry, the Gospel was not only preached in Palestine but was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after undergoing the humiliation of the cross Jesus has been glorified and from Heaven He manifests His power by acting through His Apostles.
The Apostles' power, therefore, derives from Christ glorified. Christ our Lord says as much: "Whatever you ask in My name, I will do it". "It is not that he who believes in Me will be greater than Me, but that only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by myself without Him" (St. Augustine, "In Ioann. Evang.", 72, 1).
Jesus Christ is our intercessor in Heaven; therefore, He promises us that everything we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16: 23-24) means appealing to the power of the risen Christ, believing that He is all-powerful and merciful because He is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Savior. Thus, by "whatever you ask" we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that He is our Savior both when He refuses us what we ask and when He grants it.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
Catechism Links
CCC 2746-2751: Christ’s prayer at the Last Supper
CCC 661, 1025-1026, 2795: Christ opens for us the way to heaven
CCC 151, 1698, 2614, 2466: believing in Jesus
CCC 1569-1571: the order of deacons
CCC 782, 803, 1141, 1174, 1269, 1322: “a chosen race, a royal priesthood”
CCC Cross Reference:
Acts 6:6 2632; Acts 6:7 595, 1569
1 Pt 2:1-10 2769; 1 Pt 2:4-5 1141, 1179; 1 Pt 2:4 552; 1 Pt 2:5 756, 901, 1268, 1330, 1546; 1 Pt 2:9 709, 782, 803, 1141, 1268, 1546
Jn 14:1 151; Jn 14:2-3 2795; Jn 14:2 661; Jn 14:3 1025; Jn 14:6 74, 459, 1698, 2466, 2614; Jn 14:9-10 470; Jn 14:9 516
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Reading 1
Acts 6:1-7
As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.
Responsorial Psalm
Ps 33:1-2, 4-5, 18-19
R. (22) Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Exult, you just, in the Lord;
praise from the upright is fitting.
Give thanks to the Lord on the harp;
with the ten-stringed lyre chant his praises.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
or:
R. Alleluia.
Reading II
1 Pt 2:4-9
Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.
You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.
Gospel
Jn 14:1-12
Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, "I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”
Readings from the Jerusalem Bible
First reading Acts 6:1 – 7
About this time, when the number of disciples was increasing, the Hellenists made a complaint against the Hebrews: in the daily distribution their own widows were being overlooked. So the Twelve called a full meeting of the disciples and addressed them, ‘It would not be right for us to neglect the word of God so as to give out food; you, brothers, must select from among yourselves seven men of good reputation, filled with the Spirit and with wisdom; we will hand over this duty to them, and continue to devote ourselves to prayer and to the service of the word.’ The whole assembly approved of this proposal and elected Stephen, a man full of faith and of the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus of Antioch, a convert to Judaism. They presented these to the apostles, who prayed and laid their hands on them.
The word of the Lord continued to spread: the number of disciples in Jerusalem was greatly increased, and a large group of priests made their submission to the faith.
Responsorial Psalm: Psalm 32(33):1-2,4-5,18-19
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
Ring out your joy to the Lord, O you just;
for praise is fitting for loyal hearts.
Give thanks to the Lord upon the harp,
with a ten-stringed lute sing him songs.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
For the word of the Lord is faithful
and all his works to be trusted.
The Lord loves justice and right
and fills the earth with his love.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
The Lord looks on those who revere him,
on those who hope in his love,
to rescue their souls from death,
to keep them alive in famine.
May your love be upon us, O Lord, as we place all our hope in you.
or
Alleluia!
Second reading 1 Peter 2:4 – 9
The Lord is the living stone, rejected by men but chosen by God and precious to him; set yourselves close to him so that you too, the holy priesthood that offers the spiritual sacrifices which Jesus Christ has made acceptable to God, may be living stones making a spiritual house. As scripture says: See how I lay in Zion a precious cornerstone that I have chosen and the man who rests his trust on it will not be disappointed. That means that for you who are believers, it is precious; but for unbelievers, the stone rejected by the builders has proved to be the keystone, a stone to stumble over, a rock to bring men down. They stumble over it because they do not believe in the word; it was the fate in store for them.
But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of the darkness into his wonderful light.
Gospel John 14:1 – 12
Jesus said:
‘Do not let your hearts be troubled.
Trust in God still, and trust in me.
There are many rooms in my Father’s house;
if there were not, I should have told you.
I am going now to prepare a place for you,
and after I have gone and prepared you a place,
I shall return to take you with me;
so that where I am
you may be too.
You know the way to the place where I am going.’
Thomas said, ‘Lord, we do not know where you are going, so how can we know the way?’ Jesus said:
‘I am the Way, the Truth and the Life.
No one can come to the Father except through me.
If you know me, you know my Father too.
From this moment you know him and have seen him.’
Philip said, ‘Lord, let us see the Father and then we shall be satisfied.’ ‘Have I been with you all this time, Philip,’ said Jesus to him ‘and you still do not know me?
‘To have seen me is to have seen the, Father,
so how can you say, “Let us see the Father”?
Do you not believe
that I am in the Father and the Father is in me?
The words I say to you I do not speak as from myself:
it is the Father, living in me, who is doing this work.
You must believe me when I say
that I am in the Father and the Father is in me;
believe it on the evidence of this work, if for no other reason.
I tell you most solemnly,
whoever believes in me
will perform the same works as I do myself,
he will perform even greater works,
because I am going to the Father.
Readings and Commentary from the Navarre Bible
5th Sunday of Easter
From: Acts 6:1-7
The Appointment of the Seven Deacons
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[1] Now in these days when the disciples were increasing in numbers, the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution. [2] And the Twelve summoned the body of the disciples and said, "It is not right that we should give up preaching the Word of God to serve tables. [3] Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. [4] But we will devote ourselves to prayer and to the ministry of the Word." [5] And what they said pleased the whole multitude, and they chose Stephen, a man full of faith of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. [6] These they set before the Apostles, and they prayed and laid their hands upon them.
[7] And the Word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.
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Commentary:
1-6. A new section of the book begins at this point. It is introduced by reference to two groups in the early community, identified by their background prior to their conversion -- the Hellenists and the Hebrews. From this chapter onwards, Christians are referred to as "disciples"; in other words this term is no longer applied only to the Apostles and to those who were adherents of Jesus during His life on earth; all the baptized are "disciples". Jesus is the Lord of His Church and the Teacher of all: after His ascension into Heaven He teaches, sanctifies and governs Christians through the ministry of the Apostles, initially, and after the Apostles' death, through the ministry of their successors, the Pope and the bishops, who are aided by priests.
Hellenists were Jews who had been born and lived for a time outside Palestine. They spoke Greek and had synagogues of their own where the Greek translation of Scripture was used. They had a certain amount of Greek culture; the Hebrews would have also had some, but not as much. The Hebrews were Jews born in Palestine; they spoke Aramaic and used the Hebrew Bible in their synagogues. This difference of backgrounds naturally carried over into the Christian community during its early years, but it would be wrong to see it as divisive or to imagine that there were two opposed factions in early Christianity. Before the Church was founded there existed in Jerusalem a well-established Hellenist Jewish community -- an influential and sizeable grouping.
This chapter relates the establishment by the Apostles of "the seven": this is the second, identifiable group of disciples entrusted with a ministry in the Church, the first being "the Twelve".
Although St. Luke does not clearly present this group as constituting a holy "order", it is quite clear that the seven have been given a public role in the community, a role which extends beyond distribution of relief. We shall now see Philip and Stephen preaching and baptizing--sharing in some ways in the ministry of the Apostles, involved in "care of souls".
St. Luke uses the term "diakonia" (service), but he does not call the seven "deacons". Nor do later ancient writers imply that these seven were deacons (in the later technical sense of the word)--constituting with priests and Bishops the hierarchy of the Church. Therefore, we do not know for certain whether the diaconate as we know it derives directly from "the seven". St. John Chrysostom, for example, has doubts about this (cf. "Hom. on Acts", 14). However, it is at least possible that the ministry described here played a part in the instituting of the diaconate proper.
In any event, the diaconate is a form of sacred office of apostolic origin. At ordination deacons take on an obligation to perform--under the direction of the diocesan bishop--certain duties to do with evangelization, catechesis, organization of liturgical ceremonies, Christian initiation of catechumens and neophytes, and Church charitable and social welfare work.
The Second Vatican Council teaches that "at a lower level of the hierarchy are to be found deacons, who receive the imposition of hands `not unto the priesthood, but unto the ministry'. For, strengthened by sacramental grace they are dedicated to the people of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity. It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be custodian and distributor of the Eucharist, in the name of the Church to assist at and to bless marriages, to bring Viaticum to the dying, to read Sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer of the faithful, to administer sacramentals, and to officiate at funeral and burial services" ("Lumen Gentium", 29).
2-4. The Twelve establish a principle which they consider basic: their apostolic ministry is so absorbing that they have no time to do other things. In this particular case an honorable and useful function -- distribution of food -- cannot be allowed to get in the way of another even more important task essential to the life of the Church and of each of its members. "They speak of it 'not being right' in order to show that the two duties cannot in this case be made compatible" (Chrysostom, "Hom. on Acts", 14).
The main responsibility of the pastors of the Church is the preaching of the Word of God, the administration of the Sacraments and the government of the people of God. Any other commitment they take on should be compatible with their pastoral work and supportive of it, in keeping with the example given by Christ: He cured people's physical ailments in order to reach their souls, and He preached justice and peace as signs of the Kingdom of God.
"A mark of our identity which no doubt ought to encroach upon and no objection eclipse is this: as pastors, we have been chosen by the mercy of the Supreme Pastor (cf. 1 Peter 5:4), in spite of our inadequacy, to proclaim with authority the Word of God, to assemble the scattered people of God, to nourish this people on the road to salvation, to maintain it in that unity of which we are, at different levels, active and living instruments, and increasingly to keep this community gathered around Christ faithful to its deepest vocation" (Paul VI, "Evangelii Nuntiandi", 68).
A priest should be avid for the Word of God, [Pope] John Paul II emphasizes; he should embrace it in its entirety, meditate on it, study it assiduously and spread it through his example and preaching (cf. e.g., "Addresses" in Ireland and the United States, 1 October and 3 October 1979 respectively). His whole life should be a generous proclamation of Christ. Therefore, he should avoid the temptation to "temporal leadership: that can easily be a source of division whereas he should be a sign and promoter of unity and fraternity" ("To the Priests of Mexico", 27 January 1979).
This passage allows us to see the difference between election and appointment to a ministry in the Church. A person can be elected or designated by the faithful; but power to carry out that ministry (which implies a calling from God) is something he must receive through ordination, which the Apostles confer. "The Apostles leave it to the body of the disciples to select the [seven], in order that it should not seem that they favor some in preference to others" (Chrysostom, "Hom. on Acts", 14). However, those designated for ordination are not representatives or delegates of the Christian community; they are ministers of God. They have received a calling and, by the imposition of hands, God -- not men – gives them a spiritual power which equips them to govern the Christian community, make and administer the Sacraments and preach the Word.
Christian pastoral office, that is, the priesthood of the New Testament in its various degrees, does not derive from family relationship, as was the case of the Levitical priesthood in the Old Testament; nor is it a type of commissioning by the community. The initiative lies with the grace of God, who calls whom He chooses.
5. All the people chosen have Greek names. One of them is a "proselyte", that is, a pagan who became a Jew through circumcision and observance of the Law of Moses.
6. The Apostles establish the seven in their office or ministry through prayer and the laying on of hands. This latter gesture is found sometimes in the Old Testament, principally as a rite of ordination of Levites (cf. Numbers 8:10) and as a way of conferring power and wisdom on Joshua, Moses' successor as leader of Israel (Numbers 27:20; Deuteronomy 13:9).
Christians have retained this rite, as can be seen quite often in Acts. Sometimes it symbolizes curing (9:12, 17; 28:8), in line with the example given by our Lord in Luke 4:40. It is also a rite of blessing, as when Paul and Barnabas are sent out on their first apostolic journey (13:3); and it is used as a post-baptismal rite for bringing down the Holy Spirit (8:17; 19:5).
In this case it is a rite for the ordination of ministers of the Church--the first instance of sacred ordination reported by Acts (cf. 1 Timothy 4:14; 5:22; 2 Timothy 5:22). "St. Luke is brief. He does not say how they were ordained, but simply that it was done with prayer, because it was an ordination. The hand of a man is laid [upon a person], but the whole work is of God and it is His hand which touches the head of the one ordained" (Chrysostom, "Hom. on Acts", 14).
The essential part of the rite of ordination of deacons is the laying on of hands; this is done in silence, on the candidate's head, and then a prayer is said to God asking Him to send the Holy Spirit to the person being ordained.
7. As in earlier chapters, St. Luke here refers to the spread of the Church—this time reporting the conversion of "a great many of the priests". Many scholars think that these would have come from the lower ranks of the priesthood (like Zechariah: cf. Luke 1:5) and not from the greatly priestly families, which were Sadducees and enemies of the new-born church (cf. 4:1; 5:17). Some have suggested that these priests may have included members of the Qumran sect. However, the only evidence we have to go on is what St. Luke says here.
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From Psalm 33: 33:1-2, 4-5, 18-19
[1] Rejoice in the LORD, O you righteous!
Praise befits the upright.
[2] Praise the LORD with the lyre,
make melody to him with the harp of ten strings!
[3] Sing to him a new song,
play skilfully on the strings, with loud shouts.
[4] For the word of the LORD is upright;
and all his work is done in faithfulness.
[5] He loves righteousness and justice;
the earth is full of the steadfast love of the LORD.
[18] Behold, the eye of the LORD is on those who fear him ,on those who hope in his stead fast love,
[19] that he may deliver their soul from death,
and keep them alive in famine.
Psalm 33. The previous psalm ended with a call to "all you upright in he art" (Ps 32:11) to rejoice in the Lord; now that joy is expressed in the form of praise. The psalmist knows that the Lord sees everyone (vv. 13-15) and that he watches over those who fear him (v. 18), just as he promised in Psalm 32:8 to anyone who confessed his sin to him. The steadfast love of God that the psalmist experienced in Psalm 31:8 and proclaimed for those who trust in Him (Ps 31: I 0 ), is now ,seen in Psalm 33 as embracing all who inhabit the earth.
The psalm clearly has the structure of a hymn of praise. It begins with an invitation to praise the Lord (vv. 1-3 ); 11 goes on to outline why he should be praised (this is the body of the psalm : vv. 4-19); and it ends with the people proclaiming that they trust in the Lord (vv. 20-22). The reasons given for this praise are: above everything else, God's faithfulness and steadfast love (vv. 5), then his great power as manifested in creation (vv. 6-9), then his choice of Israel (vv. 10- 12), and finally his providential care of all (vv. 13- 19). When Christians read this psalm, they praise God not only for what is said here but also, and more fervently still, for his revelation of himself through Jesus Christ.
33:1-3. Praise of God calls for up rightness of heart and also external solemnity: the "lyre" and the "harp" were instruments used by the Levites (cf. 1 Chron 15:16). " A new song" (v. 3) is a reference either to the text or its music , or else to a response to a new act of deliverance by God (cf. Ps 96:1-2; 98:1- 2). There is always something new about praise due to the circumstances in which it is sung. Commenting on v. 3, St Augustine says: " Everybody wonders how he should sing to the Lord. Sing to him, but sing well. He will not listen to a song that offends his ears. Sing well, my brothers.[... ] Who, then, thinks himself so great a master as to sing for God? Who can claim to sit in judgment on the cantor? Who can listen with a truly critical ear? This verse tells of the way you ought to sing to Him: do not be concerned with words , as if word were able to convey what brings delight to God. Sing with joy. The song sung with joy is the song that pleases God. And to sing with joy is to recognize that we cannot put into words what our heart feel " ( Enarrationes in Psalmos, 32, 7-8).
33:4-5. Attention is focussed first on God himself; he has revealed himself always to be faithful.
33:6-9. There is a strong echo here of the first chapter of Genes is, although now the emphasis is laid on the ongoing nature of God's action (v. 9). Some Fathers, (for example, St Athanasius , St. Augustine , St. Gregory) see the "Word" and the "Breath" as being reference to the persons of the Son and the Holy Spirit.
3:13- 19. The psalmist is in awe of God's providence over mankind: he made every human being and he reads the hearts of all (vv. 13-15). Among them, not even the powerful (the "king", the " warrior": vv. 16-17) can be saved by their own strength: they all owe their lives to God's help (vv. 18 - 19 ).
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From: 1 Peter 2:4-9
The Priesthood Common to All Believers
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[4] Come to Him, to that living stone, rejected by men but to God's sight chosen and precious; [5] and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. [6] For it stands in Scripture: "Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and he who believes in Him will not be put to shame." [7] To you therefore who believe, He is precious, but for those who do not believe, "The very stone which the builders rejected has become the head of the corner," [8] and "A stone that will make men stumble, a rock that will make them fall"; for they stumble because they disobey the Word, as they were destined to do.
[9] But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of Him who called you out of darkness into His marvelous light.
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Commentary:
4-10. Baptism makes us members of the Church. The sacred writer uses the idea of constructing a building (verses 4-8) to explain that Christians together go to make up the one, true people of God (verses 9-19). The whole passage is built on quotations from the Old Testament, possibly ones used in early apostolic catechesis.
The Church is like a spiritual building of which Christ is the cornerstone, that is, the stone which supports the entire structure (cf. "Lumen Gentium", 6). Christians have to be living stones united to Christ by faith and grace, thereby forming a solid temple in which "spiritual sacrifices" are offered which are "acceptable to God" (verse 5). The closer their union with Christ, the stronger the building: "All of us who believe in Christ Jesus", Origen explains, "are called 'living stones' [...]. For if you, who are listening to me, want to prepare yourself better for the construction of this building, and be one of the stones closest to the foundation, you need to realize that Christ Himself is the foundation of the building we are describing. As the Apostle Paul tells us, 'no other foundation can any one lay than that which is laid, which is Jesus Christ' (1 Corinthians 3:11)" ("In Iesu Nave", 9, 1).
8. Applying to Christ what the prophet Isaiah says of Yahweh (cf. Isaiah 8:14; note on 1 Peter 2:13), St. Peter shows how, for those who do not believe in Christ, the cornerstone becomes "a stone that will make men stumble, a rock that will make them fall"; Simon prophesied as much to the Blessed Virgin in the temple (cf. Luke 2:34).
"As they were destined to do": this does not mean that God predestined some to damnation. God wants all men to be saved (cf. 1 Timothy 2:4), and that was why Jesus Christ became man; but for someone to be saved, his free response is necessary, and man can oppose God's salvific plan and reject grace. It should be remembered that in the language of the Bible, particularly the Old Testament, sometimes no distinction is made between what God orders or wills and what He simply allows to happen (cf. Romans 9:14-33 and notes on the same.
9-10. In contrast with those who reject faith (verses 7-8), believers form the true Israel, the true people of God. In this people the titles applied to Israel in the Old Testament find their full meaning: they are "a chosen race" (cf. Exodus 19:5-6), a people convoked by God to sing His praises (cf. Isaiah 43:20-21). Their election is something Christians should glory in; it makes demands on them: Christians are set apart for God, they belong to Him (cf. 1 Corinthians 6:19), for the blood of Christ has been paid as their ransom (cf. 1 Peter 1:18-21). So, they must not remain passive; they have to preach the greatness of God and bring many other souls to Him: "the Good News of the Kingdom which is coming and which has begun is meant", says Pope Paul VI, "for all people of all times. Those who have received the Good News and who have been gathered by it into the community of salvation can and must communicate and spread it" ("Evangelii Nuntiandi", 13).
In this people there is only one priest, Jesus Christ, and one sacrifice, that which He offered on the cross and which is renewed in the Mass. But all Christians, through the sacraments of Baptism and Confirmation, obtain a share in the priesthood of Christ and are thereby equipped to mediate in a priestly way between God and man and to take an active part in divine worship; by so doing they can turn all their actions into "spiritual sacrifices acceptable to God" (1 Peter 2:5). Theirs is a true priesthood, although it is essentially different from the ministerial priesthood for those who receive the sacrament of Order: "Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless ordered one to another; each in its own proper way shares in the one priesthood of Christ. The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the eucharistic sacrifice and offers it to God in the name of all the people. The faithful indeed, by virtue of their royal priesthood, participate in the offering of the Eucharist. They exercise that priesthood, too, by the reception of the Sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and active charity" (Vatican II, "Lumen Gentium", 10: cf. "Prebyterorum Ordinis", 2).
And the same Council says, apropos of those "spiritual sacrifices" (verse 5) by which Christians sanctify the world from within, that "all their works, prayers and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit--indeed even the hardships of life if patiently borne--all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most frequently be offered to the Father along with the body of our Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God" ("Lumen Gentium", 34).
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From: John 14:1-12
Jesus Reveals the Father
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(Jesus said to His disciples,) [1] "Let not your hearts be troubled; believe in God, believe also in Me. [2] In My Father's house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? [3] And when I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. [4] And you know the way where I am going." [5] Thomas said to Him, "Lord, we do not know where You are going; how can we know the way?" [6] Jesus said to him, "I am the Way, and the Truth, and the Life; no one comes to the Father, but by Me." [7] "If you had known Me, you would have known My Father also; henceforth you know Him and have seen Him.
[8] Philip said to Him, "Lord, show us the Father, and we shall be satisfied." [9] Jesus said to him, "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father?' [10] Do you not believe that I am in the Father and the Father in Me? The words that I say to you I do not speak on My own authority; but the Father who dwells in Me does His works. [11] Believe Me that I am in the Father and the Father in Me; or else believe Me for the sake of the words themselves.
[12] "Truly, truly, I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do, because I go to the Father.
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Commentary:
1-3. Apparently this prediction of Peter's denial has saddened the disciples. Jesus cheers them up by telling them that He is going away to prepare a place for them in Heaven, for Heaven they will eventually attain, despite their shortcomings and dragging their feet. The return which Jesus refers to includes His Second Coming (Parousia) at the end of the world (cf. 1 Corinthians 4:5; 11:26; 1 Thessalonians 4:16-17; 1 John 2:28) and His meeting with each soul after death: Christ has prepared a Heavenly dwelling-place through His work of redemption. Therefore, His words can be regarded as being addressed not only to the Twelve but also to everyone who believes in Him over the course of the centuries. The Lord will bring with Him into glory all those who have believed in Him and have stayed faithful to Him.
4-7. The Apostles did not really understand what Jesus was telling them: hence Thomas' question. The Lord explains that He is the way to the Father. "It was necessary for Him to say 'I am the Way' to show them that they really knew what they thought they were ignorant of, because they knew Him" (St. Augustine, "In. Ioann. Evang.", 66, 2).
Jesus is the way to the Father--through what He teaches, for by keeping to His teaching we will reach Heaven; through faith, which He inspires, because He came to this world so "that whoever believes in Him may have eternal life" (John 3:15); through His example, since no one can go to the Father without imitating the Son; through His merits, which make it possible for us to enter our Heavenly home; and above all He is the way because He reveals the Father, with whom He is one because of His divine nature.
"Just as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Savior in meditation, and observing His words, His actions, and His affections, shall learn, with the help of His grace, to speak, to act, and to will like Him.
"We must pause here...; we can reach God the Father by no other route ... ; the Divinity could not be well contemplated by us in this world below if it were not united to the sacred humanity of the Savior, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations" (St. Francis de Sales, "Introduction to the Devout Life", Part II, Chapter 1, 2).
"I am the way": He is the only path linking Heaven and Earth. "He is speaking to all men, but in a special way He is thinking of people who, like you and me, are determined to take our Christian vocation seriously: He wants God to be forever in our thoughts, on our lips and in everything we do, including our most ordinary and routine actions.
"Jesus is the way. Behind Him on this Earth of ours He has left the clear outlines of His footprints. They are indelible signs which neither the erosion of time nor the treachery of the Evil One have been able to erase" (St. J. Escriva, "Friends of God", 127).
Jesus' words do much more than provide an answer to Thomas' question; He tells us: "I am the Way, and the Truth, and the Life". Being the Truth and the Life is something proper to the Son of God become man, who St. John says in the prologue of his Gospel is "full of grace and truth" (1:14). He is the Truth because by coming to this world He shows that God is faithful to His promises, and because He teaches the truth about who God is and tells us that true worship must be "in spirit and truth" (John 4:23). He is Life because from all eternity He has divine life with His Father (cf. John 1:4), and because He makes us, through grace, sharers in that divine life. This is why the Gospel says: "This is eternal life, that they know Thee, the only true God, and Jesus Christ whom Thou has sent" (John 17:3).
By His reply Jesus is, "as it were, saying, By which route do you want to go? I am the Way. To where do you want to go? I am the Truth. Where do you want to remain? I am the Life. Every man can attain an understanding of the Truth and the Life; but not all find the Way. The wise of this world realize that God is eternal life and knowable truth; but the Word of God, who is Truth and Life joined to the Father, has become the Way by taking a human nature. Make your way contemplating His humility and you will reach God" (St. Augustine, "De Verbis Domini Sermones", 54).
8-11. The Apostles still find our Lord's words very mysterious, because they cannot understand the oneness of the Father and the Son. Hence Philip's persistence. Then Jesus "upbraids the Apostle for not yet knowing Him, even though His works are proper to God--walking on the water, controlling the wind, forgiving sins, raising the dead. This is why He reproves him: for not recognizing His divine condition through His human nature" (St. Augustine, "De Trinitate", Book 7).
Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All manifestations of God, or "theophanies", have been through some medium; they are only a reflection of God's greatness. The highest expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. "He did this by the total fact of His presence and self-manifestation--by words and works, signs and miracles, but above all by His death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life" (Vatican II, "Dei Verbum", 4).
12-14. Before leaving this world, the Lord promises His Apostles to make them sharers in His power so that God's salvation may be manifested through them. These "works" are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus' own insofar as, by the Apostles' ministry, the Gospel was not only preached in Palestine but was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after undergoing the humiliation of the cross Jesus has been glorified and from Heaven He manifests His power by acting through His Apostles.
The Apostles' power, therefore, derives from Christ glorified. Christ our Lord says as much: "Whatever you ask in My name, I will do it". "It is not that he who believes in Me will be greater than Me, but that only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by myself without Him" (St. Augustine, "In Ioann. Evang.", 72, 1).
Jesus Christ is our intercessor in Heaven; therefore, He promises us that everything we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16: 23-24) means appealing to the power of the risen Christ, believing that He is all-powerful and merciful because He is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Savior. Thus, by "whatever you ask" we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that He is our Savior both when He refuses us what we ask and when He grants it.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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