Lectio notes: John 7: 1-30

Sukkot boths

Today's text from St John's Gospel, 7:1-30, chronicles the increasing tensions between Jesus and the Jewish authorities, such that he avoids precipitating a confrontation by telling his relatives that he is not going to Jerusalem for one of the three mandated major feasts (Tabernacles, or Sukkot).  He then avoids notice by quietly slipping into Jerusalem at the last minute.  When he does eventually emerge publicly, starts teaching, the debate becomes one over discernment of spirits: how to know when something said is true.

The text

Here is the Latin (which can also be found over at New Advent; you can listen to it being read here (the Greek can be found here).

Post hæc autem ambulabat Jesus in Galilæam: non enim volebat in Judæam ambulare, quia quærebant eum Judæi interficere. 2 Erat autem in proximo dies festus Judæorum, Scenopegia. 3 Dixerunt autem ad eum fratres ejus: Transi hinc, et vade in Judæam, ut et discipuli tui videant opera tua, quæ facis. 4 Nemo quippe in occulto quid facit, et quærit ipse in palam esse: si hæc facis, manifesta teipsum mundo. 5 Neque enim fratres ejus credebant in eum. 6 Dicit ergo eis Jesus: Tempus meum nondum advenit: tempus autem vestrum semper est paratum. 7 Non potest mundus odisse vos: me autem odit, quia ego testimonium perhibeo de illo quod opera ejus mala sunt. 8 Vos ascendite ad diem festum hunc, ego autem non ascendo ad diem festum istum: quia meum tempus nondum impletum est. 9 Hæc cum dixisset, ipse mansit in Galilæa.10 Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum non manifeste, sed quasi in occulto. 11 Judæi ergo quærebant eum in die festo, et dicebant: Ubi est ille? 12 Et murmur multum erat in turba de eo. Quidam enim dicebant: Quia bonus est. Alii autem dicebant: Non, sed seducit turbas. 13 Nemo tamen palam loquebatur de illo propter metum Judæorum. 14 Jam autem die festo mediante, ascendit Jesus in templum, et docebat. 15 Et mirabantur Judæi, dicentes: Quomodo hic litteras scit, cum non didicerit? 16 Respondit eis Jesus, et dixit: Mea doctrina non est mea, sed ejus qui misit me. 17 Si quis voluerit voluntatem ejus facere, cognoscet de doctrina, utrum ex Deo sit, an ego a meipso loquar. 18 Qui a semetipso loquitur, gloriam propriam quærit; qui autem quærit gloriam ejus qui misit eum, hic verax est, et injustitia in illo non est. 19 Nonne Moyses dedit vobis legem: et nemo ex vobis facit legem? 20 Quid me quæritis interficere? Respondit turba, et dixit: Dæmonium habes: quis te quæret interficere? 21 Respondit Jesus et dixit eis: Unum opus feci, et omnes miramini: 22 propterea Moyses dedit vobis circumcisionem (non quia ex Moyse est, sed ex patribus), et in sabbato circumciditis hominem. 23 Si circumcisionem accipit homo in sabbato, ut non solvatur lex Moysi: mihi indignamini quia totum hominem sanum feci in sabbato? 24 Nolite judicare secundum faciem, sed justum judicium judicate.25 Dicebant ergo quidam ex Jerosolymis: Nonne hic est, quem quærunt interficere? 26 et ecce palam loquitur, et nihil ei dicunt. Numquid vere cognoverunt principes quia hic est Christus? 27 Sed hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit. 28 Clamabat ergo Jesus in templo docens, et dicens: Et me scitis, et unde sim scitis: et a meipso non veni, sed est verus qui misit me, quem vos nescitis. 29 Ego scio eum: quia ab ipso sum, et ipse me misit. 30 Quærebant ergo eum apprehendere: et nemo misit in illum manus, quia nondum venerat hora ejus.

And the English:

1] After these things Jesus walked in Galilee; for he would not walk in Judea, because the Jews sought to kill him. [2] Now the Jews' feast of tabernacles was at hand. [3] And his brethren said to him: Pass from hence, and go into Judea; that thy disciples also may see thy works which thou dost. [4] For there is no man that doth any thing in secret, and he himself seeketh to be known openly. If thou do these things, manifest thyself to the world. [5] For neither did his brethren believe in him.[6] Then Jesus said to them: My time is not yet come; but your time is always ready. [7] The world cannot hate you; but me it hateth: because I give testimony of it, that the works thereof are evil. [8] Go you up to this festival day, but I go not up to this festival day: because my time is not accomplished. [9] When he had said these things, he himself stayed in Galilee. [10] But after his brethren were gone up, then he also went up to the feast, not openly, but, as it were, in secret. [11] The Jews therefore sought him on the festival day, and said: Where is he? [12] And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people. [13] Yet no man spoke openly of him, for fear of the Jews. [14] Now about the midst of the feast, Jesus went up into the temple, and taught. [15] And the Jews wondered, saying: How doth this man know letters, having never learned?[16] Jesus answered them, and said: My doctrine is not mine, but his that sent me. [17] If any man do the will of him; he shall know of the doctrine, whether it be of God, or whether I speak of myself. [18] He that speaketh of himself, seeketh his own glory: but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him. [19] Did Moses not give you the law, and yet none of you keepeth the law? [20] Why seek you to kill me? The multitude answered, and said: Thou hast a devil; who seeketh to kill thee?[21] Jesus answered, and said to them: One work I have done; and you all wonder: [22] Therefore, Moses gave you circumcision (not because it is of Moses, but of the fathers;) and on the sabbath day you circumcise a man. [23] If a man receive circumcision on the sabbath day, that the law of Moses may not be broken; are you angry at me because I have healed the whole man on the sabbath day? [24] Judge not according to the appearance, but judge just judgment. [25] Some therefore of Jerusalem said: Is not this he whom they seek to kill? [26] And behold, he speaketh openly, and they say nothing to him. Have the rulers known for a truth, that this is the Christ? [27] But we know this man, whence he is: but when the Christ cometh, no man knoweth whence he is. [28] Jesus therefore cried out in the temple, teaching, and saying: You both know me, and you know whence I am: and I am not come of myself; but he that sent me, is true, whom you know not. [29] I know him, because I am from him, and he hath sent me. [30] They sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come.

Study

The texts St Thomas Aquinas selected for his Catena Aurea goes first to the issue of avoiding persecution:
         
AUG. As the believer in Christ would have in time to, come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him...

THEOPHYL. He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews; feast of tabernacles was at hand.

They also provide some background on the feast in question:

AUG. What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feast, though it lasted many days.

CHRYS. It appears here, that a considerable time had passed since the last events. For when our Lord sat upon the mount, it was near the feast of the Passover and now it is the feast of tabernacles: so that in the five intermediate months the Evangelist has related nothing but the miracle of the loaves, and the conversation with those who ate of them. As our Lord was unceasingly working miracles, and holding disputes with people, the Evangelists could not relate all; but only aimed at giving those, in which complaint or opposition had followed on the part of the Jews as was as the case here.

Who are the 'brethren' referred to? Not literally Christ's siblings of course for he had none:

AUG. When you hear of our Lord's brethren, you must understand the kindred of Mary, not her offspring after our Lord's birth. For as the body of our Lord once only lay in the sepulcher, and neither before, nor after that once; so could not the womb of Mary have possibly conceived any other mortal offspring. Our Lord's works did not escape His disciples, but they escaped His brethren; hence their suggestion, That Your disciples may see the works that you do. They speak according to the wisdom of the flesh, to the Word that was made flesh, and add, For there is no man that does any thing in secret, and he himself seeks to be known openly. If you do these things, show Yourself to the world; as if to say, You do miracles, do them in the eyes of the world, that the world may honor You. Their admonitions aim at procuring glory for Him; and this very thing, viz. aiming at human glory, proved that they did not believe in Him, as we next read, For neither did His brethren believe in Him. They were Christ's kindred, hut they were on that very account above believing in Him.

These relatives seem to be operating from dubious motives:

CHRYS. It is striking to observe the great sincerity of the Evangelists; that they are not ashamed to mention things which appear to be to our Lord's disadvantage, but take particular care to tell us of them. It is a considerable reflection on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: tent there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, does anything in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeks to be known openly, they taunt Him with the love of glory. Christ however answers them mildly, teaching us not to take the advice of people ever so inferior to ourselves angrily; Then Jesus said to them, My time is not yet come: but your time is alway ready...

AUG. They gave Him advice to pursue glory, and not allow Himself to remain in concealment and obscurity; appealing altogether to worldly and secular motives. But our Lord was laying down another road to that very exaltation, viz. humility: My time, He says, i.e. the time of My glory, when I shall come to judge on high, is not yet come; but your time, i.e. the glory of the world, is always ready. And let us, who are the Lord's body, when insulted by the lovers of this world, say, Your time is ready: ours is not yet come. Our country is a lofty one, the way to it is low. Whoso rejects the way, why seek he the country?

CHRYS, Or there seems to be another meaning concealed in the words; perhaps they intended to betray Him to the Jews; and therefore He says, My time is not yet come, i.e. the time of My cross and death: but your time is always ready; for though you are always with the Jews, they will not kill you, because you are of the same mind with them: The world cannot hate you; but Me it hates, because I testify of it, that the works thereof are evil: as if He said, How can the world hate them who have the same wishes and aims with itself? It hates Me, because I reprove it. I seek not then glory from men; inasmuch as I hesitate not to reprove them, though I know that I am hated in consequence, and that My life is aimed at. Here we see that the hatred of the Jews was owing to His reproofs, not to His breaking the sabbath.

The central verses of the text are surely those dealing with the tests of discernment: the person teaching must be acting not to seek secular adulation, but rather to achieve the real objective; and the person hearing must be properly disposed:

AUG. Should any one however not understand this, let him hear the advice which immediately follows from our Lord: If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself. What means this, If any man will do His will? To do His will is to believe in Him, as He Himself says, This is the work of God, that you believe in Him whom He has sent. And who does not know, that to work the work of God, is to do His will? To know is to understand. Do not then seek to understand in order to believe, but believe in order to understand, for, Except you believe, you shall not understand.

CHRYS. This is as much as to say, Put away the anger, envy, and hatred which you have towards Me, and there will be nothing to prevent your knowing, that the words which I speak are from God. Then He brings in an irresistible argument taken from human experience: He that speaks of himself, seeks his own glory: as if to say, He who aims at establishing some doctrine of his own, does so for no purpose, but to get glory. But I seek the glory of Him that sent me, and wish to teach you for His, i.e. another's, sake: and then it follows, But he that seeks His glory that sent Him, the same is true, and there is no unrighteousness in Him.

THEOPHYL. As if He said, I speak the truth, because My doctrine contains the truth there is no unrighteousness in Me, because I usurp not another's glory.

AUG. He who seeks his own glory is Antichrist. But our Lord set us an example of humility, in that being found in fashion as a man, He sought His Father's glory, not His own. You, when you do good, take glory to yourself, when you do evil, upbraid God.

CHRYS. Observe, the reason why He spoke so humbly of Himself, is to let men know, that He does not aim at glory, or power; and to accommodate Himself to their weakness, and to teach them moderation, and a humble, as distinguished from an assuming, way of speaking of themselves.



The next set of lectio notes can be found here.

Lectio notes: John 6: 41-72

Early third century depiction of eucharistic bread and fish,
Catacomb of San Callisto, Rome.

Today's section of St John's Gospel takes us to what must have seemed one of the darkest moments in Christ's ministry to the apostles, when his 'hard sayings' on the Eucharist led to most of his followers to reject his message and depart.

This part of the discourse - that insists that the Eucharist truly is the body and blood, the very flesh of Our Lord - is an important counter to all those who prefer a 'spiritual' interpretation of the Eucharist, and reject the doctrine of transubstantiation.

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 4.37).  The Greek can be found here (from 5.20).

The Latin:

"41 Murmurabant ergo Judæi de illo, quia dixisset: Ego sum panis vivus, qui de cælo descendi, 42 et dicebant: Nonne hic est Jesus filius Joseph, cujus nos novimus patrem et matrem? quomodo ergo dicit hic: Quia de cælo descendi? 43 Respondit ergo Jesus, et dixit eis: Nolite murmurare in invicem: 44 nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum; et ego resuscitabo eum in novissimo die. 45 Est scriptum in prophetis: Et erunt omnes docibiles Dei. Omnis qui audivit a Patre, et didicit, venit ad me. 46 Non quia Patrem vidit quisquam, nisi is, qui est a Deo, hic vidit Patrem. 47 Amen, amen dico vobis: qui credit in me, habet vitam æternam. 48 Ego sum panis vitæ. 49 Patres vestri manducaverunt manna in deserto, et mortui sunt. 50 Hic est panis de cælo descendens: ut si quis ex ipso manducaverit, non moriatur. 51 Ego sum panis vivus, qui de cælo descendi. Si quis manducaverit ex hoc pane, vivet in æternum: et panis quem ego dabo, caro mea est pro mundi vita.53 Litigabant ergo Judæi ad invicem, dicentes: Quomodo potest hic nobis carnem suam dare ad manducandum? 54 Dixit ergo eis Jesus: Amen, amen dico vobis: nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. 55 Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam: et ego resuscitabo eum in novissimo die. 56 Caro enim mea vere est cibus: et sanguis meus, vere est potus; 57 qui manducat meam carnem et bibit meum sanguinem, in me manet, et ego in illo. 58 Sicut misit me vivens Pater, et ego vivo propter Patrem: et qui manducat me, et ipse vivet propter me. 59 Hic est panis qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum.60 Hæc dixit in synagoga docens, in Capharnaum. 61 Multi ergo audientes ex discipulis ejus, dixerunt: Durus est hic sermo, et quis potest eum audire? 62 Sciens autem Jesus apud semetipsum quia murmurarent de hoc discipuli ejus, dixit eis: Hoc vos scandalizat? 63 si ergo videritis Filium hominis ascendentem ubi erat prius? 64 Spiritus est qui vivificat: caro non prodest quidquam: verba quæ ego locutus sum vobis, spiritus et vita sunt. 65 Sed sunt quidam ex vobis qui non credunt. Sciebat enim ab initio Jesus qui essent non credentes, et quis traditurus esset eum. 66 Et dicebat: Propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo. 67 Ex hoc multi discipulorum ejus abierunt retro: et jam non cum illo ambulabant. 68 Dixit ergo Jesus ad duodecim: Numquid et vos vultis abire? 69 Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? verba vitæ æternæ habes: 70 et nos credidimus, et cognovimus quia tu es Christus Filius Dei. 71 Respondit eis Jesus: Nonne ego vos duodecim elegi: et ex vobis unus diabolus est? 72 Dicebat autem Judam Simonis Iscariotem: hic enim erat traditurus eum, cum esset unus ex duodecim."

And the English:

The Jews therefore murmured at him, because he had said: I am the living bread which came down from heaven. [42] And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he, I came down from heaven? [43] Jesus therefore answered, and said to them: Murmur not among yourselves. [44] No man can come to me, except the Father, who hath sent me, draw him; and I will raise him up in the last day. [45] It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father, and hath learned, cometh to me.[46] Not that any man hath seen the Father; but he who is of God, he hath seen the Father. [47] Amen, amen I say unto you: He that believeth in me, hath everlasting life. [48] I am the bread of life. [49] Your fathers did eat manna in the desert, and are dead. [50] This is the bread which cometh down from heaven; that if any man eat of it, he may not die. [51] I am the living bread which came down from heaven. [52] If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world. [53] The Jews therefore strove among themselves, saying: How can this man give us his flesh to eat? [54] Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. [55] He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.[56] For my flesh is meat indeed: and my blood is drink indeed. [57] He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. [58] As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. [59] This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. [60] These things he said, teaching in the synagogue, in Capharnaum.[61] Many therefore of his disciples, hearing it, said: This saying is hard, and who can hear it? [62] But Jesus, knowing in himself, that his disciples murmured at this, said to them: Doth this scandalize you? [63] If then you shall see the Son of man ascend up where he was before? [64] It is the spirit that quickeneth: the flesh profiteth nothing. The words that I have spoken to you, are spirit and life. [65] But there are some of you that believe not. For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him. [66] And he said: Therefore did I say to you, that no man can come to me, unless it be given him by my Father. [67] After this many of his disciples went back; and walked no more with him. [68] Then Jesus said to the twelve: Will you also go away? [69] And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life. [70] And we have believed and have known, that thou art the Christ, the Son of God. [71] Jesus answered them: Have not I chosen you twelve; and one of you is a devil? [72] Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him, whereas he was one of the twelve.

Study

It is useful first to consider the core of this message on the Eucharist:

AUG. Our Lord pronounces Himself to be bread, not only in respect of that Divinity, which feeds all things, but also in respect of that human nature, which was assumed by the Word of God: And the bread, He says, that I will give is My flesh, which I will give for the life of the world. 

BEDE. This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i.e. not for the elements, but for mankind, who are called the world. 

THEOPHYL. Which I shall give: this shows His power; for it shows that He was not crucified as a servant, in subjection to the Father, but of his own accord; for though He is said to have been given up by the Father, yet He delivered Himself up also. And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ's flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. But why see we not the flesh? Because, if the flesh were seen, it would revolt us to such a degree, that we should be unable to partake of it. And therefore in condescension to our infirmity, the mystical food is given to us under an appearance suitable to our minds. He gave His flesh for the life of the world, in that, by dying, He destroyed death. By the life of the world too, I understand the resurrection; our Lord's death having brought about the resurrection of the whole human race. It may mean too the sanctified, beatified, spiritual life; for though all have not attained to this life, yet our Lord gave Himself for the world, and, as far as lies in Him, the whole world is sanctified.

What are the consequences of this?

AUG. But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labor to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. O sacrament of mercy, O sign of unity, O bond of love! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.

AUG. But are we, who eat the bread that comes down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death which their fathers suffered, we are delivered. Moses and many, acceptable of God, eat the manna, and died not, because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at this day receive the visible food; but the Sacrament is one thing, the virtue of the Sacrament another. Many a one receives from the Altar, and perishes in receiving; eating and drinking his own damnation, as said the Apostle. To eat then the heavenly bread spiritually, is to bring to the Altar an innocent mind. Sins, though they be daily, are not deadly. Before you go to the Altar, attend to the prayer you repeat: Forgive us our debts, as we forgive our debtors. If you forgive, you are forgiven: approach confidently; it is bread, not poison. None then that eat of this bread, shall die. But we speak of the virtue of the Sacrament, not the visible Sacrament itself; of the inward, not of the outward eater. 

 AUG. There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ's Body, whatever lives they live. The Apostle however contradicts them, where he says, The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Let us examine what is meant here. He who is in the unity of His body, (i.e. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, may, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i.e. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.

AUG. As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, who having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eats and drinks, dwells in Christ, and Christ in him.

Meditation

We should view this passage, I think, as a call to act: a call to 'resacralise' our churches and the Mass.  We must ensure that we receive in a state of grace, and through our prayers cultivate a proper fervour.  We should use means such as reception of the sacrament on the tongue and kneeling to emphasize our belief in what it is we are doing.

The next set of lectio notes can be found here.

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.