Lectio notes: John 10: 1-18

Chapter ten of St John's Gospel gives us the image of Christ as the door of the sheep-fold and the good shepherd, and contrasts this with robbers who try and get into the sheepfold other than by the door, and wolves who prey on the sheep.  Such thieves and robbers are all too prevalent in our own time!

Read

The New Advent page for John 10 can be found here; the Douay-Rheims translation here.  You can hear the Latin read aloud here and the Greek here.

The Latin:

1 Amen, amen dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. 2 Qui autem intrat per ostium, pastor est ovium. 3 Huic ostiarius aperit, et oves vocem ejus audiunt, et proprias ovas vocat nominatim, et educit eas. 4 Et cum proprias oves emiserit, ante eas vadit: et oves illum sequuntur, quia sciunt vocem ejus. 5 Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum. 6 Hoc proverbium dixit eis Jesus: illi autem non cognoverunt quid loqueretur eis. 7 Dixit ergo eis iterum Jesus: Amen, amen dico vobis, quia ego sum ostium ovium. 8 Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves. 9 Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet. 10 Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant.11 Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis. 12 Mercenarius autem, et qui non est pastor, cujus non sunt oves propriæ, videt lupum venientem, et dimittit oves, et fugit: et lupus rapit, et dispergit oves; 13 mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus. 14 Ego sum pastor bonus: et cognosco meas, et cognoscunt me meæ. 15 Sicut novit me Pater, et ego agnosco Patrem: et animam meam pono pro ovibus meis. 16 Et alias oves habeo, quæ non sunt ex hoc ovili: et illas oportet me adducere, et vocem meam audient, et fiet unum ovile et unus pastor. 17 Propterea me diligit Pater: quia ego pono animam meam, ut iterum sumam eam. 18 Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam. Hoc mandatum accepi a Patre meo.

The English:

Amen, amen I say to you: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. [2] But he that entereth in by the door is the shepherd of the sheep. [3] To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. [4] And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice. [5] But a stranger they follow not, but fly from him, because they know not the voice of strangers.[6] This proverb Jesus spoke to them. But they understood not what he spoke to them. [7] Jesus therefore said to them again: Amen, amen I say to you, I am the door of the sheep. [8] All others, as many as have come, are thieves and robbers: and the sheep heard them not. [9] I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures. [10] The thief cometh not, but for to steal, and to kill, and to destroy. I am come that they may have life, and may have it more abundantly.[11] I am the good shepherd. The good shepherd giveth his life for his sheep. [12] But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and flieth: and the wolf catcheth, and scattereth the sheep: [13] And the hireling flieth, because he is a hireling: and he hath no care for the sheep. [14] I am the good shepherd; and I know mine, and mine know me. [15] As the Father knoweth me, and I know the Father: and I lay down my life for my sheep.[16] And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. [17] Therefore doth the Father love me: because I lay down my life, that I may take it again. [18] No man taketh it away from me: but I lay it down of myself, and I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father. 

Study

These days many advocate 'openness to the world' and laud the good works of atheists, non-Christians and non-Catholics. The anthology of readings provided by the Catena Aurea invite us to consider a more traditional view of the necessity of the protection afforded by the Church:

"CHRYS. Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid you as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber. 

There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that uses not the Scriptures, but climbs up some other way, i.e. some self-chosen, some unlawful way, is a thief. Climbs up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. 

Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door, in that He takes care of us, He is the Shepherd.

AUG. Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord said of them, Verily, verily, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber. 

Let the Pagans then, the Jews, the Heretics, say, "We lead a good life;" if they enter not by the door, what avails it? A good life only profits, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or willfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. 

Whoso wishes to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that does not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill. 

By contrast, entering by the door requires us to respond to the grace God offers us with humility and willingness to pick up our cross in imitation of Christ:

AUG. He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. You are bid to think less of yourself than you are, but to know what you are...

And He calls His own sheep by name. 

He knew the names of the predestinated; as He said to His disciples, Rejoice that your names are written in heaven.

 Yet the sheep do not stay in the sheepfold all the time, only being guarded there at night.  During the day, the shepherd leads them out into the pastures:

CHRYS. He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to he a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

AUG. And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step? 

GLOSS. And when He puts forth His own sheep, He goes before them, He leads them out from the darkness of ignorance into light, while He goes before in the pillar of cloud, and fire. 

CHRYS. Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth...

AUG. What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goes forth to his work. 

THEOPHYL. Or, to go in is to watch over the inner man; to go out, to mortify the outward man, i.e. our members which are upon the earth. He that does this shall find pasture in the life to come. 

CHRYS. Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

What should we do when confronted, as we so often are, by hirelings and even wolves posing as shepherds?

AUG. We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees.

AUG. Indeed he would not be a hireling, did he not receive wages from the hirer. Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. 

The hireling hurts, in that he does wrong, not in that he speaks right: the grape bunch hangs amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ's voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.

The next set of lectio notes can be found here.

Lectio notes: John 9: 18-41

Annibale Carraci & Francesco Albani- Healing the Man Born Blind- MNAC

Today's section of St John's Gospel continues the story of Jesus healing a blind man.  A great miracle has occurred - but the man's parents are so scared to the Jewish authorities that they deflect inquiries about it to the man himself.  The man ends up being expelled from the synagogue for his witness to Jesus, but is instructed in the faith by Jesus.  The chapter ends highlighting a reversal of fortunes: the blind see; but the sighted have become blind to the truth.

Read

The New Advent page with the Greek, Latin and Knox translation can be found here.The New Advent page with the Greek, Latin and Knox translation can be found here.  you can listen to the Latin here (from 2.00).

The Latin:

18 Non crediderunt ergo Judæi de illo, quia cæcus fuisset et vidisset, donec vocaverunt parentes ejus, qui viderat: 19 et interrogaverunt eos, dicentes: Hic est filius vester, quem vos dicitis quia cæcus natus est? quomodo ergo nunc videt? 20 Responderunt eis parentes ejus, et dixerunt: Scimus quia hic est filius noster, et quia cæcus natus est: 21 quomodo autem nunc videat, nescimus: aut quis ejus aperuit oculos, nos nescimus; ipsum interrogate: ætatem habet, ipse de se loquatur. 22 Hæc dixerunt parentes ejus, quoniam timebant Judæos: jam enim conspiraverunt Judæi, ut si quis eum confiteretur esse Christum, extra synagogam fieret. 23 Propterea parentes ejus dixerunt: Quia ætatem habet, ipsum interrogate.24 Vocaverunt ergo rursum hominem qui fuerat cæcus, et dixerunt ei: Da gloriam Deo: nos scimus quia hic homo peccator est. 25 Dixit ergo eis ille: Si peccator est, nescio; unum scio, quia cæcus cum essem, modo video. 26 Dixerunt ergo illi: Quid fecit tibi? quomodo aperuit tibi oculos? 27 Respondit eis: Dixi vobis jam, et audistis: quod iterum vultis audire? numquid et vos vultis discipuli ejus fieri? 28 Maledixerunt ergo ei, et dixerunt: Tu discipulus illius sis: nos autem Moysi discipuli sumus. 29 Nos scimus quia Moysi locutus est Deus; hunc autem nescimus unde sit. 30 Respondit ille homo, et dixit eis: In hoc enim mirabile est quia vos nescitis unde sit, et aperuit meos oculos: 31 scimus autem quia peccatores Deus non audit: sed si quis Dei cultor est, et voluntatem ejus facit, hunc exaudit. 32 A sæculo non est auditum quia quis aperuit oculos cæci nati. 33 Nisi esset hic a Deo, non poterat facere quidquam. 34 Responderunt, et dixerunt ei: In peccatis natus es totus, et tu doces nos? Et ejecerunt eum foras.35 Audivit Jesus quia ejecerunt eum foras: et cum invenisset eum, dixit ei: Tu credis in Filium Dei? 36 Respondit ille, et dixit: Quis est, Domine, ut credam in eum? 37 Et dixit ei Jesus: Et vidisti eum, et qui loquitur tecum, ipse est. 38 At ille ait: Credo, Domine. Et procidens adoravit eum. 39 Et dixit Jesus: In judicium ego in hunc mundum veni: ut qui non vident videant, et qui vident cæci fiant. 40 Et audierunt quidam ex pharisæis qui cum ipso erant, et dixerunt ei: Numquid et nos cæci sumus? 41 Dixit eis Jesus: Si cæci essetis, non haberetis peccatum. Nunc vero dicitis, Quia videmus: peccatum vestrum manet.

The English:

The Jews then did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight, [19] And asked them, saying: Is this your son, who you say was born blind? How then doth he now see? [20] His parents answered them, and said: We know that this is our son, and that he was born blind: [21] But how he now seeth, we know not; or who hath opened his eyes, we know not: ask himself: he is of age, let him speak for himself. [22] These things his parents said, because they feared the Jews: for the Jews had already agreed among themselves, that if any man should confess him to be Christ, he should be put out of the synagogue. [23] Therefore did his parents say: He is of age, ask himself. [24] They therefore called the man again that had been blind, and said to him: Give glory to God. We know that this man is a sinner. [25] He said therefore to them: If he be a sinner, I know not: one thing I know, that whereas I was blind, now I see. [26] They said then to him: What did he to thee? How did he open thy eyes? [27] He answered them: I have told you already, and you have heard: why would you hear it again? will you also become his disciples? [28] They reviled him therefore, and said: Be thou his disciple; but we are the disciples of Moses. [29] We know that God spoke to Moses: but as to this man, we know not from whence he is. [30] The man answered, and said to them: Why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes. [31] Now we know that God doth not hear sinners: but if a man be a server of God, and doth his will, him he heareth. [32] From the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind. [33] Unless this man were of God, he could not do any thing. [34] They answered, and said to him: Thou wast wholly born in sins, and dost thou teach us? And they cast him out. [35] Jesus heard that they had cast him out: and when he had found him, he said to him: Dost thou believe in the Son of God? [36] He answered, and said: Who is he, Lord, that I may believe in him? [37] And Jesus said to him: Thou hast both seen him; and it is he that talketh with thee. [38] And he said: I believe, Lord. And falling down, he adored him. [39] And Jesus said: For judgment I am come into this world; that they who see not, may see; and they who see, may become blind. [40] And some of the Pharisees, who were with him, heard: and they said unto him: Are we also blind? [41] Jesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth.

Study

The authorities attempt to discredit the miracle, and intimidate those who would give witness to it.  How many of us are faint hearted like the parents when called to give witness to Christ?

CHRYS. The Pharisees being unable, by intimidation, to deter the blind man from publicly proclaiming his Benefactor, try to nullify the miracle through the parents. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they had called the parents of him that had received his sight...

But it is the nature of truth, to be strengthened by the very snares that are laid against it. A lie is its own antagonist, and by its attempts to injure the truth, sets it off to greater advantage: as is the case now. For the argument which might otherwise have been urged, that the neighbors knew nothing for certain, but spoke from a mere resemblance, is cut off by introduction of the parents, who could of course testify to their own son.

Having brought these before the assembly, they interrogate them with great sharpness, saying, Is this your son, (they say not, who was born blind, but) who you say was born blind? Say. Why what father is there, that would say such things of a son, if they were not true? Why not say at once, Whom you made blind? They try two ways of making them deny the miracle: by saying, Who you say was born blind, and by adding, How then does he now see?

THEOPHYL. Either, say they, it is not true that he now sees, or it is untrue that he was blind before: but it is evident that he now sees; therefore it is not true that he was born blind.

CHRYS. What sort of gratitude is this in the parents; concealing what they knew, from fear of the Jews? as we are next told; These words spoke his parents, because they feared the Jews. And then the Evangelist mentions again what the intentions and dispositions of the Jews were: For the Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue.

AUG. It was no disadvantage to be put out of the synagogue: whom they cast out, Christ took in.

Therefore said, his parents, He is of age, ask him.

ALCUIN. The Evangelist shows that it was not from ignorance, but fear, that they gave this answer.

THEOPHYL. For they were fainthearted; not like their son, that intrepid witness to the truth, the eyes of whose understanding had been enlightened by God.

The newly sighted man though, now becomes bolder in his testimony:

CHRYS. Observe then, when he said above, Whether He be a sinner, I know not, it was not that he spoke in doubt; for here he not only acquits him of all sin, but holds him up as one well pleasing to God: But if any man be a worshiper of God, and does His will, him He hears. It is not enough to know God, we must do His will.

Then he extols His creed: Since the world began, was it not heard that any man opened the eyes of one that was born blind: as if to say, If you confess that God hears not sinners; and this Man has worked a miracle; such an one, as no other man has; it is manifest that the virtue whereby He has wrought it, is more than human:

If this Man were not of God, He could do nothing.

AUG. Freely, steadfastly, truly. For how could what our Lord did, be done by any other than God, or by disciples even, except when their Lord dwelt in them?

CHRYS. So then because speaking the truth he was in nothing confounded, when they should most have admired, they condemned him: You were altogether born in sins, and do you teach us?

AUG. What means altogether? That he was quite blind. Yet He who opened his eyes, also saves him altogether.

Yet the Pharisees reaction is not acknowledgment of the truth, but rejection of it - spiritual blindness:

CHRYS. Or, altogether, that is to say, from your birth you are in sins. They reproach his blindness, and pronounce his sins to be the cause of it; most unreasonably. So long as they expected him to deny the miracle, they were willing to believe him, but now they cast him out.

AUG. It was they themselves who had made him teacher; themselves, who had asked him so many questions; and now they ungratefully cast him out for teaching.

CHRYS. Those who suffer for the truth's sake, and confession of Christ, come to greatest honor; as we see in the instance of the blind man. For the Jews cast him out of the temple, and the Lord of the temple found him; and received him as the judge clothes the wrestler after his labors, and crowns him: Jesus heard that they had cast him out; and when He had found him, He said to him, Do you believe in the Son of God? The Evangelist makes it plain that Jesus came in order to say this to him. He asks him, however, not in ignorance, but wishing to reveal Himself to him, and to show that He appreciated his faith; as if He said, The people have cast reproaches on Me, but I care not for them; one thing only I care for, that you may believe. Better is he that does the will of God, than ten thousand of the wicked.

Even so, an acknowledgment that Jesus has effected a miracle is to thin a layer of faith for salvation, the man requires more instruction:

HILARY. If any mere confession whatsoever of Christ were the perfection of faith, it would have been said, Do you believe in Christ? But inasmuch as all heretics would have had this name in their mouths, confessing Christ, and yet denying the Son, that which is two of Christ alone, is required of our faith, viz. that we should believe in the Son of God. But what avails it to believe on the Son of God as being a creature, when we are required to have faith in Christ, not as a creature of God, but as the Son of God.

CHRYS. But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and inquiring mind. He knows not who He is for whom he had contended so much; a proof to you of his love of truth.

The Lord however says not to him, I am He who healed you; but uses a middle way of speaking, You have both seen Him.

THEOPHYL. This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talks with you.

AUG First, He washes the face of his heart. Then, his heart's face being washed, and his conscience cleansed, he acknowledges Him as not only the Son of man, which he believed before, but as the Son of God, Who had taken flesh upon Him: And he said, Lord, I believe. I believe, is a small thing. Would you see what he believes of Him? And falling down, he worshipped Him.

This instruction does have its effect on some of the authorities though, who start to question their certainties.  And Jesus reminds them that they cannot plead ignorance, for they have the gift of the prophets and the law:

AUG: And some of the Pharisees which were with Him heard these words, and said to Him, Are we blind also? What had moved them were the words, And that they which see might be made blind.

It follows, Jesus said to them, If you were blind, you should have no sin; i.e. If you called yourselves blind, and ran to the physician. But now you say, We see; therefore your sin remains: for in that saying, We see, you seek not a physician, you shall remain in your blindness. This then which He has just before said, I came, that they that see not might see; i.e. they who confess they cannot see, and seek a physician, in order that they may see: and that they which see not may be made blind; i.e. they which think they can see, and seek not a physician, may remain in their blindness. This act of division He calls judgment, saying, For judgment have I come into this world: not that judgment by which He will judge the living and dead at the end of the world...

THEOPHYL. As if to say, Lo, he that saw not from his birth, now sees both in body and soul; whereas they who seem to see, have had their understanding darkened.

CHRYS. For there is a twofold vision, and a twofold blindness; viz. that of sense, and that of the understanding. But they were intent only on sensible things, and were ashamed only of sensible blindness: wherefore He shows them that it would be better for them to be blind, than seeing so: If you were blind, you should have no sin; your punishment would be easier; But now you say, We see.

THEOPHYL. Overlooking the miracle wrought on the blind man, you deserve no pardon; since even visible miracles make no impression on you.

CHRYS. What then they thought their great praise, He shows would turn to their punishment; and at the same time consoles him who had been afflicted with bodily blindness from his birth. For it is not without reason that the Evangelist says, And some of the Pharisees which were with him, heard these words; but that he may remind us that those were the very persons who had first withstood Christ, and then wished to stone Him. For there were some who only followed in appearance, and were easily changed to the contrary side.

THEOPHYL. Or, if you were blind, i.e. ignorant of the Scriptures, your offense would be by no means so heavy a one, as erring out of ignorance: but now, seeing you call yourselves wise and understanding in the law, your own selves condemn you.

The next set of lectio notes can be found here.

Feast of SS Simon and Jude: October 28

The Matins readings for today's feast are as follows:

Nocturn I: Epistle of St Jude 1-13

Nocturn II: On the life of the saints and sermon of St Gregory the Great

(Reading 5): Simon the Canaanite, called also Zelotes, went through Egypt preaching the Gospel, whileas the like was done in Mesopotamia by Thaddaeus, called also in the Gospel Judas the brother of James, and the writer of one of the Catholic Epistles. They met together afterwards in Persia, where they begat countless children in Jesus Christ, spread the faith far and wide in those lands, amid raging heathens, and glorified together by their teaching and miracles, and, in the end, by a glorious martyrdom, the most holy name of Jesus Christ.

Nocturn III: from Tractatus 87 on St John by St Augustine
Gospel: John 15: 17-25

The Gospel:
17 Hæc mando vobis: ut diligatis invicem.18 Si mundus vos odit, scitote quia me priorem vobis odio habuit. 19 Si de mundo fuissetis, mundus quod suum erat diligeret: quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus. 20 Mementote sermonis mei, quem ego dixi vobis: non est servus major domino suo. Si me persecuti sunt, et vos persequentur; si sermonem meum servaverunt, et vestrum servabunt. 21 Sed hæc omnia facient vobis propter nomen meum: quia nesciunt eum qui misit me. 22 Si non venissem, et locutus fuissem eis, peccatum non haberent: nunc autem excusationem non habent de peccato suo. 23 Qui me odit, et Patrem meum odit. 24 Si opera non fecissem in eis quæ nemo alius fecit, peccatum non haberent: nunc autem et viderunt, et oderunt et me, et Patrem meum. 25 Sed ut adimpleatur sermo, qui in lege eorum scriptus est: Quia odio habuerunt me gratis.

Or:

17 These are the directions I give you, that you should love one another.18 If the world hates you, be sure that it hated me before it learned to hate you. 19 If you belonged to the world, the world would know you for its own and love you; it is because you do not belong to the world, because I have singled you out from the midst of the world, that the world hates you. 20 Do not forget what I said to you, No servant can be greater than his master. They will persecute you just as they have persecuted me; they will pay the same attention to your words as to mine.[2] 21 And they will treat you thus because you bear my name; they have no knowledge of him who sent me. 22 If I had not come and given them my message, they would not have been in fault; as it is, their fault can find no excuse. 23 To hate me is to hate my Father too. 24 If I had not done what no one else ever did in their midst they would not have been in fault; as it is, they have hated, with open eyes, both me and my Father. 25 And all this, in fulfilment of the saying which is written in their law, They hated me without cause. (Knox translation)

St Augustine on the Gospel:

(Reading 9): In the Gospel lesson which precedes this one, the Lord had said: You have not chosen me, but I have chosen you, and appointed you, that you should go and bring forth fruit, and [that] your fruit should remain; that whatsoever you shall ask of the Father in my name, He may give it you. On these words you remember that we have already discoursed, as the Lord enabled us. But here, that is, in the succeeding lesson which you have heard read, He says: These things I command you, that you love one another. And thereby we are to understand that this is our fruit, of which He had said, I have chosen you, that you should go and bring forth fruit, and [that] your fruit should remain.

(Reading 10): And what He subjoined, That whatsoever you shall ask of the Father in my name, He may give it you, He will certainly give us if we love one another; seeing that this very thing He has also given us, in choosing us when we had no fruit, because we had chosen Him not; and appointing us that we should bring forth fruit—that is, that we should love one another—a fruit that we cannot have apart from Him, just as the branches can do nothing apart from the vine. Our fruit, therefore, is charity, which the apostle explains to be, Out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 So love we one another, and so love we God. For it would be with no true love that we loved one another, if we loved not God. For every one loves his neighbor as himself if he loves God; and if he loves not God, he loves not himself. For on these two commandments of love hang all the law and the prophets: Matthew 22:40 this is our fruit.

(Reading 11): And it is in reference, therefore, to such fruit that He gives us commandment when He says, These things I command you, that you love one another. In the same way also the Apostle Paul, when wishing to commend the fruit of the Spirit in opposition to the deeds of the flesh, posited this as his principle, saying, The fruit of the Spirit is love; and then, as if springing from and bound up in this principle, he wove the others together, which are joy, peace, long-suffering, kindness, goodness, faith, meekness, temperance. Galatians 5:22

(Reading 12): For who can truly rejoice who loves not good as the source of his joy? Who can have true peace, if he have it not with one whom he truly loves? Who can be long-enduring through persevering continuance in good, save through fervent love? Who can be kind, if he love not the person he is aiding? Who can be good, if he is not made so by loving? Who can be sound in the faith, without that faith which works by love? Whose meekness can be beneficial in character, if not regulated by love? And who will abstain from that which is debasing, if he love not that which dignifies? Appropriately, therefore, does the good Master so frequently commend love, as the only thing needing to be commended, without which all other good things can be of no avail, and which cannot be possessed without bringing with it those other good things that make a man truly good.

Meditation

St Augustine invites us to meditate on an important aspect of the mission of the apostles that applies equally to us, namely that it was not the Apostles that had chosen their mission, but rather Christ who had chosen them.

We do, of course, have to both hear and heed the call of Christ; for we have been given the gift of free will.  But each of us is called to a state of life, and a personal way of living that out that is a divine call.

Co-operating in that call is often no easy thing.  For the apostles, it meant martyrdom.

Yet to reject that call, to refuse to co-operate with the divine will, whether in the big decisions on state of life, or in the small inspirations of the Spirit that we hear each day, is a serious thing indeed.

Feast of Christ the King

This Sunday is the feast of Christ the King in the traditional calendars, which displaces the texts for the twenty-third Sunday after Pentecost.

Readings for Matins

The readings in the Benedictine Office for Matins of Christ the King are as follows:

Nocturn I: Colossians 1: 3b-23
Nocturn II: from the Encyclical Quas Primus of Pius XI
Nocturn III: from Tracts 51, 117 and 115 on St John by of St Augustine
Gospel: John 18:33-37

I will provide the list of readings (and links and extracts where available) for the feasts of the week on the days they occur (at midnight Australian time, so US readings will get it a day in advance).

The Gospel is:

Introivit ergo iterum in prætorium Pilatus: et vocavit Jesum, et dixit ei: Tu es rex Judæorum? 34 Respondit Jesus: A temetipso hoc dicis, an alii dixerunt tibi de me? 35 Respondit Pilatus: Numquid ego Judæus sum? gens tua et pontifices tradiderunt te mihi: quid fecisti? 36 Respondit Jesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judæis: nunc autem regnum meum non est hinc. 37 Dixit itaque ei Pilatus: Ergo rex es tu? Respondit Jesus: Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis qui est ex veritate, audit vocem meam.

or:

33 So Pilate went back into the palace, and summoned Jesus; Art thou the king of the Jews? he asked. 34 Dost thou say this of thy own accord, Jesus answered, or is it what others have told thee of me? 35 And Pilate answered, Am I a Jew? It is thy own nation, and its chief priests, who have given thee up to me. What offence hast thou committed? 36 My kingdom, said Jesus, does not belong to this world. If my kingdom were one which belonged to this world, my servants would be fighting, to prevent my falling into the hands of the Jews; but no, my kingdom does not take its origin here. 37 Thou art a king, then? Pilate asked. And Jesus answered, It is thy own lips that have called me a king. What I was born for, what I came into the world for, is to bear witness of the truth. Whoever belongs to the truth, listens to my voice. (Knox translation)

The readings on the Gospel of St John from St Augustine (from New Advent, links above) are as follows:

(Reading 9): These, then, were the words of praise addressed to Jesus by the multitude, Hosanna: blessed is He that comes in the name of the Lord, the King of Israel. What a cross of mental suffering must the Jewish rulers have endured when they heard so great a multitude proclaiming Christ as their King! But what honor was it to the Lord to be King of Israel? What great thing was it to the King of eternity to become the King of men? For Christ's kingship over Israel was not for the purpose of exacting tribute, of putting swords into His soldiers' hands, of subduing His enemies by open warfare; but He was King of Israel in exercising kingly authority over their inward natures, in consulting for their eternal interests, in bringing into His heavenly kingdom those whose faith, and hope, and love were centred in Himself. Accordingly, for the Son of God, the Father's equal, the Word by whom all things were made, in His good pleasure to be King of Israel, was an act of condescension and not of promotion; a token of compassion, and not any increase of power. For He who was called on earth the King of the Jews, is in the heavens the Lord of angels.

(Reading 10):  But is Christ king only of the Jews, or of the Gentiles also? Yes, of the Gentiles also. For when He said in prophecy, I am set king by Him upon His holy hill of Zion, declaring the decree of the Lord, that no one might say, because of the hill of Zion, that He was set king over the Jews alone, He immediately added, The Lord said unto me, You are my Son; this day have I begotten You. Ask of me, and I will give You the Gentiles for Your inheritance, and the uttermost parts of the earth for Your possession. 

(Reading 11): Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. This is what the good Master wished us to know; but first there had to be shown us the vain notion that men had regarding His kingdom, whether Gentiles or Jews, from whom Pilate had heard it; as if He ought to have been punished with death on the ground of aspiring to an unlawful kingdom; or as those in the possession of royal power usually manifest their ill-will to such as are yet to attain it, as if, for example, precautions were to be used lest His kingdom should prove adverse either to the Romans or to the Jews. 

(Reading 12): But the Lord was able to reply to the first question of the governor, when he asked Him, Are you the King of the Jews? with the words, My kingdom is not of this world, etc.; but by questioning him in turn, whether he said this thing of himself, or heard it from others, He wished by his answer to show that He had been charged with this as a crime before him by the Jews: laying open to us the thoughts of men, which were all known to Himself, that they are but vain; and now, after Pilate's answer, giving them, both Jews and Gentiles, all the more reasonable and fitting a reply, My kingdom is not of this world. 

The Ordo this week in summary

Sun 27 Oct Feast of Christ the King, Class I
Mon 28 Oct SS Simon and Jude, Class II
Tues 29 Oct Class IV
Wed 30 Oct Class IV
Thurs 31 Oct Class IV
Fri 1 Nov         All Saints, Class I
Sat 2 Nov        All Souls, Class I

Lectio notes: John 9: 1-17

Codex Egberti, Fol 50

Chapter 9 of St John tells the story of Jesus healing a blind man who has been blind from birth, and the various reactions to this act, from his neighbours, his family, the Pharisees, and the man himself.  Today's section looks at the initial reactions.

Read

The New Advent page with the Greek, Latin and Knox translation can be found here.  you can listen to the Latin here and the Greek here.

The Latin:

1 Et præteriens Jesus vidit hominem cæcum a nativitate: 2 et interrogaverunt eum discipuli ejus: Rabbi, quis peccavit, hic, aut parentes ejus, ut cæcus nasceretur? 3 Respondit Jesus: Neque hic peccavit, neque parentes ejus: sed ut manifestentur opera Dei in illo. 4 Me oportet operari opera ejus qui misit me, donec dies est: venit nox, quando nemo potest operari: 5 quamdiu sum in mundo, lux sum mundi. 6 Hæc cum dixisset, exspuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos ejus, 7 et dixit ei: Vade, lava in natatoria Siloë (quod interpretatur Missus). Abiit ergo, et lavit, et venit videns. 8 Itaque vicini, et qui viderant eum prius quia mendicus erat, dicebant: Nonne hic est qui sedebat, et mendicabat? Alii dicebant: Quia hic est. 9 Alii autem: Nequaquam, sed similis est ei. Ille vero dicebat: Quia ego sum. 10 Dicebant ergo ei: Quomodo aperti sunt tibi oculi? 11 Respondit: Ille homo qui dicitur Jesus, lutum fecit: et unxit oculos meos, et dixit mihi: Vade ad natatoria Siloë, et lava. Et abii, et lavi, et video. 12 Et dixerunt ei: Ubi est ille? Ait: Nescio.13 Adducunt eum ad pharisæos, qui cæcus fuerat. 14 Erat autem sabbatum quando lutum fecit Jesus, et aperuit oculos ejus. 15 Iterum ergo interrogabant eum pharisæi quomodo vidisset. Ille autem dixit eis: Lutum mihi posuit super oculos, et lavi, et video. 16 Dicebant ergo ex pharisæis quidam: Non est hic homo a Deo, qui sabbatum non custodit. Alii autem dicebant: Quomodo potest homo peccator hæc signa facere? Et schisma erat inter eos. 17 Dicunt ergo cæco iterum: Tu quid dicis de illo qui aperuit oculos tuos? Ille autem dixit: Quia propheta est.

The English:

And Jesus passing by, saw a man, who was blind from his birth: [2] And his disciples asked him: Rabbi, who hath sinned, this man, or his parents, that he should be born blind? [3] Jesus answered: Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him. [4] I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work. [5] As long as I am in the world, I am the light of the world.[6] When he had said these things, he spat on the ground, and made clay of the spittle, and spread the clay on his eyes, [7] And said to him: Go, wash in the pool of Siloe, which is interpreted, Sent. He went therefore, and washed, and he came seeing. [8] The neighbours therefore, and they who had seen him before that he was a beggar, said: Is not this he that sat and begged? Some said: This is he. [9] But others said: No, but he is like him. But he said: I am he. [10] They said therefore to him: How were thy eyes opened?[11] He answered: That man that is called Jesus made clay, and anointed my eyes, and said to me: Go to the pool of Siloe, and wash. And I went, I washed, and I see. [12] And they said to him: Where is he? He saith: I know not. [13] They bring him that had been blind to the Pharisees. [14] Now it was the sabbath, when Jesus made the clay, and opened his eyes. [15] Again therefore the Pharisees asked him, how he had received his sight. But he said to them: He put clay upon my eyes, and I washed, and I see. [16] Some therefore of the Pharisees said: This man is not of God, who keepeth not the sabbath. But others said: How can a man that is a sinner do such miracles? And there was a division among them. [17] They say therefore to the blind man again: What sayest thou of him that hath opened thy eyes? And he said: He is a prophet.

Study

The Catena Aurea commentaries on these verses focus firstly on the issue of why people are born with disabilities and illnesses: is it due to the sins of their parents?

There is, of course, a sense that we all bear the sins of our parents: we all inherit the consequences of Adam's sin; and the genetic legacy and physical health of our parents affects a child even in the womb.  But in this particular case, the man's blindness is part of God's providential plan to reveal Jesus' power, and act as a sign for his message:

AUG. For the blind man here is the human race. Blindness came upon the first man by reason of sin: and from him we all derive it: i.e. man is blind from his birth.

AUG. Was he then born without original sin, or had he never added to it by actual sin? Both this man and his parents had sinned, but that sin was not the reason why he was born blind. Our Lord gives the reason; viz. That the works of God should be made manifest in him.

GREG. One stroke falls on the sinner, for punishment only, not conversion; another for correction; another not for correction of past sins, but prevention of future; another neither for correcting past, nor preventing future sins, but by the unexpected deliverance following the blow, to excite more ardent love of the Savior's goodness.

The first reaction comes from the man himself witnessing to what had happened to his neighbours:

CHRYS. The suddenness of the miracle made men incredulous: The neighbors therefore, and they which had seen him that he was blind, said, Is not this he that sat and begged? Wonderful clemency and condescension of God! Even the beggars He heals with so great considerateness: thus stopping the mouths of the Jews; in that He made not the great, illustrious, and noble, but the poorest and meanest, the objects of His providence. Indeed He had come for the salvation of all.

Some said, This is he. The blind man having been clearly recognized in the course of his long walk to the pool; the more so, as people's attention was drawn by the strangeness of the event; men could no longer say, This is not he; Others said, Nay, but he is like him.

AUG. His eyes being opened had altered his look. But he said, I am he. He spoke gratefully; a denial would have convicted Him of ingratitude.

CHRYS. He was not ashamed of his former blindness, nor afraid of the fury of the people, nor averse to show himself, and proclaim his Benefactor. Therefore said they to him, How were your eyes opened? How they were, neither he nor any one knew: he only knew the fact; he could not explain it...

AUG. Lo, he is become a proclaimer of grace, an evangelist, and testifies to the Jews. That blind man testified, and the ungodly were vexed at the heart, because they had not in their heart what appeared upon his countenance...

Some (though not all) of the Pharisees, however, reject the great gift because it had taken place on the sabbath!  Do we likewise reject graces offered because they come at inconvenient times?

AUG. Some, not all: for some were already anointed. But they, who neither saw, nor were anointed, said, This man is not of God, because he keeps not the sabbath day. Rather He kept it, in that He was without sin; for to observe the sabbath spiritually, is to have no sin. And this God admonishes us of, when He enjoins the sabbath, saying, In it you shall do no servile work. What servile work is, our Lord tells us above, Whosoever commits sin, is the servant of sin. They observed the sabbath carnally, transgressed it spiritually.

CHRYS. Passing over the miracle in silence, they give all the prominence they can to the supposed transgression; not charging Him with healing on the sabbath, but with not keeping the sabbath. Others said, How can a man that is a sinner do such miracles? They were impressed by His miracles, but only in a weak and unsettled way. For whereas such might have strewn them, that the sabbath was not broken; they had not yet any idea that He v as God, and therefore did not know that it was the Lord of the sabbath who had worked the miracle. Nor did any of them dare to say openly what his sentiments were, but spoke ambiguously; one, because he thought the fact itself improbable; another, from his love of station. It follows, And there was a division among them. That is, the people were divided first, and then the rulers.

THEOPHYL. See with what good intent they put the question. They do not say, What say you of Him that keeps not the sabbath, but mention the miracle, that He has opened your eyes; meaning, it would seem, to draw out the healed man himself; He has benefited them, they seem to say, and you ought to preach Him.

AUG. Or they sought how they could throw reproach upon the man, and cast him out of their synagogue. he declares however openly what he thinks: He said, He is a Prophet. Not being anointed yet in heart, he could not confess the Son of God; nevertheless, he is not wrong in what he says: for our Lord Himself says of Himself, A prophet is not without honor, save in his own country.

The next set of lectio notes can be found here.

Lectio notes: John 8:37-59

Holy Trinity Church, London
Photo: George P Landow

Today's concluding section of St John 8 continues Jesus' discussion on the recognition of the truth of who he is, provides a warning about the reality of the devil, and concludes with another attempt to stone him for blasphemy in claiming to be God.

Read

The New Advent page with the Greek, Latin and English can be found here.  You can hear the Latin read here (from 4.06) and the Greek here.

The Latin:

37 Scio quia filii Abrahæ estis: sed quæritis me interficere, quia sermo meus non capit in vobis. 38 Ego quod vidi apud Patrem meum, loquor: et vos quæ vidistis apud patrem vestrum, facitis. 39 Responderunt, et dixerunt ei: Pater noster Abraham est. Dicit eis Jesus: Si filii Abrahæ estis, opera Abrahæ facite. 40 Nunc autem quæritis me interficere, hominem, qui veritatem vobis locutus sum, quam audivi a Deo: hoc Abraham non fecit. 41 Vos facitis opera patris vestri. Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum patrem habemus Deum. 42 Dixit ergo eis Jesus: Si Deus pater vester esset, diligeretis utique et me; ego enim ex Deo processi, et veni: neque enim a meipso veni, sed ille me misit. 43 Quare loquelam meam non cognoscitis? Quia non potestis audire sermonem meum. 44 Vos ex patre diabolo estis: et desideria patris vestri vultis facere. Ille homicida erat ab initio, et in veritate non stetit: quia non est veritas in eo: cum loquitur mendacium, ex propriis loquitur, quia mendax est, et pater ejus. 45 Ego autem si veritatem dico, non creditis mihi. 46 Quis ex vobis arguet me de peccato? si veritatem dico vobis, quare non creditis mihi? 47 Qui ex Deo est, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis.48 Responderunt ergo Judæi, et dixerunt ei: Nonne bene dicimus nos quia Samaritanus es tu, et dæmonium habes? 49 Respondit Jesus: Ego dæmonium non habeo: sed honorifico Patrem meum, et vos inhonorastis me. 50 Ego autem non quæro gloriam meam: est qui quærat, et judicet.51 Amen, amen dico vobis: si quis sermonem meum servaverit, mortem non videbit in æternum. 52 Dixerunt ergo Judæi: Nunc cognovimus quia dæmonium habes. Abraham mortuus est, et prophetæ; et tu dicis: Si quis sermonem meum servaverit, non gustabit mortem in æternum. 53 Numquid tu major es patre nostro Abraham, qui mortuus est? et prophetæ mortui sunt. Quem teipsum facis? 54 Respondit Jesus: Si ego glorifico meipsum, gloria mea nihil est: est Pater meus, qui glorificat me, quem vos dicitis quia Deus vester est, 55 et non cognovistis eum: ego autem novi eum. Et si dixero quia non scio eum, ero similis vobis, mendax. Sed scio eum, et sermonem ejus servo. 56 Abraham pater vester exsultavit ut videret diem meum: vidit, et gavisus est. 57 Dixerunt ergo Judæi ad eum: Quinquaginta annos nondum habes, et Abraham vidisti? 58 Dixit eis Jesus: Amen, amen dico vobis, antequam Abraham fieret, ego sum. 59 Tulerunt ergo lapides, ut jacerent in eum: Jesus autem abscondit se, et exivit de templo.

The English:

[37] I know that you are the children of Abraham: but you seek to kill me, because my word hath no place in you. [38] I speak that which I have seen with my Father: and you do the things that you have seen with your father. [39] They answered, and said to him: Abraham is our father. Jesus saith to them: If you be the children of Abraham, do the works of Abraham. [40] But now you seek to kill me, a man who have spoken the truth to you, which I have heard of God. This Abraham did not. [41] You do the works of your father. They said therefore to him: We are not born of fornication: we have one Father, even God. [42] Jesus therefore said to them: If God were your Father, you would indeed love me. For from God I proceeded, and came; for I came not of myself, but he sent me: [43] Why do you not know my speech? Because you cannot hear my word. [44] You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. [45] But if I say the truth, you believe me not.[46] Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? [47] He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. [48] The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil? [49] Jesus answered: I have not a devil: but I honour my Father, and you have dishonoured me. [50] But I seek not my own glory: there is one that seeketh and judgeth.[51] Amen, amen I say to you: If any man keep my word, he shall not see death for ever. [52] The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. [53] Art thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? [54] Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. [55] And you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. [56] Abraham your father rejoiced that he might see my day: he saw it, and was glad. [57] The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? [58] Jesus said to them: Amen, amen I say to you, before Abraham was made, I am. [59] They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.

Study

This passage articulates a theme picked up in more depth by St Paul, namely that the Jews think they are free, but in fact they are enslaved by sin and the law:

AUG. The Jews had asserted they were free, because they were Abraham's seed. Our Lord replies, I know that you are Abraham's seed; as if to say, I know that you are the sons of Abraham, but according to the flesh, not spiritually and by faith. So He adds, But you seek to kill Me.

CHRYS. He says this, that they might not attempt to answer, that they had no sin. He reminds them of a present sin; a sin which they had been meditating for some time past, and which was actually at this moment in their thoughts: putting out of the question their general course of life. He thus removes them by degrees out of their relationship to Abraham, teaching them not to pride themselves so much upon it: for that, as bondage and freedom were the consequences of works, so was relationship. And that they might not say, We do so justly, He adds the reason why they did so; Because My word has no place in you.

The reality of evil:

CHRYS. Our Lord, having already cut off the Jews from relationship to Abraham, overthrows now this far greater claim, to call God their Father, You are of your father the devil.

AUG. The Jews then were children of the devil by imitation, not by birth: And the lusts of your father you will do, our Lord says. You are his children then, because you have such lusts, not because you are born of him: for you seek to kill Me, a man that has told you the truth: and he envied man, and killed him: he was a murderer from the beginning; i.e. of the first man on whom a murder could be committed: man could not he slain, before man was created. The devil did not go, girt with a sword, against man: he sowed an evil word, and slew him. Do not suppose therefore that you are not guilty of murder, when you suggest evil thoughts to your brother. The very reason why you rage against the flesh, is that you cannot assault the soul.

ORIGEN. Consider too, it was not one man only that he killed, but the whole human race, inasmuch as in Adam all die; so that he is truly called a murderer from the beginning.

CHRYS. He does not say, his works, but his lusts you will do, meaning that both the devil and the Jews were bent on murder, to satisfy their envy. And stood not in the truth. He shows whence sprang their continual objection to Him, that He was not from God.

AUG. But it will be objected perhaps, that if from the beginning of his existence, the devil stood not in the truth, he was never in a state of blessedness with the holy angels, refusing, as he did, to be subject to his Creator, and therefore false and deceitful; unwilling at the cost of pious subjection to hold that which by nature he was; and attempting in his pride and loftiness to simulate that which he was not. This opinion is not the same with that of the Manichaeans, that the devil has his own peculiar nature, derived as it were from the opposite principle of evil. This foolish sect does not see that our Lord says not, Was alien from the truth, but Stood not in the truth, meaning, fell from the truth. And thus they interpret John, The devil sins from the beginning, not seeing that if sin is natural, it is no sin. But what do the testimonies of the prophets reply? Isaiah, setting forth the devil under the figure of the prince of Babylon, says, How are you fallen from heaven, O Lucifer, son of the morning! Ezekiel says, You have been in Eden, the garden of God. Which passages, as they cannot be interpreted in any other way, show that we must take the word, He stood not in the truth, to mean, that he was in truth, but did not remain in it; and the other, that the devil sins from the beginning, to mean, that he was a sinner not from the beginning of his creation, but from the beginning of sin. For sin began in him, and he was the beginning of sin.

Our Lord's divinity:

GREG. The carnal minds of the Jews are intent on the flesh only; they think only of His age in the flesh: Then said the Jews to Him, you are not fifty years old, and have you seen Abraham? that is to say, Many ages have passed since Abraham died; and how then could he see your day? For they took His words in a carnal sense.

THEOPHYL. Christ was then thirty-three years old. Why then do they not say, You are not yet forty years old, instead of fifty? A needless question this: they simply spoke as chance led them at the time. Some however say that they mentioned the fiftieth year on account of its sacred character, as being the year of jubilee, in which they redeemed their captives, and gave up the possessions they had bought.

GREG. Our Savior mildly draws them away from their carnal view, to the contemplation of His Divinity; Jesus said to them, Verily, verily, I say to you, Before Abraham was, I am. Before is a particle of past time, am, of present. Divinity has no past or future, but always the present; and therefore He does not say, Before Abraham was, I was: but, Before Abraham was, I am: as it is in Exodus, I am that I am. Before and after might be said of Abraham with reference to different periods of his life; to be, in the present, is said of the truth only.

ALCUIN. He fled, because His hour was not yet come; and because He had not chosen this kind of death.

The consequences of rejecting Christ:

AUG. So then, as a man, He flies from the stones; but woe to them, from whose stony hearts God flies.

BEDE. Mystically, a man throws a stone at Jesus, as often as he harbors an evil thought, and if he follows it up, so far as lies in him, he kills Jesus.

GREG. What does our Lord mean by hiding Himself, but that the truth is hidden to them, who despise His words. The truth flies the company of an unhumbled soul. His example shows us, that we should in all humility rather retreat from the wrath of the proud, when it rises, than resist it, even though we might be able.

The next set of notes can be found here.

Lectio notes: John 8:12-36

Today's section of St John's Gospel returns to the question of how we can know that what Jesus is saying is true.  It returns to the image of Christ as the light of the world, and contains that famous line, 'The truth will set you free'...

Freedom is one of those concepts that has become utterly corrupted in our culture: instead of being the freedom to act rightly through the power of grace, it has become synonymous with the idea that we should all be permitted to indulge our basest desires at will.  A freedom grounded in truth though, stands as a corrective to this.

Read

The New Advent page with Greek, Latin and English can be found here. You can hear the Latin read here (from 1.20) and the Greek here.

The Latin:

12 Iterum ergo locutus est eis Jesus, dicens: Ego sum lux mundi: qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ. 13 Dixerunt ergo ei pharisæi: Tu de teipso testimonium perhibes; testimonium tuum non est verum. 14 Respondit Jesus, et dixit eis: Et si ego testimonium perhibeo de meipso, verum est testimonium meum: quia scio unde veni et quo vado; vos autem nescitis unde venio aut quo vado. 15 Vos secundum carnem judicatis: ego non judico quemquam; 16 et si judico ego, judicium meum verum est, quia solus non sum: sed ego et qui misit me, Pater. 17 Et in lege vestra scriptum est, quia duorum hominum testimonium verum est. 18 Ego sum qui testimonium perhibeo de meipso, et testimonium perhibet de me qui misit me, Pater. 19 Dicebant ergo ei: Ubi est Pater tuus? Respondit Jesus: Neque me scitis, neque Patrem meum: si me sciretis, forsitan et Patrem meum sciretis. 20 Hæc verba locutus est Jesus in gazophylacio, docens in templo: et nemo apprehendit eum, quia necdum venerat hora ejus.21 Dixit ergo iterum eis Jesus: Ego vado, et quæretis me, et in peccato vestro moriemini. Quo ego vado, vos non potestis venire. 22 Dicebant ergo Judæi: Numquid interficiet semetipsum, quia dixit: Quo ego vado, vos non potestis venire? 23 Et dicebat eis: Vos de deorsum estis, ego de supernis sum. Vos de mundo hoc estis, ego non sum de hoc mundo. 24 Dixi ergo vobis quia moriemini in peccatis vestris: si enim non credideritis quia ego sum, moriemini in peccato vestro. 25 Dicebant ergo ei: Tu quis es? Dixit eis Jesus: Principium, qui et loquor vobis. 26 Multa habeo de vobis loqui, et judicare; sed qui me misit, verax est; et ego quæ audivi ab eo, hæc loquor in mundo. 27 Et non cognoverunt quia Patrem ejus dicebat Deum. 28 Dixit ergo eis Jesus: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum, et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor: 29 et qui me misit, mecum est, et non reliquit me solum: quia ego quæ placita sunt ei, facio semper. 30 Hæc illo loquente, multi crediderunt in eum.31 Dicebat ergo Jesus ad eos, qui crediderunt ei, Judæos: Si vos manseritis in sermone meo, vere discipuli mei eritis, 32 et cognoscetis veritatem, et veritas liberabit vos. 33 Responderunt ei: Semen Abrahæ sumus, et nemini servivimus umquam: quomodo tu dicis: Liberi eritis? 34 Respondit eis Jesus: Amen, amen dico vobis: quia omnis qui facit peccatum, servus est peccati. 35 Servus autem non manet in domo in æternum: filius autem manet in æternum. 36 Si ergo vos filius liberaverit, vere liberi eritis.

The English:

Again therefore, Jesus spoke to them, saying: I am the light of the world: he that followeth me, walketh not in darkness, but shall have the light of life. [13] The Pharisees therefore said to him: Thou givest testimony of thyself: thy testimony is not true. [14] Jesus answered, and said to them: Although I give testimony of myself, my testimony is true: for I know whence I came, and whither I go: but you know not whence I come, or whither I go. [15] You judge according to the flesh: I judge not any man. [16] And if I do judge, my judgment is true: because I am not alone, but I and the Father that sent me. [17] And in your law it is written, that the testimony of two men is true. [18] I am one that give testimony of myself: and the Father that sent me giveth testimony of me. [19] They said therefore to him: Where is thy Father? Jesus answered: Neither me do you know, nor my Father: if you did know me, perhaps you would know my Father also. [20] These words Jesus spoke in the treasury, teaching in the temple: and no man laid hands on him, because his hour was not yet come.[21] Again therefore Jesus said to them: I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come. [22] The Jews therefore said: Will he kill himself, because he said: Whither I go, you cannot come? [23] And he said to them: You are from beneath, I am from above. You are of this world, I am not of this world. [24] Therefore I said to you, that you shall die in your sins. For if you believe not that I am he, you shall die in your sin. [25] They said therefore to him: Who art thou? Jesus said to them: The beginning, who also speak unto you.[26] Many things I have to speak and to judge of you. But he that sent me, is true: and the things I have heard of him, these same I speak in the world. [27] And they understood not, that he called God his Father. [28] Jesus therefore said to them: When you shall have lifted up the Son of man, then shall you know, that I am he, and that I do nothing of myself, but as the Father hath taught me, these things I speak: [29] And he that sent me, is with me, and he hath not left me alone: for I do always the things that please him. [30] When he spoke these things, many believed in him.[31] Then Jesus said to those Jews, who believed him: If you continue in my word, you shall be my disciples indeed. [32] And you shall know the truth, and the truth shall make you free. [33] They answered him: We are the seed of Abraham, and we have never been slaves to any man: how sayest thou: you shall be free? [34] Jesus answered them: Amen, amen I say unto you: that whosoever committeth sin, is the servant of sin. [35] Now the servant abideth not in the house for ever; but the son abideth for ever. [36] If therefore the son shall make you free, you shall be free indeed.

Study

The Catena Aurea looks first at this fresh assertion of the divinity of Jesus, and 'the light of the world' image:

BEDE Where it is to be observed, He does not say, I am the light of Angels, or of heaven, but the Light of the world, i.e. of mankind who live in darkness, as we read, To give light to them that sit in darkness, and in the shadow of death.

CHRYS. As they had brought Galilee as an objection against Him, and doubted His being one of the Prophets, as if that was all He claimed to be, Me wished to show that He was not one of the Prophets, but the Lord of the whole earth: Then spoke Jesus again to them, saying, I am the Light of the world: not of Galilee, or of Palestine, or of Judea...

AUG. He withdraws you however from the eyes of the flesh, to those of the heart, in that He adds, He that follows Me shall not walk in darkness, but shall have the light of life. He thinks it not enough to say shall have light, but adds, of life. These words of our Lord agree with those of the Psalm, In Your light shall we see light; for with you is the well of life. For bodily uses, light is one thing, and a well another; and a well ministers to the mouth, light to the eyes. With God the light and the well are the same. He who shines upon you, that you may see Him, the Same flows to you, that you may drink Him. What He promises is put in the future tense; what we ought to do in the present. He that follows Me, He says, shall have; i.e. by faith now, in sight hereafter. The visible sun accompanies you, only if you go westward, whither it go also; and even if you follow it, it will forsake you, at its setting. Your God is every where wholly; He will not fall from you, if you fall not from Him. Darkness is to be feared, not that of the eyes, but that of the mind; and if of the eyes, of the inner not the outer eyes; not those by which white and black, but those by which just and unjust, are discerned.

The Catena also includes some insights on the discussion of witness, and the Trinitiarian theology expounded here:

CHRYS. It is written in your law, that the testimony of two men is true. If this is to be taken literally, in what respect does our Lord differ from men? The rule has been laid down for men, on the ground that one man alone is not to be relied on: but how can this be applicable to God? These words are quoted then with another meaning. When two men bear witness, both to an indifferent matter, their witness is true: this constitutes the testimony of two men. But if one of them bear witness to himself, then they are no longer two witnesses. Thus our Lord means to show that He is consubstantial with the Father, and does not need another witness, i.e. besides the Father's. I and the Father that sent Me. Again, on human principles, when a man bears witness, his honesty is supposed, he is not home witness to; and a man is admitted as a fair and competent witness in an indifferent matter, but not in one relating to himself, unless he is supported by other testimony. But here it is quite otherwise. Our Lord, though giving testimony in His own case, and though saying that He is borne witness to by another, pronounces Himself worthy of belief; thus showing His all-sufficiency. He says He deserves to be believed.

ALCUIN. Or it is as if He said, If your law admits the testimony of two men who may be deceived, and testify to more than is true; on what grounds can you reject Mine and My Father's testimony, the highest and most sure of all?

For us today, though, living in a culture that espouses the completely false idea that freedom means doing whatever you feel like doing, the discussion of the liberating nature of truth is perhaps the most important section of this text.

Apprehension of the truth, the Fathers point out, requires us to shake off the miasma of our culture that obscures our capacity to reason:

AUG. As if to say: Whereas you have now belief, by continuing, you shall have sight. For it was not their knowledge which made them believe, but rather their belief which gave them knowledge. Faith is to believe that which you see not: truth to see that which you believe? By continuing then to believe a thing, you come at last to see the thing; i.e. to the contemplation of the very truth as it is; not conveyed in words, but revealed by light. The truth is unchangeable; it is the bread of the soul, refreshing others, without diminution to itself; changing him who eats into itself; itself not changed. This truth is the Word of God, which put on flesh for our sakes, and lay hid, not meaning to bury itself, but only to defer its manifestation, till its suffering in the body, for the ransoming of the body of sin, had taken place.

CHRYS. Or, You shall know the truth, i.e. Me: for I am the truth. The Jewish was a typical dispensation; the reality you can only know from Me.

Why does it matter?  It matters because our apprehension of eternity frees us to act with our eternal destiny in mind:

AUG. Some one might say perhaps, And what does it profit me to know the truth? So our Lord adds, And the truth shall free you; as if to say, If the truth does not delight you, liberty, will. To be freed is to be made free, as to be healed is to be made whole. This is plainer in the Greek; in the Latin we use the word free chiefly in the sense of escape of danger, relief from care, and the like.

AUG. From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable? Absolute immutability is in itself eternity.

Jesus' listeners are aggrieved at this, for they prided themselves on being the race that God had already led out of slavery.  They did not understand that their earlier freedom but prefigured the true freedom that comes from grace, not the law alone:

CHRYS. Men who really believed could have borne to he rebuked. But these men began immediately to show anger. Indeed if they had been disturbed at His former saying, they had much more reason to be so now. For they might argue; If He says we shall know the truth, He must mean that we do not know it now: so then the law is a lie, our knowledge a delusion. But their thoughts took no such direction: their grief is wholly worldly; they know of no other servitude, but that of this world: They answered Him, We be Abraham's seed, and were never in bondage to any man. How say you then, we shall be made free? As if to say, They of Abraham's stock are free, and ought not to be called slaves: we have never been in bondage to any one.

AUG. Or it was not those who believed, but the unbelieving multitude that made this answer. But how could they say with truth, taking only secular bondage into account, that we have never been in bondage to any man? Was not Joseph sold? were not the holy prophets carried into captivity? Ungrateful people! Why does God remind you so continually of His having taken you out of the house of bondage if you never were in bondage? Why do you who are now talking, pay tribute to the Romans, if you never were in bondage?

The slavery Christ is talking about though, is the slavery of sin:

CHRYS. Christ then, who speaks for their good, not to gratify their vainglory, explains His meaning to have been that they were the servants not of men, but of sin, the hardest kind of servitude, from which God only can rescue: Jesus answered them, Verily, verily, I say to you, Whosoever commits sin is the servant of sin.

GREG. Because whoever yields to wrong desires, puts his hitherto free soul under the yoke of the evil one, and takes him for his master. But we oppose this master, when we struggle against the wickedness which has laid hold upon us, when we strongly resist habit, when we pierce sin with repentance, and wash away the spots of filth With tears.

GREG. And the more freely men follow their perverse desires, the more closely are they in bondage to them.

AUG. O miserable bondage! The slave of a human master when wearied with the hardness of his tasks, sometimes takes refuge in flight. But whither does the slave of sin flee? He takes it along with him, wherever he goes; for his sin is within him. The pleasure passes away, but the sin does not pass away: its delight goes, its sting remains behind. He alone can free from sin, who came without sin, and was made a sacrifice for sin. And thus it follows: The servant abides not in the house for ever. The Church is the house: the servant is the sinner; and many sinners enter into the Church. So He does not say, The servant is, not in the house; but, The servant abides not in the house for ever. If a time then is to come, when there shall be no servant in the house; who will there be there? Who will boast that he is pure from sin? Christ's are fearful words. But He adds, The Son abides for ever. So then Christ will live alone in His house. Or does not the word Son, imply both the body and the head? Christ purposely alarms us first, and then gives us hope. He alarms us, that we may not love sin; He gives us hope, that we may not despair of the absolution of our sin. Our hope then is this, that we shall be freed by Him who is free. He has paid the price for us, not in money, but in His own blood: If the Son therefore shall make you free, you shall be free indeed.

AUG. Not from the barbarians, but from the devil; not from the captivity of the body, but from the wickedness of the soul.

Through Christ, we are empowered to turn away from sin.  In this life though, the struggle to act in true freedom will always be there; it is only in the next that we will have true freedom:

AUG. The first stage of freedom' is, the abstaining from sin. But that is only incipient, it is not perfect freedom: for the flesh still lusts against the spirit, so that you do not do the things that you would. Full and perfect freedom will only be, when the contest is over, and the last enemy, death, is destroyed.