Lectio notes: John 6: 28-40

Today's section of St John's Gospel is the start of the 'bread of life' discourse.

Lectio

The Greek, Latin and Knox translations of John 6 can be found over at New Advent.  And you can listen to it in Latin here (from 3.18) and the Greek from here.

The Latin:

28 Dixerunt ergo ad eum: Quid faciemus ut operemur opera Dei? 29 Respondit Jesus, et dixit eis: Hoc est opus Dei, ut credatis in eum quem misit ille.30 Dixerunt ergo ei: Quod ergo tu facis signum ut videamus et credamus tibi? quid operaris? 31 Patres nostri manducaverunt manna in deserto, sicut scriptum est: Panem de cælo dedit eis manducare. 32 Dixit ergo eis Jesus: Amen, amen dico vobis: non Moyses dedit vobis panem de cælo, sed Pater meus dat vobis panem de cælo verum. 33 Panis enim Dei est, qui de cælo descendit, et dat vitam mundo. 34 Dixerunt ergo ad eum: Domine, semper da nobis panem hunc. 35 Dixit autem eis Jesus: Ego sum panis vitæ: qui venit ad me, non esuriet, et qui credit in me, non sitiet umquam. 36 Sed dixi vobis quia et vidistis me, et non creditis. 37 Omne quod dat mihi Pater, ad me veniet: et eum qui venit ad me, non ejiciam foras: 38 quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. 39 Hæc est autem voluntas ejus qui misit me, Patris: ut omne quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die. 40 Hæc est autem voluntas Patris mei, qui misit me: ut omnis qui videt Filium et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die.

The English:

[28] They said therefore unto him: What shall we do, that we may work the works of God? [29] Jesus answered, and said to them: This is the work of God, that you believe in him whom he hath sent. [30] They said therefore to him: What sign therefore dost thou shew, that we may see, and may believe thee? What dost thou work? [31] Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat. [32] Then Jesus said to them: Amen, amen I say to you; Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven. [33] For the bread of God is that which cometh down from heaven, and giveth life to the world. [34] They said therefore unto him: Lord, give us always this bread. [35] And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst. [36] But I said unto you, that you also have seen me, and you believe not. [37] All that the Father giveth to me shall come to me; and him that cometh to me, I will not cast out. [38] Because I came down from heaven, not to do my own will, but the will of him that sent me. [39] Now this is the will of the Father who sent me: that of all that he hath given me, I should lose nothing; but should raise it up again in the last day. [40] And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day.

Study

The crowd, predictably, demand yet another miracle.  Instead, as the Catena Aurea extracts from the Fathers point out, Jesus confronts them with his own divinity, in which we must believe:

CHRYS. Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said to them, I am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwells in it. 

THEOPHYL. He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ has quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that comes to Me shall never hunger; and, He that believes in Me shall never thirst.

AUG. He that comes to Me, i.e. that believes in Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want. 

Belief though, is not a work of the human intellect alone, but rather requires grace:

CHRYS. The expression, that the Father gives Me, shows that it is no accident whether a man believes or not, and that belief is not the work of human cogitation, but requires a revelation from on high, and a mind devout enough to receive the revelation. Not that they are free from blame, whom the Father does not give, for they are deficient even in that which lies in their own power, the will to believe. This is a virtual rebuke to their unbelief, as it shows that whoever does not believe in Him, transgresses the Father's will. Paul, however, says, that He gives them up to the Father: When He shall have given up the kingdom to God, even the Father. But as the Father, in giving, does not take from Himself, so neither does the Son when He gives up. The Son is said to give up to the Father, because we are brought to the Father by Him. And of the Father at the same time we read, By Whom you were called to the fellowship of His Son. Whoever then, our Lord says, comes to Me, shall be saved, for to save such I took up flesh: For I came down from heaven not to do Mine own will, but the will of Him that sent Me. But what? Have you one will, He another? No, certainly. Mark what He says afterwards; And this is the will of Him that sent Me, that every one which sees the Son, and believes in Him, should have everlasting life. And this is the Son's will too; For the Son quickens whom He will. He says then, I came to do nothing but what the Father wills, for I have no will distinct from My Father's: all things that the Father has are Mine. But this not now: He reserves these higher truths for the end of His ministry.

AUG. They therefore who by God s unerring providence are foreknown, and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the sons of God, and cannot possibly perish; these are they who truly come to Christ. By Him there is given also perseverance in good to the end; which is given only to those who will not perish. Those who do not persevere will perish."



The next set of lectio notes can be found here.

Lectio notes: John 6: 1-27

Feeding the multitudes
Bernardo Strozzi,
early 17th century.

Today's section of St John's Gospel, 6:1-27, includes the feeding of the five thousand, and Jesus' walking on the water to reach a boat the disciples were on.  The key verse, I think, is the last:

"You should not work to earn food which perishes in the using. Work to earn food which affords, continually, eternal life, such food as the Son of Man will give you; God, the Father, has authorized him." (Knox trans)

Lectio

The Greek, Latin and Knox translations of John 6 can be found over at New Advent.  And you can listen to it in Latin here.

Here is the Douay-Rheims translation:

"After these things Jesus went over the sea of Galilee, which is that of Tiberias. [2] And a great multitude followed him, because they saw the miracles which he did on them that were diseased. [3] Jesus therefore went up into a mountain, and there he sat with his disciples. [4] Now the pasch, the festival day of the Jews, was near at hand. [5] When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?[6] And this he said to try him; for he himself knew what he would do. [7] Philip answered him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. [8] One of his disciples, Andrew, the brother of Simon Peter, saith to him: [9] There is a boy here that hath five barley loaves, and two fishes; but what are these among so many? [10] Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand.[11] And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would. [12] And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. [13] They gathered up therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. [14] Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet, that is to come into the world. [15] Jesus therefore, when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone. [16] And when evening was come, his disciples went down to the sea. [17] And when they had gone up into a ship, they went over the sea to Capharnaum; and it was now dark, and Jesus was not come unto them. [18] And the sea arose, by reason of a great wind that blew. [19] When they had rowed therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea, and drawing nigh to the ship, and they were afraid. [20] But he saith to them: It is I; be not afraid.[21] They were willing therefore to take him into the ship; and presently the ship was at the land to which they were going. [22] The next day, the multitude that stood on the other side of the sea, saw that there was no other ship there but one, and that Jesus had not entered into the ship with his disciples, but that his disciples were gone away alone. [23] But other ships came in from Tiberias; nigh unto the place where they had eaten the bread, the Lord giving thanks. [24] When therefore the multitude saw that Jesus was not there, nor his disciples, they took shipping, and came to Capharnaum, seeking for Jesus. [25] And when they had found him on the other side of the sea, they said to him: Rabbi, when camest thou hither?[26] Jesus answered them, and said: Amen, amen I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves, and were filled. [27] Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed.

Study

These verses confront us with a problem that recurs frequently through the Gospel, namely that people were impressed by miracles, but rejected Jesus' actual teaching, as the Catena Aurea makes clear:

"CHRYS. Though favored with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, I but to them that believe not. They were wiser of whom it is said, that they were astonished at His doctrine. The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord's discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people w ho stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude..."

Even the disciples still needed further instruction to understand the importance of what was happening"

"CHRYS. Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Show us the Father, and it suffices us. And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him...

THEOPHYL. Thus tried by our Lord, Philip was found to be possessed which human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little... 

ALCUIN. His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i.e. our spiritual passover, by which we pass over from vice to virtue. And the Lord's eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i.e. has compassionate respect to them...

Jesus retreats to the mountain to pray in order to escape attempts to make him an earthly king.  But in his appearance on the water, he reasserts his divine kingship to the disciples alone:

"CHRYS. And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He said to them, It is I, be not afraid. 

BEDE. He does not say, I am Jesus, but only I am. He trusts to their easily recognizing a c voice, which was so familiar to them, or, as is more probable, He shows that He was the same who said to Moses, I am that I am. 

CHRYS. He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into tile ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearly. 

THEOPHYL. Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared."

The story of the ship on the sea is often given a spiritual interpretation, in relation to the travails of the Church in this world:

AUG. There is a mystical meaning in our Lord's feeding the multitude, and ascending the mountain: for thus was it prophesied of Him, So shall the congregation of the people come about You: for their sake therefore lift up Yourself again: i.e. that the congregation of the people may come about You, lift up Yourself again. But why is it fled; for they could not have detained Him against His wild? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not understand a thing, you see, It escapes me. He fled alone to the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i.e. the Church, and it became dark, the light, i.e. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hates his brother is in darkness. The waves and storms and winds then that agitate the ship, are the clamors of the evil speaking, and love waxing cold. Nevertheless the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel; For be that endures to the end, the same shall be saved. As the number five has reference to the Law, the books of Moses being five, the number five and twenty, being made up of five pieces, has the same meaning. And this law was imperfect, before the Gospel came. Now the number of perfection is six, so therefore five is multiplied by six, which makes thirty: i.e. the law is fulfilled by the Gospel. To those then who fulfill the law Jesus comes treading on the waves, i.e. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost. 

The high point of these verses, set the scene for the next sections of the Gospel on the Eucharist:

CHRYS. After the rebuke, however, He proceeds to teach them: Labor not for the meat which perishes, but for that meat which endures to everlasting life; meaning, you seek for temporal food, whereas I only fed your bodies, that you might seek the more diligently for that food, which is not temporary, but contains eternal life. 

ALCUIN. Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remains for ever, imparting perpetual fullness, and immortality.

AUG. Under the figure of food He alludes to Himself you seek Me, He said, for the sake of something else; seek Me for My own sake. 

CHRYS. But, inasmuch much as some who wish to live in sloth, pervert this precept: Labor not, &c. it is well to notice what Paul says, Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needs. And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labor not for the meat which perishes, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perishes not; to labor for the meat which perishes, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their bellies, without working; and this He justly called the meat which perishes.

ALCUIN. When, through the hand of the priest, you receive the Body of Christ, think not of the priest which you see, but of the Priest you do not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him has God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father has sealed Me, i.e. given Me something peculiar, to the end that should not be confounded with the human race, but that the human race should be delivered by Me. 


The next set of lectio notes can be found here.

Lectio notes: John 5: 31-47

The Transfiuration
Bellini, c. 1487-1495

Today's section of St John's Gospel continues Jesus' defense of his mission, now responding to the accusation that he was simply a self-proclaimed Messiah, a problem of discernment that is ever relevant!

His response points to three reasons why those he was preaching to should believe in him:

• the witness of John the Baptist;
• the witness of the signs and miracles associated with his coming (such as the theophany at his baptism and the Transfiguration), which attested to his divine power and status; and
• the witness of Scripture, which foretold his coming and the signs thereof.

Lectio

31 Si ego testimonium perhibeo de meipso, testimonium meum non est verum. 32 Alius est qui testimonium perhibet de me: et scio quia verum est testimonium, quod perhibet de me. 33 Vos misistis ad Joannem, et testimonium perhibuit veritati. 34 Ego autem non ab homine testimonium accipio: sed hæc dico ut vos salvi sitis. 35 Ille erat lucerna ardens et lucens: vos autem voluistis ad horam exsultare in luce ejus. 36 Ego autem habeo testimonium majus Joanne. Opera enim quæ dedit mihi Pater ut perficiam ea: ipsa opera, quæ ego facio, testimonium perhibent de me, quia Pater misit me: 37 et qui misit me Pater, ipse testimonium perhibuit de me: neque vocem ejus umquam audistis, neque speciem ejus vidistis: 38 et verbum ejus non habetis in vobis manens: quia quem misit ille, huic vos non creditis. 39 Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere: et illæ sunt quæ testimonium perhibent de me: 40 et non vultis venire ad me ut vitam habeatis. 41 Claritatem ab hominibus non accipio. 42 Sed cognovi vos, quia dilectionem Dei non habetis in vobis.43 Ego veni in nomine Patris mei, et non accipitis me; si alius venerit in nomine suo, illum accipietis. 44 Quomodo vos potestis credere, qui gloriam ab invicem accipitis, et gloriam quæ a solo Deo est, non quæritis? 45 Nolite putare quia ego accusaturus sim vos apud Patrem: est qui accusat vos Moyses, in quo vos speratis. 46 Si enim crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit. 47 Si autem illius litteris non creditis, quomodo verbis meis credetis?

The English:

[31] If I bear witness of myself, my witness is not true. [32] There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. [33] You sent to John, and he gave testimony to the truth. [34] But I receive not testimony from man: but I say these things, that you may be saved. [35] He was a burning and a shining light: and you were willing for a time to rejoice in his light.[36] But I have a greater testimony than that of John: for the works which the Father hath given me to perfect; the works themselves, which I do, give testimony of me, that the Father hath sent me. [37] And the Father himself who hath sent me, hath given testimony of me: neither have you heard his voice at any time, nor seen his shape. [38] And you have not his word abiding in you: for whom he hath sent, him you believe not. [39] Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me. [40] And you will not come to me that you may have life.
[41] I receive glory not from men. [42] But I know you, that you have not the love of God in you. [43] I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive. [44] How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek? [45] Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust. [46] For if you did believe Moses, you would perhaps believe me also; for he wrote of me. [47] But if you do not believe his writings, how will you believe my words?

You can find the Latin, Greek and English of John 5:1-18 here.  The video below provided in the first post on John 5 gives the English and Latin read verse by verse; alternatively, you can find the Latin read here (from 3.42) and the Greek here (3.59)

Study/Meditation

Modernists and rationalists seek to downplay the miraculous elements of the Gospels, and focus instead only on Christ's 'message'.  Yet these signs, so faithfully recorded and passed down to us by the cloud of witnesses down the centuries are absolutely critical to the acceptance of who Jesus is, a realization that is in turn necessary if we are truly to truly welcome him into our lives, as he instructs in this text.

Commentaries from the Catena Aurea include the following texts worth especially looking at

"ALCUIN. That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works hear witness of Christ. 

HILARY. The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which has sent Me, has borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

BEDE. By His mission we must understand His incarnation. Lastly, He shows that God is incorporeal, and cannot be seen by the bodily eye: You have neither heard His voice at any time, nor seen His shape... 

CHRYS. How then says Moses, Ask - whether there has been any such thing as this great thing is: did ever people hear the voice of God, speaking out of the midst of the fire, as you have heard and seen? Isaiah too, and many others, are said to have seen Him. So what does Christ mean here? He means to impress upon them the philosophical doctrine, that God has neither voice, or appearance, or shape; but is superior to such modes of speaking of Him. For as in saying, You have never heard His voice, He does not mean to say that He has a voice, only not an audible one to them; so when He says, Nor have even His shape, no tangible, sensible, or visible shape is implied to belong to God: but all such mode of speaking is pronounced inapplicable to God. 

ALCUIN. For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw they His shape; inasmuch as that is not to be seen by the outward eye, but by faith and love. 

CHRYS. But it was impossible for them to declare that they had received, and obeyed God's commands: and therefore He adds, You have not His word abiding in you; i.e. the commandments, the law, and the prophets; though God instituted them, you have them not. For if the Scriptures every where tell you to believe in Me, and you believe not, it is manifest that His word is gone from you: For whom He has sent, Him you believe not. 

Why does it matter?  Because on this belief depends our salvation!  Consider the following:

BEDE. That coming is put for believing we know, Come to Him, and be lightened. He adds, That you might have life; For, if the soul which sin dies, they were dead in soul and mind. And therefore He promises the life of the soul, i.e. eternal happiness...

ALCUIN. Or, I receive not honor from men: i.e. I seek not human praise; for I came not to receive carnal honor from men, but to give spiritual honor to men. I do not bring forward this testimony then, because I seek my own glory; but because I compassionate your wandering, and wish to bring you back to the way of truth. Hence what follows, But I know you that you have not the love of God in you... 

AUG. Hear John, As you have heard that Antichrist shall come, even now are there many Antichrists. But what do you dread in Antichrist, except that he will exalt his own name, and despise the name of the Lord? And what else does he do, who says, "I justify;" or those who say, Unless we are good, you must perish?" Wherefore my life shall depend on You, and my salvation shall be fastened to You. Shall I so forget my foundation? Is not my rock Christ? 

The next set of lectio notes can be found here.

Lectio notes: John 5:19-30

The Seven Deadly Sins and the Four Last Things
Hieronymus Bosch, c1500 

Today's section of St John's Gospel is a speech Jesus gives in response to those who challenged his healing of the man at the healing pool because he did it on the sabbath.  And it takes us to the vital issues of death, judgment, heaven and hell.

Lectio

Amen, amen dico vobis: non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem: quæcumque enim ille fecerit, hæc et Filius similiter facit. 20 Pater enim diligit Filium, et omnia demonstrat ei quæ ipse facit: et majora his demonstrabit ei opera, ut vos miremini. 21 Sicut enim Pater suscitat mortuos, et vivificat, sic et Filius, quos vult, vivificat. 22 Neque enim Pater judicat quemquam: sed omne judicium dedit Filio, 23 ut omnes honorificent Filium, sicut honorificant Patrem; qui non honorificat Filium, non honorificat Patrem, qui misit illum.

24 Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui misit me, habet vitam æternam, et in judicium non venit, sed transiit a morte in vitam. 25Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vivent. 26 Sicut enim Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso: 27 et potestatem dedit ei judicium facere, quia Filius hominis est. 28Nolite mirari hoc, quia venit hora in qua omnes qui in monumentis sunt audient vocem Filii Dei: 29 et procedent qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerunt, in resurrectionem judicii. 30 Non possum ego a meipso facere quidquam. Sicut audio, judico: et judicium meum justum est, quia non quæro voluntatem meam, sed voluntatem ejus qui misit me.

And the English:

Then Jesus answered, and said to them: Amen, amen, I say unto you, the Son cannot do anything of himself, but what he seeth the Father doing: for what things soever he doth, these the Son also doth in like manner. [20] For the Father loveth the Son, and sheweth him all things which himself doth: and greater works than these will he shew him, that you may wonder.[21] For as the Father raiseth up the dead, and giveth life: so the Son also giveth life to whom he will. [22] For neither doth the Father judge any man, but hath given all judgment to the Son. [23] That all men may honour the Son, as they honour the Father. He who honoureth not the Son, honoureth not the Father, who hath sent him. [24] Amen, amen I say unto you, that he who heareth my word, and believeth him that sent me, hath life everlasting; and cometh not into judgment, but is passed from death to life. [25] Amen, amen I say unto you, that the hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.[26] For as the Father hath life in himself, so he hath given the Son also to have life in himself: [27] And he hath given him power to do judgment, because he is the Son of man. [28] Wonder not at this; for the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God. [29] And they that have done good things, shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment. [30] I cannot of myself do any thing. As I hear, so I judge: and my judgment is just; because I seek not my own will, but the will of him that sent me.

You can find the Latin, Greek and English of John 5:1-18 here.  The video below provided in the previous post in this series gives the English and Latin read verse by verse; alternatively, you can find the Latin read here (from 2.08) and the Greek here (around 3.20).

Study and meditation

The first few verses respond to the charge that Jesus is calling himself God.  He is, he replies but it is more complex than that - and indeed, Trinitarian theology is no simple subject!  The Catena Aurea commentaries on this point include this one:

AUG. As if He said: Why are you offended that I called God My Father, and that I make Myself equal with God? I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not Him from Me. With the Son, being and power are one and the same thing. The Substance of the Son then being of the Father, the power of the Son is of tile Father also: and as the Son is not of Himself, so He can not of Himself. The Son can do nothing of Himself, but what He sees the Father do. His seeing and His being born of the Father are the same. His vision is not distinct from His Substance, but the whole together is of the Father. 

They also include a response to the claim made by some today that Jesus wasn't fully aware of his own nature or mission:

HILARY. That the wholesome order of our confession, i.e. that we believe in the Father and the Son, might remain, He shows the nature of His birth; viz. that He derived the power of acting not from au accessible of strength supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father's virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature.

I want to focus in, though, on the issue of the General Resurrection and final judgment referred to in these passages, for many are reluctant to think about the Last Things, and perhaps for good reasons:

CHRYS. But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge...In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And (they) shall come forth, He says, they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation. Having said above, He that hears My words, and believe in Him that sent Me, has everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good, - and they that have done evil.

And an issue all too pertinent to our times, when 'futile medical treatment' - attempts to extend life when all hope of recovery is lost and often at the cost of a good death in the Catholic sense - is all too prevalent:

AUG. We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labor then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavor in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

What do we have to do to attain a favourable judgment?

AUG. If, in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believes in Me, but in Him that sent Me. Why is one to hear His word, and believe another? Is it not that He means to say, His word is in Me? And what is, Hears My word, but hears Me? And it is, Believe in Him that sent Me; as to say, He that believes in Him, believes in His Word, i.e. in Me, because I am the Word of the Father...

AUG. Or, He means to guard against our thinking, that the being passed from death to life, refers to the future resurrection; its meaning being, that he who believes is passed: and therefore He says, Verily, verily, I say to you, The hour comes, (what hour?) and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. He said not, because they live, they hear; but in consequence of hearing, they come to life again. But what is hearing, but obeying? For they who believe and do according to the true faith, live, and are not dead; whereas those who believe not, or, believing, live a bad life, and have not love, are rather to be accounted dead. And yet that hour is still going on, and will go on, the same hour, to the end of the world: as John says, It is the last hour.

AUG. When the dead, i.e. unbelievers, shall hear the voice of the Son of God, i.e. the Gospel: and they that hear, i.e. who obey, shall live, i.e. be justified, and no longer remain in unbelief.

Contemplation

Meditation on the Last Things should help focus our minds.

It should remind us firstly to do our best to ensure we always stay in a state of grace, lest we fall to damnation.

Secondly, it should remind us that simply escaping hell is not enough: there are different degrees of reward to us, different capacities of the beatific vision which are dependent on the degree of sanctity we attain now.

Thirdly, it should  remind us to pray for the grace of a good death: one we know is coming, so we can prepare for it, and have the comfort of friends, family and the last rites to aid our journey.

Fourthly, it should impel us to mission, caring for the salvation of others.

Finally, it should direct our choices for ourselves and those around us, as well as our work in the public square on end of life issues, so that we work to ensure that the gift of life is treasured not rejected through evil directions such as euthanasia; that we understand and can promote the value of suffering offered for the redemption of others; and at the same time do not seek fruitlessly to prolong the fight when Our Lord calls us home.

The next set of  lectio notes can be found here.

Lectio notes on John 5: 1-18

The Ruins of the Byzantine Church,
adjacent to the site of the Pool of Bethesda

Today's reading deals with the healing of a man who had waited for 38 years in the hope of being healed through the action of an angel stirring up the waters of the pool at Bethesda.  The existence of the pool had been discounted by rationalist theologians, who viewed the story as symbolic rather than historic, and claimed the Gospel of St John was written much later by someone not familiar with Jerusalem.   Archaeological remains that precisely fit the Gospel description, have since undermined this claim.

Lectio

You can find the Latin, Greek and English of John 5:1-18 here.  The video below provides the English and Latin read verse by verse; alternatively, you can find the Latin read here and the Greek here.

The Latin:

1 Post hæc erat dies festus Judæorum, et ascendit Jesus Jerosolymam. 2 Est autem Jerosolymis probatica piscina, quæ cognominatur hebraice Bethsaida, quinque porticus habens. 3 In his jacebat multitudo magna languentium, cæcorum, claudorum, aridorum, exspectantium aquæ motum. 4 Angelus autem Domini descendebat secundum tempus in piscinam, et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquæ, sanus fiebat a quacumque detinebatur infirmitate. 5 Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua. 6 Hunc autem cum vidisset Jesus jacentem, et cognovisset quia jam multum tempus haberet, dicit ei: Vis sanus fieri? 7 Respondit ei languidus: Domine, hominem non habeo, ut, cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit. 8 Dicit ei Jesus: Surge, tolle grabatum tuum et ambula. 9 Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo. 10 Dicebant ergo Judæi illi qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum. 11 Respondit eis: Qui me sanum fecit, ille mihi dixit: Tolle grabatum tuum et ambula. 12 Interrogaverunt ergo eum: Quis est ille homo qui dixit tibi: Tolle grabatum tuum et ambula? 13 Is autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit a turba constituta in loco. 14 Postea invenit eum Jesus in templo, et dixit illi: Ecce sanus factus es; jam noli peccare, ne deterius tibi aliquid contingat. 15 Abiit ille homo, et nuntiavit Judæis quia Jesus esset, qui fecit eum sanum.16 Propterea persequebantur Judæi Jesum, quia hæc faciebat in sabbato. 17 Jesus autem respondit eis: Pater meus usque modo operatur, et ego operor. 18 Propterea ergo magis quærebant eum Judæi interficere: quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, æqualem se faciens Deo.

The English:

After these things was a festival day of the Jews, and Jesus went up to Jerusalem. [2] Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches. [3] In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water. [4] And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under. [5] And there was a certain man there, that had been eight and thirty years under his infirmity.[6] Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole? [7] The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me. [8] Jesus saith to him: Arise, take up thy bed, and walk. [9] And immediately the man was made whole: and he took up his bed, and walked. And it was the sabbath that day. [10] The Jews therefore said to him that was healed: It is the sabbath; it is not lawful for thee to take up thy bed.[11] He answered them: He that made me whole, he said to me, Take up thy bed, and walk. [12] They asked him therefore: Who is that man who said to thee, Take up thy bed, and walk? [13] But he who was healed, knew not who it was; for Jesus went aside from the multitude standing in the place. [14] Afterwards, Jesus findeth him in the temple, and saith to him: Behold thou art made whole: sin no more, lest some worse thing happen to thee. [15] The man went his way, and told the Jews, that it was Jesus who had made him whole. [16] Therefore did the Jews persecute Jesus, because he did these things on the sabbath. [17] But Jesus answered them: My Father worketh until now; and I work. [18] Hereupon therefore the Jews sought the more to kill him, because he did not only break the sabbath, but also said God was his Father, making himself equal to God.



Study

I have to admit that this is one of my favourite sections of St John's Gospel, for, although it is only a subsidiary aspect of the story, it attests to the action of the angels in the world.  Tradition names the angel who stirs up the healing waters as St Raphael the Archangel, hero of the Old Testament book of Tobit.

St Augustine interprets the text for us, in a Sermon on John 5:2 as follows, providing meat for our meditation:

"Give heed then. Those five porches were significative of the Law, bearing the sick, not healing them; discovering, not curing them. 

But who did cure the sick? He that descended into the pool. And when did the sick man descend into the pool? When the Angel gave the sign by the moving of the water. For thus was that pool sanctified, for that the Angel came down and moved the water. Men saw the water; and from the motion of the troubled water they understood the presence of the Angel. If any one then went down, he was cured. 

Why then was not that sick man cured? Let us consider his own words; “I have no man,” he says, “when the water is moved, to put me into the pool, but while I am coming, another steppeth down.”Couldest not thou then step down afterwards, if another step down before thee? Here it is shown us, that only one was cured at the moving of the water. Whosoever stepped down first, he alone was cured: but whoever stepped down afterwards, at that moving of the water was not cured, but waited till it was moved again. 

What then does this mystery mean? For it is not without a meaning. Attend, Beloved. Waters are put in the Apocalypse for a figure of peoples. For when in the Apocalypse John saw many waters, he asked what it meant, and it was told him that they were peoples. 

The water then of the pool signified the people of the Jews. For as that people was held in by the five books of Moses in the Law, so that water too was enclosed by five porches. 

When was the water troubled? When the people of the Jews was troubled. And when was the people of the Jews troubled, but when the Lord Jesus Christ came? The Lord’s Passion was the troubling of the water. For the Jews were troubled when the Lord suffered. See, what was just now read had relation to this troubling. “The Jews wished to kill Him, not only because He did these things on the sabbaths, but because He called Himself the Son of God, making Himself equal with God.” For Christ called Himself the Son after one manner, in another was it said to men, “I said, Ye are Gods, and ye are all children of the Most High.” For if He had made Himself the Son of God in such sort as any man whatever may be called the son of God (for by the grace of God men are called sons of God); the Jews would not have been enraged. But because they understand Him to call Himself the Son of God in another way, according to that, “In the beginning was the Word, and the Word was with God, and the Word was God;” and according to what the Apostle saith, “Who being in the form of God, thought it not robbery to be equal with God;” they saw a man, and they were enraged, because He made Himself equal with God. But He well knew that He was equal, but wherein they saw not. For that which they saw they wished to crucify; by That which they saw not, they were judged. 

What did the Jews see? What the Apostles also saw, when Philip said, “Show us the Father, and it sufficeth us.” But what did the Jews not see? What not even the Apostles saw, when the Lord answered, “Have I been so long time with you, and yet have ye not known Me? He that seeth Me, seeth the Father also.”Because then the Jews were not able to see This in Him, they held Him for a proud and ungodly man, making Himself equal with God. 

Here was a troubling, the water was troubled, the Angel had come. For the Lord is called also the “Angel of the Great Counsel,” in that He is the messenger of the Father’s will. For Angel in Greek is in Latin “messenger”. So you have the Lord saying that He announces to us the kingdom of Heaven. He then bad come, the “Angel of the Great Counsel,” but the Lord of all the Angels. “Angel” on this account, because He took Flesh; the “Lord of Angels,” in that by “Him all things were made, and without Him was nothing made.” For if all things, Angels too. And therefore Himself was not made, because by Him all things were made. Now what was made, was not made without the operation of the Word. But the flesh which became the mother of Christ, could not have been born, if it had not been created by the Word, which was afterwards born of it.

Meditation

St Augustine gives us the image of Christ as the disturber of waters, the messenger or 'angel' who brings both disruption and healing. It is an important reminder: the Gospel message is never a comfortable one.

That is easy to forget as our human institutions - our schools, hospitals and age care facilities for example - though established for holy purposes, ossify and become self-perpetuating rather than seeking to perpetuate the Gospel.

It is easy to forget when some would have us soft-soap Christ's hard teachings, in order to avoid offending the sensibilities of this post-modern age.

Yet Our Lord himself never did this.

The next set of lectio notes can be found here.

Lectio notes on John 4: 43-54

Healing the royal official's son by Joseph-Marie Vien, 1752.

This section of St John's Gospel includes this Sunday's Gospel (for the Twentieth Sunday after Pentecost), in the story of the nobleman or ruler, constituting St John's second 'sign' or miracle.

It is not clear whether the man concerned is a royal official (ie of Herod's regime) or a Roman - the story is similar but not identical to the story of the Centurion's son in the synoptic Gospels.

Omitted from that Sunday reading though, sandwiched between these two stories of the positive reception of the Gospel by those who were essentailly outsiders, is a brief reference to the less than friendly reception Jesus receives in his own country.

It is a timely reminder in these days when the unfriendly reception to tough teaching so often seems to come from those who claim to be within the Church as much as from those outside it.

Lectio

You can find the Greek, Latin and English translations for the rest of John 4 over at New Advent here.  For the audio you can find the Latin (from 4.52) over at the excellent Greek Latin audio site, and similarly the Greek here (5.18).  Alternatively, listen to the video I included in a previous post in this series.

The Latin:

43 Post duos autem dies exiit inde, et abiit in Galilæam. 44 Ipse enim Jesus testimonium perhibuit, quia propheta in sua patria honorem non habet. 45 Cum ergo venisset in Galilæam, exceperunt eum Galilæi, cum omnia vidissent quæ fecerat Jerosolymis in die festo: et ipsi enim venerant ad diem festum. 46 Venit ergo iterum in Cana Galilææ, ubi fecit aquam vinum. Et erat quidam regulus, cujus filius infirmabatur Capharnaum. 47 Hic cum audisset quia Jesus adveniret a Judæa in Galilæam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium ejus: incipiebat enim mori. 48 Dixit ergo Jesus ad eum: Nisi signa et prodigia videritis, non creditis. 49 Dicit ad eum regulus: Domine, descende priusquam moriatur filius meus. 50 Dicit ei Jesus: Vade, filius tuus vivit. Credidit homo sermoni quem dixit ei Jesus, et ibat. 51 Jam autem eo descendente, servi occurrerunt ei, et nuntiaverunt dicentes, quia filius ejus viveret. 52 Interrogabat ergo horam ab eis in qua melius habuerit. Et dixerunt ei: Quia heri hora septima reliquit eum febris. 53 Cognovit ergo pater, quia illa hora erat in qua dixit ei Jesus: Filius tuus vivit; et credidit ipse et domus ejus tota. 54 Hoc iterum secundum signum fecit Jesus, cum venisset a Judæa in Galilæam.

The English:

[43] Now after two days, he departed thence, and went into Galilee. [44] For Jesus himself gave testimony that a prophet hath no honour in his own country. [45] And when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day; for they also went to the festival day.[46] He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum. [47] He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death. [48] Jesus therefore said to him: Unless you see signs and wonders, you believe not. [49] The ruler saith to him: Lord, come down before that my son die. [50] Jesus saith to him: Go thy way; thy son liveth. The man believed the word which Jesus said to him, and went his way.[51] And as he was going down, his servants met him; and they brought word, saying, that his son lived. [52] He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday, at the seventh hour, the fever left him. [53] The father therefore knew, that it was at the same hour that Jesus said to him, Thy son liveth; and himself believed, and his whole house. [54] This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.

Study

I want to focus in on those verses about the devaluing and outright rejection of Jesus by those who should have been most receptive to him, for in our own times, those who have never heard the Gospel most often welcome it; those who think they know it however, are most likely to reject it.

The Catena Aurea's commentaries on these verses are as follows:

"ORIGEN After this conversation with the disciples, Scripture returns to those who had believed on the testimony of the woman, and were come to see Jesus. 

CHRYS. It is now, as it were, harvest time, when the corn is gathered, and a whole floor soon covered with sheaves; And many of the Samaritans of that city believed on Him, for the saying of the woman which testified, He told me all that ever I did. They considered that the woman would never of her own accord have conceived such admiration for one Who had reproved her offenses, unless He were really some great and wonderful person. And thus relying solely on the testimony of the woman, without any other evidence, they went out to beseech Christ to stay with them: So when the Samaritans were come to Him, they besought Him that He would tarry with them. The Jews when they saw His miracles, so far from begging Him to stay, tried in every way to get rid of His presence. Such is the power of malice, and envy, and vainglory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Him with them, He would not consent, but only tarried there two days. 

ORIGEN. It is natural to ask, why our Savior stays with the Samaritans, when He had given a command to His disciples not to enter into any city of the Samaritans. But we must explain this mystically. To go the way of the Gentiles, is to be imbued with Gentile doctrine; to go into a city of the Samaritans, is to admit the doctrines of those who believe the Scriptures, but interpret them heretically. But when men have given up their own doctrines, and come to Jesus, it is lawful to stay with them. 

CHRYS. The Jews disbelieved in spite of miracles, while these exhibited great faith, be fore even a miracle was wrought, and when they had only heard our Lord's words. And many more believed because of His own word. Why then do not the Evangelists give these words? To show that they omit many important things, and because the result shows what they were; the result being that the whole city was convinced. On the other hand, when the hearers are not convinced, the Evangelists are obliged to give our Lord's words, that the failure may be seen to be owing to the indifference of the hearers, not to any defect in the preacher. And now, having become Christ's disciples, they dismiss their first instructor; And they said to the woman, Now we believe not because of your saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Savior of the world. How soon they understand that He was come for the deliverance of the whole world, and could not therefore confine His purposes to the Jews, but must sow the Word every where. Their saying too, The Savior of the world, implies that they looked on this world as miserable and lost; and that, whereas Prophets and Angels had come to save it, this was the only real Savior, the Author not only of temporal but eternal salvation. And, observe, whereas the woman had spoken doubtfully, Is not this the Christ? they do not say, we suspect, but we know, know, that this is indeed the Savior of the world, not one Christ out of many. Though they had only heard His words, they said as much as they could have done, had they seen ever so many and great miracles. 

ORIGEN. With the aid of our former observations on Jacob's well, and the water, it wills not be difficult to see, why, when they find the true word, they leave other doctrines, i.e. the city, for a sound faith. Observe, they did not ask our Savior only to enter Samaria, St. John particularly remarks, or enter that city, but to tarry there. Jesus tarries with those who ask Him, and especially with those who go out of the city to Him. 

ORIGEN. They were not ready yet for the third day; having no anxiety to see a miracle, as those had who supped with Jesus in Cana of Galilee. (This supper was after He had been in Cana three days.) The woman's report was the ground of their belief. The enlightening power of the Word itself was not yet visible to them.

AUG. So then they knew Christ first by report of another, afterwards by His own presence; which is still the case of those that are without the fold, and not yet Christians. Christ is announced to them by some charitable Christians, by the report of the woman, i.e. the Church; they come to Christ, they believe on Him, through the instrumentality of that woman; He stays with them two days, i.e. gives them two precepts of charity. And thenceforth their belief is stronger. They believe that He is indeed the Savior of the world. 

ORIGEN. For it is impossible that the same impression should be produced by hearing from one who has seen, and seeing one's self; walking by sight is different from walking by faith. The Samaritans now do not believe only from testimony, but from really seeing the truth."

Meditation

Christ's unfriendly reception by his own people is something repeated over and over in history, and not least in our own time.

The old saying familiarity breeds contempt is all too common in our churches, where all too many bishops fail to teach; where all too many priests fail to to lead their people in proper reverence and worship; and where all too many people receive the Eucharist sacrilegiously due to sin.

We need to be willing, as the woman at the well was, to act as apostles, whether to the schismatics and heretics of our time, as well as to those to whom the message no longer seems fresh.

And the next set of these lectio notes can be found here.

St Benedict's Rule - the chapters on the Opus Dei

Just a reminder that for those who read a section of the Benedictine Rule each day, or those interested in understanding the structure and underlying spirituality of the Benedictine Office better, the chapters explaining the structure of the Benedictine Office are about to start (October 11).

My commentary on them can be found in a series starting here. 

The first two posts are a general introduction to the series; it then provides notes on the section of the Rule set for each day from October 11.